to all the faithfull in christ jesus smith, william, d. 1673. 1665 approx. 9 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a60659 wing s4337 estc r32692 12746339 ocm 12746339 93257 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60659) transcribed from: (early english books online ; image set 93257) images scanned from microfilm: (early english books, 1641-1700 ; 1536:45) to all the faithfull in christ jesus smith, william, d. 1673. 4 p. s.n., [london : 1665] caption title. signed at end w.s. [i.e. william smith] reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -england -pastoral letters and charges. faith. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-06 mona logarbo sampled and proofread 2005-06 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion to all the faithfull in christ jesus . pretious and welbeloved lambs , natural branches of the only vine , fruitful plants in the heavenly vineyard , babes born again of immortal seed , who stands in the fear and councel of the lord god , with a free resignation into his blessed will , following his leadings in sincerity and truth ; yee are his jewells whose amiable beauty adorns the gospel , and unto you his love is very dear , and his eye is over you in much tenderness and choiceness , freely dispensing his pretious virtue to your refreshment and comfort , whereby yee feel all things added for your support and strength in the great work whereunto he hath called you ; so that yee are daily supplied from the riches of an everlasting fountain that sendeth relief in every condition wherein yee stand to serve the lord ; for he hath made you near to himself in a perpetual covenant , and in the light hath set you apart to bear witness unto his power , life and truth ; and yee are raised as a cloud of witnesses that covers the earth with brightness and glory , and your faithful testimony that yee have received of god , and in which yee live unto god is a sweet savour unto the life in all ; for in your faithfulness , patience , and innocency you make way to the just which witnesseth for you : and though your life be hated by that spirit which would not have it reign , and that yee suffer and endure great affliction by your oppressors ; yet in your meek and innocent life you reach gods witness in them , by which they are many times smitten for what they do unto you ; so that ye are manifest in their consciences , though they be from that in themselves , which makes you manifest , and in cruelty proceeds against you from evil to worse , that ( if possible ) they might darken your glory , and bring down your holy testimony into obscurity , and for that end they take occasion against you whom god hath chosen to follow his leadings , and you must either transgress the command of your leader , and deny his spiritual worship , or be exposed to the severity of merciless men , and rendered offenders by a pretended law , and this is determined against you , and done unto you , because they know not him that hath raised you in your living testimony . but oh , how do these things work together for good unto all that love god ; how doth it quicken the true birth unto watchfulness and faithfulness ; how doth it enliven unto freeness and chearfulness to do the will of god , and brings down the showers of life upon all the single and upright hearted : oh my dear friends these purposed and practised cruelties of sions enemies doth much advance her glory , and worketh good for all her children though wickedly intended against them ; for , thereby our faith is tried and strengthened , our peace increased and multiplied , and in the hour we are preserved . oh dear lambs , be yee strong in the lord , for you are not forsaken though you may be cast down , you are not extinguished as tow , though in the fire you be tried ; but with mercy you are compassed in the salvation of god ; and this he worketh for you who is lord of all , that hath all power in his hand , and in his power ruleth over darkness , and enmity , and preserveth sion in the midst of her troubles ; for the remembrance of sion is alwayes with him , yea in the very time when she sits in the dust bewailing ; therefore let the babes rejoyce , and the plant be fruitful , let the weak put on strength , and the mourner be comforted , for of a truth god is with us , and he will not hold them guiltless that any way oppress us : so be not discouraged thou innocent birth , but keep close to thy god , and trust in him who hath raised thee , and let not thy faith fail within thee , then thou wilt go comfortably in the holy testimony ; and rejoyce over all that would suppress the truth in thee , for the lord god is assuredly with thee in all thou suffers for him , and in all he calls thee unto , his arme sustaines thee ; and though he permit darkness for a time to try thee , yet his love and good will is to thee , and his pleasure and delight is in thee , and thou hast had experience of his favour towards thee , and knows how thou hast been succoured in thy adversity , and wonderfully delivered out of thy captivitie . oh therefore keep thy eye to him that hath never failed thee , nor never will fail thee as thou abides in his councel ; let not the world entice thee , nor flatteries prevaile with thee , nor feares dismay thee , but follow thy god who is greater then all , so will his hand keep thee for being plucked out , and though thou may be in the furnace of affliction , and may feel it sharp and tedious to endure , yet from thence he will take thee , and as well refined gold will bring thee forth to his praise for ever . so all dear friends every where , waite in that which makes you sensible of your own conditions , that you may feele to christ your life and hope of glory , your helper , preserver and deliverer ; so you will be stayed with a sure anchor in a troublous time , and will feel the springings of life to revive the hope of israel , and then your faith will not be driven to shipwrack though storms be high and violent , but will be preserved and strengthened unto a further growth in the power which raises the seed , and this is testified in the power that yee may have strong consolations in the midst of your affliction , and in the testimony all glory is given to the power as most worthy ? oh , a stayed minde in the power is exceeding precious , for there the birth lives in that which is eternal , and feeds upon the virtue in which it delighteth , and in stayedness , stillness and quietness , the heavenly glory rests upon it , and so there is a living sensibleness of the deep love and life of god , in which yee abiding , yee will attain unto wisdom and understanding in the seed , and feel the image of god in you restored again , and so come to lye down in christ jesus your rest and peace . and now dear beloved friends , be stedfast in the faith , and hope to the end , for the end will manifest all things , and as yee abide in the patience you will overcome ; and as you keep the faith you will obtaine victory , and the crown will be yours . dear and tender hearts , you may read the dearness of my love in the lines of life , where i lye down with you in the bond of peace , beseeching you all to have fervent love amongst your selves , and keep your eye single one over another , and entertain no exceptions one against another , for there is a watching eye that is not single , and that will take occasion to make a fault where there is none , and then will be exceptions , and raise a whisper to accuse ; but the true birth that lives in the true love , it covers faults as they happen through weakness , and restores again in the spirit of meekness , and so in the power that giveth life unto its testimony , it judgeth presumptious pride and arrogancy , and covereth faults that happeneth through weakness or infirmity , and rest●res that again which mourneth because it hath offended ; and so it reacheth to its own in tenderness , and condiscends to the lowest that travailes after righteousness , but unvaileth all feigned subtilty that would exalt it selfe over the royal innocency , for the light discovereth and unvaileth the mystery of iniquity , and judgeth infallibly , and none by wilt or reason can either adde unto it , or diminish from it ; therefore all dear friends , live in that which keepeth the minde low in the fear and counsel of the lord god , that in wisdom and understanding yee may have clear discerning , and so in sound judgement reach to the oppressed with mercy , that yee may break down the nature of the oppressour , and restore and heal the grieved birth that is ready to confess and forsake that which through weakness hath been done amiss , and here yee will have the soveraigne balme that healeth the wound safely , and not sleightily , and so you will be a comfort one to another , even as yee are sensible that the lord comforts you , in which work the almighty god confirm and strengthen you all to the glory of his power , life and wisdom for evermore . the salutation of my life in the heavenly love unto every babe that secretly panteth to doe the will of god. this may be read among friends as freedome is given , being a true token of my love ( in a few words ) as moved of the lord. nottingham county goale , the 3 d day of the 4 th month , 1665. w. s. the end a tryal of faith wherein, is discovered the ground of the faith of the hypocrite, which perisheth, and the faith of the saints, which is founded upon the everlasting rock, so all may see what their faith is, and what they trust to : written to the intent that every one may come to the true searcher of faith, that their faith which they speak of and trust to, may be searched, and the heart of the pharisee ript open and searched, and that the poor ignorant blind creatures may come to see and be deceived no longer intrusting to that which perisheth : verily it is of much concernment to every one, even the soul, the tryal of your faith / written from the spirit of the lord, and published for the good of all, that they may come to build upon the everlasting rock, with him whose name according to the world is james parnell. parnell, james, 1637?-1656. this text is an enriched version of the tcp digital transcription a56437 of text r6742 in the english short title catalog (wing p535). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 14 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a56437 wing p535 estc r6742 12801162 ocm 12801162 94054 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a56437) transcribed from: (early english books online ; image set 94054) images scanned from microfilm: (early english books, 1641-1700 ; 725:25) a tryal of faith wherein, is discovered the ground of the faith of the hypocrite, which perisheth, and the faith of the saints, which is founded upon the everlasting rock, so all may see what their faith is, and what they trust to : written to the intent that every one may come to the true searcher of faith, that their faith which they speak of and trust to, may be searched, and the heart of the pharisee ript open and searched, and that the poor ignorant blind creatures may come to see and be deceived no longer intrusting to that which perisheth : verily it is of much concernment to every one, even the soul, the tryal of your faith / written from the spirit of the lord, and published for the good of all, that they may come to build upon the everlasting rock, with him whose name according to the world is james parnell. parnell, james, 1637?-1656. 8 p. [s.n.], london : 1654. reproduction of original in huntington library. eng faith. a56437 r6742 (wing p535). civilwar no a tryal of faith, wherein is discovered the ground of the faith of the hypocrite, which perisheth, and the faith of the saints, which is fou parnell, james 1654 2802 2 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2005-01 tcp assigned for keying and markup 2005-03 spi global keyed and coded from proquest page images 2005-04 mona logarbo sampled and proofread 2005-04 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a tryal of faith , wherein is discovered the ground of the faith of the hypocrite , which perisheth , and the faith of the saints , which is founded upon the everlasting rock , so all may see what their faith is , and what they trust to . written to the intent , that every one may come to the true searcher of faith , that their faith which they speak of and trust to , may be searched , and the heart of the pharisee ript open and searched , and that the poor ignorant blind creatures may come to see and be deceived no longer in trusting to that which perisheth : verily it is of much concernment to every one , even the soul ; the tryal of your faith ; written from the spirit of the lord , and published for the good of all , that they may come to build upon the everlasting rock , with him whose name according to the world is , james parnell . try your selves , prove your selves , know you not that christ is in you , unlesse you be reprobates , 2 cor. 13.5 . london , printed in the year 1654. the tryall of faith . come try your faith all you professors of godlinesse , of god , and of christ , who your father , and christ your redeemer and saviour , and say you believe in god , & you are saved through faith in christ ; come search the ground and bottom of your faith , what it is built upon , for the faith and hope of the hypocrite perisheth , which stands in words , and on any unsteadfast foundation . you say you are saved by the blood of christ , and by his stripes you are healed , and so would make him the ground of your faith , but what are you saved from , and what are you healed of ? search & see within : christ came to save and redeem sinners from their sin , and to heal them of the wound of sin , to bruise the serpents head , and to bind the strong man , and cast him out of his house , to cast out the buyers and sellers out of the temple of god , which is made a den of theeves & to open the prison doors and to set at liberty the imprisoned and to lead captivity captive , , to throw antichrist out of the temple of god , who sits as god there , & saith he is god ; and he is come to rend that vaile of darkness & to open the eyes of the blind , & to unstop the deaf eares , & to make blind those which can see , and to deaf those which can hear , and give strength to the weak , and to make weak those which are strong , and to feed the hungry , and to famish that which is fed , and to make a separation betwixt the pretious and the vile , betwixt the wheat and the tares , the sheep and the goats , and to purchase to man that which man hath lost , and to this end is he come and who can witness this , can witness him , and may claim an interest in him , & hath an assurance of their salvation ; & their faith will stand against the beast & overcome ; for the lamb shall get the victory ; but who cannot witness , this cannot witness christ , and so are reprobates concerning the faith . now here all you drunkards are shut out , here all you swearers are shut out , here all you proud & covetous & lustful ones are shut out , here all you scoffers and scorners , & backbiters , and revilers , and extortioners , and whoremongers , & envious ones , & gamers , and sporters , and all you self-righteous professors , who live in the fashions & customs of the world , delighting in the pleasures & vanities of the world , having fellowship with the world , whose conversation is amongst the children of the world , all in one generation , cleansing only the outside of the cup , & the inside full of lust & filthiness , pride and covetousness , and all uncleanness , whited walls and painted sepulchers , who deceive the carnal eye and ear , but the lord searcheth the heart ; here you are all shut out from the true faith which purifieth the heart , and the serpent is head in you , and your strong man keeps the house , and a stronger then he is not yet come , and the buyers and the sellers are uncast out of the temple , and antichrist sits in the kingdom and reigns as an angel of light , and the imprisoned lies in prison , and the wound of sin is yet fresh , and the vail of darkness is yet spread over , & death reigns , and christ lies low in the manger , and the inne is taken up with other guests , and here you can challenge no interest in the blood of christ , & have nothing to do to talk of god and christ , & have no assurance of your salvation , & all your faith is vain , & hope vain , & the foundation thereof is sandy , & will not stand in the day of tryal , but will be as a broken reed to lean upon , and all your prayers , and prayses , and singings , and graces , and baptism , and sacraments which you build your faith upon , & think to merit withall , is all in vain , the enflaming sword is set against it ? being offered up from an unclean heart ; for how can your hearts be clean while you live in sin , for sin lodgeth in your heart , & while sin is there , no purity can dwell , & nothing that is pure can come forth of an unclean vessel , and god doth not put his treasure in an unclean vessel , and he is pure , & receives nothing that is impure , & here all your faith is vain , & here you destroy all your faith out of your own mouths , who say , you believe you shall never overcome your sins so long as you are here , or be made free from sin ; and here you shew your faith is not built upon christ , who came to destroy the works of the devil , and to cleanse from all sin , & those whose faith was built upon him , did witness it , and said the blood of christ hath cleansed us from all sin , and they that are christs have crucified the flesh with the lusts and affections thereof , which is the ground of sin , and he that believeth is born of god , and he that is born of god cannot commit sin , and no unholy nor unclean thing must enter ; so now what assurance have you of your salvation , or what is your faith built upon , when both christ and the scriptures witness against you ? and faith which is not built on the rock christ jesus , is vain and perisheth , and the that hath this hope in him , purifieth himself , even as he is pure : here all your faith is searched , tryed and pro●ed , and is found all vain and perishing and so is not built upon the rock which perisheth not : therefore come down all you high-minded pharisees , and lay away all your profession , and throw down all your old building , and begin and lay a new foundation , for the higher the pharisee climbs , the greater will be his fall ; and he that would be wise , let him first become a fool , for man by his wisdom knowes not god , here the pharisee is shut out from the knowledge of god , who stands in his own wisdom . and all you wilful , blind , carnall , ignorant creatures , whom my soul pittieth to see how ignorantly you are led , who pin your faith upon the sleeves of your fore-fathers , and live in lightness and wantonness , spending your youth in vanity , in gaming , pleasures and sporting , in drunkenness , in swearing and lying , in vain talk , and foolish jestings , in pride and lust , and filthiness , and say you follow your fore-fathers , and say , what is become of them ? and say , your pleasures is pastime and recreation , and your vain talk and foolish jesting , is pastime and merriness , and so you passe the time away , & lay your drinking & rioting , & feasting is good fellowship and neighbourhood , and so you cover o●er your sins and iniquities , but woe unto him that hides his sin , and covers his iniquity , & all this will not profit you any thing , neither can your fore-fathers excuse you before the lord ; for in the beginning it was so , that evah could not justifie adam , neither could be any excuse , but rather condemned him , because he hearkened to the voice of the woman & disobeyed the lord ; so adam suffered for his own sin & so did eve for hers . and so this will be no excuse for you , in the day of account , to say you followed your fore-fathers , & did as they did before you ; but then will the lord say , because you followed the traditions & fashions , and customs , and inventions of man , & have hearkened to the voice of the serpent , and have disobeyed my voice , & my command , and slighted my counsel , and would none of my reproof , but cast my law behind your backs , & trampled my mercy under foot , & have turned my grace into wantonness , & have nourished your hearts as in a day of slaughter , and have spent my creatures upon your lusts , & stoned , stocked , buffeted & imprisoned , and shamefully intreated my messengers which i sent unto you to forewarn you of your iniquity , & have killed my son , therefore depart ye workers of iniquity , i know you not , into everlasting torment prepared for the devil and his angels ; to see now how vain your hope is , and how unsteadfast your faith is , when you have more assurance of your damnation then your salvation ; for the lord saith , no unrighteous person must enter into his kingdom , nor no unholy nor unclean thing . therefore all you who desire salvation to your souls , try and prove your faith and hope which thou dost trust to , and take heed of trusting to a broken reed , lest it deceive you . experience hath taught you , that if a foundation of a building be decayed , and wasted & naught , the building will fall when a storm comes : so let him that thinks he stands , take heed lest he fall ; so every one whose desire is after righteousness , hearken to that in your conscience , which raises up desires after righteousness , and which shews you the vainness of your lives , & checks you when you do amiss , and troubles you , and torments you in conscience when you have been drunk , or have done some evil act ; be willing to be guided by that , & that will lead you to repentance and a newness of life , to forsake those things which it discovers to be contrary to the will of god : and if you be willing to follow this , and be guided by it , you shall finde a teacher continually present , checking in the conscience for vain thoughts , and for vain and idle , and needless words and actions , and so will crucifie the lust which is the ground of those things , and which will lead you out of the paths of death , into the way of life , our of the traditions and customs , and fashions and opinions of the world , into the assurance of the eternal truth ; and thou that art willing to follow this , and be guided by this , shalt need no man to teach thee , but it will be a teacher unto thee , teaching and directing in righteousness , purity and holiness ; and if thou beest diligent , keeping thy mind within , with an ear open to the pure voice , thou shalt find it present with thee wheresoever thou art , in the fields , in thy bed , in markets , in company , or wheresoever thou art , when thy outward priest or teacher is absent , it may be in the ale-house , or at his pleasures and delights , or far off , it will be present with thee , and will check thee , and condemn thee , for that which no outward eye can see , and will cleanse thy heart from lust and deceit , and uncleanness , and will purifie thy heart , and will make it a fit temple for purity to dwell in , and then thy sacrifices will be pure , which comes from a pure heart : the lord will accept them , for abels sacrifices he receives , but cains he denies ; but if thou wouldest attain to this , thou must be willing to deny thy lusts , thy vanity , thy delights , or whatsoever hath been thy life ; for he that will save his life , shall lose it , and he that will lose his life for my sake , the same shall save it : so there is no obtaining of life but through death , nor no obtaining the crown , but through the crosse : so thou must deny thy self , and take up thy crosse daily and follow christ , if thou wouldest be his disciple , and give up thy self wholly to be guided by the will of god , that all which is contrary to the will of god may be crucified , though it be never so near and dear to thee , and be forsaken ; lands or livings , wife or children , friends and acquaintance , or all the world , and all delights in the world ; for he that loveth any thing better then me , is not worthy of me , and all things below the lord vanisheth , but he endureth for ever . so the lord god almighty prosper all the tender desires which are raised up towards him , and feed the hungry and thirsty souls , as he hath promised , and raise up his own in all his , that he alone may be glorified , praysed , and honoured , who is worthy , and to whom all belongs . and this is the desire of his soul , who is a seruant of the lord , who is hated , reviled , and derided of the world , because he hath no fellowship with the world , nor the vanities of the world , but testifies against their wayes , fashions , traditions , customs , fellowship , words and worship , and sees them all to be formal imitation , and the invention of man out of the covenant of god , so cannot but deny them ; and for this cause he is hated of all , both priest and people , whose name according to the world is , james parnell . the servant is not greater than his master . finis . notes, typically marginal, from the original text notes for div a56437e-130 job . 8.12 1 tim. 1.15 . gen. 3.15 mat. 21.12 . luke 4.18 . isa. 42.6 , 7. luk. 4.18 . luk. 8.10 . mat. 8.11 . memorables of the life of faith taken out of mr. b's sermon preached before the king at whitehall : published thus for the poor that want money and memory / by one desirous to promote the common salvation. baxter, richard, 1615-1691. 1690 approx. 18 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a26953 wing b1307 estc r14225 12390605 ocm 12390605 60984 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26953) transcribed from: (early english books online ; image set 60984) images scanned from microfilm: (early english books, 1641-1700 ; 268:11) memorables of the life of faith taken out of mr. b's sermon preached before the king at whitehall : published thus for the poor that want money and memory / by one desirous to promote the common salvation. baxter, richard, 1615-1691. 1 sheet (1 p.) printed for tho. parkhurst ..., london : 1690. attributed to richard baxter. cf. bm. three columns to the page. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith. salvation. broadsides -england -17th century. 2005-07 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2006-01 emma (leeson) huber sampled and proofread 2006-01 emma (leeson) huber text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion memorables of the life of faith , taken out of mr. b's sermon , preached before the king at whitehall . published thus for the poor that want money and memory . by one desirous to promote the common salvation . hebrews 11. 1. faith is the substance of things hoped for , the evidence of things not seen . q. 1. what means the apostle by these words ? a. he means , that tho' the glory promised to believers , and expected by them , be yet to come , and only hoped for ; and be yet unseen , and only believed : yet is the sound believer as truly affected with it , and acted by its attractive force , as if it were present and before his eyes . or thus ; that the nature and vse of faith is to be as it were instead of presence , possession , and sight . or , to make the things that will be , as if they were already in existence ; and the unseen things which god revealeth , as if our bodily eyes beheld them . it is true , 1. faith changes not its objects . 2. nor gives it the same degree of apprehension or affection , as the sight of present things doth give . no ; but , 1. things invisible are objects of our faith. 2. and faith is effectual instead of sight of them . it is so unto four uses ; namely , 1. the infallibility of our apprehensions . 2. the determination of our wills choice . 3. the moving of our affections in the degree necessary unto holiness . 4. the ruling in our lives , and bringing us thro' duty and sufferings for the sake of the happiness believed . q. 2. do you count faith an infallible sort of knowledge then ? why so ? a. why , 1. so speaks the scripture , joh. 6. 69. and we believe and are sure that thou art that christ , the son of the living god ; rom. 8. 28. and we know that all things work together for good , to them that love god , to them who are the called according to his purpose ; 1 cor. 15. 58. therefore my beloved brethren , be ye stedfast , unmoveable , always abounding in the work of the lord , forasmuch as ye know that your labour is not in vain in the lord 2. believers know , as sure as they know there is a god , that god is true , and his word true ; heb. 6. 18. that by two immutable things , in which it was impossible for god to lie , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us ; titus 1. 2. in hope of eternal life , which god that cannot lie , promised before the world began . 3. they know that the holy scripture is the word of god , by his image which it beareth , the evidencs of divinity which it containeth , and the many miracles by which it is confirmed . god , besides this , gives them to believe , phil. 1. 29. for unto you it is given in the behalf of christ , not only to believe on him , but also to suffer for his sake ; eph. 2. 8. for by grace are ye saved , through faith , and that not of your selves : it is the gift of god. 4. and believers have the spirit of christ within them to actuate faith , and help them against temptations ; 1. cor. 2. 12. now we have received , not the spirit of the world , but the spirit which is of god , that we might know the things that are freely given to us of god. 5. spiritual experiences also advantage faith. they have part of the holy scripture verified in themselves , and that much confirms their faith of the whole . 6. likewise very nature affords us undeniable arguments to prove a future happiness and misery . and that doth exceedingly help us in the faith of the supernatural revelation of it . 7. and those that have seen the objects of our faith , have given us their infallible testimony ; joh. 1. 18. no man hath seen god at any time , the only begotten son , which is in the bosom of the father , he hath declared him ; joh. 3. 11. verily , verily i say unto thee , we speak that we do know , and testifie that we have seen ; and ye receive not our witness ; 1 joh. 1. 1 , 2 , 3. that which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life : ( for the life was manifested , and we have seen it , and bear witness , and shew unto you that eternal life which was with the father , and was manifested unto us . ) that which we have seen and heard , declare we unto you , that ye also may have fellowship with us ; and truly our fellowship is with the father , and with his son jesus christ . add 8. satan's rage against the life of faith discovers there is more than a fancy in it . q. 3. but why would not god let us have the sight of heaven and hell ; being that would have prevailed for our conversion more generally and more certainly ? a. 1. who are you that dare dispute against god ? shall the thing formed say to him that formed it , why hast thou made me thus ? 2. it is fit god's government suit the nature of its subject . your nature is a reasonable one . and reason is made to apprehend more than we see : and by reaching beyond sense , to carry us to seek nobler things than sense can reach . should a man understand no more than he sees ? a wise man and a fool , and a man and beast would then be very like . in worldly matters , men can go to much cost and pains for things they never saw ; why not in spiritual matters ? you shall believe god's promises , if you have ever the benefit of them ; and believe his threatnings , if ever you escape the evils threatned . if the reward and punishment were seen , what should difference wise men and fools good men and bad ? no man plays the adulterer in the face of the assembly . no thief will steal before the judge . q. 4. who is it ( then ) that with you goes for a believer , or a christian ? a. 1. he is one that lives as if he saw the lord ; that in some measure so lives . he does all , as if he saw god stand by . all the day he waits on god , psal . 25. 5. lead me in thy truth , and teach me : for thou art the god of my salvation , on thee do i wait all the day . 2. he is one that liveth on a christ whom he never saw . lives on him with trust in him , adherence to him , love of him , joy in him , 1 pet. 1. 8. whom having not seen , ye love , in whom though now ye see him not , yet believing , ye rejoyce with joy unspeakable and full of glory . 3. he is one that judges of men by their invisible insides . pitying the ungodly who pity not themselves , because they see not what he sees . and admiring the inward beauty of the saints , thro' all their poverty seeing god's image . valuing none for stature , complexion , cloaths , or learning , &c. psal . 15. 4. in whose eyes a vile person is contemned : but he honoureth them that fear the lord : he that sweareth to his own hurt , and changeth not . 4. he is one that seeks a happiness that he never saw ; and that with a greater estimation and resolution than he seeks any things that he hath seen . 5. he is one , that , all his life , prepareth for a day that is yet to come ; and for the presence of his judge . one , that is asking , o what life and actions will be sweetest upon review when i come to my doom ! not so much caring , what will now best please the flesh , and ingratiate with men . 6. he is one careful to prevent a threatned misery that he never felt ; and a place of torment that he never saw . — other faiths are ineffectual dreams . and ( remember ) to dream you are princes , may consist with beggery . 1. o how rare a jewel is true faith ? 2. and how weak in faith are the most of true believers ? [ even as dying men are weak in body . ] 3. how plain is the reason , that believers are seriously holy , just , and charitable ? they are men that do see the lord , see heaven , see hell. their faith sees them all in the glass of divine revelations . 4. how plain is the reason , that vnbelievers are careless of their hearts and ways ; and mock at believers care , and take them for fools and mad men ? poor wretches , they do not see the things that believers see . if they saw the king of glory , as believers do see him , they must reverence him as believers do reverence him . q. 5. does it not concern every man , then , to make sure of this faith ? this , that is given to make things to come as if they were at hand , and things unseen as if we saw them . a. it doth infinitely concern every man. for , 1. it is not so common a thing , as most do imagine it . 2. till you have it , you are no living members of christ . 3. till you have it , you are at enmity with god. 4. till you have it , you are under the guilt of all your sins . no one of them is forgiven . 5. till you have it , you will be carnally minded : and thro' the carnal end you will have in them , your works that be good materially , will be corrupt and fleshly . 6. till you have it , you have no right to heaven ; joh. 3. 16 , 18 , 36. for god so loved the world , that he gave his only begotten son , that whosoever believeth in him , should not perish , but have everlasting life . he that believeth on him is not condemned ; but he that believeth not , is condemned already , because he hath not believed in the name of the only begotten son of god. he that believeth on the son , hath everlasting life : and he that believeth not the son , shall not see life : but the wrath of god abideth on him . q. 6. well , how shall i know whether i have this true faith and saving , tho' in the least and lowest degree of it ? a. all that have it , tho' in the lowest degree , will have these four signs of it within them . 1. a practical estimation of things unseen , above all earthly things . 2. an habitual inclination of heart to embrace unseen things freely , delightfully , and resolutely ; above and against earthly things . 3. a bent of life for god , and for unseen blessedness , as in resolution , so in practice . 4. a disposition to let go all sensible possessions , when they be inconsistent with spiritual hopes and happiness ; luk. 14. 33. so likewise , whosoever he be of you , that forsaketh not all that he hath , he cannot be my disciple . these you will have , if faith be the eye you do see by for the conduct of your life . q. 7. if faith be the eye by which i do see , whereby should i quicken my self to live by it ? or if it be not , wherewithal should i stir up my self to seek faith and the life of faith ? a. put to thy heart these questions , frequently and seriously . q. 1. what should i be , if i saw the lord continually before me ? and that as verily as i ever see a man ? if i saw him as moses saw him , exod. 34. or as john saw him , rev. 1. 13. and in the midst of the seven candlesticks , one like unto the son of man , clothed with a garment down to the foot , and girt about the paps with a golden girdle . or as st. paul saw him , acts 9. q. 2. what should i be if i had seen the things that god hath done already in time past ? if i had seen the world drowned and the ark saved ; sodom and gomorrah burned , and the righteous lot saved ; pharaoh and his host swallowed up of the red sea , and the israelites saved ? and the like memorables of the h. scripture . q. 3. what should i be , if i saw the glory of heaven above ? if i were rapt up but into the third heaven , and had seen what st. paul saw . if i had seen what st. stephen saw before his death . if i had seen lazarus in abraham 's bosom ? q. 4. what should i be , if i saw the face of death , and were under the power of a mortal sickness , and were given over by all physicians and friends ? or had a messenger from god to tell me , i must die to morrow ? q. 5. what should i be if i saw the great and dreadful day of judgment as christ doth describe it ? mat. 25. if i saw that fulfilled which st. paul speaks , 2 thes . 1. 7 , 8 , 9 and to you who are troubled rest with us , when the lord jesus shall be revealed from heaven , with his mighty angels , in flaming fire , taking vengeance on them that know not god , and that obey not the gospel of our lord jesus christ . who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power . q. 6. what should i be if i heard satan accusing me for all my sins unto god , and calling for justice against me ? q. 7. what should i be , if i had seen and did now see the damned in their miseries ? if i heard them cry out of the folly and self-destruction of their careless lives ; and wishing one were sent from the dead unto me to warn me that i come not unto their place of torment ? q. 8. what should i be , if in my temptations unto sin , i saw the devil the tempter , and heard him hissing me on to sin , to swear , curse , rail , lie , scorn a holy life ? o should i then ever chuse to be ungodly , or be patient of so being ? nay , q. 1. should i not say in my heart , that the most gainful sin is worse than madness ? q. 2. should i not plead for the most serious godliness ? q. 3. should i ever be offended with a minister again , for plainest reproof , and closest exhortation ? or for too much and plain preaching ? q. 4. should i not hear at another rate than ever yet i heard a sermon ? q. 5. should i not give over my greedy pursuit of worldly wealth and credit ? q. 6. should i ever be drawn away by temptations again as i have been ? q. 7. should i ever stick at sufferings when god calls for them from me ? q. 8. should i not highly value christ , his spirit , his grace , his promises , his word , his ordinances ? q. 9. should i ever be quiet under uncertainty of my reconciliation unto god ? q. 10. should i not then be all for peace , quietness and love , with all that love the lord jesus christ , and are seeking invisible things ? 1. o live not too much on things visible ! 2. live upon the things invisible . 3. promote the life of faith in others . remember , 1. worldliness is a loathsom disease . to live by sense , is to stand on ones head , and to turn ones heels toward heaven . 't is unnatural . 2. vnseen things be the only great and necessary ones . 3. faith is the souls wisdom , sensuality is very blindness . 4. visible things are transitory . they be things that are not . 5. things visible , by their changing , give us a disgraceful mutability . fill us with disappointments and vexations . 6. fore-seeing faith is of necessity unto your eternal blessed life . 7. vnseen things kept duly in your thoughts will serve you excellently unto these things . 1. they will repel your temptations . 2. quicken you to your duties . 3. instruct you to choose your companies . 4. furnish you with daily comforts and satisfaction . things sublunary be something or nothing as they relate unto eternity . we judge of means , as they conduce unto their ends. i desire to know no mercy in any other form or name ; and to value none upon any other account . idem alicubi . i have lived a sweet life by gods promises , and i hope , through grace , can die by a promise . they be gods promises can stand by us . through them life is mine , death is mine . god's covenant is all my salvation and all my desire . jos . alleyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o that i could by the effectualness of contemplation behold the greatness of the heavenly felicity which is provided for me ! yet , as i can conceive it , i cannot chuse but long to be absent from hence , that i may be present with the lord ▪ j. ratliff . these four books are lately published by mr. baxter . 1. english nonconformity , truly stated and argued . 2. a treatise of knowledge and love. 3. cain and abel ; or enmity to serious godliness lamented . 4. scripture gospel defended , and christ , grace and free justification vindicated . london , printed for tho. parkhurst at the bible and three crowns in cheapside near mercers chapel ▪ 1690. a short discourse upon the reasonableness of men's having a religion, or worship of god by his grace, george, duke of buckingham. buckingham, george villiers, duke of, 1628-1687. 1685 approx. 22 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a29993 wing b5329 estc r576 12241134 ocm 12241134 56774 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29993) transcribed from: (early english books online ; image set 56774) images scanned from microfilm: (early english books, 1641-1700 ; 130:7) a short discourse upon the reasonableness of men's having a religion, or worship of god by his grace, george, duke of buckingham. buckingham, george villiers, duke of, 1628-1687. [6], 21, [2] p. printed by john leake, for luke meredith ..., london : 1685. advertisements ([2] p.) at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng apologetics -early works to 1800. apologetics -history -17th century. faith and reason. 2004-02 tcp assigned for keying and markup 2004-02 aptara keyed and coded from proquest page images 2004-07 jonathan blaney sampled and proofread 2004-07 jonathan blaney text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a short discourse upon the reasonableness of men's having a religion , or worship of god. by his grace , george duke of buckingham . london , printed by john leake , for luke meredith , at the king ' s head , at the west end of st. paul ' s church-yard , mdclxxxv . to the reader . when i began to write upon this subject , it was out of a curiosity i had to try , what i could say , in reason , against the bold assertions of those men , who think it a witty thing to defame religion ; and i have seen so few writings of late , which are not very tedious , that i was desirous at least to avoid that fault in this , by making it as short as i could . the reason why i have suffer'd it to be printed , is indeed , because i could not help it ; coppies having been taken of it , and sent to the press , by the negligence of some to whom i lent it to read. i was as much ashamed to forbid the printing of it , as i should have been , to have order'd it , or as i should be now it is printed , to disown what i have written ; and therefore , i have here set my name to it . by the nature of this discourse , i was forced to conclude with an opinion , which i have been long convinced of ; that nothing can be more anti-christian , nor more contrary to sense and reason , than to trouble and molest our fellow-christians , because they cannot be exactly of our minds , in all the things relating to the worship of god. and who will but examine what multitudes of men there are now amongst us , of different perswasions in religion ; and how inconsiderable any one part of them is , compared to the rest , must , i am confident , be convinced , that the practice of it , at this time , would be of no advantage to the publick . if a serious consideration of the present state of this kingdom , can sink deep enough into men's hearts , to make them endeavour , now , to promote a true liberty of conscience , i shall yet hope to enjoy happy days in england . but otherwise , without pretending to be a prophet , i can easily foresee , that the contrary must of necessity terminate in this ; a general discontent ; the dispeopleing of our poor country ; and the exposing us to the conquest of a foreign nation . bvckingham . a short discourse upon the reasonableness of men's having a religion , or worship of god. there is nothing that gives men a greater dissatisfaction , than to find themselves disappointed in their expectations ; especially of those things in which they think themselves most concern'd ; and therefore all , who go about to give demonstrations in matters of religion , and fail in the attempt , do not onely leave men less devout than they were before , but also , with great pains and industry , lay in their minds the very grounds and foundations of atheism : for the generality of mankind , either out of laziness , or a diffidence of their being able to judge aright in points that are not very clear , are apt rather to take things upon trust than to give themselves the trouble to examine whether they be true or no. but when they find , that what a man undertakes to give them for a demonstration , is really none at all , they do not onely conclude they are deceived by him , but begin also to suspect , they have been ill used , by those , who first impos'd upon them a notion , for which no demonstration can be given ; and from that suspicion proceed to this other of a more dangerous consequence ; that what is not demonstrable , may perhaps too not be true . i shall , therefore in this discourse , make use of another method , and content my self with endeavouring to shew what , in my opinion , is most probable : demonstration being , as to matters of faith , absolutely unnecessary : because , if i can convince a man , that the notions i maintain are more likely to be true than false , it is not in his power not to believe them ; no man believing any thing because he has a mind to believe it , but because his judgment is convinc'd , and he cannot choose but believe it , whether he will or no : and belief is all that is required of us in the speculative part of religion . besides , demonstration being such an evidence of a thing , as shows the contrary of it to be impossible ; it is , if you mark it , a whimsical kind of expression to say , that a man does but believe a thing to be so , which he is sure cannot possibly be otherwise . it is just as ingenious as if one should profess , that he hopes he shall but begin to have a thing to morrow , which he is already this day in possession of . belief and faith being as intirely swallow'd up in demonstration , as hope is in fruition . my design in this paper is , to induce men to a belief of religion , by the strength of reason ; and therefore , i am forc'd to lay aside all arguments which have any dependence upon the authority of scripture , and must fashion my discourse as if i had to do with those that have no religion at all . the first main question , upon the clearing of which i shall endeavour to ground the reasonableness of men's having a religion , or worship of god , is this , whether it is more probable that the world has ordered it self to be in the form it now is , or was contriv'd to be so by some other being of a more perfect , and more designing nature ? for whether or no the world has been created out of nothing , is not material to our purpose ; because if a supreme intelligent agent has fram'd the world to be what it is , and has made us to be what we are , we ought as much to stand in awe of it , as if it had made both us and the world out of nothing . yet because this latter question ought not to be totally pass'd by , i shall take the liberty to offer some conceptions of mine upon it . the chief argument used against god almighty's having created the world , is , that no man can imagine how a thing should be made out of nothing ; and that , therefore , it is impossible , he should have made the world , because there is nothing else , out of which it could be made . first then , i cannot choose but observe , that to say , because we are not able to imagine how a thing should be , therefore the being of that thing must be impossible , is in it self a disingenious way of argumentation ; especially in those , who at the same time declare they believe this world to be eternal , & yet are as little able to comprehend how it should be eternal , as how it should be made out of nothing . in the next place , i conceive that nothing can be properly said to endure , any longer than it remains just the same ; for in the instant any part of it is changed , that thing as it was before , is no more in being . in the third place , that every part of this world we live in is changed every moment ; and by consequence , that this whole world is so too , because the whole is nothing else but what is composed of every part ; and that therefore we cannot properly say , this world has continued for many ages , but onely that all things in this world have been changed for several years together . to evade which opinion , those who maintain the eternity of the world , are forc'd to say , that the matter of it is not changed , but the accidents only ; though this be a sort of argument which they will not allow of in others . for when it is by the romanists urged , in defence of transubstantiation in the sacrament , that the accidents of the wafer remain , though the substance of it be changed ; they reject that as a ridiculous notion ; and yet it is not one jot more absurd to say , that the accidents remain when the matter is chang'd , than that the matter remains when the accidents are changed ; nay of the two , the assertors of this latter opinion are the least excusable , because they boldly attribute it to a natural cause , whereas the romanists have the modesty at least to own it for a mysterious miracle . but that the weakness of this imagination , of separating accidents from bodies may the plainlier appear , let us examine a little what the meaning of the word accident is . accident then does not signifie a being distinct from body or matter , but is only a word , whereby we express the several ways we consider of what is in a body , or matter that is before us . for example ; if we perceive a body to have length , then we consider of that length as an accident of that body ; and when we perceive a body to have a smell , or taste , then we consider of that smell , and that taste , as accidents of that body : but in none of these considerations we mean , that any thing can have length , or smell , or taste , but what really is body ; and when any thing , that had a smell or taste , has left off to have a smell or taste , it is , because that part of it , which had a smell or taste , is no more in it . so that , upon an examination of the whole matter , i am apt to believe , that there can be naturally no change of accidents , but where there is a real change of bodies . but to proceed a little further , the question being , whether it be more probable , that the world , or that god almighty has been from all eternity ? i think , i may adventure to affirm , that of two propositions , the least probable is that which comes nearest to a contradiction : now nothing can come nearer to a contradiction , than eternity , or abiding the same for ever , and a continued changing , or not abiding the same one moment : and therefore i conclude , it is less probable , that this changeable world should have been from all eternity , than that some other being , of more excellence , and greater perfection , should be so , whose very nature is incapable of change. that being of more excellence , and greater perfection , i call god ; and those , who out of a foolish aversion they have for the name of god , will call it nature , do not in any kind differ from this notion of that being , but only change its name , and rather shew , they have a vain mistaken ambition of being thought atheists , than that they have any reason strong enough to convince them to be so . the next question i shall take into consideration , is this , whether , though there be a god , it is probable , that he should take a more particular care of mankind , than he does of beasts and other animals ? to which i have this to offer , that though there are several sorts of animals , which give us occasion to imagine they have some kind of reason in them , though not to so great a perfection as men have ; yet since no other animal did ever any one thing , that could give us the least cause to believe , they have a conception of another world , or of a deity ; and that no man was ever yet born , but had a conception , or at least , a suspicion of it , more or less . i say , for this reason , it is probable , in my opinion , that there is something nearer a-kin to the nature of god in men , than there is in any other animals whatsoever ; and for that reason , that god almighty does take a more particular care of us , than he does of them . if then god be eternal , and it is probable there is something in our nature , which is a-kin to the nature of god , it is also probable , that that part of us never dies . it is also probable , that what by it we are prompted most to value and esteem , as the highest perfections , good qualities , and vertues , are parts of the essence , and nature of god. now , of all good qualities , or vertues , it is justice ; which all men do most highly esteem and value in others , though they have not all the good fortune to practise it themselves . for justice is that good quality , or vertue , which causes all other good qualities or vertues to be esteemed ; nay , it is that vertue , without which , all other vertues become as vices ; that is , they all come to be abhorr'd . for he who wants justice , and has wit , judgment , or valor , will for the having wit , judgment , or valor , be the more abhorr'd ; because the more wit , judgment , or valor he has , if he wants justice , the more he will certainly become a wicked man : and he who wants justice , and has power , will for the having that power , be the more abhorr'd ; because the more power he has , if he wants justice , the more he will certainly become a wicked man : and therefore , in my opinion , it is a very unreasonable thing for men , out of a design of extolling god almighty's power , to rob him of justice ; the quality without which , even power it self must necessarily be abhorr'd . and pray what can be more disrespectful to god almighty , than to phansie that he shall punish us for doing that , which he has from all eternity predestinated ; that is , compell'd us to do ? it is an act that i can hardly believe there ever yet was born a man cruel enough to be guilty of , even in the depth of his revenge ; and shall we make that an attribute of the most perfect , and the most high god , which is beneath the effect of the meanest of passions in the worst of men ? it is , in my opinion , more reasonable to believe , that god almighty , out of his love to mankind , has given us an eternal soul ; that an eternal being , and free-will , are things in their nature inseparable one from the other ; and that therefore , according to our actions , proceeding from our wills , god almighty , in justice , will reward and punish us in another world , for the good and ill deeds we perform in this . i do not say , that the best of our actions here , are good enough to make us deserve the utmost joys of heaven ; we must owe them to god almighty's grace and favour , as indeed , we owe all things else . neither will i take upon me to guess at the several degrees of joys there are in heaven . our dull sences , making it as impossible for us to discourse well of those things , as it is impossible for a man born blind , to talk well of colours . nor will i pretend to judge how long , or how much god almighty will punish us hereafter ; because , for the same reason that we think him to be a god of justice , we must also conclude him to be a god of mercy . this only i do verily believe , that the more we love him , the more he will love us ; and the less we love him , the worse it will be for us . again , if this instinct , or conception , we have of a deity , be the ground of our religion , it ought also to be the guide of our religion ; that is , if the strongest reason we have to believe , that god almighty does take a more particular care of us , than he does of other animals , is , because there is something in our nature , nearer a-kin to the nature of god , than any thing that is in any other animal ; i say , in all reason , that part of us , which is nearest a-kin to the nature of god , ought to be our guide and director , in choosing the best way for our religious worship of god. there is also this other consequence , which , in my opinion , does naturally depend upon what has been said ; that one of the greatest crimes a man can be guilty of , is , to force us to act or , sin against that instinct of religion which god almighty has placed in our hearts ; for , if that instinct be somewhat a-kin to the nature of god , the sinning against it must be somewhat a-kin to the sin against the holy ghost . if then it be probable , that there is a god , and that this god will reward and punish us hereafter , for all the good and ill things we act in this life ; it does highly concern every man , to examine seriously , which is the best way of worshipping and serving this god ; that is , which is the best religion . now , if it be probable , that the instinct which we have within us , of a deity , be a-kin to the nature of god ; that religion is probably the best , whose doctrine does most recommend to us those things , which , by that instinct , we are prompted to believe are vertues , and good qualities : and that , i think , without exceeding the bounds of modesty , i may take upon me to affirm , is the christian religion . and for the same reason , it does also follow , that the religion amongst christians , which does most recommend to us vertue , and a good life , is , in all probability , the best religion . and here , i must leave every man to take pains , in seeking out , and chusing for himself ; he only being answerable to god almighty for his own soul. i began this discourse , as if i had to do with those , who have no religion at all : and now , addressing my self to christians , i hope , they will not be offended at me , for ending it with the words of our saviour : ask , and it shall be given you ; seek , and you shall find ; knock , and it shall be opened unto you . i shall beg leave farther , only to propose a few questions to all those , in general , who are pleas'd to call themselves christians . first , whether there be any thing more directly opposite to the doctrine and practice of jesus christ , than to use any kind of force upon men , in matters of religion ? and consequently , whether all those that practise it , ( let them be of what church , or sect , they please ) ought not justly to be call'd antichristians ? secondly , whether there can be any thing more unmanly , more barbarous , or more ridiculous , than to go about to convince a man's judgment by any thing , but by reason ? it is so ridiculous , that boys at school are whipped for it ; who , instead of answering an argument with reason , are logger-heads enough to go to cuffs . and thirdly , whether the practice of it , has not always been ruinous and destructive to those countries , where it has been used , either in monarchies , or common-wealths ? and , whether the contrary practice has not always been successful to those countries , where it has been used , either in monarchies , or common-wealths ? i shall conclude , with giving them this friendly advice ; if they would be thought men of reason , or of a good conscience , let them endeavour , by their good counsel , and good example , to perswade others to lead such lives , as may save their souls : and not be perpetually quarrelling amongst themselves , and cutting one another's throats , about those things , which they all agree , are not absolutely necessary to salvation . finis . books printed for , and sold by luke meredith , at the king's head , at the west end of st. paul's church-yard . two treatises : the first , concerning reproaching and censure ; the second , an answer to mr. serjeant's sure-footing . to which are annexed , three sermons preached upon several occasions ; and very useful for these times . by the late learned and reverend william faulkner , d. d. an introduction to the old english history ; comprehended in three several tracts : the first , an answer to mr. petyt's rights of the commons asserted ; and to a book , entituled , jani anglorum facies nova : the second edition very much enlarged . the second , an answer to a book , entituled , argumentum antinormanicum , much upon the same subject : never before published . the third , the exact history of the succssion of the crown of england : the second edition , also very much enlarged . together , with an appendix , containing several records , and a series of great councils and parliaments , before and after the conquest , unto the end of the reign of henry the third . and a glossary , expounding many words , used frequently in our antient records , laws , and historians . published for the vindication of truth , and the assistance of such as desire with satisfaction to read , and truly understand , the antient english historians , and other pieces of antiquity . by robert brady , doctor in physick . in the press . a dialogue between a pastor , and his parishioner , touching the lord's supper : wherein the most material doubts and scruples about receiving that holy sacrament , are removed , and the way thereto discovered to be both plain and pleasant . very useful for private christians in these scrupulous times . by michael altham . the second edition . to which is added , some short prayers , fitted for that occasion ; and a morning and evening prayer , for the use of private families . the blessed effects of true and saving faith with good counsel, vvholsome advice, and also encouragement to all friends every where, that suffer for truth and righteousness sake / given forth by a servant of the lord ... john banckes. banks, john, 1637-1710. 1684 approx. 28 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a30834 wing b651 estc r3552 13074884 ocm 13074884 97184 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30834) transcribed from: (early english books online ; image set 97184) images scanned from microfilm: (early english books, 1641-1700 ; 407:4) the blessed effects of true and saving faith with good counsel, vvholsome advice, and also encouragement to all friends every where, that suffer for truth and righteousness sake / given forth by a servant of the lord ... john banckes. banks, john, 1637-1710. 12 p. printed by john bringhurst ..., london : 1684. name of printer from colophon. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends. faith -early works to 1800. 2003-06 tcp assigned for keying and markup 2003-06 aptara keyed and coded from proquest page images 2003-07 marika ismail sampled and proofread 2003-07 marika ismail text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion the blessed effects of true and saving faith : with good counsel , vvholsome advice ; and also encouragement to all friends every where , that suffer for truth and righteousness sake . given forth by a servant of the lord , who is in a travail for the prosperity of sion , and that jerusalem may become the praise of the whole earth . known by the name of john banckes . let this epistle be read in the fear of the lord , in all the meetings of friends , both in prison and at liberty , thorough england , and where it may go or be sent elswhere . faith is the gift of god , and it purifieth the heart . blessed are they that suffer for truth and righteousness sake , for there 's is the kingdom of heaven . london , printed in the year , 1684. the blessed effects of true and saving faith , &c. dear friends : the great work of god in the sons and daughters of men , is to purifie the heart , and make clean the inward , part which is through faith in his son ; faith is the gift of god , and the work of it is to purifie the heart , and cleanse the inside from dead workes , to serve him the true and living god , in the newness thereof ; this is the great work of god in and through faith in his son , to work out the old leaven , and mould into a new lump , to make the heart anew , the mind heavenly , and the soul living . oh! the blessed effects of true and saving faith ; even that faith which stands in the power of god , which as man and woman comes truly to the knowledge of , with the heart such comes truly to believe in god , and confession with the mouth is made to salvation , and so gradually a casting off and forsaking every thing that is evil , whereby a learning to do well ( by the teachings of the grace thorough faith ) comes more and more to be known , this is the blessed effects of true and saving faith , which true faith thorough the power of it , works a true tenderness in the heart , instead of hardness , and brings to true openness those that have been shut up , and into a true nearness with the lord , and one with another , even such that have been far seperated from him , and that by wicked workes ; this is true faith , that works in the heart , to the overcoming of it , which is true and saving faith , saves them that were lost , quickens them that were dead , and brings them in and through the strength and power thereof , to serve the true and living god , in the newness of life . the blessed effects of this true and saving faith , is to make clean , pure and holy , sanctifies throughout both in body , soul and spirit ; makes a new creature , which brings to a true knowledge , what it is to be in christ iesus , and so the heart and mind with the whole affections , comes to be set on things that are heavenly , everlasting and eternal : oh! the pure change and blessed alteration that comes to be known herein and hereby ; man that hath been unclean , is made clean , and man and women that hath been unholy and impure , is made holy and pure ; and so in the holy life , holy men and holy women come to worship and serve the pure holy god , in the newness , livingness and tenderness thereof ; and so according to measure , whether more or less , come with the blessed apostle , to say , by living experience ; the life that i now live , is by faith in the son of god. here , old things are past away , and behold all things are become new . the old words past away , the bad actions and vain conversation put off , which is for judgment and condemnation , which being put off , the armour of light , and true and saving faith comes to be put on through the blessed effects thereof . so in and thorough this true and saving faith , that stands in the power of god , gods people come to have their armour on , whereby and because of which , they are made more then conquerors , made able to withstand all the fiery d●rts of the devil , and all his instruments both within and without , are made able thorough this same faith with the prophet to leap over a wall , run through a troop , and to break that which is as a bow of steel spiritually , that otherwise , to wit , out of the faith , cannot be got over , run through , nor broken : oh! what is too hard , for those that are of and in this true and saving faith ? as the author unto the hebrews saith , the 11th chap. vers. 22th , having spoken largly of the fruits and effects of faith , saith he , what shall i more say ? for the time would fail me to tell of gideon , and of bariak , and of sampson , and of jephthar , of david , and also of samuel , and of the prophets ; who through faith subdued kingdomes ; wrought righteousness ; obtained promises ; stopped the mouths of lyons ; quenched the violence of fire ; escaped the edge of the sword ; out of weakness , were made strong ; women received their dead raised to life again ; and others were tortured , not accepting of deliverance , that they might obtain a better resurrection ; and others had tryals of cruel mockings and scourgings ; yea , moreover of bonds and imprisonment ; they were stoned , they were sawn asunder , were tempted , were slain with the sword , they wandered about in sheep-skins , and goat-skins , being distitute , afflicted , tormented , of whom the world was not worthy , they wandered in desarts and in mountaines , and in dens and caves of the earth , and these all have obtained a good report through faith. so dear friends , brethren and sisters , whereever this may come , unto whom the salutation of my life reacheth ; try your selves , prove your selves , for that end you may know whether you be in this faith or not , whereby all these blessed effects are wrought and brought to pass , and many more , to the making perfect throughout , and none to content or satisfie your selves with the word faith , or with the bare profession of faith ; but carefully mind what christ jesus our lord saith , if thou have faith as a grain of mustard seed , thou shalt say unto this mountain , be thou removed , and it shall be so . if faith in this small measure or degree , through the blessed effects of it , be thus able , or those whose faith is no more , thus gain victory , how much more victory shall those obtain that keep it unto the end , for it 's those that finish in that same faith in which they have begun , that shall be saved , and that the crown of life and of immortal glory is laid up for . but now some may say that are young in the truth , and that the enemy may bear hard upon by temptations , i thought i had had faith in some measure , however in the least degree , and yet those things stand in my way , like mountaines , that i cannot get over as yet , and great oppositions and temptations i meet with , both within and without , that prevail with me . dear friend , in much tenderness doth my soul breath unto the lord for thy deliverance , and in order that thou may be delivered from that which so oppresses thee in spirit , or stands in thy way , [ mark well what i say unto thee ] thou willest too much , and through thy willing thou would run too fast , and make too much haste through thy will , striving to be out and over things , which is the great cause of hindering thee , or why thou comes sho●t of obtaining victory through faith ; and that thou dost not come to know the blessed effects or work of it in thy heart and inward part . remember the counsel given to israel of old , thy strength oh israel , is to stand still : so true strength , ability and victory thorough faith , over and against enemies both within and without , is in standing still , and being quiet and cool in thy mind ; for as the scriptures of truth testifie , it is certainly true , it 's not in him that wills nor runs , the battle is not unto the strong , nor the race unto the swift . and christ saith , which of you by taking thought can add one cubit to your stature ? so to stand still and patiently wait to receive the true power that the lord will give to all in his own time ( though not in their's ) that patiently wait for it , that so patience in thee may have its perfect work , that so true experience thou may gain of victory given unto thee , over all the temptations of the enemy through faith in the power of god , and so will all those things come to be removed out of thy way that thou stands questioning and reasoning about , and this is true faith indeed , that gives victory , and it s known to be so by the blessed effects of it , and as christ said , this is that which gives victory , even your faith ; and this is the way thorough faith for all to come to know an anchoring and establishing upon the sure rock , through faith and hope , that never makes ashamed . and now dear friends , unto all you whom god in and through christ jesus his son , hath not only called to believe in his name , but also to suffer for truth and righteousness sake ; blessed and happy of the lord are all you , and happy shall you be , if you continue unto the end , that hath a true knowledge and right understanding , that your suffering is for truth and righteousness sake , ( that is to say ) whose suffering is for christs sake , as those that are his , that he hath redeemed , and saved , and sanctified by his blood , death and suffering , as those that are not your own , nor any thing you have or enjoy , ( mark well and take good notice , as those ) that your suffering may be for christ your redeemer , your saviour , your shepherd , counsellor , king , priest , and law-giver , and so for righteousness , as those , that because of the tenderness of your consciences cannot do , nor consent to be done , that which is unrighteous , unjust , nor lawful , according to the righteous law of god , and tends to oppression . blessed and happy of the pure god are all you whose suffering is on this wise and in this manner ; for it is not only that any doth suffer , whether in body or goods , that will tend to bring the recompence of reward home , to the comfort of the heart , and joy of the soul , as a confirming encouragement in the suffering ; but also that you all know and be sensible for what you suffer ( to wit ) to be in the name , in the power , in the truth , in the seed christ , for which you suffer ; here is the true ease , the true peace , the true quietness in spirit in suffering this makes the yoak easie , and the burthen light , and the blessed recompence of reward from the heavenly hand of the blessed god cometh , and is extended unto all such of an hundred fold in this life , and also shall inherit life everlasting , as christ jesus our lord said unto peter , where there is a willingness to forsake father or mother , wife or children , houses or lands for his name sake , this shall be their reward . so dear friends , the councel and advice of my life unto you all , in the testimony of it is , that you all be truly careful what you suffer in and for , that none may have only a name that you live , and be dead ; but as those who have faith in the just principle , and are in a spiritual travail ; for if any one suffer in body or goods , and not in the truth , that will be a sad comfortless suffering . so dear friends , while as a great mercy from god , you have yet health and liberty to meet together to worship and serve him , be faithful in meeting often together , first day and week day ( men & womens meetings ) and when met , be diligent in waiting upon him , for to receive of his living power from day to day , and time to time , which is that which truly fits , furnishes and prepares in every good word , work and service ; i say , make good use of time every one , in being truly careful how you spend it , for it 's the ill use made of time , or the careless squandering away of it , that makes many unfit for a day and time of tryal , when called thereunto ; remember the ten virgins they had all lamps , but five wanted oyl , and it 's said their lamps were gone out ; it seems they once did shine , ( mark ) they were all called unto to prepare , but the five foollish wanted wherewith , and so were left behind , and the door was shut against them , as to enter into rest , and pertake of joy , because of their unwatchfulness , and sleepy sluggardliness in the time they had given them ▪ and although they came calling and crying afterward , it was to no purpose , the door was shut ; it 's plain there was a time the door was open , when the wise , that had both the lamps and oyl entered in ; so all be upon your watch continually , with a care to have oyl in your lamps , that an entering into the place of rest , where you shall pertake of joy unspeakable and full of glory in your suffering , as in a house and habitation of safety , where none nor nothing can make afraid ; that if the storm or tempestuous tryal last long , you shall never want for bread , but it will be sure , and your water will never fail ; for he for whose name sake ye suffer , will spread your table , fill your cup , and maintain your cause ; where your communion will be sweet with the lord , and your unity and fellowship will be very comfortable , that you will have and feel , with all his faithful suffering people . this is the counsel and advice of your brother , in bowels of tender love , that all who do suffer in oppression for truth and righteousness sake , that it may be on this wise and in this manner , that so cause of great encouragement you may all have in and under suffering , whether in body or goods , which i can give in truth by good experience , ( to wit , encouragement to all faithful sufferers ) who have had my own goods spoiled , and my body imprisoned time after time , and now am a prisoner , because for conscience i cannot uphold that great oppression of tythes ; and the same day and hour i was to go to prison , were the spoilers carrying away my goods , for no greater crime then worshipping and serving the lord my god ; and oh ! the ioy , gladness , and rejoycing that was in my heart and soul , that same hour and moment of time , being i was truly sinsible of the cause wherefore i suffered the same , being born up in my understanding , my joy was unutterable on this wise , and under this consideration , that the lord my god should not only count me worthy to believe in his name , but also to suffer for the same , and in that that christ iesus the son of the fathers love suffered all to save and redeem my soul ; and therefore should not i willingly offer up all i had and did enjoy , in answer to what god through christ his son had done for me ? yea surely , i said in my heart , i le offer up all freely ; i speak to his praise and glory , and the great encouragement of all faithful willing sufferers , whose suffering on this wise will never be wearysome nor tedious unto you , no murmuring nor complaining will take place , or have room in any such a heart , as to say or think , how shall i live ? or how shall my wife and children be maintained ? or my business carryed on ? ( not to be void of an honest care in those things ) yet not to murmur because of the suffering . what! is not god almighty all-sufficient for the soul ? and must not he be relied upon , through christ his son our lord , for the salvation thereof ? and is not he that is all-sufficient for the soul , sufficient for the body also ? ( yea assuredly , by living experience can my soul say ) and is not the earth the lord's , and the fulness thereof ? and cannot he take and give according to his good will and pleasure ? let all remember the patience of iob , in his still retaining his integrity , in his deep affliction and suffering , both in goods and body , whose wife gave him bad counsel , in saying , wilt thou alwayes retain thine integrity ? curse god , and die : but he refused it , and reproved her ; and suffered the loss of all his thousands of sheep and camels , and hundreds of oxen ; all his children and servants ; yet the lord restored him double , so that it 's said , the latter end of iob , was far more happy and blessed than the beginning . oh! that the care of all called to suffer may be , to refuse all evil counsel , given either by wife or husband , kinsfolk or relations , that would perswade any to require the lord evil for good , and desert their testimony in suffering , as such that would give counsel on this wise . oh! this is but a small matter , and the other is but a little thing ; thou mayest do it well enough , or suffer another to do it f●r 〈◊〉 : oh! nay , ( saith the honest-hearted and true to god ) i must 〈◊〉 be faithful in the little , and then my lord and master will make me ruler over more ; and that which i cannot for conscience do my self , i cannot suffer ●●y co●nivingly to do it for me , for this is great hypocrisie and dissimulation . oh! what encouragement hath all the faithful in suffering , to trust the lord with all they have and do enjoy , rightly to consider , and mind the patience of iob ; the faithfulness of daniel ; and the faith , courage and nobility of shadrach , meshach and abednego ; daniel could not but open his window , and pray to his god , though a decree made to the contrary , to cast him into the den of lyons , the angel of whose presence shut their mouths , and preserved daniel , the servant of the living god ; as the king was made to call him , when he saw his faithfulness . oh! the great encouragement that all the faithful have in suffering , for the kings and rulers of the earth with many people , are made to confess , we are the people of god indeed ; when they see us to stand faithful in our testimony , as nebuchadnezzer was made to call the three servants of the lord before named , come forth ye servants of the most high god ; although before as many now will , ( threatned ) that , if they would not fall down , and worship the image he had set up , they should be cast into the fiery furnace , seven times hotter then ever ; and who is that god that shall be able to deliver out of my hand ? said he ; yet as the lord had then , so he hath a way now , to deliver all whose trust and confidence is in him ▪ beyond the expectation of the wickedest and cruellest of men , notwithstanding their fury and decrees made in their wills ; for shadrach , meshach and abednego said , be it known unto thee o king , we will not serve thy gods , for our god whom we serve is able to deliver us from the burning fiery furnace ; and if not , we are not careful to answer thee in this matter . and so because they could not bow to the kings image , at the sounding of several sorts of instruments of musick , they were bound , and cast into the burning fire , with their coats , hosen , and hatts ; and the flame of the furnace was so great , that those men that cast them in , were slain thereby ; but not so much as one hair of the head of the three faithful servants of the lord singed , nor the smell of fire found on their cloaths . oh! what great encouragement is here , for all that in any measure know god , to believe and trust in him in suffering , whether in body or goods , though never so deep ; for hereby it 's evident and plain , that the lords always had , and hath a true regard to his people , who by the angel of ●is presence and arm of his great power , the more need they stood and stand of him , so accordingly he appears , and works their deliverance , ( according to that saying , the rod of the wicked shall not always ly upon the back of the righteous ) and not only so but brings plagues and judgments upon the heads of the persecutors and afflictors of his faithful ones ; one hair of whose head , ( saith christ ) shall not fall to the ground without your fathers providence . and although herod the king , the troubler of the church , then killed iames ; and because it pleased the iews , he took peter also , and put him in prison , intending to bring him forth to the people , with wicked intents no doubt ; but the same night before he so intended , although peter lay bound in prison with two chaines betwixt two soldiers , an angel from god came upon him , and loosed his chains , and caused the iron-gate to open of its own accord ; and paul and silas they were put in the inward prison , after they had been beat and sore abused , and their feet fastened in the stocks , ( mark , in the inner prison ) where they prayed and sang praises unto god at midnight ; and such was the wonderful appearance , of the great power of the mighty god , that caused the prison doors to open , that it 's said , the foundations of the prison were shaken , and when the jailer awaked , he thought to have killed himself , seeing the doors open , supposing the prisoners had been fled ; but paul said , do thy self no harm , we are all here ; and then he came trembling , when he perceived what was done , and said , what shall i do to be saved ? and paul and silas spoke unto him the word of the lord , and bid him , believe in the lord iesus christ , and he should be saved ; and he and all his house believed . oh! what great encouragement is here , for all faithful honest hearted friends , though in and under suffering , or that yet may be called thereunto ▪ to go on in all faithfulness , freely giving up life and liberty , and all into the lords hand , willing to cast their care and put their confidence in him , who hath all power in his own hand , to do and bring to pass whatsoever seems good in his own eyes ; oh! how the wicked many times in the height of their wickedness are frustrated , and gods people , beyond all expectation preserved and delivered , as you your selves have many times been made living witnesses ; hold it fast dear friends in your remembrance . and you may also see when there is a freely giving up to answer what the lord requires , in the faithful performance of the same , thorough the might of gods power , peoples hearts and consciences are reached , to the causing of them to tremble , whereby good desires are begotten and raised , what men shall do to be saved ; though before they have been persecutors and afflictors of gods people , as you may see by the goaler afore mentioned , and whose care it is thus to walk and shew forth a godly conversation and example in doing or suffering , so as to reach to the witness of god in peoples consciences , though in the inner prison , as paul and silas was , they have not only cause to bless and praise the holy name of the pure god , for accompanying them by the angel of his presence , but also to sing and make melody unto him in their hearts . for now , dear friends , and suffering brethren , though the lord our god see it good so to come to pass , for a tryal of your faith and patience , to see how you will trust in him , in the hour of temptation and time of tryal , that man shall be so far permitted , to take your goods , and seperate you from your dearest and nearest relations , your dear wives and tender children , and put you in prison ; now this is greatly your joy and comfort , being sensible of the cause wherefore you suffer , man with all his power and strength , fury and rage , cannot seperate you from the pure enjoyment of the presence of the lord ; but by it reacheth unto his dear suffering lambs , though in a dungeon ; which if it were not so , above all people we were most miserable ; but now above all people we are most blessed and happy ; blessed , and praised , and magnified for evermore be the holy name , and great power of our god , by and thorough which he always did and doth carry through all his faithful children and people ; for he is for ever worthy of all praise , honour and glory , unto him alone be it given , both now and for ever more , amen . and so dear friends put on courage and boldness , in the name , fear and power of the most high , as an armour , faithfully to follow your captain , the lord jesus christ , that will never leave you nor forsake you , except you first leave him , who will lead in and through the good and bad report , the fire and the water , the sixt and in the seventh trouble and exercise , will also be your preserver and upholder , who upholds all his by his word and power : i say dear friends , all in faithfulness follow your leader whithersoever he goes ; for as you with diligence follow him he will bring you thorough ; and bring you forth in his own time ; 〈◊〉 happy are they that patiently wait till it be ▪ though as great a tryal as ever any of his people suffered : yet i say , if you be stedfast in the faith ▪ he will still bring you forth and thorough , more bright and more pure , holy and clean ; for the fiery tryal makes so , concerning ▪ which as the apostle peter said , marvel not concerning the fiery tryal , as though some strange thing had happened : for it 's for no other end , but that you more and more may shine , as the stars of heaven in the firmament of his power ; that so a true , living and faithful testimony , whether in doing or suffering , body or goods , by you all , according to your several measures , may be born unto the truth , and for the pure god , and his pure , holy worship , and against all oppression and unrighteousness that is upheld in the world , that the same may stand , remain , and be left upon record to after ages and generations , how faithful ye were to god in your day as a confirmation unto their faith , and as may greatly tend to their encouragement , as those faithful witnesses that have already finished their course in the faith of our lord jesus christ , and are gone to their rest , doth greatly tend to strengthen the faith , and encourage all those that yet remain , that are travelling on in the same way . that so in that same love , pure life , and true tenderness , into which at first you were begotten , and raised to bear a faithful testimony for the lord , his name , truth and glory , though but in little and small things when nothing in that day ( all keep it in mind ) was too near or dear for you to part with , that you may all persevere and fi●ish in that in which you have begun , that that which was known to be the first , may carefully be kept unto , to be knowa to be the last ; the alpha , the omega ; the beginning and the ending ; the same to day , yesterday and forever ; who is from everlasting to everlasting , that so the crown of life and of immortal glory may be set upon your heads , that is laid up in store for all that in faithfulness continue unto the end ; unto which the lord god of life by and through the greatness and strength of his own power , keep and preserve you all faithful in life and unto death , and in the end , amen . from my prison-house in carel●le in cumberland , the 17th of the ●th month , 1684. printed by iohn bringhurst in leaden-hall . the reasonableness of believing without seeing a sermon preach'd before the king in st. james's chappel, on palm-sunday, march 24, 1699/700 / by the most reverend father in god, john lord archbishop of york. sharp, john, 1645-1714. 1700 approx. 39 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a59551 wing s2979 estc r10684 13785819 ocm 13785819 101798 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59551) transcribed from: (early english books online ; image set 101798) images scanned from microfilm: (early english books, 1641-1700 ; 849:3) the reasonableness of believing without seeing a sermon preach'd before the king in st. james's chappel, on palm-sunday, march 24, 1699/700 / by the most reverend father in god, john lord archbishop of york. sharp, john, 1645-1714. [4], 28 p. printed for walter kettilby ... and william rogers ..., london : 1700. "publish'd by his majesty's special command." reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -john xx, 29 -sermons. faith -sermons. faith -early works to 1800. 2003-06 tcp assigned for keying and markup 2003-06 aptara keyed and coded from proquest page images 2003-08 emma (leeson) huber sampled and proofread 2003-08 emma (leeson) huber text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion the reasonableness of believing without seeing . a sermon preach'd before the king in st. iames's chappel , on palm-sunday , march 24. 1699 / 1700. by the most reverend father in god , iohn lord archbishop of york . publish'd by his majesty's special command . london : printed for walter kettilby , at the bishop's head in st. paul's church-yard : and william rogers , at the sun against st. dunstan's church in fleet street . 1700. the archbishop of york's sermon before the king , on palm-sunday , march 24. 1699 / 1700. st. john xx. 29. — blessed are they that have not seen , and yet have believed . these are our saviour's words to st. thomas after his resurrection . the occasion of them was this : the other disciples had assured thomas , that our saviour was risen from the dead , and that he had in person appeared to them . thomas would not believe this upon their report , but required farther evidence . except ( saith he ) i shall see in his hands the print of the nails , and thrust my hand into his side , i will not believe . the next time that our saviour appeared to them , thomas was in the company , and then he was pleased to give him such a proof of his resurrection as he himself had stood upon ; for he calls upon him , and bids him reach forth his finger , and behold his hands where the print of the nails was , and reach forth his hand , and thrust it into his side , and after this , not to be faithless , but believing . hereupon thomas owns himself fully convinced , and in token thereof , he answered and said unto him , my lord , and my god. then come in the words of the text : iesus saith unto him , thomas , because thou hast seen me , thou hast believed : blessed are they that have not seen , and yet have believed . in which words , as our saviour tacitly reproves thomas for his incredulity , in not believing a matter of fact well attested , unless he himself saw it : so he lays down an universal proposition for the encouragement of all mankind in future ages of the world , to believe in him , though they had not seen him . our saviour knew very well , that this was to be the case of far the greatest part that were to believe in him . for it was only to the men of that age in which he lived , and of that country where he conversed , to whom it was given to hear from his own mouth his divine doctrines , and to see with their eyes the proofs that he gave of his divine mission , particularly that illustrious one of his resurrection from the dead . but for all the succeeding generations of men , they were to believe without seeing . their faith was not to be grounded on the evidence of their own senses , but on the testimony of those that had had that evidence . and therefore for the obliging and encouraging all mankind , in the ages to come , to embrace his religion upon such motives and such evidence as this , he pronounceth these words , blessed are they that have not seen , and yet have believed . i doubt not but that all christians are fully satisfied both of the truth and reason of this proposition of our saviour , and are convinced that they have motives enow to oblige them to believe in him , and to own his religion ; though they never saw , nor were capable of seeing the original proofs and evidence he gave for the truth of it . indeed if it were otherwise , none of us at this day could be christians upon rational grounds . but this doctrine will not pass among all men . on the contrary , by several , their not seeing , is made the great , if not the only pretence , for their not believing . this being so ; i hope it will not be time mis-spent , if i endeavour to answer this plea of theirs ; and i think i cannot to better purpose discourse upon this text , than by doing so . the case is this . some there are among us that endeavour to run down all reveal'd religion . if you ask them whether then they are for any religion at all ; they will tell you , yes , they are for that which natural reason teacheth . we wish they were in good earnest when they say this . for then we should hope to be soon all of a mind . for we cannot doubt but that whosoever doth sincerely believe all that natural reason will teach him about religion , and doth seriously endeavour to frame his life accordingly ; such a one will not fail to embrace christianity , whenever the doctrines of our saviour , and the proofs he gave for the truth of them , are fairly represented to him . but in truth , these mens loose way , both of discoursing , and of living , renders it suspicious , that their profession of natural religion is not very sincere ; but only for the sheltering them from the imputation of atheism , and serving other secular ends . for such a scheme of natural religion have they framed to themselves , as will not much trouble their consciences , let them live how they will. but now the christian religion ( which is that they chiefly oppose under the name of revealed religion ) is a more stubborn thing , and will not so easily be brought to comply with their humours and inclinations . and that we fear , though they are loth to own it , is the secret reason of their grudge against it . the gospel of christ doth not favour such sort of principles as these men have taken up , nor such a kind of life as they are engaged in ; but on the contrary , severely declares against them . and therefore some colourable reason must be found out , for the setting aside the authority of this gospel , which is so contradictory to their interests . but how is this to be come by ? to object against the sufficiency of the proof that our saviour gave to the world of his being sent from god to teach this religion to mankind , that there is no colour for : for they are sensible that if his history , as it is related in the gospel , be admitted to be a true history , so that one may depend upon the matters of fact there recorded concerning him : if this , i say , be admitted , it cannot be denied but that our saviour gave abundant evidence , that he was what he pretended to be , the son of god , and the great prophet whom all men were to be obedient to , if they meant to be saved . since therefore they cannot fasten upon this , they pitch upon another method . they endeavour to run down all our evidence for the truth of christ's religion , by making a difference between seeing our saviour's miracles , and reading them in a book . they will allow , that if any man heard or saw jesus christ speaking those things , or doing those things , which are recorded of him ; such a man would have sufficient reason to induce him to be his disciple : but they deny that they have any such reason to be so , because they neither heard nor saw any of those things ; nor are they convinced that such things were ever done . they reproach us , that when they desire of us a proof of the christian religion , all the answer they can obtain of us is , that they must go to such a book ( which we call the bible ) and that will satisfy them . but why should they pin their faith upon any book in the world ? this is what they urge for their infidelity . this now being the state of the controversy between us and several of the unbelievers among us , you see it turns upon this single point that is now before us ; namely , whether a man that does not see , may not have sufficient reason to believe at many hundred years distance ? or more particularly thus ; whether we in these days , who never saw our saviour , nor his miracles , ( particularly that of his resurrection , with reference to which these words were spoken ) have not abundant reason to believe in him , upon the testimony of those that did see all these things . we say we have . they say we have not . here therefore we join issue . now for the making good our side of the question , i proceed by these steps . in the first place , we lay it down as a principle , and i suppose every body will agree to it ; that if iesus christ and his apostles , when they first preached the gospel , did give sufficient proof and evidence that what they preached was from god : and likewise if both the doctrine they preached , and the proof and evidence they gave for it , be faithfully transmitted to us ; and with such certainty likewise , that we cannot have any reasonable doubt that it is so transmitted : then i say , we can have no reason in the earth to complain , that we want evidence for the truth of the gospel . i do not say yet , that we have as strong proof , as if we had seen or heard those things our selves : but i say we have sufficient proof to convince any reasonable unbiassed man : this i presume no body will deny , and it is all that we ask at present . in the second place ; i believe none will deny , that what was once really spoken , or what was once really done , may be truly and faithfully put into writing . and it is possible likewise that those writings may come so well attested , to them that live many ages after those things were spoken , or done , that none in any age can reasonably doubt that they give a true and faithful account of the things therein reported to be done or taught . i say , i believe none will deny this ; for if it be not admitted , we can give no credit to any history that was written ; nor consequently to any matter of fact that was done in former ages . it therefore will , i hope , be granted , that both the doctrines of our saviour , and his proofs of them , might in this way , if god so pleased , be so faithfully transmitted to posterity , that future ages might certainly come to the knowledge of them . in the third place we say , that it is obvious to all mankind , that if ever there was any affair in the world , wherein the providence of god was concerned , that there should be a faithful conveyance of it made to all generations to come , and carrying the marks of its own credibility ; this affair of the gospel of christ was such a one . because the importance of it to all the children of men was such , that their salvation or damnation to the end of the world , did depend upon the belief of it , if the author of this gospel delivered a true doctrine . and therefore we may certainly conclude , that if what christ taught at the first , was from god ; god would take care that what he taught , together with sufficient proof of the truth of it , should be conveyed to all the ages of the world . and if all this was to be contained in a book ; we may likewise be assured , that book should come to us , with such evidence of its being true , that we could have no reasonable suspicion concerning it . we are sure god's providence hath taken care that writings of an ancienter date than the gospel , that are of infinitely less consequence to mankind , should come down to us without any suspicion of imposture : and can it be imagined then , his providence should be unconcerned , in preserving and bringing safe to our hands , the records of a thing , by the belief or denial of which , the eternal state of men in the other world is to be concluded ? in the fourth place , having laid these foundations , we advance a step higher . it is certain , that there was a timely and a faithful record of all the things that iesus christ taught in order to salvation , and of all the proofs he gave for the truth and divinity of his doctrine : and this record is contained in the books of the new testament . that this is true matter of fact , we have all the proof that a thing of this nature is capable of . these books were written either by men that were eye and ear witnesses of our saviour's miracles , and doctrine , and conversation : or by such as conversed with those that were . this appears not only from the writings themselves , which carry in them all the marks of their being written by persons so qualified ; but also from the constant tradition that hath in all ages gone in the world , about the authors of these writings . and you may with as much , or more reason doubt , that those writings among us , which go under the name of cicero , or caesar , or seneca ; or any other most unquestioned author , were none of theirs , but forged since their times ; than you can doubt that the gospels of st. matthew , mark , and iohn , and luke's both gospel and acts of the apostles , and st. paul's epistles , were not writ by those authors , or in the age they pretend to be . i say , there is a great deal more reason to doubt of that , than there is of this : because we have not only all the proofs of the genuineness of those writings , that can be given for any other writings , which are the most unquestioned in the world ; but this over and above , which is compatible to none but these ; namely , that the matter of these writings is of such a nature , that all mankind were concerned to detect the fraud and the forgery of them , if there had been any : but yet they have always passed under the names they bear at this day ; nay , and in every age , from the first publishing of them , we have authentick authorities in a continued succession to vouch for them . well , but supposing these men to be the authors of these writings ; yet how can we depend upon the truth of what they have reported ? in answer to this , i say in the fifth place ; let any man read them , and then speak from his conscience , whether he does not think that these men were in good earnest , and did really write according to their own inward sense ? and yet the matters they wrote were such , as it was not possible they could be deceived about them ; because they were all plain matters of fact ; things which their eyes and ears were witnesses of . but that is not all : they who lived in those days , and had full opportunities of examining the truth of what they had written , gave testimony to them ; since they built their faith upon the matters of fact they had delivered . if therefore you suppose these writers to be sincere honest men , it is certain that what they recorded concerning our lord jesus , and his doctrines , and his actions , must be true . on the other side , if you suppose them to have had designs of imposing upon the world with a false story ; you must at the same time suppose a great number of people ( of whom there is no ground for such a suspicion ) to be perfect fools or mad-men , who gave so much credit to all that matter which they related concerning our saviour , that they laid down their lives to attest the truth of it . i know nothing to be said against this , unless it be , that though they could not well be supposed to be mistaken in the matters of fact which they relate concerning our saviour , yet they might in the matter of his doctrines . these they might misrepresent , and consequently their writings ought not to be of that authority with us , as that we should be bound to believe all that they say . but to this i give a very short answer ; if we do admit them to be true reporters of matters of fact , we must also of necessity admit them to be true reporters , nay i say more , infallible reporters of our saviour's doctrine ; so as that their declarations of it must for ever conclude all christians . and the reason is this : the authors of these writings were either apostles , or apostolick men , as has been said before ; and it is one of the matters of fact reported in these writings , that our saviour did so assist these men with his holy spirit , that they were enabled faithfully and infallibly to preach that doctrine to others which he had delivered to them . now if we be sure they were inspired in what they preached ; we may be as much assured they were inspired in putting what they preached into writing ; since it was the same doctrine that they preached and that they wrote ; and especially since after it was written it was to remain to all succeeding generations , and to be a rule of mens faith so long as the world should last . and further , we are sure that all the christians of those days did look upon those writings to have a stamp of divine authority upon them , and distinguished them from all other human compositions . and to evidence this , they made these writings to be the standard of their belief ; the measure by which they tryed all opinions and doctrines in religion : so that whatever was not found in these scriptures , was not accounted as necessary to salvation ; and whatever was found disagreeing from these scriptures , was rejected as an innovation , or an error in christianity . and of this we have sufficient evidence from antiquity . well , but how shall we know whether these scriptures be faithfully transmitted down to us ? how do we know but that they may have been corrupted since the time they were written , and made to speak different things now , from what they did at the first ? this is the last question upon this argument ; and in answer to it , i say in the sixth place ; if the providence of god , as i told you before , was ever concerned to preserve any writings from being depraved or corrupted ; it was certainly more especially concerned to do it , as to the writings we are now speaking of , they being of such vast importance to all the generations of mankind . but i do not leave the matter so . there is evidence of fact as well as reason to be offered in this case . let the books of the new testament , as we now have them , be tryed by the severest rules of criticism . let the copies both ancient and modern , which are extant of them , be compared . let the several versions of them likewise that were made in the earliest times be examined . lastly ; let all the ecclesiastical writers from the beginning of christianity to this day , who have either commented upon them ; or proved any doctrine from them ; or but occasionally quoted them in their writings , be searched into : it will appear by all these ways of tryal , that our scriptures are the same at this day , that they were at the beginning , without any material difference . indeed , considering the multitude of copies that were taken of these books , and the several translations that were made of them into other languages , even shortly after the time they were first published ; we cannot imagine it possible , that in after-ages , any thing could be foisted into them , to serve the turn of any party , but the imposture would have been presently discovered . and accordingly we find , that when any attempts of this kind have been made , there were not wanting those who took care to detect and expose them . i do not , when i say this , deny that there are many differences and various readings to be met with , in the ancient copies of these books , occasioned by the negligence or mistakes of transcribers . nay , and some few passages may be wanting in some copies that are found in others : but then i desire it may be observed that these differences are of such small moment , that it is of no importance to the christian faith , which of the readings be right , and which of them be wrong . for they all agree in all the matters which concern either our saviour's doctrines , or his precepts , or the proofs he gave of his divine mission . and farther agreement than this i think none needs to desire . indeed if slight and verbal differences in copies be a good argument against the genuineness of a writing ; we have no genuine writing of any ancient author at this day . for the same thing has happened to all old books whatsoever , that have been often transcribed : and to suppose , that it should be otherwise in the books of the scripture , is to suppose , that god ought in every age , as immediately and infallibly to guide the pen of every transcriber of them , as he did the minds of their first authors . to make now a little reflection on what i have said about the scriptures of the new testament . it is urged by our deists , as a very hard thing , that whereas , when the gospel was first preached , men had opportunities of being convinced by their senses of the truth of it ; ( or at least it is pretended they had such opportunities ) we now are only referred to a book that gives us an account of these matters : why , i desire to know , what other way they would have had an account of them but by books ? would they have had our saviour to come down from heaven every fifty or threescore years , and to preach the same doctrine ; and confirm it by the same miracles to the men of that generation , that he once did among the iews ? yet this it must be supposed necessary for him to do , if men cannot otherwise be convinced of the truth of his religion , but by their senses . nay , that would not be enough : he must not only publish his doctrine , and repeat his miracles to every age , but to every individual man of every age : otherwise all men had not opportunity of being convinced by their senses , and consequently could not upon reasonable grounds believe in him . but if this supposition be absurd , as it certainly is ; then we must be content ( and there is all the reason in the world we should be so ) with that sort of evidence for the truth of his gospel , that other matters of fact , done at a great distance of time from us , are capable of : that is to say , authentick witnesses of them at the first ; and the testimony of those witnesses faithfully transmitted down to posterity . and how any testimony can be more faithfully transmitted , than by the way of writing , let them shew us , if they can . and then , as for the books or writings that we refer you to in this case , we ask no more for the gaining credit to them , than only that it may be seriously considered , of what sort they are , and what authority they carry along with them . we do not send you to herodotus , and pliny , or such like writers ; who , though they were very good authors , yet took a great deal of what they said , from uncertain reports . much less do we send you to a golden legend , or the lives of the saints , as they have been written of later days , by men who took advantage of the ignorance and credulity of the age they liv'd in , to obtrude what they pleased upon the world. but we send you to authors who themselves knew , and were witnesses of what they wrote . who gave all possible proof of their sincerity and integrity , not only by publickly , in all places , asserting the truth of what they had written , but some of them also sealing it with their blood. who were so assisted with the divine spirit , that they themselves wrought the same miracles , for the confirmation of christ's doctrine , that they had recorded him to have done . and lastly , who in all succeeding ages were had in such veneration among christians , that their writings were esteemed the platform and standard of true faith : and upon which they set so high a value , that they would keep them at the peril of their lives . and instances we have of multitudes , who rather chose torments and death , than they would deliver up their bibles . taking now all this together , can any thing like it be said for the truth or the authority of any other book in the world ? but this is not all . i desire in the seventh and last place , it may be considered ; that we do not send you to a bare book for the proof of the christian religion , how much soever that book may have the marks , not only of a true and genuine , but also of a divine history . but we insist upon a great many other things for the proof of the matters contained in that book , besides the authority of the book it self . if indeed nothing had followed upon christ's publishing his gospel , and we had never heard more of it , or him , save what we might happen to meet with in those old writings ; i do not know how far their evidence alone , now at the distance of near seventeen hundred years , would have prevailed with us to embrace his religion : but now when we see and are convinced , that so many remarkable effects ensued upon his preaching in the world , and still continue visible at this day ; which yet cannot be ascribed to any other cause , than to the particular power and providence of god , which was concerned to justify our saviour , and his pretensions to the world : this is certainly a new evidence , and a standing one , both for that book which mentions all these things , and especially for that cause it maintains . the case of the christian religion is plainly this . iesus christ , a mean person as to his outward circumstances , sets up for a preacher of a new religion . and this , not in the times of ignorance , and barbarism ( when an imposture might be supposed more easy to be carried on , and which advantages mahomet afterwards made use of ) but in the reign of augustus caesar , when learning , and arts , and sciences were in the most flourishing condition , that ever they were known to be . he chuses a company of very ordinary unlettered men , but very honest men , to be the witnesses of his conversation and doctrine . and these he designs for the spreaders of his religion throughout the world. he neither makes use of arts , nor arms for the gaining disciples to himself : only declares plainly , that he is the person , whom god had long before promised to send , and whom he did now send , to publish eternal salvation to all that should believe in him . the religion which he taught , and which all his followers were to take upon them , was so far from gratifying flesh and blood , that it seemed much better contrived , as the world then stood , for the frighting men from it , than for the alluring proselytes to it . for there was nothing in it that ministred to any sensual or worldly purposes ; nothing that tended to make a man either wise , or rich , or great , or happy , in the sense of this world ; but all the quite contrary . he that would be his disciple , must quit all the popular notions about happiness . instead of being thought wise , must submit to be counted a fool for christ's sake . instead of getting wealth , or honour , or preferment , must be prepared to part with all these things , if he was already possessed of them ; must deny himself , and all his temporal interests ; nay must forsake father and mother , and his own life also , whenever he was called to it . the way to heaven , as he taught it , was by humility and meekness , and contempt of the world , and all the glories of it ; by patient suffering afflictions and injuries , and an absolute resignation of our selves to god , to do and suffer whatever was his will. and he himself , as he lived thus , so did he thus go off the stage ; being after three years preaching this sort of doctrine , hanged up on a cross , as an impostor , and that by the vote of his own countrymen . where now was the temptation to the generality of men , to own this man as a prophet sent from god to mankind ? why , in truth , by what i have yet represented , there was very little : nay indeed , to any one that considers these beginnings of the gospel , it will be matter of astonishment that any more came of it , and that it did not presently dye with the author of it . but here was the thing . our lord , in how poor a condition soever he lived , yet he spake as never man spake . he so explained the old scriptures which foretold of him : he taught such important truths concerning another life ; concerning the nature and providence of god , and his mercy to lost mankind , and the way in which he would be served , and in what sort of things it was , that true religion did consist , that he pierced the very souls of those that heard him . there was so much evidence in the truths themselves that he delivered , that no honest virtuously-disposed minds could stand out against them , but must be convinced in their own consciences , that this , of all that they had ever heard of , was a religion worthiest to come from god , and most accommodated to the spiritual needs of men ; nay , and their temporal ones too , supposing that all men would embrace it . and then the whole tenor of his life was suitable hereunto : for he appeared in all his actions and conversation , to be a man of so much candor and goodness , and clearness of spirit ; so humble , so just , so prudent , so charitable , so obliging to all mankind ; so full of piety and devotion , and resignation to god ; and lastly , so free from all suspicion that he carried on any selfish designs ; that all these heavenly doctrines came better out of his mouth , than if any other had delivered them . but that which crowned all was this ; that throughout the whole stage of his life there was a visible evidence of a divine power and presence going along with him , which shewed it self in a thousand instances of the most glorious miracles that ever were seen or heard of in the world , and that to the amazement of the whole country where he lived . in this manner , i say , did our saviour lay the foundation for a belief of his doctrine , to all succeeding generations ; and a solid unshaken foundation it was . but yet for all that , if the power of god had stopped here , i do not know what superstructure would ever have been made upon this foundation . for so it was , that those very men , those honest plain-hearted men that he had taken into his family , to be witnesses of what he did and taught , with a design , as i told you , of sending them abroad to publish all those things throughout the world ; yet when he came to dye , such poor-spirited creatures they proved , that every man of them forsook him . o sad example of human frailty and inconstancy ! those men that had the greatest opportunities of knowing him and his doctrine , and had professed the most firm resolutions of adhering to him ; yet all forsook him in the hour of danger , and shifted for themselves . but god almighty , tho he suffered good men to act as men , did not therefore lay aside that great design he had set on foot by our lord jesus ; no , nor of accomplishing it by the ministry of these very men . for he raised up his son from the dead on the third day ( as our saviour had before told them he would ) ; and this put new life and spirit into those persons that had lately abandoned him . but that was not all . our saviour calls them all together after he was thus risen from the dead . he acquaints them with the work that he had committed to them . he assures them that he will be with them , and those that should succeed them in that ministry for ever . not in person , for he was to continue in heaven to intercede for all believers at the right hand of god ; but by the virtue and presence of the holy spirit , who was to be his deputy and vicegerent upon earth . this holy spirit he would in a few days send down upon them , who should effectually furnish and endue them with all powers , and qualities , and abilities , needful for the discharge of so great a work , as the conversion of the world to his religion , was . and after he had told them these things , he visibly in their presence ascended up into heaven . here now begins christ's kingdom . he had conquered death before , and now he comes to conquer the devil and the world. from henceforward you hear of no fear , no pusillanimity , no mean behaviour in any of the apostles . they then go and preach to all the world that gospel which their master ordered them . no danger frights them : no human learning or philosophy is able to stand before them . the greatest obstacles , the greatest terrors that come in their way , are so far from making them quit the work they had begun ; that they rather prove incentives to them to go on in it . they make it their business to gain souls in every place to jesus christ : they run about the whole roman empire , and farther than ever that extended . they pretend to no eloquence , no polite learning , no arts of insinuation : but they preach a plain , honest , pious doctrine ; but withal such a doctrine , that as the times then went , a man must expect to bid an everlasting adieu to all the wealth , and pleasures , and honours of this world , if he once embraced it . they declare to all people the authority they had for the preaching this doctrine . they vouch our lord jesus christ as the author of it , who died for the bearing testimony to it ; and rose again for its confirmation ; and is now king of heaven and earth . and they shewed that they had an authentick commission from heaven for the doing all this ; by speaking the language of every country where they came , without ever being taught it ; by curing all diseased people that were brought to them ; by dispossessing devils ; by giving sight to the blind ; and making the lame to walk , and restoring dead bodies to life . all these wonderful things they did all the world over . and what the effects hereof were , was manifest every where , and continues manifest to this day . the gospel spread like lightning in all places : and whereever it came , pagan idolatry was confounded : till at last the whole roman empire was converted to the religion of jesus christ. converted it was by men naked and unassisted ; without the least encouragement at the first from the secular powers , nay , in contradiction to the severest penalties that the secular powers could contrive or decree to hinder it . we grant indeed , that many thousands of brave men did lose their lives in this religious war between our lord jesus christ and the devil ( who was then the prince of this world ) , and did patiently submit to death , that they might assert the truth of our saviour's cause : but that was christ's way of vanquishing the devil : he did thus break the serpent's head , while the serpent bruised his heel : and he did at last by this way effectually break his kingdom ; as is visible and notorious even from that time to this day . and now i appeal to every one , whether this , which is matter of fact , and known to all men that look into the histories of time ; and of which we at this day see and enjoy the happy effects , in having the christian religion , not only received among us , but made a part of our national constitution : i say , whether this be not a convincing proof , both of the truth of our religion , and likewise of those scriptures from whence we fetch it . had not the christian religion been true , how could these things have ever come to pass ? seeing it is utterly unconceivable , that without a divine power they could be effected . and sure none can suppose that god would exert his power for the confirming of a falshood . and again ; had not our scriptures been true likewise , or had they been the fictions of any designing men ; how is it possible they should have given us an account of these things so long before they came to pass , and when there was so little appearance of their ever coming to pass ? and yet all that i have now mentioned is plainly there set down , as foretold by our saviour , and his apostles : and not only those things , but a great many other remarkable events are there also foretold , which have since been exactly made good . i hope by what hath been said , it doth appear that we at this day have sufficient arguments to oblige us to believe and adhere to the religion of jesus christ , tho we never saw the original proofs he gave of it ; which was the point i was to make good . for i think i have shewed , that if those proofs were good and conclusive at the first , to them that saw them , and were witnesses of them ; they are so to us now , who receive them upon their testimony . and as for the difference that may be alledged in point of evidence , between a man's seeing a thing , and receiving it upon the report of others ; all that , i think , by the account i have given , is in a great measure out of doors as to this matter . for the report upon which we receive the gospel , being so authentick , so unexceptionable , and likewise so confirmed by matters of fact still visible to us , it amounts to as strong a proof , as if we had evidence of sense . and i do in my conscience believe , that there is not a man in this nation now stands out against the religion of jesus christ , but who would have done so , if he had lived in the time of our saviour , and heard him preach the gospel . as for us who believe , let us persevere in our faith without wavering . our faith is never the worse for not seeing . blessed are they that have not seen , and yet have believed . and as for those that do not believe , their not seeing will be no excuse for them , if our saviour may be credited : for it was as well with respect to them that did not see , as to them that did , that he pronounced his definitive sentence , when he sent out his apostles to preach his religion : go ( saith he ) and preach the gospel to every creature : he that believeth and is baptized shall be saved ; but he that believeth not shall be damned . god give us all grace to consider the things that belong to our everlasting peace . that both all those who now oppose the truth as it is in christ iesus , may be converted from the error of their ways ; and that all those who do own and profess it , may adorn the doctrine of god which he hath called them to , by a pure , holy , and unblameable life ; to the glory of god , and the eternal salvation of their souls , in the day of our lord jesus . to whom , &c. finis . the character of the last daies a sermon preached before the king / by john fell. fell, john, 1625-1686. 1675 approx. 42 kb of xml-encoded text transcribed from 15 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a41030 wing f607 estc r6424 11795947 ocm 11795947 49312 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41030) transcribed from: (early english books online ; image set 49312) images scanned from microfilm: (early english books, 1641-1700 ; 492:3) the character of the last daies a sermon preached before the king / by john fell. fell, john, 1625-1686. [2], 26 p. [s.n.], oxford [oxfordshire] : 1675. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith -sermons. sermons, english -17th century. 2005-11 tcp assigned for keying and markup 2005-11 aptara keyed and coded from proquest page images 2006-02 jonathan blaney sampled and proofread 2006-02 jonathan blaney text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion the character of the last daies . a sermon preached before the king . by john fell , d. d. dean of christ-church , and chaplain to his majesty . printed by command . at the theater in oxford . anno dom. 1675. 2 pet. 3. 3. there shall come in the last daies scoffers , walking after their own lusts , and saying , where is the promise of his coming ? for since the fathers fell asleep , all things continue as they were from the beginning of the creation . the great business of religion , is to oblige its votaries to present duty by the awe and expectation of future retribution : and the particular design of the gospel , the doctrine of our lord jesus christ , is to oblige to this , by the assurance and belief that he who came unto us heretofore to teach his law , will come again to execute the sanctions of it . behold saies st. john , rev. 1. 7. he cometh with clouds , and every eie shall see him , and they also which pierced him . and he saies of himself , behold i come quickly , and my reward is with me , to give every man according as his work shall be . rev. 22. 12. which weighty truth , tho abundantly establisht , by all the miracles the types and prophecies that attend the gospel , is most particularly enforc'd by the two inimitable expresses of divinity , our saviors resurrection from the dead , and his ascension into heaven . concerning the former of which st. paul remonstrates , acts 17. 30. the times of ignorance god winked at , but now commandeth all men every where to repent : because he hath appointed a day in which he will judg the world in righteousness , by that man whom he hath ordain'd : whereof he hath given assurance unto all men , in that he hath rais'd him from the dead . the other is exprest by st. peter , act. 2. 19. repent and be converted that your sins may be blotted out , when the times of refreshing shall come from the presence of the lord. and he shall send jesus christ , which before was preached unto you , whom the heaven must receive until the times of restitution of all things , which god hath spoken by the mouth of all his holy prophets , since the world began . indeed this second advent is the foundation , the support and end of our religion . if in this life only we had hope , we were of all men most miserable , 1 cor. 15. 19. if to the other articles of our creed which concern our savior , there had not succeded the belief , that he shall come again to judg both the quick and the dead , we were as ridiculous as these mockers of the text pretend us , hated and scorn'd by men , and deserted by almighty god. it will therefore import us highly to examine whether the christian be so absurd a person as these drols and merry men would make him , a creature only useful , because he finds them sport and entertainment . and for a just survey hereof , t will be material to consider , first the personal qualifications of the disputers here describ'd , and secondly the force of their arguments and discoursings : according to those two prevailing topics in use among us , from the head of autority , and that of reason . and this being well deduc'd , t will not be hard to bring the whole debate to a short and certain issue , both in regard of speculation , and what is more important in reference to practice . i begin to consider what i first propos'd , the personal qualifications of the disputers here describ'd . they are said to be scoffers walking after their own lusts . to be a scoffer is sure no very laudable character , being the joint result of pride and malice , the doing mischief , and the doing it in sport . so that whereas t is said that the flatterer is the worst of tame beasts , and the detractor of wild , the scoffer has the ferity of both . amidst the pretences to urbanity , and being plesant company , he is the bane of all society , the poison of asps is under his lips , his teeth are spears and arrowes , and his tongue a sharp sword , psal . 5. 7. any injury is supportable , that has not contemt and scorn superadded to it ; we can better bear the wounds , then the insultings of an enemy ; or if we must submit to that , we would not have our understandings trampled on ; be run down like fools and idiots , or fall the victims of petulant ill nature , edg'd with envenom'd wit. but as this temper is most injurious and unsociable ; t is also ignorant and indocile . the sure effect of knowledg , is an humble sense of the want of it : the deeper we immerse our selves in any art or science , the greater and more insuperable difficulties are started by us : and the same event happens to all industrious enquirers , which befel socrates ; to arrive at last to this one great discovery , that they know nothing . t is the peculiar priviledg of the ignorant and half-wited , by thinking well of their own skill and acquisitions , to make it impossible for them to have any . seest thou a man wise in his own eies , saies solomon , there is more hope of a fool then of him , prov. 26. 12. and at the 9. chap. ver . 7 , 8. he that reproveth a scorner getteth himself a shame , and he that rebuketh a wicked man getteth himself a blot : rebuke not a scorner least he hate thee : rebuke a wise man and he will love thee . and chap. 14. ver . 6. a scorner seeketh wisdom , and findeth it not . but farther , over and above the before-mention'd ingredients , of pride , ill nature , and incorrigible folly ; the mockers of the text are branded with immorality and vice : to walk after their own lusts . and sure there cannot be a more prodigious impudence , then that the guilty and obnoxious , persons liable to the severest punishments as well as censures , should dare to awaken observation , by being sharp on others . but so it is , the man that walks in the counsel of the ungodly , and has stood in the way of sinners , will not fail to recreate himself by sitting down in the seat of the scornful . a aristotle truly resolv'd that the sensual or passionate were incapable of receiving moral knowledg , and t is hard that they who are not in a possibility to be learners , should take upon them to be judges . but in the present case t is their great concern and interest not to be instructed . to convince the sensual man that there is a future doom , is to sour all his joies , and torment him before the time . so that to pass all other grounds of prejudice , whatever is suggested by these mockers of the text , their testimony at least is not to be consider'd , they being brib'd and led aside by interest to all that they assert . and let this suffice to have bin said of the personal qualifications of the disputers against a future judgment . i come now to examin the force of their discoursings . where first , t is obvious to advert , that the enquiry , where is the promise of his coming , is very extravagantly made . as the apostle saies , that hope which is seen is not hope , rom. 8. 24. so a promise perform'd is not a promise , all its obligation is ceast . but tho our pacts and undertakings fall not under the notice of our senses , it do's not therefore follow they are nothing . upon this transient blast of emty air , hangs all the entercourse and traffic of the world . if we will trust altogether to our eies , and nothing to promises and words , we must expect the self same diffidence from others ; and so be enemies and out-lawes to mankind . nor is the delaying of performance a prejudice against it . t is true the morrow is to us a distant thing , however suddenly expected : and therefore a martial did not amiss to enquire of one who still undertook for the next day , where his to morrow dwelt , whether in parthia or armenia ? but with almighty god , every thing however distant it may seem , is actually present : and as whatever really is , however contingently it happen'd , certainly and necessarily is ; so whatever he has promis'd , must certainly and necessarily be : nay should be reckon'd on as already don . but the discoursings of the mockers in the text , if they amount to any thing will run thus . all things continue as they were since the beginning of the creation , therefore our saviors promise of coming to judge the world is vain and frustaneous . the weakness of which reasoning , the apostle effectually laies open , by destroying every part of it . first he denies the proposition , or supposal that all things continue as they were since the creation : and secondly he denies the consequence drawn from thence , tho all things did continue , it no way follows they shall for ever do so ; and that the promise of a future change will not hereafter be accomplisht . as to the proposition , it is observable , that the creation of the world is frankly here acknowledg'd , tho it be to the evident disadvantage of the design'd hypothesis . if the world were once created , in that act however transient , it has shew'd its self liable to the greatest change , since there are the same steps from not being unto being , as there are back again the contrary way : with this variety , that it is easier to pass from a habit to its privation , then it was from the privation to advance into the habit : and therefore as the universe did not exist heretofore , so it may likewise not exist hereafter . but the truth is , the origen of the world is a matter so notorious , that even epicurus and his followers could not over-look it ; and thought it a less absurdity to make a casual concurse of atomes , produce all the powers , the motion , the beauty , and order of the world , then to imagin it to have no beginning . and to this they were induced not only by attending the chain of causes , which in a succession of finite beings , could not be infinite : but more particularly , from the observation of those evident marks of newness , which appear every where thro-out the world ; and which are substantially urg'd by the epicurean apostle lucretius in his 5 book . i mean , the growth of arts and sciences , the plantation of countries , the date of histories , the analogy of languages , and the like . but to pass forward . whereas t is urg'd by our disputers , that since the fathers fell asleep , all things continue as they did since the creation , t is obvious to reply , that all things do not continue as they were , because the fathers are fallen asleep : the destruction of all preceding generations , being a very remarkable mutation in the universe . for however by constant successions the world has bin supplied , yet since t is evident that all the parts are in perpetual flux and motion , the whole which is nothing but an aggregate of those parts , must needs be of the same complexion . so that upon the matter the argument comes to this . all things continue as they were since the creation , because nothing continues as it was since the creation . t is true the world has lasted a long time , but so have divers other things , which many ages since have perisht , as also others which we see are perishing . let us consider artificial compositions , for instance buildings ; whereof the parts constantly decay and moulder : and tho by diligent repairs , the fabric is maintain'd so as to be habitable for several ages , yet at last in spight of all supplies , it sinks into a ruine . and thus it fares in that other fabric of our bodies , which we know are liable to a thousand accidents , every one of which is able to destroy us : and tho by the supply of food , and careful tendance we are not only maintain'd in life , but seem to grow and to be nurisht ; yet after a set period of years the whole drops down , and by no art or care can be preserv'd . so likewise in societies , that aggregate of separate members allied together by civil bonds of union , which we call the body politic ; these we see preserve the same establishment , and setled form of government for several centuries of years , and notwithstanding many shocks and great mutations , recover their pristin constitution : yet t is observ'd that there awaits even them a fatal period , and that after a 6 or 700 , or at most 1000 years they are totally dissolv'd and overthrown . from the which instances t is easy to collect , that in systems of all kinds , whether artificial , natural , or political , every thing is transient and engag'd to dissolution . and tho the universe in proportion to its vaster bulk , have a much larger term assign'd to its duration , then is prefixt to trivial little beings , all equally must share in the same common law of fate , and at length perish by inevitable ruine . the age of man is by david ps . 90. declar'd to be threescore years and 10 , that of nations and governments is esteem'd as 100 unto 10 , so that 6 or 700 years makes up their ordinary period . now whether the universe go on by like progression , and in accordance to the celebrated tradition , its rate be as 1000 is to 10 , and after a millenary week ( and we know that the apostle saies 1000 years is with god almighty but as one day , ) the everlasting sabbath shall commence , and a 2000 years having past before the law , 2000 under it , and 2000 in the gospel , the seventh thousand shall bring on the period of all accounts , when time shall be no more ; i will not go about to calculate . as god has conceled from us the day of our death , and that of the destruction of empires , so has he of the universe . in the mean time t is sure more reasonable from the premises laid down , to inferr the future destruction of the world and future doom , then the denial of it ; especially since in consequence to what has bin surmis'd , the times wherein the gospel was first preacht , are distinctively said to be the last times , act. 2. 17. and they who then liv'd , to be those upon whom , the ends of the world are come . to which we may subjoin , that our savior has interpos'd his promise , that the regular date shall not be permitted to run out , and for the elects sake those daies shall be shortned . luk. 24. 22. but for a farther confutation of these disputers , the apostle by a memorable instance , that of the flood , an event confest by the whole heathen world , the notice of it being transmitted down by general b tradition , by histories of all nations , and by the rites and ceremonies of their religions , makes it manifest that all things have not , as they suggest , continued as they were from the beginning of the creation . this , saies the apostle ver . 5. they willingly are ignorant of , that by the word of god the heavens were of old , and the earth standing out of the water , and in the water , whereby the world that then was , being overflowed with water perisht . but the heavens and the earth which are now , by the same word are kept in store , reserv'd unto fire , against the day of judgment and perdition of ungodly men . that is , men ( unless wilfully blind ) must acknowledg the creation to be an unaccountable riddle of omnipotence : the habitable earth being so placed , that it indeed stands out of the waters , but yet so as to be really within the waters , the surface of the liquid element being convexe , and in its workings demonstrably above the level of the shores that bound it : and nothing but the word of god that said unto the waves , thus far shall you go and no farther , during the first ages of the world with-held that general inundation , which afterward succeeded ; when , as the scripture expresses it , the fountains of the great deep were broken up , and the windowes of heaven , till then shut up , were open'd , gen. 7. 11. whereupon immediatly the waters prevail'd upon the earth . and on the other side , the force of the promise of the s●me god of truth , set down at the 21 verse of the 8 chapter , is the only dam and fence which ever since secures from a repeted ruine . therefore the heaven and earth subsist , because they are reserv'd against the general conflagration . which ( by the way ) was the common expectation of the heathen world , according to that known perswasion of a platonics , stoics , and epicureans also ; and celebrated frequently by the doctors of heathen theology the poets . in the same manner we see prisons made strong , and safely guarded , that the malefactors may be forth coming at the assize and goal delivery . and therefore upon a true account , the preservation of the world , is so far from being an argument against a future judgment , that in reference to it , its fabric is kept up , and hitherto continued . in like manner also , whereas ill men please themselves much in their impunity ; and because they have liv'd long without controul , think they shall for ever do so ; they have all reason to consider , that this success is of ominous abode unto them : their condition is the same with that of the guilty prisoner , who is therefore fed upon the public charge and carefully secur'd , because he is reserv'd to be brought forth to execution : when in the interim the honest man is left at large , without that care , or any notice taken of him . t is true indeed god has besides another more kind intendment , when he indulges this impunity , if wicked men would be receptive of it : they therefore are repriev'd , that they may have an opportunity to sue their pardon out , and reconcile themselves to their offended judg : for so it followes in the context , ver . 9. the lord is not slack concerning his promise ( as some men account slackness ) but is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . and this consideration is of an astonishing importance , that the best argument men can frame against the existence of almighty god , and his future judgment , is that he is infinitly good , and that he passes over those indignities , which in the opinion of the guilty authors are beyond all sufferance . they would not have him be a revenger of their foul demerits ; no more would he himself : he would be a god to bless , to save and pardon , but not to punish and destroy ; and therefore , wretched as they are , they would not have him be at all : and madly throw away their hopes , when they would rid themselves of fear . to such a miserable issue do's brutish guilt engage ; makes it the interest of men that there should be no omnipotence to support the world , or providence to guide it ; no power in heaven to bless and to protect ; and what is yet more desperate , no mercy there to pardon and forgive . but farther , suppose no promise had bin made of a future coming to judgment , it will by no means follow that there will be none ; or that such a dreadful , tho but contingent possibility , should reasonably be laught at and contemn'd . many things are daily don by us which we never engag'd before hand that we would do ; and sure t is equal , that the most free agent should be allowed the self same liberty . but lastly , to make the most advantagious supposal for these disputers of the text , that god had said , nay sworn that he would not come to judgment ; with what face can they , who frequently do what they have bound themselves by horrid execrations never to attemt , expect a greater veracity from others then they exercise themselves ? moreover since in all things else they disbelieve almighty god , why should they credit him in this ? or if they will let him be veracious in this one instance , how are they sure he meant in earnest what he spoke , and did not rally , as they love to do ? t is certain the time will come , when he will transcribe their practice , and in their fatal exigence , laugh at their calamity , and mock when their fear comes : nor can they easily be sure , that he has not begun to treat them in their own way already . now all this being put together , can any thing be more unaccountable , then that men should by such ropes of sand let themselves down to hell ; by such pitiful inconsequences , which yet are the best proofs the matter can afford , think they have baffled all the expectations and fears , nay all the possibilities ; for nothing else can give security of future judgment ? yet so it is , these stupid arguers have voted themselves to be the masters of reason , and so they are resolv'd to be . a dull inconsequence , pointed with a blasphemous scoffe , in despight of logic and common sense , is wit and demonstration to boot : and all they that own an awe of god , a love of vertue , and fear of hell , are fools and mad men , and t is lost labor to dispute against it . these doctors of the scorners chair , are ( if it may be ) more infallible then that of rome . i shall not therefore any farther attemt to undeceive them : but having thus unravel'd the disputings of the text in point of consequence and argument , i shall now take leave to look upon them in another light ; as they are a recital of a prophecy , and thereby offer to us a farther proof of all that they propose : to wit the appearance of these scoffers in the world who laugh at all religion , and despise a future judgment , when so ere it happens , is its self a very signal mark of its approch . i stir up , saies st. peter , at the beginning of this chapter , and the words immediately preceding the text , your pure minds by way of remembrance : that ye may be mindful of the words which were spoken before by the holy prophets , and of the commandment of us the apostles of the lord and savior : knowing this first , that there shall come in the last daies scoffers , &c. to which st. jude exactly accords at the 17 and 18 verses of his epistle , beloved remember ye the words which were spoken before of the apostles of our lord jesus christ , how that they told you there should be mockers in the last time , who should walk after their own ungodly lusts . and st. paul 1 thes . 5. 1. of the times and seasons , brethren , ye have no need that i write unto you , for you your selves know perfectly , that the day of the lord so cometh as a thief in the night : for when they shall say peace and safety , then sudden destruction cometh , &c. all which is in the same manner declar'd by our savior himself , mat. 24. 37. who saies that his coming will resemble that of the flood , which fell upon a generation of men as they were eating and drinking , marrying and giving in marriage , and despis'd the warning and predictions of noah the preacher of righteousness , as st peter calls him in the fore-going chapter to the text. nor may it be suggested , that the scoffing at religion and a future judgment , is no such new thing in the world as to be any way remarkable , and made the character of the greatest revolution that ever was . for tho there have bin alwaies debaucht and profligate persons more then a good many ; yet to have them openly scoffe at religion , do it with assurance and impunity , is a thing so unusual , as may justly ground the observation laid upon it . indeed for a fool to say in his heart there is no god , is not without example : but for a sect of men to say it with their mouth , dictate it as philosophy , and for that be esteem'd wits and masters of reason , is utterly without the precedents of ancient times , and an atchievment to commence with the last dotage of the world : a prodigy great enough to go hand in hand with the suns being darkned , and the moons not giving her light , the stars falling from their orbs , and the powers of heaven being shaken , mention'd by our savior as the prologues of his second coming at the 24 of st. mathew , the place before recited . as no nation in the world however barbarous has bin found to be without religion ; so none has bin without a concern for it . by gods law among the jews , the blasphemer was to be put to death ; and levit. 24. we see that sanction by gods particular command put in execution . which severity afterward obtain'd , even then when the worship of the nation diverted to idolatry : for when gideon had cut down the consecrated grove of baal , and destroied his altar , judg. 6. his life was required as an expiation of the fact . nebuchadnezzar , tho a heathen prince , thought himself oblig'd to vindicate the honor not only of his bel , but also of the god of israel ; and as we read dan. 3. 29. decreed that if any one should speak amiss against him , he should be cut in pieces , and his house be made a dunghill . at ephesus , upon the suggestion that the honor of diana had bin toucht , the whole city was put into a confusion , act. 19. and at the 17 we find st. paul question'd at athens for being a setter forth of strange gods , and probably would not have escaped , had the accusation run , that he deni'd the old . for in that place a diagoras , theodorus , anaxagoras , stilpo , protagoras and others were on this account punisht by banishments , pecuniary mulcts and confiscations , and by death it self . nay what is most remarkable , and particular to our present purpose , when alcibiades had here in the jollity of a feast indulged unto his wit , and made sport upon the rites of ceres , in mockery personating the priest , tho he was their general in a most important war , they recall'd him home , who not returning , they proscrib'd his person , seiz'd his estate , and publicly devoted him by solemn execrations . it would be endless to deduce this subject thro ancient history : all the persecutions with so much blood and fury rais'd against christians , are so many instances of this very matter ; they all arising from no other ground then the zeal they had for their false gods , and an opinion that christians were atheists and blasphemers , that mockt at their devotions , and despis'd their deities . now whether it be reasonable for us , to have less veneration and esteem for the true god , then they had for the false , and verify whatever was suggested by the heathen , it will not be difficult to determin . but if after the preaching of the gospel , wherein are made discoveries of the majesty of god and of his mercy , beyond any vouchsaf'd to former ages , men shall have less regard of him and of his honor , and after that his son has for our sakes expos'd himself to shame and mockery , and become of no reputation , we shall therefore add to his inanition , and let him be of none with us ; converting all the obliging circumstances of his life and death to his continued reproch ; crucify him afresh , and put him to an open shame : and farther , if these multiplied , these unaccountable indignities , which in former times had certainly bin capital , shall now become a specimen of parts and education ; be committed by the actors with bold insolence , and by the hearers entertain'd with plesure and applause ; these practices thus put together and enhanc'd , upon a sober estimate must prove , such as do carry with them as the blackest guilt , so the most direful ominous abode . that this age of ours has somwhat of mockery for its particular genius , so that scarce any thing is so entertaining , as to sport with the misadventures or failances of others ; nor no faculty more recommending then the being dextrous in turning serious things to ridicule , i think is a truth so notorious , that i may say it without offence to any : they that are passive in these skirmishes , being sufficiently sensible of what they suffer ; and they that are active , not desiring to concele or disown their talent : nay both sorts at one time or other being active , those that have wit to shew it , and those that have none to pretend to it . tho alas , what great proof is it of wit , to make others laugh ? which an idiot can do as effectually by having none : and as to what is the height of that celebrated faculty , and is thought true bearing wit , the saying sharp unexpected rambling things , t is most happily acquir'd by an approch to drunkenness or frenzy ; and t will be no very advantagious barter , to loose our understandings to advance our wit. the a masters of greek and roman rhetoric in their institutions , discourse indeed of causing laughter as a piece of the art which they pretend to teach : but they tell us t is only to be allowed in those causes which admit no other defence . the buffoon in a desperate exigence is to relieve the orator , impudence to supply the place of argument , and wit fill up the room of sense : as we see men who have no better weapon , think it no shame to rake the canal , and secure themselves by throwing dirt . but what shall we say of those , who have introduc'd this way of fight into the christian warfare ? those schole divinity drolls of this our age , who defend the faith , by destroying charity , attaque their fellow-men by those opprobrions methods of disputing , by scoffs and railing accusations , with which t were not allowable to oppose the devil himself , jud. 9. t is certainly great pity a good cause should be asserted by such arguments as libel and reproch it ; such as cannot be urg'd but by the worst of men , and which even they will not produce , till that all others fail them . and were those flowers of rhetoric weeded out of our late controversial books , we should find large volumes shrink into manuals , and be as little in their bulk , as they are in their conviction . where ere this procedure takes place , t is not at all material on what side the truth lies ; a jest will as effectually provide an answer to a demonstration , as to the most manifest inconsequence . the brightest evidence and vertue disguis'd and render'd monstrous by burlesque , like the primitive christians in the skins of wild beasts , will easily be worried and destroied . nay so it fares , that the most venerable persons , things , and actions , are most liable to be thus expos'd and made ridiculous : for whatever this beloved acquisition proves , be it the gift of nature , meant certainly for better purposes , or the product of drunkenness or frenzy , or what is yet a shorter method , of spight or malice , it has a peculiar faculty to pervert the best and most useful things , traducing sobriety for dulness , gravity for foppishness , order for formality , learning for pedantry , and is most immediatly prepar'd to cut the nerves of government , by despising dominion , and speaking evil of dignities , jude 8. these are the men , who , as the roial psalmist tells us , make songs of him , who pretend therein not only to impunity , but authoritative right ; and say , they are those who ought to speake . when these are once on the tribunal , nothing can scape their sentence , the modesty of virgins , learning of scholars , wisdom of counsellors , integrity of magistrates , honor of nobles , the dearest interests of all conditions and estates are laught away , as things not worth the keeping . nay majesty its self is here obnoxious , treated as our savior was in order to his crucifixion ; arai'd in a ridiculous robe , arm'd with a reed instead of a roial scepter , then mockt and bowed to in reproch , and then t is thought high time to hang it on a tree . this leud familiarity ends in the worst contemt , and nothing can be so unhappy as autority when baffled . the coffee-house rebell is more mischievous , then he that takes the field ; and a prince is sooner murder'd with a libell , then a sword . and therefore it will concern those who are in autority to consider of what effect it may be , that there are so many mockers of this form and level , in these last times of ours . my present enquiry is after those of a higher dispensation , who set their mouth against heaven , and defy god and providence ; which yet is but a natural emprovement of the other , and no less powerfully , if not much more destructive of government and lawes . and therefore it will also be the magistrates great interest , as t is their highest duty , to be concern'd herein . to these ungodly mockers , walking after their own lusts , proud as they are , and confident that the day of judgment will either never be , or is far off ; i shall not add more words upon that head to their disturbance ; but mind them of another day , which they cannot deny to be approching , i mean the day of death , that sentence of the lord over all flesh , as the wise man calls it , which is the day of judgment to each particular person , as that of doom is to the world. and will these mockers ask in scorn where is this promise of his coming ? tho the fathers are faln asleep , do they hope by a peculiar privilege to continue still , and reverse the general law of the creation ? if the long day of the fathers had a night who after 7 , 8 , or 900 years went down to sleep in dust , and when they did so there was no inquisition in the grave , whether the date had bin so many hours , but all their labors vanisht as they did , in dull forgetfulness and silence ; shall our winter solstice day , whose sun scarcely looks over the horizon , but instantly starts back again to dwell upon the other world , so lye upon our hands , as if the sun were to stand still as it did in joshuas time , or to go back as it did in hezechias , that we might frolic it without disturbance , in everlasting riot and excess ? the sensual epicure describ'd at the 12 of st. luke , who said unto his soul , soul , thou hast much goods laid up for many years ; take thine ease , eat , drink , and be merry : tho he only overlookt , and not deni'd a providence , was stopt in his carriere by hasty vengeance , which pronounc'd this irreversible decree , thou fool , this night thy soul shall be required of thee : and then whose shall those things be which thou hast provided ? and let our jolly men of dissolute ungodly life , who notwithstanding the concerns of their immortal soul , are at leisure to make sport with every thing however sacred , who with scorn and greediness pursue unlawful plesures , and bid defiance to almighty justice , lay their hands upon their breast , and ask themselves at what ensurance office they have secur'd a longer date of life : how they come to know their soul shall not be requir'd : or if it be , how well they are prepar'd to give an answer to the question but now askt . this very sentence at this moment is really pronounc'd against many thousands in the world , who ere to morrows night will breath their last ; of which number not one single person that now hears me , is sure that he is not . have they debated calmly with themselves what death is , how many unwelcome circumstances are hudled up in that short word ? can they willingly forego their houses and estates , their tables and their beds , and bid a long farwell to their dear company , their paramours and flatterers , lying gastly , and cold , and senseless , imprison'd in a coffin , and immur'd in earth ? to speak in the language of the scripture , will the tender and delicate women , who would scarce adventure to put their feet unto the ground thro delicacy , deut. 28. be content to be despoil'd of their rings and jewels , the changeable suits of apparell , the mantles , the wimples , and the crisping pins , the glasses and fine linen , the hoods and veiles , isa . 3. and , as he adds , take in exchange , insted of a sweet smell a stink , insted of a girdle a rent , iusted of well-set hair baldness , and burning insted of beauty ? but this is not all , will they be willing to come to the tribunal of their maker , and render an account of all the words , the thoughts , the actions and omissions of an ill led life ? answer for their noon-day insolence , and mid-night revels ; answer for their own and others guilts : the sin of their rebellion , and greater sin of their impenitence : the accusations of offended justice , and deeper charge of slighted mercy ? or lastly can they after the confusion and horror , of having all their guilts set in aray before them , enhanc'd by the no less numerous overtures of grace and mercy , out-brave that dreadful sentence of depart ye cursed into everlasting fire , prepar'd for the devil and his angels , mat. 25. will they maintain the jolly humor there , and like the three children in the babylonian furnace , sing in the midst of flames , and resemble them in being untoucht by pain , as they shall in not being wasted and devour'd ? will they find arguments of mockery and laughter , in the place of weeping , and wailing , and gnashing of teeth ? if they can do this , on gods name let them mock on , deny a future judgment , or what is more generous and brave , let them provoke and dare it . but if they cannot dwell with the devouring fire , nor abide with everlasting burnings , isa . 33. if they cannot wrestle with omnipotence , nor have an arm like god ; t will be advisable , to take a timely warning , and according to the counsel given to job , chap. 41. 8. to think upon the battell , and do no more . i shall close all with the inference , and in the words of st. peter pursuant to my text. the day of the lord will come as a thief in the night : in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat , the earth also and the works that are therein shall be burnt up . seeing then that all these things shall be dissolv'd , what manner of persons ought ye to be in all holy conversation and godliness ? looking for and hasting unto the coming of the day of god , wherein the heavens being on fire shall be dissolv'd , and the elements shall melt with fervent heat ? nevertheless we according to his promise look for new heavens , and a new earth , wherein dwelleth righteousness . wherefore beloved seeing that ye look for such things , be diligent that ye may be found of him in peace , without spot , and blameless : and account that the long-suffering of the lord is salvation . ye therefore , seeing you know these things before , beware least ye also being led away with the error of the wicked , fall from your own stedfastness . but grow in grace , and in the knowledge of our lord jesus christ : to him be glory both now and for ever . amen . finis . notes, typically marginal, from the original text notes for div a41030-e90 a ad nicom . eth. lib. 1. a epig. lib. 5. a ptolem. campanel . a thalmud . abod . zara. c. 1. fol 9. r. ketina . in ps . 92. hilar. in 17 mat. just . mart. in dial. cum tryph. & quaest . ad orthod . 71. iren. l. 5. c. 28. 30. cypr. l. de exhort . mart. lactant. l. 7. c. 14. b abyden . beros . nic. damasc . plat. in tim. suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex apollin . a plat. in tim. senec. nat. quaest . 3. 13. ep. ad polyb. minut. fel. ovid. metam . l. 1. f. 7. lucan . l. 1. hystasp . in euseb . praep. justin in apol. a suid. in diag . diog. laert. corn. nep. in alcib . a arist . rhet. l. 3. quintil. instit . l. 6. the christians blessed choice, or, the godly mans resolution to cleave fast to god and his truth, notwithstanding trials, troubles, and persecutions very seasonable for these times / by j.h. hart, john, d.d. 1668 approx. 48 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a45703 wing h932 estc r40135 18763672 ocm 18763672 108229 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45703) transcribed from: (early english books online ; image set 108229) images scanned from microfilm: (early english books, 1641-1700 ; 1656:8) the christians blessed choice, or, the godly mans resolution to cleave fast to god and his truth, notwithstanding trials, troubles, and persecutions very seasonable for these times / by j.h. hart, john, d.d. [47] p. printed by j.w. for eliz. andrews ..., london : 1668. engraved frontispiece of author opposite t.p. advertisement: p. [46]. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -hebrews xi, 25-26 -sermons. faith -sermons. christian life -sermons. sermons, english -17th century. 2008-07 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-10 john pas sampled and proofread 2008-10 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the christians blessed choice or , the godly mans resolution to cleave fast to god and his truth , notwithstanding trials , troubles , and persecutions . very seasonable for these times . josh . 24.15 . as for me and my house , we will serve the lord. rom. 8.18 i reckon that the sufferings of this present time , are not worthy to be compared with the glory which shall be revealed in us . by j. h. a servant of jesus christ . london , printed by j. w. for eliz. andrews in little st. bartholomews court in west-smithfield , 1668. portrait of author the christians blessed choice . hebrews 11.25 , 26. chusing rather to suffer affliction with the people of god , than to enjoy the pleasure of sin for a season : esteeming the reproach of christ greater riches than the honours in egypt ; for he had respect to the recompence of the reward . in this chapter , beloved we finde the blessed apostle opening and applying the doctrine of faith , having first assured them , that he and the rest of christs disciples were in the number of those who did believe to the saving of their souls . having told them in the 38. verse of the foregoing chapter that the just shall live by saith ; he comes here in this chapter largely to declare and shew unto them what saving faith is : and this is laid down in the fire first verses of this chapter . as , first , it is the substance of things hoped for , the evidence of things not seen ; a means to obtain a good report . through faith the imbrace the truth of god contained in the word , as the creation of the world by the word of god. by faith ; and by faith alone , our sacrifices , our services , our duties , our persons , and performances are accepted in iesus christ . by faith we receive whatsoever we ask of god in prayer , matthew 21.22 . and without saith ( in the sixth verse you see ) it is impossible to please god. and from the seventh verse to the end of the chapter he sets down the several fruits and effects of faith in all ages , by the most eminent examples of gods faithful servants . i shall not now trouble you with the several particular examples of faith recorded in the chapter , but shall leave them to your own particular meditation as you finde them recorded in the chapter , and consider what is there said , and the lord give you understanding in all things , 2 tim. 2.3 . now that which i intend briefly to insist upon , is that eminent example of the faith of moses , in the words before mentioned , in that he chose rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season : esteeming the reproach of christ greater riches , than all the honors of egypt . before i come to the observations which slow from hence , give me leave a little to look back into the two foregoing verses , wherein we have first the example of the eminent faith of moses parents , who contrary to the kings command refused to destroy him ; the king he commanded all the males to be slain , but they being strong in faith , by hiding of him did preserve him ; and when they could hide him no longer , they chose rather to trust him to the mercy of god , by casting him upon the water , rather than to endanger his life by the hands of merciless and bloody men . and this they did as the apostle here saith , not fearing the kings commandment . there are several useful and profitable instructions which may be deduced from hence , i shall onely name them , and so procéed . and the first is this , that god takes special notice of his peoples faith , he records it to all posterity . secondly , i observe from hence , that its a very great mercy to be born of faithful and bolieving parents : had not moses parents been faithful and believing , moses might have been destroyed as well as others were . thirdly , i note from hence , that god can and will preserve his people , maugre all the rage and malice of the devil and all his instruments . the enemies of gods people may design evil against them , but the lord preserves them : when men are as it were at their wits end , and know not which may to fly for succour , then doth god know how to deliver them . though the afflictions of gods people are many , yet out of them all will god deliver them , psam . 34. and the 19 verse . fourthly , i note from hence , that it is lawful to disobey the wicked and unlawful commands of lawful authority . if kings command that which god ( who is king of kings ) forbids , we ought rather to obey god than men : instances of this truth we have many in scripture . memorable is that unparallel'd example of the three children , shadrach , meshach , and abednego , in the third chapter of daniel , when nebuchadnezzar the king commanded all to fall down and worship his golden image , or else to be cast into the fiery furnace , they stoutly resisted , knowing that god was able to deliver them . be it known to thee , o king , we will not serve thy gods . if they obeyed not the king , then they must expect nothing but to be cast into the burning fiery furnace : but this they feared not , they took no care to answer the king in this matter , they knew god was able to deliver them ; however , they resolved whether deliverance came or not , they would rather suffer than sin . if it be so that we must be cast into the furnace , we know our god is able to deliver us : but if not , though we be not delivered , yet be it known unto thee , o king , that we will not serve thy gods , nor worship the golden image that thou hast set up . the king he threatens a burning fiery turnace , alas , that 's very dreadful , very terrible to flesh and blood , but what 's the fire of men to the everlasting fire of god : mens fire that can onely consume a poor rotten carkass , but the fire of god that is unquenchable , and will destroy both body and soul . men can onely kill the body , and after that they can do no more ; but god can destroy both body and soul , and that for evermore . excellent was that holy saying of that holy man of god , the blessed martyr polycarp , st. johns disciple , when the emperour threatned him with fire if he would not forsake christ : alas , saith he , you threaten me with your fire , alas , what a poor inconsiderable thing is your fire ! you do not , saith he , consider that ever lasting fire which god threatens . do likewise the holy apostles of our blessed lord and saviour iesus christ , in the 4. of the acts , and the 18. and 19. verses , when the rulers commanded them not to preach in the name of iesus , they answered and said , whether it be right in the sight of god to hearken unto you more than unto god , judge ye . god commands ministers to preach the gospel , and ministers ought to preach the gospel , notwithstanding the commands of men to the contrary . and so in the 25. of the acts vers . 29 , when the apostles were brought before the high priests and councel , and by them questioned for doing their duty , namely for preaching the gospel ; you will finde in the 29. ver that st. peter and the other apostles answered and said , we ought to obey god rather than men . and after that when they were beaten , and commanded not to preach any more in the name of iesus , what did the apostles do , did they obey ? no. they rejoyced that they were counted worthy to suffer shame for the name of christ . and as you may see in the last verse of that chapter , that daily in the temple , and in every house , they ceased not to teach and to preach jesus christ . several other instances i might give you , but i proceed . in the next place , the next thing considerable is the eminency of moses faith , in the 24 , 25 , 26. verses . by faith moses when he was come to years refused to be called the son of pharaohs daughter ; where by the way observe , that it is more honour to be a christian , than to be a courtier . it is more honourable to be the son of god by grace and adoption , than to be the son of the greatest monarch or emperour in the world. there is none so nobly descended in all the world as the people of god , they are of the blood royal of heaven : others they may take their pedegree from kings , and monarchs , and the great ones of the world ; but the people of god are all descended from him who is king of kings , and lord of lords , the blessed and onely potentate , 1 timothy 6.15 . yea the people of god are all of them kings and priests unto god , revelations 1.6 . here likewise we might observe what low thoughts christians ought to have of every thing , be it never so honourable , in comparison of iesus christ . it had been an honour , yes an exceeding great honour , if we may account worldly greatness and honour , for moses to have been reputed the son of pharaohs daughter , but how inconsiderable a thing was this in the eyes of moses , who was more nobly descended , being born of god , a chosen servant of iesus christ , to go in and out before his people israel : but i proceed . now the eminency of moses faith you may see in these following particulars : first , moses here sees the various difficulties and dangers which were then like to fall upon him for his faith . will moses forsake pharaoh and embrace iesus christ , then moses must suffer affliction : this moses foresees , and this makes his faith more glorious . as the people of god are by faith assured of christ , so likewise being once in christ , they are sure to bear the crosse of christ : christ and his cross are inseparable : all taht will live godly in christ jesus must suffer persecution , 2 timothy 3.11 . see what our blessed saviour saith in the gospel of saint luke , if any man will come after me , that is , if any man will be a good christian , let him deny himself , and take up his cross daily , and follow me , luke 9.23 . he that will follow christ must bear the cross as the blessed apostles did , they rejoyced that they were counted worthy to suffer for christ . and truly the people of god may well rejoyce in their sufferings ; for why , christ hath born the brunt of all , he hath made our burthen light : although christ by his sufferings hath not fréed the people of god from sufferings , yet he hath made their sufferings to become easie . iust as it is with a man carrying a great trée on his back , and you may sée little children to bear up the small twigs of the trée ; alas , there is no weight in them , the weight of all the whole but then lies on the mans shoulders : so , beloved , it is with christians , christ carries the load , the weight of all their afflictions , they do but bear up the little end , the small twigs of it ; therefore the apostle excellently calls his afflictions light : our light affliction , saith he , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory , 2 cor. 4.17 . secondly , the eminency of moses faith appcars also in this , namely , the great willingness and forwardness of moses , in that it is said , he chose rather to suffer affliction with the people ; which intimates unto us , the readiness of moses to become the servant of iesus christ . certainly this was a very great at of faith in moses , a carnal eye would rather have chosen to have béen the son of pharaohs daughter , an eye of sense which sées no better , would rather have chosen greatness and eminency in the world ; then the meanness and poverty of gods people : rather to have béen pharaohs grandchilde , and honourable at court , then to have béen the poor afflicted sons of gad. carnal men , men whose god is their wealth , and whose hearts are set upon their riches , would rather chuse to be rich with dives , than to be poor with lazarus ; but a gracious soul had rather want bread with lazarus , than to want grace with dives . it is not all the riches in the world that can content and satisfie the soul of a saint ; a few will sée it better for him , if god sées it good for him to beg his bread with poor lazarus on earth , than to beg his water with rich dives in hell . a godly man by faith sées that glory which is to come , they know that when this earthly tabernacle of theirs shall be dissolved , that they have a building with god in heaven , an inheritance which is uncorruptible and undefiled , which passeth not away , reserved in heaven for them who do believe : but a wicked man he sees onely by an eye of sense , he sees no farther than his riches ; he thinks if he may be great and honourable here in the world , he esteems this the onely happiness , and he thinks nothing better than to be rich ; and indeed he may well think so , for he knows of no better condition . the world with the honours and pleasures of it are even a heaven to the men of this world ; i , and indeed it is all the heaven they shall have . son , remember ( saith abraham to dives in the 16. of . st. luke ) that thou in thy life time receivedst thy good things . dives would very fain have enjoyed heaven after his death , and yet he would live upon earth in such a sumptuous delicious manner , as if this would had been his onely heaven : and true it is ; the postion of a wicked man is in this life . god gives wicked men their portion in this life , but he reserves a portion for his saints in the life to come . wicked men are very like to some prodigal spendthrifts , who spend all their portion before they come to years ; but the portion of gods people is reserved for them till they come to age . god sees it good , yea best for his children to have their portions reserved for them till they come to years , and that is till they come to heaven . he gives his people as much of the world as may serve to bear their charges to heaven ; but their full portion he reserves for them till they come to heaven : and truly the portion of a child of god is very great . god is the portion of his people , and believe it god will never see his people want so long as he hath it ; and gods treasure is inexhaustible , it can never be drawn dry : all things are yours ( saith saint paul , 1 cor. 3.21 . ) peaking to the believing corinthisns ) whether paul , or apollo , or ceahas , or the world , or life , or death , or phings present , or things to come , all tre yours , and ye are christs , and christ as gods. having thus briefly run over the words , i come now to give the practical observations which flow from hence for our edification : and first of all , i observe from henc the transcendent excellency of savin faith , by faith moses did thus and thus . secondly , i note from hence , tha the condition of gods children in this life , is an afflicted condition . thirdly , i observe likewise from hence , that the people of god should rather suffer any affliction , than commit the least sin ; it is better to suffer than sin . and then fourthly , i observe hence , the great vanity of sinful pleasures , they are but for a season . fifthly , i observe , that the reproaches of christ are better , yea , as the text sweetly expresses if ; are greater riches than all the honours of the world . and then lastly , i observe from hence , that god hath a recompence of reward for his people , he will make them amends for all their losses at the last : he that loseth any thing for christ , shall be no loser by the bargain : every one that hath forsaken houses , or brethren , or sisters , or father , or mother , or wife , or children , or lands . for my name sake , shall receive an hundred fold , and shall inherit everlasting life , mat. 19.29 . before i proceed to application , i shall a little open and confirm these several truths by way of doctrinal explication : and to begin with the first , viz. what faith is a most transcendent , excellent , and saving grace ; and this you may see all along this whole chapter . first , it brings the people of god into a good report . by faith our services become acceptable in the sight of god. and without faith it is impossible to please god ; for whatsoever is not of faith is sin . by faith , noah being warned of god prepared the ark , to the saving of his house , and thereby became an heir of righteousness . by faith abraham forsook his countrey , for by faith he saw the heavenly city which god had prepared for him . and all along the whole chapter you may see the excellency of faith in the several effects of it in the faithful saints and servants of god , who of all others , best deserve the name of worthies : who through faith subdued kingdomes , wrought righteousnesse , obtained promises , stopped the mouths of lions , quenched the violence of fire , escaped the edge of the sword. and others had trial of cruel mockings and scourgings ; yea , moreover , bonds and imprisonments . they were stoned , sawn asunder , were tempted , slain with the sword : they wandred about in sheepskins and goat-skins being destitute , afflicted , and tormented . these all obtained a good report through faith , by faith the sick are healed , luke 7.50 . dy faith the people of god are purified , justified ; and by faith they are saved , rom. 5.1 . ephes . 2.8 . by faith we have access to god by prayer , rom. 5.2 . by faith we believe the word of god , and they that by faith do believe in god , shall at the last receive the end of their faith , even the salvation of their precious souls , 1 pet. 1.9 . in the next place to come to second point , which is this , that the condition of gods children in this life is an afflicted condition : god had but one son without sin , but god hath never a son without affliction . our blessed saviour himself was not free from afflictions ; nay , he was despised and rejected of men , a man of sorrows , and acquainted with grief ; he was oppressed , and he was afflicted , isa . 53.3 , 7. the prophets they were afflicted and imprisoned , and slain , likewise the apostles and primitive christians , as you may see at large in this chapter where my text is , heb. 11. they were stoned , sawn asunder , cruelly scourged and imprisoned : yea , as the psalmist saith , many are the afflictions of the righteous , but the lord delivers them out of them all , psal , 34.19 . our saviour tells his disciples what they must look for in the world at his departure from them : if the world hate you ( saith our saviour , john 17.18 , 19 ) ye know that it hated me before it hated you . if ye were of the world , the world would love his own : but because ye are not of the world , that i have chosen you out of the world ; therefore the world hateth you . remember the word that i said unto you , the servants is not greater than their lord : if they have persecuted me , they will also persecute you ; and all these things will they do unto you for my names sake . yea , saith the holy apostle st. paul ; reckoning up his manifold persecutions in 2 tim. 3.12 . all that will live godly in christ jesus must suffer persecutions . many more scriptures i might give you for the confirmation of this excellent truth , but these i hope may suffice , this being a truth which the people of god in all ages have born testimony unto with their blood . nay , this truth is so clear , that it even may be read by the light of these fires in which the saints of god suffered death , those glorious fires which ever burneth fresh in the memory of gods people , even those fiery chariots which carried out heavenly elijahs , our blessed martyrs to heaven . in the third place , the third observation to be considered is this ; that the people of god should rather suffer any affliction than sin . this you may see in joseph , who rather than he would commit folly with his mistriss , rather then sin against god , he would run the hazard of all afflictions . how shall i do this great wickedness , aad sin against god , gen. 39.9 . and this truth is most eminently confirmed by holy job , who rather than he would curse god and dye , would willingly with patience undergo all his afflictions . job underwent all afflictions , and it is said of him , in all this job sinned not . let god afflict saith job , i will suffer with patience ; it is the lord , let him do what he pleases , my afflictions shall never move me to forsake my god. though god afflict me all the dayes of my life , yet will i wait with patience till my change come . and in the thirteenth chayter he resolves though god should kill him , yet he would trust in him . so likewise we finde an eminent example for this in holy daniel , as you may read , dan. 6.14 , 15 , 16. daniel rather than he would sin against god in ceasing to call upon god by prayer , would suffer himself to be cast into the lions den . so likewise the three children in the third chapter of daniel , rather than they would sin against god , by worshipping of nebuchadnezzars golden image , would undergo the furious flames of his burning fiery furnace , so the blessed apostles , as you heard before , rathen than they would obey the wicked commands of men , in not preaching the gospel , willingly rejoyced in suffering affliction for so doing . many more examples i might give you , but these i hope may suffice : and if there had been no other example than what is set down in the words of the text , this heavenly truth had been sufficiently confirmed . in the fourth place , i come to prove the vanity of all sinful pleasures , and that may appear , first from the shortness of them ; and secondly from the bitternesse of their end . they are but for a season , they come to an end ; nay , they shall end in endless woe and misery . though sin be sweet for the present , yet its bitter , yea , bitternesse it self in the latter end . though sin may be pleasant for a season , yet remember . i beseech you , it will be painful to eternity . the pleasures of sin they have an end , but the pains and torments which sin procures , they have no end . when sinners have undergone the wrath of god ten thousand times ten thousand millions of years , yet then are their torments as far off from having an end , as they were at first . the torments for sin are eternal , and i beseech you remember enternity hath no end : what pleasure then can there be in that which brings eternal pains with it ? sinners even when they delight themselves in their sins , even then are they pulling destruction upon themselves , even eternal destruction . every step in sin how sweet , how delightful soever it be in the eyes of the sinner , is a stop to misery , enternal misery . they that hasten to sin , hasten to sorrow ; yea , they run to hell . as solomon saith , they love death ; he doth not mean that sinners love death , as death ; there is no beauty , or amiableness at all in death simply considered in it self ; but yet they may be truly said to love death who love sin , and delight in sin , and live in sin . the wages of sin ye know is death , rom. 6.23 . delight in sin is a hasting into the armes of death . sinners by their delight in sin do as it were woe death , and invite death and the grave , even hell and destruction : so that even sinners themselves , though now for a while satan blindes their eyes , yet at last when it is too too late they shall be forced to confess and say , that there is neither pleasure nor profit in sin . the devil makes the sinner believe that there is a great deal of pleasure and profit in sin ; you shall get by it , saith the devil : but let sinners once truly cast up their accounts , how that eternal damnation will be their wages , and then let them see what they have gotten by sin . it is possible i confess , that some may say they have gotten hundreds and thousands by it ; they have gotten houses , and lands , honour esteem among men , pleasure and profit in the world : but what a miserable gain is that which is gotten with the loss of the soul . read that dreadful scripture in st. matthews gospel , mat. 16.26 . and then see if there be any thing gotten by sin : what is a man profited , if he shall gain the whole world , and lose his own soul ? will thy riches which thou hast gotten by sin , by oppressing the poor , and defrauding thy neighbour ; redeem thy soul from death , surely no. thou mayest delight thy self in enlarging thy barns , as that rich fool did : but thou fool , this night shall thy soul be required of thee , then whose shall they be . there is no loss like the loss of the soul . there is nothing to be gotten by sin ; thou mayest lose thy soul by sin , and lose heaven by thy sin , and lose the love and favour of god by sin . sin may pretend pleasure and profit , but surely it brings ruine and destruction . those rich men which saint james speaks of , james 5.1 , 2 , 3 , 4 , 5. versses , they thought that gain which they got by defrauding their labourers of their wages to be very sweet : they lived in pleasures , they inriched themselves by the sweat of other mens labours : but what have they any cause to rejoyce in this ? no , saith the apostle , go too now ye rich men , weep and howl , for your misery which shall come upon you . they thought to heap up riches by their injustice and cruelty , but they heaped up onely a little fuel for the eternal fire . dives he thought himself altogether happy when he enjoyed the world at will , when he fared deliciously every day ; but what did this profit dives ? death robs him of all , and he himself is taken away from his sinful pleasures , and thrown headlong into eternal torments : he would enjoy the pleasure of sin while he lived , and now he must undergo the torments of sin for ever . o consider this you that delight in sin ; canst thou endure to dwell for ever in the everlasting burning : if thou canst endure the wrath of god for ever , if thou art able to stand before the lord in the day of his fierce anger , then take pleasure in sin : if thou canst prevent god from bringing thee to judgement , then let thy heat rejoyce in sin : but if after all thou must come to judgement , then take heed of sin . do not conceit that sin to be pleasant whose pains will be eternal : in vain do men flatter themselves that they may sin and not suffer ; did ever any man rebel and enjoy peace ; can any offend god and have his blessing , surely no : sin shall not go unpunished ; if men will sin they shall suffer . the soul that sinneth shall dye . sin destroyed the angels , those holy spirits , sin made them unholy devils . sin cast adam out of paradice . sin destroyed the old world. sin consumed sodome and gomorrah . sin brings wars , plagues , famine , & destruction upon nations . sin ruins our names , sears our consciences : and in a word , it destroys body and soul for ever . and then fifthly , i observed , that the reproaches of christ are greater riches than all the honours of the world . the best of gods saints have been reproached , as holy job , and david was not onely reproached , but was a reproach both to his enemies and to his neighbours : he was made the song of the drunkards . the apostles they were also reproached , but here is that which sweetens all , christ hath born the brunt of all : christ accounts all our reproaches to be his . the greatest part of christs suffering for us was to bear our reproach : so the greatest part of our sufferings is to bear the reproach of christ . hence the apostle in his epistle to the hebrews , exhorts us to go forth unto him , bearing his reproach , heb. 13.13 . and indeed reproach in it self is so great a burthen , that were it not for his that christ accounts it his , we should never be able to bear it . hence moses looked on his reproach as the reproach of christ ; and believe me , though there may be a great deal of weight in the reproaches of christ , to press us down , yet there is abundance of worth in them to inrich us : though they may be as thorns here , yet they shall be as a crown of glory to us hereafter . see what our saviour saith in matth. 5.11 , 12. blessed are they that are persecuted for righteousness sake , foe theirs is the kingdome of heaven . blessed are ye when men shall revile you , and persecute you , and shall say all manner of evil against you falsly for my sake , rejoyce and be exceeding glad , for great is your reward in heaven . christ doth not say , if ye be rich and honourable in the world you shall be blessed : but christ saith , if thou art reproached thou shalt be blessed . thou mayest be rich and honourable in the world , and yet be everlastingly miserable : but if thou art reproached for christ , thou shalt be rewarded with christ , if we suffer with him , we shall also reign with him , 2 tim. 2.12 . sixthly , and lastly , i observe from hence , that god hath a recompence of reward for his people . if we suffer for christ , we shall also reign with christ : if we be reproached with christ here , we shall be rewarded with christ hereafter . see what our blessed saviour saith , matth. 19.29 . every one that hath forsaken houses , or brethren , or sisters , or father , or mother , or wife , or children , or friends , for my sake , shall receive an hundred fold , and shall inherit eternal life . i might be longer on this point but i procéed to the vses which shall flow from hence for our edification . and the first vse is this , is it so then , that faith is such an excellent grace , then let me exhort you all , in the name of christ , to believe , to get faith. beloved , faith is not onely excellent in it self , but it will also make you excellent : the righteous is more excellent than his neighbour , prov. 15.26 . believers were the onely excellent persons in whom david delighted , psalm . 16.3 . without faith it is impossible to please god , heb. 11.6 . for whatsoever is not of faith is sin , and god cannot be pleased with sin . in a word , if ever you would be saved , get faith , for without faith there is no salvation : it is unbelief which is the soul-damning sin . he that believeth shall be saved ; but he that believeth not shall be damned . the sentence of damnation is already past against all unbelievers . he that believeth not is condemned already , john 3.18 . he that believeth on the son hath everlasting life , and he that believeth not the son shall not see life , but the wrath of god abideth on him , john 3.36 . for the lords sake sinners believe , if you have any regard to your own good believe ; if you have any love or pitty to your precious souls believe ; if you would not be eternally miserable , believe in the lord iesus christ and thou shalt be eternally blessed . secondly , is it so that the condition of gods children in this life is an afflicted condition , what then shall the condition of wicked men be in the life to come ? if judgment thus begin at the house of god , what then shall be the end of sinners ? if the righteous be thus scarcely saved , where then shall the sinner and ungodly appear ? if god be thus severe to his children , how terrible will he then be to his enemies : if through so many tribulations the people of god enter into heaven , then into what woeful miseries doe sinners plunge themselves into for a few sinful pleasures ; for a few séeming sinful pleasures they heap to themselves eternal torments . o consider this you that forget god. in this life the people of god are afflicted , but in the life to coure they shall be rewarded . lazarus he was afflicted with hunger and sores , yea scorned and contemned by dives ; but in the life to come lazarus is rewarded , but dives is tormented . the time will come when gods people shall have pleasures , everlasting pleasures , when the wicked shall be turned into hell , and all the nations that forget god , psalm 9.17 . the lord tryeth the righteous , ( saith david ) but the wicked and him that loveth violence his soul hateth . upon the wicked he shall rain snares , fire and brimstone , and an horrible tempest , this shall be the portion of their cup , psalm 11.6 . thirdly , is it better to suffer than to sin , then this may inform us of the great evil of apostacy ; they that will turn from the truth rather than suffer for the truth , such i say never did imbrace the truth in the love of it ; they went out from us , but they were not of us . many will own christ and the word of christ when they may do it without fear , but when trouble and persecutions come , then they fall away . but whosoever they are that in this case go about to save their lives shall lose them : they that deny christ for fear of persecution , christ will deny him before his father . apostacy was the sin of the devil , and they that apostatize from christ for fear of persecution , shall have the devils reward . thou wilt not suffer for christ , but christ will make thée suffer eternally . thou thinkest life is swéet , and indéed so it is , but remember eternal life is much more sweeter , and the soul is more precious than life . christ laid down his life to save souls , therefore christians should lay down ten thousand lives , if it were possible to have so many , rather than lose their souls . by apostacy from the truth thou mayest save thy life , but in so doing thou losest thy soul , which is of more value than ten thousand lives . did christ lay down his life for us , and shall not we much more lay down our lives for him . did christ who , is the prince of life become obedient unto death , even the death of the crosse for us , then let nothing separate us from the love of christ . christians should shew themselves to be the servants of christ by afflictions , persecutions ; be the way what it will , fair or foul , thick or thin , christians should persevere . the apostles loved not their lives unto the death in the cause of christ : and he that is afraid of his life in the cause of christ , is surely afraid of heaven . if he that endures to the end shall be saved , then certainly he that falls away shall be damned . if we fear them who can onely kill the body , more than god who is able to destroy both soul and body in hell , what will become of us . in a word , let me encourage you all in the words of the holy ghost , as you may finde it , revel . 3.10 . what saith god there , fear none of those things which thou shalt suffer , behold , the devil shall cast some of you into prison that you may be tryed , and ye shall have tribulation ten dayes : but be thou faithful unto death , and i will give thee a crown of life . fourthly , is it so , that all sinful pleasures are short and vain , are they but for a season , then i note from hence by way of vse , the great folly of sinners in neglecting eternal life for a few momentary pleasures . sinners spend their time in gathering pebbles , and yet they trample upon pearls : how many grievous sinners are there , who with that wretched cardinal are ready to say , they will not lose their part in paris , for their parts in paradice . sinners had rather lose heaven than part with their sins ; as if they could enjoy the pleasure of sin for ever , never considering how soon death may come upon them , and turn all their pleasures into pains . sinners are apt to flatter themselves in their own folly , and to fancy that they shall live for ever , or at leastwise that they may enjoy their pleasures till death come , and yet go to heaven : it is true , god suffers many to go on in their sins , and never awakes their souls at all ; but this he doth in judgement . sinners despise christ now , but christ will hereafter despise sinners : they who say unto god depart now , we will have none of the fear of the lord , god will say unto them depart ye cursed hereafter . when death comes , sinners must bid farewel to all their pleasures ; they rejoyce in their worldly pleasures here , but when death comes , farewell pleasures : not one laughter more , then never another jovial meeting , then no more ranting and singing , then all pleasures will be turned into pains . consider , i beseech you sinners , will your pleasures profit you in the day of wrath , surely no ; they may torment you as they did dives . how many are there now in hell , who had as much pleasure as thou canst have . who had as many merry méetings , as much drinking , and sporting , and other sinful partimes as thou hast had : oh , but what pleasure is it now to them to think of those things for which they are now tormented ? the lord awaken every secure sinner : for the lords sake be not such fools as to damn your souls for such trifles as these are , which are not only vanity , but vexation of spirit also , even horrour and dread to all eternity . fifthly , is it so , that the reproaches of christ are greater riches than all the honours in the world , then i observe from hence , that a crown of life is more worth than all the crowns and kingdomes in the world . moses he looked upon pharaohs crown , and he sées that to be fading and tottering ; but moses he looks upon the crown of life , and sees that to be everlasting . kings by the permission of god , for the sins of a nation , may be deprived of their earthly crowns , as by sad experience we have found in this kingdome ; but the crown of life which god shall give his people is beyond the reach either of men or devils to deprive them of : god shall give it them , and none shall be able to take it from them . there shall be no vsurpers in heaven to rob gods people of their crowns : there shall be no petitioning nor remonstrating against the saints in heaven : the devil who is now their accuser shall then be thrown down into the bottomlesse pit . the saints crowns shall not be voted uselesse and dangerous in heaven . god may for our sins suffer high courts of injustice here to take away the lives of kings , but it is beyond the power and policy , either of them or devils , to take away eternal life from the people of god. hereafter they are kept by the mighty power of god through faith unto salvation . men may take away the life of a saint , but this now takes not away their crown . your joy no man taketh from you , saith our saviour , john 16.22 . men cannot deprive the people of god of their joy here , and certainly therefore neither men nor devils can take away their eternal joy , which shall be without sorrow , and without ceasing , even for ever to all eternity . sixthly , is it so , that the reproaches of christ are such great riches yea , greater riches than all the honors of the world ; how great then are the rewards of christ ? if christ crucified be so lovely , how unspeakable lovely then is christ in glory ? if the saints be so glorious here under reproaches , how glorious than shall they be in heaven , when christ himself shall put his glory unto them . if the people of god are so glorious here , what shall they be when they come to their kingdom , where they shall be clothed with the glorious white robes of christ ? for when christ who is our life shall appear , ( saith the apostle ) we shall also appear with him in glory . at the day of judgement , o how glorious shall the people of god then appear ; they shall have crowns upon their heads , yea , they shall be clothed with glory , and honour , immortality , and life eternal for ever , rom. 2.7 . seventhly , is it so then that god hath a recompence of reward for his people hereafter , then let me exhort you all to make choice of the lord for your god : they that make choice of the lord for their god here , shall be sure to have him for their reward hereafter . it was a good resolution that of joshua , as you may read , joshua 24.15 . as for me and my house , we will serve the lord. let the men of the world run after idols , and inventions of their own fancies , a child of god , a joshua , he will worship god in spirit and in truth . and if ever we would be rewarded with christ , the let us chuse christ , and the wayes of christ . labour to grow in grace , and to abound in holiness , for godliness is the way to glory . godliness ( saith the apostle ) is great gain . godlinesse hath the promise , not onely of this life , but of the life to come . were the wades of god never so hard and difficult , yet they have a glorious reward : godlinesse brings the best gain , eternal life and glory . wouldst thou in the day of iudgement chuse heaven rather than hell , then chuse god and walk in his ways ; imbrace holiness although it be never so much despised by profane sinners , if ever thou wouldst be imbraced by christ in heaven . eightly , is it so , that there is such a glorious reward for the people of god , then let us live and dye as becomes the heirs of glory : let us then walk worthy of god ( as the apostle saith , 1 thes . 2.12 . ) that hath called us to his kingdom and glory . is it so that the saints of god shall shine as the stars in heaven , then let the people of god labour to shine as lights in the world : if thy inheritance be in heaven , then let thy conversation be in heaven : if your reward , your treasure be there , then let your hearts be there also . is thy name written in heaven , let the world sée it then in the legible character of holinesse . think of that crown of glory which thou shalt everlastingly enjoy in heaven , and then so live that thou mayest be in a readinesse to receive it . get oyl in your lamps , grace in your souls , that when christ who is your life shall appear , ye also may appear with him in glory : receiving the end of your faith , even the salvation of your souls . lastly , is there such a reward for the people of god hereafter , than be content with what god gives thée in this life : be thy portion what it will , if heaven be thine , thou hast that which is better than all the world ; they that have christ for their portion have no want . the lord is my portion ( saith david , psalm 23.1 . ) therefore i shall not want . saint paul accounted all things but dross and dung in comparison of christ . remember , it is better to be poor and godly , than rich and miserable : riches never made one soul happy , they have made many a soul miserable . let the people of god then take off their affections from the world : it becomes not the heirs of glory to look after such trifles , it is enough for swine to be routing in the earth ; children who are fed at their fathers table will never regard the bones that are thrown to the dogs ; they that are daily fed with the fat things of grace and glory , should never regard the vain and transitory things of the world . the glory of this world is but the portion of a reprobate ; take them at the best they are but uncertain , here to day and gone to morrow ; they may be destroyed by fire , they may be stoln away by thieves : thou mayest lay up treasures here , and when thou hast done all , they may be cousumed by rust and moths . therefore take saint pauls counsel , and set your affections on things that are above , and not on things below : let your conversation then be without covetousness , and be content with such things as you have , for god hath said , i will never leave you nor forsake you . heb. 13.5 . so to conclude , i beséech you fear the lord all ye his saints , for there is no want to them that fear him . finis . courteous reader . there is lately published an excellent and profitable sermon , called , christs last sermon , or , the everlasting estate and condition of all men in the world to come . likewise , the christians best garment , christs first sermon . the christians blessed choice . heavens glory , and hells horror . and a warning-piece to the sloathful , idle , careless drunken , and secure ones of these last and worst of times . very godly books , and are but three pence price . likewise , 1. the fathers last blessing to his children 2. this devils disease , or , the sin of pride arraigned and condemned . 3. englands faithful physician . 4. death triumphant . 5. peters sermon of repentance . 6. the dreadful charecter of a drunkard . 7. dooms-day at hand . 8. the charitable christian . 9. the plain mans plain path-way to heaven . 10. the black book of conscience . all very necessary for these licentious times . they are to be sold by elizabeth andrews in little st. bartholmews court west-smithfield preparation to conversion, or, faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, shewing, that satan prevails most by deception of our reason, that the beauty of holiness and true wisdom is unseen to the world, that ingrateful persons are as witless as wicked, why most men hear the gospel year after year, and are never the better, with wholsom instruction, to prevent destruction : all richly fraught with choise and pithy sentences, similitudes, examples, metaphors, rhetorical and pointed expressions, which being thought by many worth the transcribing at no small charge, is now committed to the press / by r. young ... younge, richard. this text is an enriched version of the tcp digital transcription a67764 of text r39195 in the english short title catalog (wing y176). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 61 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67764 wing y176 estc r39195 18266110 ocm 18266110 107264 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67764) transcribed from: (early english books online ; image set 107264) images scanned from microfilm: (early english books, 1641-1700 ; 1138:27) preparation to conversion, or, faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, shewing, that satan prevails most by deception of our reason, that the beauty of holiness and true wisdom is unseen to the world, that ingrateful persons are as witless as wicked, why most men hear the gospel year after year, and are never the better, with wholsom instruction, to prevent destruction : all richly fraught with choise and pithy sentences, similitudes, examples, metaphors, rhetorical and pointed expressions, which being thought by many worth the transcribing at no small charge, is now committed to the press / by r. young ... younge, richard. 16 p. printed by thomas newcomb, and are to be sold by james crump ..., london : 1658. caption title. imprint from colophon. imperfect: tightly bound amd stained, with print show-through. reproduction of original in the union theological seminary library eng faith -biblical teaching. calvinism -england. a67764 r39195 (wing y176). civilwar no preparation to conversion, or, faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, younge, richard 1658 10984 2 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-12 tcp assigned for keying and markup 2005-02 spi global keyed and coded from proquest page images 2005-03 mona logarbo sampled and proofread 2005-03 mona logarbo text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion preparation to conversion ; or , faith's harbinger . in a rare epistle , writ by a person of quality before his death , to his surviving friends . shewing , that satan prevails most by deception of our reason : that the beauty of holiness and true wisdom is unseen to the world : that ingrateful persons are as witless as wicked : why most men hear the gospel year after year , and are never the better : with wholsom instruction , to prevent destruction . all richly fraught with choise and pithy sentences , similitudes , examples , metaphors , rhetorical and pointed expressions . which being thought by many worth the transcribing at no small charge , is now committed to the press by r. young of roxwel in essex . much respected , if you ask , why i take this pains ? turn to levit. 19.17 . heb 3.13 . and you have there both my answer and warrant ; for i do but supply with my pen , what i was bound to perform with my tongue . if for a president ? take that of photian ; who , when a friend of his would have cast himself away , suffered him not , saying , i was made thy friend to this purpose . and he that loves not such a friend , hates himself . if , why i have been silent so long ? these are the only reasons : want of courage , fear to displease ; and left you should think me to have had more zeal then wit , and more religion then discretion : a case too common ; which makes me fear , that what our saviour says mar. 8.38 . whosoever shall be ashamed of me , &c. will prove a dreadful text to a great many : for who almost does not make a very idol of discretion ; and more fear the censures of men , then the displeasure of god ? men owe god some good will , but ( like those rulers , joh. 12.42 . ) they dare not shew it . they would please him , yet so as they might not displease others , nor themselves : never considering , that he who bears with his friends vices , makes them his own . now in case you shall ( with those gentiles rom 10.20 . ) receive more good by it then you desire , admire the providence and free grace of god , who will shew mercy to whom he will shew mercy , exod. 33 19. rom. 9.15 . that little which croesus learnt of solon , saved his life : and had pilate taken that fair warning his wife gave him , it might have saved his soul . nor am i without hope to prevail with some of you ; since nathan wrought more upon david by one private particular admonition , then all the lectures of the law could do for three quarters of a year together . however it were happy for millions , were they so plainly dealt withall . wherefore be perswaded to hearken a while unto me , as you would have christ another day hearken unto you . which that you may do , i will even refer the point to your selves to determine . as let me propound your case in the person of another , as the disguised prophet dealt with ahab , 1 king. 20. v. 39. to 43. or as christ dealt with the priests , scribes and elders , luke 20. v. 1 , to 20. the case is this . 2 ¶ god in great love sent sampson to deliver the men of judah from the slavish thraldom of their enemies ; but they in requital binde him ( in whom all their hope of deliverance lay ) and deliver him up to those enemies that kept them under ; to the end they might slay him , and still make slaves of them , judg. 15. again after this , god sent unto their successors the jews , his onely son ; to the end he might heal their diseases , feed their bodies , inlighten their mindes , and save their souls : and they in requital of all , hate , revile , scourge and crucifie him ; though in killing him , they did their utmost to split or sink the onely ship that could save them . two rare and remarkable examples ! now tell me what you think of these blockish jews : were they more wicked , or witless , or ingrateful ? i know you will answer me , you cannot tell ; as the priests , scribes and elders did our saviour , when the conscience of their own guiltiness had stopt their mouths , luke 20.1 , to 8. or if you do make a satisfying answer , it shall be like david's answer to nathan's parable , wherein he pronounced sentence of death against himself , 2 sam. 12 1 , to 8. for it is your very case , if you had but eyes , or the wit to see it . i mean all you , who any way misuse , or are ingrateful to your ministers ; whom god out of his infinite love hath sent to be your deliverers from the grievous slavery and thraldom you are in , under sin , satan and hell . i know you think your selves wise men , and christians good enough ; yea , what but your high thoughts and good opinion of your selves , hath brought you to become scorners of your teachers and instructors , and more of their godly instruction ? as proud men are wont to admire their own actions , but to abate the value and derogate from the esteem of others ; every whit as basely to vilifie other mens doings , as they over-highly prise their own , as julian observes . but consider it rightly , and this alone ( could you be taxed with nothing but this ) not onely shews you to be foolish and frantick , but so ingrateful and wicked withal , as if your wickedness and unthankfulness did strive with gods goodness for the victory ; as absalom strove with david , whether the father should be more kinde to the son , or the son more unkinde to the father . as what can you alleadge for your selves , or against your pastors ? are they any other to you , then those three messengers-were to lot , that came to fetch him out of sodom , that he might not feel the fire and brimstone which followed ? gen 19. or then the angel was to peter , that opened the iron-gates , loosed his bands , brought him out of prison , and delivered him from the thraldom of his enemies ? acts 12. 3 ¶ what wrong do they do you ? they beg and dig , they dig and beg ; as that good vine-dresser did , whose mattock kept off the masters ax , luke 13.8 , 9. they beat their brains , they spend their spirits , pour out their prayers , plot and contrive all they can to save your precious souls , ( were you but willing to be saved : ) they bring you the glad tidings of salvation ; would furnish and endow you with the spiritual , invaluable , and lasting riches of grace and glory : they are content to waste themselves ( like a candle ) that they may give light unto , and bring others to heaven , 1 cor. 9.19 . 2 cor. 12.15 . and do you , instead of honoring , respecting and rewarding them , hate , traduce and persecute them ? this is not for want of ignorance : for you shew just as much reason in it , as if those blinde , deaf , diseased , possessed , distracted or dead persons spoken of in the gospel , should have railed upon our saviour for offering to cure , restore , dispossess , recover and raise them again : and had not they great reason so to do ? for shame think upon it : for did you know and rightly consider , that you cannot be nourished unto eternal life , but by the milk of the word ; you would rather wish your bodies might be without souls , then your churches without preachers : you would not , like so many mules , suck their milk , and then kick them with your heels . but this most plainly shews , that you are so far from knowing the necessity and worth of the word of life , that you do not know you have souls ; which makes you as little care for them , as you know them . otherwise , how could you make such a mighty difference between your bodies and souls ? as had any of you but a leg or an arm putrified and corrupt , you would even give money , and think your selves beholding too , to have them cut off ; because it is the onely way and means to preserve the whole body . and if so , what love and thanks can be too much , that is exprest to them , who would ( would we give them leave ) pluck our souls out of satans clutches , and bring us to eternal life ? nor can he ever be thankfull to god , who is not thankfull to the instrument or means by whom god does , or would do him good . yea more , that man ( i dare boldly affirm ) cannot possibly have any interest is christs blood , who is not forced with admiration to say , how beautifull are the feet of them that preach the gospel of peace , bring glad tidings of good things , and publish salvation ! rom. 10.15 . isa. 52.7 . but to prove and cleer this , see both examples , and testimonies . 4. ¶ first , examples . the galatians are said to have received them as angels of god , yea , even as christ jesus ; and that to pleasure them , they would , if it had been possible , have pluck'd out their own eyes , and have given the same unto them , gal. 4.14 , 15. and thought it their duty , to communicate unto them in all their goods , gal. 6.6 . and likewise the romans , rom. 15.27 . yea , by the apostles testimony , we that are converted do owe even our own selves unto our spiritual pastors , phil. 19. and the like of other churches : insomuch that luther ( speaking of the primitive times , and of christians in general ) says that so soon as the gospel took root in mens hearts , the glad tidings of salvation by christ was so sweet to them , that in comparison thereof riches had no relish . and acts 2.44 , 45. and 4.34 , 35. do sufficiently confirm the same . and indeed , who ever knew what conversion and regeneration was ; who hath tasted of the powers of the world to come , and enjoyed the joy of the holy ghost , and that peace of conscience which passeth all understanding ? but would rather have their bodies want food , and the firmament want light , then that their souls should want that light and spiritual food of the gospel , by which they are nourished and do live ? for , far better be unborn , then untaught , as alexander a meer heathen could say . that this is the one onely thing necessary , and which believers prize above all , you may see by what holy david says of it , ps. 27.4 . & 84.1 , to 11. & 119.1403 . one thing have i desired , &c. oh how sweet is thy word unto me , &c. as turn but to the places , and see how he expresseth himself ; for i may but touch upon things . and the like of wise solomon , pro. 8.10 . true , to you that are strangers to , and utterly unacquainted with these soul-ravishing enjoyments , these things will appear impossible ; as the like did to nicodemus touching regeneration , joh. 3.4 . and to that multitude of jews touching stephens vision , when he told them how he saw the heavens opened , and jesus standing at the right hand of god in glory : which they were so far from believing , that it made their hearts brast for madness , to gnash their teeth , stop their ears , cast him out of the city , and stone him to death , acts 7.54 , to 60. they could not possibly-believe , that he should see what was hid to every one of them . but this i can assure you , ( even you my friends ) beyond all exceptions ; that if ever the mask of prejudice be taken from before your sight , or if your eyes shall be opened before you drop into hell , you will have other thoughts of these things , and so of the publishers of them , and be clean of another minde ; yea , you will loath what you now love , and love what you now loath . yea , i dare refer my self in this case to the very damned in hell : for what else made dives , being in those torments , desire abraham , that one might be sent unto his brethren from the dead , to give them warning , and to acquaint them with his success , but the alteration of his judgment ? and you , know how that reprobate balaam wish'd to die the death of the righteous ; though for the present he preferred and loved riches and honor before and above his soul . but , 5 ¶ secondly , see precepts and testimonies to confirm it . are we not commanded by the holy ghost to have them in singular love , and count them worthy of double honor for their works sake ? 1 thes. 5.13 . 1 tim. 5.17 . yea , the apostles words are not only , let them that labour in the word and doctrine be accounted worthy of double honor ; but he adds , he who preacheth the gospel , should live of the gospel , 1 cor. 9.7 , to 15. saying also , let him that is taught in the word , communicate unto him that teacheth in all his goods , gal. 6.6 . yea , if any man ( saith he ) does not communicate , and communicate in all his goods , god is not mocked , v. 7. so it falls , and i fear it falls heavy on many amongst us . again says the same apostle , if we have sown unto you spiritual things , is it a great thing if we reap your carnal things ? 1 cor. 9.11 . do ye not know , that they which minister about holy things , live of the things of the temple ? and they which wait at the altar , are partakers with the altar , &c. v. 13 , 14. again , does he not say , that our debt and duty ( he terms it not benevolence ) to our spiritual pastors is such , as that we owe unto them even our own selves , phil. 19. with a great deal more of the like , that he may meet with mens carnal reasonings in this case , which are not a few , 1 cor. 9. all which is new testament too , if obstinacy would permit men to take notice of it . thus you see how you ought to esteem and reward your ministers ; and how believers do , and have done . whereas you , ( as if you were antipathites to all wisdom and goodness ) hate , revile , slight , rob and persecute them . are you not ashamed of it ? does it not make you tremble ? yea , is it not enough to make you despair of ever finding mercy at the throne of grace , or of having christ your redeemer and advocate ? to whom , and for whose sake you do it , as i shall suddenly shew . but you will say ( for want of acquaintance with the word of god , and your own hearts ; as every natural man is as great a stranger to his own heart , as hazael was , who could not be perswaded by the prophet that he should commit such abominable wickedness , as a while after it fell out ; ) that you neither hate , nor persecute any one of them . to which i answer : what then makes you so spightful , in spitting out your spleen against them , when you but hear a minister mentioned ? what makes you so frequent in slighting , scorning , and scoffing at them where ever you come , and in all companies ? what makes you pick so many holes in their coats , finde so many faults with them , raise so many objections ( if not lies ) against them ; that nothing they either do , or deliver , can please you ? as how many of your cavils and exceptions could i reckon up , that i have heard from your own mouths , if i would foul paper with them ? yea , i could give you a large list of instances , and in your own expressions : but they are so trivial , barbarous and base , that i am ashamed , to nominate them ; and no less unwilling , lest i should arm other mad men with your weapons . now do but lay aside dissimulation , and speak the naked truth ; and then say , whether all this proceeds nor from an heart full fraught with enmity and malice against the ministery , even for the very graces of gods spirit that shines in them ? as it fared with that councel of priests , scribes and elders touching steven , acts 6.15 . & 7.54 . do but examine your consciences well , and you will not deny it . 6 ¶ again , what makes you that are so civil in other cases , so uncivil , as not to afford them of all other men the common title of [ master such an one ] which you will not deny to a very cobler ? can you tell me ? no , i dare challenge the strongest brain'd achitophel , or the most fluent tertullus amongst you , to yield a wise reason thereof : except that which god hath set down , gen. 3 , 15. i will put enmity between the seed of the serpent and the seed of the woman . but further to convince you , answer me another question : what makes you to detain their dues from them , and not pay them a penny except you be forced to it ? or if you do for your peace or credit sake , any thing is thought too much for your minister ; and what you part with , is drawn from you as so much blood from the heart . and then also you will basely asperse him ; at least you will alleadge one thing or other to save your purses ; as , he had not my voice nor consent when he was chosen ; or , i hear at other churches , and come not at him ; or , i like not his preaching , or the like : as any thing shall serve , to save your silver , and to forestal you with prejudice , and make you resolve against your own conversion : for what is this , but to pick straws , as it were , to put out your own eyes withal ? yea , many they be , that will pretend conscience ( forsooth ) that they may rob their minister ; and alleadge , that he hath taken degrees , is ordained , he is a black-coat : or rather which is the same in effect , he is a conscientious pastor , or sheperd of christs sending , and not an intruder . but left what hath been said should not prove sufficient ; how basely will you calumniate him that but takes his dues , especially of a poor body ? ministers , more then all the world besides , must take a restern for a shilling . and not he alone shall suffer , but all these church-men ( say you ) are so covetous , that they never think they have enough : when they have scarce enough to fill the bellies of their own families . all which not onely argues you as brainless as beasts , but proves you to be as full of the serpents enmity , as the egg of a cockatrice is full of poyson . thus every , or any thing shall serve their turns , that study quarrels : even as a crocked stick shall serve to beat a dog , when a straight one cannot be found . now lay all together , and tell me whether this argues not hatred ? if not , what can ? for love ( as the apostle witnesseth ) suffereth long , it is kinde , charitable , envieth not , doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil , rejoyceth not in iniquity , beareth all things , endureth all things , 1 cor. 13. yea , love is so far from finding faults where are none , that ( as wise solomon hath it ) it covereth or passes over all sins , and will not see them , prov. 10.12 . so that if you loved the ministers , as you will pretend you do , you would deal by them , as the people did by ulysses ; whom they so applauded for the acuteness of an ingenious minde , that they spared to object unto him his bodily deformities ; or if any one did shew the least malignity towards him , that person was branded for a notorious wicked man , as homer relates . and to speak rightly , we need say no more of a man , then — he is an enemy to his faithfull pastor ; that is enough to brand him : nor can there be a greater argument of his being of the brood of cain , haman , eliah , michol , doeg , shimei , ahab , rabshekah , tobiah , sanballar , pashur , zedekiah , elymus , herodias , and their fellows , then the hatred of good ministers . for such men would do the same to christ himself , were he their minister . there was never any so innocent or vertuous , to whom such belialists took not exceptions ; because they are as deeply in love with vice , as others are with vertue . yea , whom all men commend , you have some thersites will take occasion to blast . i 'll give you an ear-mark to know such a one by : whereas one of the modester fort will alledge , his minister is a presbyterian , or an independent , or a royalist ; this overgrown tead will object , that he is a roundhead ; the meaning whereof is , a religious , godly , conscientious man . 7 ¶ but perhaps this is not your case . suppose it be not ; yet what i have before convicted you of , is sufficient to prove you a souldier belonging to that great red dragon , that fighteth against michael and his angels , rev. 12. who , when his hands are bound , casteth a flood of reproaches out of his mouth against the church , and the remnant of her seed which keep the commandments of god , and have the testimonie of jesus christ , v. 15 , 16 , 17. but you are not at all versed in scripture ; therefore we 'll come to reason , and therein answer me a few questions . do you do by the ministers as you ought , or as you would be done by ? would you , when you have discharged your duty and conscience to the utmost of your endeavour , have ill constructions made of your best actions and intentions ? be rewarded with the greatest evil , for the greatest good ; and the greatest hatred , for the most superlative love ? ( for , love to the soul , is the very soul of love . ) is this an evidence that you have them in singular respect for their works sake ? is this to receive them as an angel of god , yea , as christ jesus ? is this to make them partakers of all your goods , and to be willing to pluck out your own eyes , and to give them if need were , as god commands , and as the godly have been willing to do ? i think not . indeed , if you may be your own judges , you will ( during the time of this your prejudice ) think all but little or nothing . but if the word of god be consulted with , it will be found persecution in the highest degree : like that of ahab and jesabel to elias ; or that of herod and herodias to john baptist ; or that of the jews , scribes and pharisees against our saviour : for they did but express their utmost spight to gods messengers that came to save them ; and so do you . and this is a sure rule : he that now under the gospel shews a spightfull and a malicious minde to a godly zealous minister ; if he had lived in christs dayes , he would have been ready to have driven the first nail into his body , and rather have been for barrabas then jesus . and god measures what we do , by what we would do , whether in good or evil . thoughts and desires , in gods account , are good and evil works : neither does he punish or reward any thing but the will . again , whereas you think not tongue-taunts to be persecution ; you shall one day ( if you go on ) hear it pronounced so , in your bill of indictment . ishmael did but flout isaac , yet s. paul saith he persecuted him , gal. 4.29 . god calls the scorning of his servants by no better a name then persecution . cham did but scoff at noah , yet that scoff brought his fathers curse upon him , and gods upon that . even the serpents hissing betrays his malice . those two and forty little children ( though but children ) were devoured of wild bears , for only scoffing at the prophets bald head , 2 king. 2.24 . a small matter , if sensualists may be judge . but whatever you conceive of it , let all , even heart and tongue-persecution be as far from my soul , as my soul from hell . for assuredly , god will one day laugh you to scorn , for laughing his to scorn ; and at last despise you , that have despised him in his ambassadors . 8 ¶ again , you think it nothing , or no great matter to detain the ministers maintenance . but look narrowly into it , and you shall find it to be theft , sacriledge , murder , yea soul-murder , and that in the highest degree : for you rob the minister of what is as due to him , as any land of inheritance is to the owner . you rob god of his tythes , offering , &c. which he accounts most abominable ; as you may gather from the many complaints and threatnings which god throughout all the old testament utters touching it . for which see only mal. 3.8 , 9 , 10 , 11. & 1. 7 , 8 , 13 , 14. hag. 1 & 2 chap. hereby you make your selves guilty of murder : first of murdering your pastors body and whole family ; for if all should be of your mindes , they should starve . secondly of your own , and all the peoples souls , as much as in you lies : for how should your pastor feed your souls , if you feed not his body ? how should the lamp burn , if you take away the holy oil that should maintain it ? and in case it burn not , there will be but a dark house . men would have fire kept in the sanctuary , but allow no fewel ; they would have the lamp burn , but without oil . but how do they serve christ & themselves , in so serving their ministers ? to take away the provante from the army , is to betray it to the enemy . and indeed , if you might have your wills , or if others were of your mind & temper , there should be no preaching at all , no souls saved , all go to hell . for , to expect that ministers should preach without maintenance , yea good maintenance , ( for to furnish themselves with books only will cost more then a little ) is as if you should shut a bird into a cage , give her no meat , and yet bid her sing . it amazes me to think how unreasonable and base most men be : they will bestow more upon their very hair in a moneth , or upon the smoke of a needless indian wanton weed in a week , then upon god and their sculs in a whole year . and were it not most just with god to take away our faithful ministers from us , when we so ill intreat them , and so unworthily reward them ? yea , since we love darkness more then light , may not god justly leave us in the dark ? and bring upon us a famine of preaching , who would bring a famine upon the preachers , by purloining the maintenance of his ministers ? it is but just with god to take away the lamp from that nation , which hath taken away the holy oil that should maintain it . but it is a true observation , sacrilege is the greatest theft , yet of it men make the least conscience . but lastly , you make your selves not only guilty of persecution , theft , sacrilege , of murdering bodies and souls , of provoking god to send a famine of his word , and the like , but you become by it guilty of high treason against god , in thus using his ambassadors , and against christ and all his members . for besides that all the disgraces and wrongs that are done to christs ministers , redound to him ; and he that traduceth , or any way wrongs a minister for the discharge of his place , his envy strikes at the image of god in him , as a world of places prove : so the very root or spring of this their spight and enmity against the ministry , is an inbred enmity and hatred against god himself . as when satan flew jobs sons and servants , his malice was against job ; or as when saul darted a spear at jonathan , his spight was against david . and accordingly , god takes what is done to his messengers , as done to himself ; as in that case of david sending his ambassadors to the king of ammon , 2 sam 10.6 , 7. they have not cast thee away , says god to samuel , but they have cast me away , that i should not reign over them , 1 sam. 8.7 . you are gathered together against the lord ; and what is aaron , that ye murmure against him ? numb. 16.11 . and the like exod. 16.7 , 8. luke 10.16 . joh. 15.23 , 24. joh. 7.7 . he that despiseth you , despiseth me , 1 sam. 17.45 . isa. 37.23 . saul , saul , why persecutest thou me ? acts 9. 4. rev. 16.9.11 . psal. 89.23 . 9 ¶ which being so , how does it behove you to look to your selves , and bewail this sin , this horrible and desperate sin ! was there ever any that was stout against the lord and prospered , as job speaks , job 9.4 . when the pitcher contends with the rock , straw with the fire , it is easie to judge who will come by the worst . and certainly , if most men were not both blinde and mad , they would more respect the ministry : for if i understand any thing of the word of god , or know what rectified reason is , there is not a sin in the nation that so hinders the blessings , or pulls down the judgments of god upon us , as does this very sin . and yet it is not more provoking , then it is a common sin . how it will be answered to their lord and master at the great day , i tremble to think : can you answer it then with flashes of wit , or carnal reasons , as you do now ? i beseech you look to it . nor is our love , or hatred to god any way better known , then by our respect to , and usage of his ambassadors . lip-love is but lying love . if you love me , keep my commandments , says our saviour , job . 14.15 . wherefore let my counsel be acceptable : break off your sins by repentance , kick no more against the pricks ; refrain your selves from these men and let them alone , lest ye be found even fighters against god , acts 5.38 , 39. nor will it ever repent you , if you come in heaven , that you were stopt in this your way to destruction . yea , let the consideration of what you have already done , make you sink down with shame , and tremble for astonishment to think , that notwithstanding you have been so many years in arms against your maker and redeemer , and most spightfully and maliciously persecured his ambassadors that came to rescue you from the subtlery and slavery of satan , that bloody devouring dragon , and vowed enemy of all mankinde : yet god hath no taken the advantage of casting you into hell , but of his never enough admired mercy hath spared you to this hour ! whereas he might most justly have prevented all , in sending you body and soul into everlasting torments , when you were but a span long . for know this , that we need no more to condemn us , then what we brought into the world with us . yea , we were condemned , so soon as conceived : and that you and i are not at this present frying in hell-flames , never to be freed , no reason can be alleadged , but o the depth ! wherefore take heed in time , and as you tender the good of your own souls , defer not a minute ; but study and bestir your selves how you may make your peace with god . yea , do it while the yerning bowels , the bleeding wounds , and compassionate arms of jesus christ lie open to receive you ▪ whiles ye have health , and life , and means , and time to repent , and make your peace with god . as you tender , i say , the everlasting happiness and welfare of your almost lost and drowned souls : as you expect or hope for grace , or mercy , for joy and comfort , for heaven and salvation , for endless bliss and glory at the last : as you would escape the direfull wrath of god , the bitter doom and sentence of christ , the never dying sting and worm of conscience , the tormenting and soul-scorching flames of hell , and everlasting separation from gods blissfull presence , abjure and utterly renounce this accursed sin . oh , get an interest in christ ! for till we become members of his mystical body by regeneration and a lively faith ; we ( even the best of us ) are as traitors condemned to suffer eternal torments in hell-fire , being onely reprieved for a time . o bless god all the dayes you live , yea , to eternity , that the gate of mercy yet stands open ! 10 ¶ but withal take hold of the opportunity before the draw-bridge be taken up , left you never have the like again . do not dally with god and your own souls ; for if this warning be slighted , never look for the like : for warning ( such a warning ) not taking , is a certain prefage of destruction , pro. 29.1 . & 1.24 , 25 , 26. the sons of eli would not hearken unto , nor obey the voice of their father : why ? because ( saith the text ) the lord was determined to destroy them , 1 sam. 2.25 . i know , saith the prophet to amaziah , the lord hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsel , 2 chron. 25.16 , 20. whereas contrarily the ninevites by hearkning to jonah ; and those very murtherers of the lord of life , by listening to peter , were converted and saved , acts 2.36 , 37. o take heed of proferring your own carnal reason before the written word of god : and that what is spoken of babel , may not be verified in you ; we would have cured him , but he would not be cured : lest you be given up to destruction , as she was . what sayes our saviour ? this is the condemnation ( none like this ) that light is come into the world , and men love darkness rather then light , because their deeds are evil , john 3.19 , 20. indeed , if you will rather beleeve satan , or his sollicitor the flesh , or be led by the perswasions of your own flattering heart , which is deceitfull above all things , and most desperately evil , jer. 17.9 . no marvel you should be deaf to all hath been said , as thinking your selves already good enough , and then farwel all hope of being better : for the opinion of mens being wise , and good enough , is the sole and onely cause of their being no wiser , nor better . yea , therefore are millions christians in name onely , because they think themselves christians indeed . and who is there in all this nation , that thinks not himself a christian ? though they are able to yeild no reason except this ; they are neither turks nor jews , nor ( which is worse then either , as they suppose ) round-heads . a strong argument , i promise you , able to move the gentlest spleen alive to laughter ! for the devil can make as good a confession of his faith as this . yet all the reasonings of carnal men are thus weighty : as let me give you a few instances . 11 ¶ they will say , they love and fear god as they ought : when what he commands , they do the contrary ; are flint unto god , wax to satan ; have their ears always open to the temper , shut to their maker and redeemer ; when they are traitors to him , and take up arms against him . a good sign they serve god and christ , when satan , the world and the flesh have more command of them : when they are so far from loving and serving him , that they hate those that do it , and that for their so doing ; and from fearing him , that they more fear the worlds scorns , then his anger . they will in like manner pretend they love christ that died for them , when they hate all that resemble him in holiness . they are christians in name , when they will scoff at a christian in deed , and are enemies to the cross of christ : love a form of godliness , but hate the power of it . they will do what god forbids , yet confidently hope to escape what he threatens : will do the devils works , yet look for christs wages : expect that heaven should meet them at their last hour , when all their life-long they have gallopped in the beaten road towards hell : expect to have christ their redeemer and advocate , when their consciences tell them that they seldom remember him but to blaspheme him , and more often name him in their oaths and curses then in their prayers : will persecute honest and orthodox christians , and say they mean base and dissembling hipocrites ; think they do god good service in killing his servants , joh. 16.2 . as paul touching stephen , and the jews touching christ : boast of a strong faith , and yet fall short of the devils in believing , jam. 2.19 . these are some of their syllogisms or arguings ; i could even tire your ears with the like . but what doting , blockish and brain-sick bedlam-positions are these ? could rational men ever argue in this manner , had not the god of this world blinded their eys , that the light of the glorious gospel of jesus christ should not shine unto them , 2 cor. 4.3 , 4. 2 thes. 2.9 , 10. did not their deceitfull hearts damnably delude them , as in that case of leah , gen. 30.18 . and of saul , 1 sam. 23.7.21 . and of micah , judg. 17.13 . turn to the places , for they are rare to this purpose . if this be reason , it is reason frighted out of its wits : yet this is every wilfull sinners case , yea of every unregenerate man in some measure : as i 'll but give you one instance more to clear it . you shall have them maintain with incredible impudence , accompanied with invincible ignorance ; that if a man make scruple of small matters , or of those sins or sinfull customs which they allow of , and will not do as they do , that he is over-precise : though they may as soon finde paradise in hell , as any text in the bible that makes for loosness , or against circumspect walking . yea , who would dream that so gross blockishness should find harbor in any reasonable soul , as to think that god should like a man the worse for his being the better , or for having a tender conscience ; or look for less fear , reverence , and obedience from his servants , then we do from our servants ? and yet the same men will grant , that a servant can never be too punctual in his obedience to his masters lawfull commands . but you see the reason ; natural men are blinde to spiritual objects , as the apostle speaks 1 cor. 1.18.20 . & 2.14 and so no more fit to judge of them , then blinde men are fit to judge of colours . and hence it is , that they have the basest thoughts of the best men , making ill constructions of whatsoever they speak or do ; as the scribes and pharisees dealt by our saviour . until we are born again , we are like nicodemus , who knew not what it was to be born again , john 3.4 . until we become zealous our selves , we are like festus , who thought zeal madness , acts 26.24 . until we be humble our selves , we are like michal , who mocked david for his humility , and thought him a fool for dancing before the ark , 2 sam. 6.16 . for , to carnal-minded men , all religion seems foolishness , 1 cor. 1.18 . it faring between the sensual and spiritual , as it does between youth and age : for as young men think old men to be fools , but old men know the young to be fools ; so worldlings think the religious fools , but the religious know them to be fools , because they have had the experience of both conditions ; as the old have been young , but the other are utterly unacquainted with what they see and know . besides , the one make the word their rule in every thing ; for they live , and believe , and hear , and invocate , and hope , and fear , and love , and worship god in such manner as his word prescribes : the other do all as the flesh leads them , and according to the customs and rudiments of the world . 12 ¶ now lay all together , and you will think it no whit strange , that notwithstanding their condition is so miserable , they should yet be so jocund , confident and secure , that they should neither be sensible of their present condition , nor afraid of future judgment . security makes worldlings merry ; and therefore are they secure and merry , because they are ignorant . a dunce ( we know ) seldom makes doubts ; yea , a fool ( says solomon ) boasteth and is confident , pro. 14.16 . ignorance is a veil or curtain to hide away their sins . our knowledge , saith one of the learned , doth but shew us our ignorance : and wisdom ( says another ) is but one of mans greatest miseries , unless it be as well able to conquer , as to discern . the next thing from being free from miseries , is , not to be sensible of them . erasmus could spie out a great priviledge in a blockish condition ; fools ( saith he ) being free from ambition , envy , shame and fear , are neither troubled in conscience , nor macerated with cares . and beasts , we see , are not ashamed of their deeds . where is no reason at all , there is no sin ; where no use of reason , no apprehension of sin ; and where no apprehension of sin , there can be no shame . blinde men never blush ; neither are worldlings ashamed , or afraid of any thing ; because for want of bringing their lives to the rule of gods word , they perceive not when they do well , when ill . the timber not brought to the rule , may easily appear straight , when yet it is not . whereas every small sin , to a holy and regenerate man that weigheth his sin by the ballance of the sanctuary , is very grievous , and disturbeth his conscience exceedingly . besides , the regenerate know , that the very end for which they were created and redeemed , was , that they might honour , love and serve their creator & redeemer . they remember also , that they bound themselves by vow and promise in their baptism so to do . whereas these brainless and bruitish men never once consider what they came into the world for , nor what will become of them when they depart hence : only their care is , that they may eat , drink , play , sleep and be merry : whereupon they spend their days in mirth , and suddenly they go down into hell , as job speaks , job 21.13 . for , like men sleeping in a boat , they are carried down the stream of this world , until they arrive at their graves-end death ; without once waking to bethink themselves whither they are going , to heaven or hell . i grant , that in their long sleep they have many pleasant dreams . as for instance : they slumber , and suppose themselves good christians , true protestants ; they dream they repent them of their sins , and that they believe in christ ; they dream they have true grace , that they fear , and love , and serve god as they ought ; they dream they shall go to heaven and be saved : but the truth is , all their religion is but a dream , and so is their assurance of salvation . they have regeneration in conceit , repentance and righteousness in conceit ; they serve god well in conceit , and they shall go to heaven only in conceit , or in a dream ; and never awake , until they feel themselves in a bed of unquenchable flames . neither did pure and naked supposals , ever bring any man to eternal life . 13 ¶ which being so , and that with the greatest part of the world : how does it concern every one of you to try and examine your selves , whether it fares not so with you ; and to mistrust the worst of your selves , as all wise and sound-hearted christians do ; as you may see by the apostles , matth. 26.22 . even every of them was jealous of himself , and examined his own heart , though but one of them was guilty of that soul sin which christ spake of . now if you would examine your selves but by those marks i have already given you , you may easily see whether you are the men guilty of what i have laid to your charge . if you would be further informed , ask your selves only these three questions . whether you are of that small number , whom christ hath chosen out of the world ? whether you are regenerate ? whether you have true and saving faith ? for otherwise all your hopes and perswasions are but vain presumptions and delusions . first , are you of that small number ? for , the greatest number , whether of men , or great men , or great scholars , go the broad way to destruction ; and but a few of either , the narrow way which leadeth unto life ; as appears by many cleer testimonies and examples ; for which see those known places , mat. 7.13 , 14. 1 joh. 5.19 . rev. 20.8 . christs flock , that believe the gospel , are but a little flock , luk. 12.32 . and but few in number , isa. 10.22 . & 53.1 . rom. 9.27 . & 10.16 . rev. 3.4 . 2 cor. 4.4 . mat. 8.34 . & 27.22 . acts 28.22 . rev. 13.16 . yea , of all the cclxxxviii several opinions which philosophers held touching the chief good ; never any was 〈…〉 to think the way to attain to it , was by doing as the most do . yea , they all concluded , that number was the best note of the worst way . and we even see by experience , that the basest things are ever most plentifull . and therefore it amazes me to think , how men should be so blockish as they are in this particular : for if you mark it , most men walk in the broadway , and yet every man thinks to enter in at the strait gate : which could never be , if they were not fools , or frenzie . again take notice , that many seekers fall short of heaven , luke 13.24 . do you strive ? the righteous shall scarcely be saved ; what then shall become of the unrighteous ? 1 pet. 4.18 . 14 ¶ secondly , are you regenerate and born anew ? for christs words to nicodemus ( a knowing , honest , moral man ) are express ; yea , and he bindes it with an oath : verily , verily i say unto you , except ye be born again ye can in no wise enter into the kingdom of heaven . now if you be regenerate , it will appear by this : regeneration or new-birth , is a creation of new qualities in the soul , as being by nature onely evil-disposed . in all that are born anew , is a change , both in the judgement from error to truth , and in the will from evil to good ; and in the affections from loving evil , and hating good , to love good , and hate evil ; in the whole man from darkness to light , and from the power of satan unto god . is this change wrought in you ? for without it there is no going to heaven , no being saved . then — thirdly , have you a true and lively faith in jesus christ ? for there is no coming to christ but by faith , heb. 11.6 . by faith we receive the forgiveness of our sins , luke 7.47 , 50. by faith we are justified , rom. 3.26 , 28 , 30. gal. 3.8 . by faith through grace we are saved , eph. 2.8 , 9. luk. 18.42 . by faith through the power of god we are kept and preserved to salvation , 1 pet. 1.5 . nothing but faith can assure us of gods favor , eccles. 9.1.2.3 . by faith we obtain whatsoever we ask , mat. 21.22 . by faith we are blessed , gal. 3.14 . by faith we know god , 1 joh. 4.7 . psal. 9.10 . without faith we cannot profit by hearing the word , heb. 4.2 . without faith it is impossible to please god , heb. 11.6 . whatsoever is not of faith is sin , be they never so glorious performances , rom. 14.23 . and 10.14 . now you shall know whether you have faith , by this : faith comes by bearing the word preached , rom. 10.17 . and the spirits powerfull working with it , ioh. 3.3 . 5.8 . faith purifieth the heart , act. 15.9 . worketh by love , gal. 5.6 . and sanctifieth the whole man throughout , act. 26.18 . faith is known by its works , iam. 2.17 . 18.22 . faith and holiness are as inseparable as life and motion , the sun and light , fire and heat . again , faith believeth the threats of the word , together with the promises ; and thereupon feareth sin , as it fears hell . again , if the image of god by faith be repaired in you , you cannot but love them that love god , 1 ioh. 3.10 . besides , this is a sure rule : that that perswasion only which follows found humiliation , is faith ; that which goes before it , is presumption . and as ambrose speaks ; no man can repent of sin , but he that beleeves the pardon of sin ; nor none can beleeve his sins are pardoned , except he hath repented . lastly , how easie a matter soever men think it is to believe ; he that goes about it , shall finde it as hard a work to beleeve the gospel , as to keep the law : and onely god must enable to both . now if upon trial you evidently finde that you are of christs little flock , that you are regenerate , and that you have this precious grace of faith wrought in your heart , you may comfortably assure your self that you shall be saved . otherwise the devil and your own heart do but delude you , in promising you the least benefit by the blood of christ : yea , it had been better for you , that there had been no christ come into the world : for , even the mercy of god , ( which you have contemned ) and the means of grace , and the offer of salvation , shall but inhance your damnation . yea , christ himself that onely summum bonum , who is a saviour to all beleevers , shall be a just revenger to you , if you go on ; and bid you depart ye cursed into everlasting fire , &c. matth. 25.41 . 15 ¶ and so much , for the discharge of my conscience and duty ; and to make a supply of that , which i should have some way performed long since . yet least i should imitate those , who kindle a fire under greenwood , and leave it so soon as it begins to flame ; ( for i take it for granted , that some of you will lay to heart what hath been said ) i have sent you three books ( writ by an impartial author , not a party ) which i hold exceeding profitable for you to peruse . the one speaking more home and full to this matter . the second shewing how it comes to pass , that so many are deceived , who hope to be saved . the third setting out to the life , the very thoughts , words , and actions of all natural men ; insomuch that no glass can more lively represent your faces , then it does your hearts . therefore that you may not be disappointed of your end , by mistaking your way ; that you may become as true friends to god , and the ministry , as you have been bitter enemies ; and so have your part and portion with them at gods right hand , where are pleasures for evermore : be perswaded to read them , with as much observation and circumspection , as you would do the evidences of your inheritance . neither count it as a thing indifferent , that may either be done , or dispensed with ; except you are indifferent whether you be saved or damned . yea , so minde what you read , as if it were an epistle writ from heaven , and sent to each of you in particular . expect not that christ jesus himself from heaven should call to you severally by name , as he did to saul , and say , ho ishmael ! such a one ; or ho elymas ! such a one ; why doest thou persecute me ? i am jesus whom thou persecutest , acts 9.4 , 5. which yet , if he should , it were no more in effect then he hath often done ; nor would you be any more warned , or reclaimed by it . as is evident by the example of hazael , 2 kings 8.12 , 13 , &c. and by what abraham told dives , luk. 16.31 . if you will not beleeve moses and the prophets , christ and his apostles in his word ; neither would he be perswaded , though one should be sent unto you from the damned in hell , or from the glorified spirits in heaven . wherefore hearken unto conscience ; and what concerns you , apply it not to others , as the most do . do not like a childe , that beholding his own face in a glass , thinks he seeth another childes face , and not his own . want of application makes all means ineffectual . yea , there are very few men that make not the whole bible and all the sermons they hear , yea the checks of their own consciences , and the motions of gods spirit utterly ineffectual , for want of wit and grace to apply the same to themselves . whereas if they would rightly and ingenuously apply but one text or two unto their own souls , as they can unto others , ( being better able to discern others moats , then their own beams ) they might be everlastingly happy . 16 ¶ but it is now a just plague upon our so much formality and profaneness , under our so much means of grace ; that because we ( many of us ) have heard the word , and enjoyed the means for thirty , forty , fifty years together , and are never the better , bring forth no fruits thereof ; that christ should say unto such , as he did to the fruitless fig-tree , mar. 11.13 , 14. never fruit grow on thee henceforward . and the truth is , if you observe it , you shall very rarely hear of an old formalist , or protestant at large , that ever is converted , ( but young ones , as ministers can sufficiently inform you : ) perhaps they may turn to be antinomians , ranters , quakers , or the like , and imbrace error ; but they turn not to the truth . or if so , it is a greater miracle then was the creating of the whole world . for , in making such a one a new creature , must be a number of miracles : a blinde man is restored to sight , a deaf man to hearing , a man possest with many devils dispossest ; yea , one not only dead in sin , but buried in the grave of long custom , with a grave-stone laid upon him , raised from the dead ; and in every one , a stone turned into flesh . in all which god meets with nothing but opposition , which in the creation he met not with . thus i have been large : but as john could only baptize with water , so i can but teach you with words ; and when god withholds his contemned grace , paul himself cannot move a soul . if the holy ghost shall set it home to your hearts , that you may so meditate on what hath been spoken , and so practise what hath been prescribed ; that god in christ may be pacified , your sins by free-grace pardoned , and your souls eternally saved : that while you are here , you may enjoy the peace of god which passeth all understanding , phil. 4.7 . and when you depart hence , you may arrive at the haven of all happiness in heaven , where is fulness of joy , and pleasures for evermore ; blessed and happy are ye , psal. 16.11 . which is my prayer and hope , and should be my joy . finis . london , printed by thomas newcomb , and are to be sold by james crump in little bartholomews well-yard , and henry cripps in popes-alley . 1658. of the rule of faith a sermon at the visitation of the right reverend father in god, william lord bishop of lincolne, holden at bedford august 5, 1674 / by william jackson ... jackson, william, 1636 or 7-1680. 1675 approx. 56 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47046) transcribed from: (early english books online ; image set 94682) images scanned from microfilm: (early english books, 1641-1700 ; 985:17) of the rule of faith a sermon at the visitation of the right reverend father in god, william lord bishop of lincolne, holden at bedford august 5, 1674 / by william jackson ... jackson, william, 1636 or 7-1680. 42, [1] p. printed by john hayes for henry dickinson ... : and are to be sold by r. chiswel ..., cambridge : 1675. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fuller, william, 1608-1675. faith -sermons. sermons, english -17th century. 2000-00 tcp assigned for keying and markup 2001-10 apex covantage keyed and coded from proquest page images 2001-11 tcp staff (michigan) sampled and proofread 2001-11 tcp staff (michigan) text and markup reviewed and edited 2001-12 pfs batch review (qc) and xml conversion of the rule of faith a sermon , at the visitation of the right reverend father in god , william lord bishop of lincolne , holden at bedford august 5. 1674. by william iackson d. d. cambridge , printed by iohn hayes for henry dickinson in cambridge , and are to be sold by r. chiswel at the rose and crown in s t pauls churchyard in london . 1675. s t iude verse 3. beloved , when i gave all diligence to write unto you of the common salvation , it was needfull for me to write unto you , and exhort you , that ye should earnestly contend for the faith , which was once delivered unto the saints . of how fatal consequence to the peace of the church , and the purity of our christian faith the licentious preaching of dissenters hath been , we have had a late , and a wofull experience ; ( warning enough surely not to trust them again : ) having seen , not onely the government , and discipline of the church broken down , and all the articles of our creed batter'd by whole legions of heresies ; but also the first article , the very foundation of all religion taken away too ; that it hath been by wise men of late thought a necessary work to prove that there is a god ; and to resume the primitive employment of writing apologies , and defences for the truth , and excellency of christian religion , as if we had been reformed into the heathenism of our fore-fathers . and , though by the mercy of god , and the presence of his anointed , we have for some years had the government of the church restored , and the solemn worship of god returned to our publick assemblies , yet we do not see , that the minds of the people generally , are resetled upon that firm basis of the ancient , catholique and holy faith , from which they were once so tumultuously removed : those contrary winds of doctrine , that raised that heavy storm , are not yet laid ; and so long as men take so much liberty of indulgence , god knows when they will : but till then , it can never be unnecessary , or improper , especially in such an assembly as this , to make use of this verse of st iude with the variation of one word onely , beloved , when i gave all diligence to preach unto you of the common salvation , it was needful for me to preach unto you , and exhort you , that you should earnestly contend for the faith which was once delivered unto the saints . the text is plain enough to the meanest capacity , onely some , that think they have a peculiar interest in the word saints , may be mistaken ; for by that word is meant in plain english , christians , those that are baptized into the faith of christ ; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spoken of persons in this life generally signifies in the new testament , and in the text , being used in the plural number , seems to denote the collective body of them , the church . and then faith being taken objectivè , for the matters or things to be believed , the faith once delivered to the saints is those doctrines , which it pleased god in one set time to reveal , and to deposite as a standing rule of faith in the church for ever . there are in the words three things generally observable . i. the nature and immutability of the rule of faith ; the faith once delivered unto the saints . ii. the way and means to preserve this , as it was first delivered ; that ye should earnestly contend . iii. the importance and necessity of so doing ; beloved , when i give all diligence to write unto you of the common salvation , it was needfull for me to write unto you , and exhort you — 1. for the rule of faith. this must needs be the word of god , in what manner soever revealed , by what means soever made known to us to be such ; as might easily be proved to any that do believe there is a god. and therefore it is , 1. a word , that is some doctrine or divine truths , that we are to believe . for it is an a intellectuall rule , or a rule to the understanding , which is to suspend or give assent to the doctrines of religion , so far as they disagree , or accord with this rule . now , seeing there is no belief , but of something that is affirmed or denied ; there can be no rule of this , but onely some doctrines , or propositions presupposed as true , and taken for granted before hand . and this is the way of all arts and sciences , which contain such diversity of objects for our belief , and understanding ; every one of them hath some fundamentall maxims or propositions , upon which the whole body is afterward raised , and in contradiction to which nothing is to be taken for true in the respective science . now the doctrine of christian religion being the most reasonable doctrine in the world , is questionless also the most regular and methodicall , hath in it as much certainty and evidence of a regular method , as is in any science , and more ; and would so appear to us , had we as clear a comprehension of it , as we have of other doctrines . and therefore agreeably , this phrase the rule of faith , is not to be taken causally or formally , as if we sought for a measure antecedent to the fundamentall points of our belief , to try them by ; but it is to be taken subiectivè , or materially , that is , a rule consisting of the fundamentall points of faith , and a formall rule to determine controversies , and to condemn heresies by . this was the sense of it , both name and thing , when it came first into use among the fathers in the primitive church , as may be seen by b irenaeus , c tertullian , d s t austin , e epiphanius , f nazianzen , g leo , and the rest of them that treat of the christian faith ; till of late upon the popes pretensions to an infallible iudicature , the words have been wrested from their primitive sense , to signifie the arguments and motives that perswade us to entertain the christian doctrine it self in gross , or more especially the chief parts of it ; for this seems to be the meaning of them in the controversie at this day . but these arguments , or motives , whether from reason or authority are antecedent to this rule , the ground and means of coming to it , not the rule it self ; otherwise we should have as many rules of faith , as we have arguments from reason or authority , why we believe . indeed , if we take the word faith for our act of believing , a christians faith hath this in common with all other belief , that the rule , and the object matter of it are the same thing : for the immediate limit , and measure of all belief , is , and must be the apparent truth of the thing proposed ; beyond which our assent cannot go without error , or believing a falshood ; nor can it fall short of it without infidelity , or want of due belief : & these two properties make a rule in the most adaequate , and exact sense . but then , nothing can have this apparent truth rightly , and regularly farther , then as it is consonant to those propositions , on which the truth of it depends , and by which it is to be tried , as by a rule : so that if men would speak properly and distinctly , as certainly they ought to do in controversies , especially of this grand importance , by this question , what is the rule of faith ? can onely be meant , what , or where are the points , articles or propositions , that are fundamentall in the faith of the church ? for , as to points not fundamentall , they depend upon those that are , and therefore do not come primarily into the question . i would not trouble you with so much metaphysicks , but that they are of so necessary use to clear the foundation of our faith from that rubbish , and confusion , which the sophistry and petulancy of our adversaries have thrown upon it ; who in this point make it their business to confound the notion of a rule , and a iudge ; and then all those arguments that prove the necessity of an infallible rule , are easily brought to prove an infallible iudge , a viva regula fidei which some of them make such a noise and a clamor with ; as if a person and a proposition were the same thing . this gives also an easie answer to those of them , that tell us , the apostles went not with books in their hands to preach and deliver christs doctrine , but with words in their mouths , that the scripture is a dead letter , and much other civil language of the like nature , as they are pleased to give it . it is not , you see , either the letter of scripture , or the sound of the apostles preaching , which is the rule of our faith ; but the great doctrines , which they preach't , which were afterwards written ; and is the same rule of faith , i trow , whether conveyed to us by writing or without it ; as irenaus tells us of some christians , that had no written word at all . 2. the rule of faith is the word of god , who is our creator , and supream lawgiver , and the author , and object of that immortall happiness , to which true faith leads us . the word of god is indeed a glorious title , and therefore no wonder that so many have laid claim to it . it would , i confess , look something like an adventure , to range at large through the history of all times and places , in quest of that , which was but once delivered : and yet did the time give us leave to be exact , it would be necessary to examine the claims of , at least , the most vogued , and considerable pretenders . there was never yet any lawgiver in the world , that did not bear the people in hand , that his laws were dictated an● given , at least ratified and auth orised by the deity : but of all these , there is none , except them whose history is in the bible , that have not been known , and laught at for fables by the most able , and greatest maintainers of them . those in the bible are chiefly two , which make up the two volumes of it respectively ; the one , a revelation made to the iews by moses , the other , to all mankind by christ iesus . the first of these appears to any understanding reader to be wholly relative , and propheticall ; consisting of prophesies , and other praesignifications of a great lawgiver and prince , that was not to appear , till the world had attended his coming 4000 years . the second volume contains the historicall relation of the life and gesta of that great prince , and the travels of his ministers : and therefore our faith was not , nor could be delivered sooner , because the chief contents , and matter of it are the conception , birth , speeches , actions , and sufferings of this great one. and so s. iudes phrase of once delivered is to be understood , of that one age , whvn this divine person the son of god , was incarnate , suffered death , rose again from death , and did actually perform , and transact all those passages and events , which are the object matter of our faith , and creed ; and also when this , and all the rest was preached , and attested by them , that had seen these things done , and had especiall commission from him to propose them , as matters of faith to all the world . and therefore our rule of faith is contained in the narrative of our saviours pilgrimage , and his apostles preaching ; that is , in the four gospels , in the epistles , and acts of the apostles ; which were all extant in st iudes time in writing , and this writing taken for an undoubted rule of faith by the church , and therefore alone called canonicall : and so continued , till the many and monstrous changes made in the faith by the church of rome made it necessary for them to look out for another rule : wherein how well they have acquitted themselves , shall be seen by and by . in the mean while , her single testimony ought not to overballance so great a cloud of witnesses , as have deposed , even life it self for the scripture , and against her own iudgement for much above 1000 years . especially , if it be added what arguments the present church of rome affords , to prove that the rule of faith is contained in the holy scripture . i. in the iudgement of the church of rome it contains all necessary points of faith , and therefore contains the rule of faith. look over their divinity-writers of all sorts , especially of controversies and bodyes of divinity , the decrees and catechisme of the councill of trent ; you will find them , as well as we , labouring to prove their main points out of this written word ; yea , the very infallibility of the pope , and such other doctrines , as they set up against the scripture . and this they do in the first place , as may be seen in bellarmine , and other their best writers , as fetching their prime foundation from thence . nor have they been so bold as to say , that they make use of scripture onely ad hominem , and not that they believe it ; for however they may deal with us in controversie , it is to be hoped they are more faithfull to the souls of their own people . so that , would they be true to their own consciences , and the consciences of their flocks , they must return to the rule of faith contained in scripture , and confess with the said bellarmine , that sacra scriptura is regula credendi certissima & tutissima , the most certain and safe rule of believing : that so all christendom might once again , if possible , have one faith. ii. the rule of faith in the church of rome is contained in the holy scriptures , or else they have none ; yes , may some say , the church of rome in full council teaches us , that her faith is contained in libris scriptis , & sine scripto traditionibus , in the written word , and in unwritten traditions ; but then they must mean , either , that some of their articles of faith are contained in the written word , and othersome in unwritten traditions onely ; or , that all their articles are proved , partly from the written word , and partly from unwritten traditions . not the first , for they endeavour to prove all out of scripture , as was shewed even now ; not the second , for divine warrant from the written word ( if they have it ) is surely a sufficient basis for any , or all the articles of their faith ; and tradition or the voice of the church , being but an humane testimony , cannot cause a divine infallible faith. yes , the testimony of the church , say they , is divine and infallible . but here they lie cross one to another : for , by the voice of the church , some of them mean a traditional delivery of the faith from age to age without writing , as the roman catholick writers of england especially : others mean the voice or sentence of the present pope or church , as the great pontiff and court of rome with the iesuits , and other their close adherents : and these are as profest adversaries to one another , as they are to us : those laying the stress upon the indefectibility of oral , and practical tradition : these upon an infallible assistance given to the present pope , or church . and so far hath the opposition between them proceeded , that our countreymen have been , about twelve years since , condemn'd at rome of heresie by a solemn censure of the inquisition , for their stiff maintaining tradition in opposition to the present infallibility : and on the other side , they of rome have been condemn'd by them in england , for their illimited pretences to infallibility . and which is worst of all , both have forsaken the faith of their trent-fathers ; for they profess to receive the written word , and unwritten traditions pari pietatis affectu , & reverentiâ , with equal devotion , and submission ; but our assertors of tradition are for it alone in opposition to the scripture ; and the pretenders to a present infallibility think themselves able to overrule both scripture and tradition . whereby you may see , that since they have quitted the old foundation , they have not been able to fix any , that all their members can agree in : and withall may be seen , how necessary an implicite faith is for those , that will be of the romish communion ; since , did they use but half an eye , they must needs discover , instead of a guide in controversies , an endless maze : wherein , it is no wonder , that many , even of the greatest wits , lose all religion , and take up in atheism . but we have many and greater arguments for this point ; more , and more convincing , then for any one point , either in reason , or religion , except it be for the existence of a god. it will be impossible to speak to all , and it will be too great an ingratitude to the goodness of god to omit all : i shall therefore mention two or three of them . i. this book alone contains a doctrine , and institution without error , and which therefore by vertue of that qualification can alone be an infallible rule of our faith. it is strange to consider , that for so long a time as it hath been in the world , so much read , and canvass'd , and written upon , more then any other book whatsoever ; nay , i might say , but that it would look like a solaecism , more then all other books put together , so many commentaries , annotations , paraphrases , versions , animadversions , scholia critica , & anticritica , collationes , lucubrationes , diatriba , exercitationes , myrothecia , antitheses , and a hundred more sorts of disquisitions , and discussions of the truth of it : yet not the least error , or misprision of error hath been found in it . an abundant proof , that there is none in it , that it is the dictate of an infallible understanding , which could not be put forth into the world for any other end , then to be a standing , and infallible rule to mankind , who is of their naturall condition confessedly overrun with error . ii. the scripture contains the onely doctrine , that ever could prevail upon mankind in that way , which the rule of faith onely doth , and can prevail ; and that is , by the strength and power of the light and truth , that shines in it ; and by the assistance of that almighty arm , which never vouchsafed to give the testimony of a miracle to any thing , but to truths of the greatest consequence . did it not , think you , seem strange to those that lived in the times , when it was first published , and did observe a doctrine so unlikely to take , either with the weakness and humour of mankind in generall , or with the pomp and powers of the world in particular , as the worship of a poor beggerly iew , which was our saviours condition while he lived , and a crucified and derided malefactor , which were the terms , whereon he suffered ? that this weak , and creeping pretender unarm'd , and unattended by any , but poor and ignorant men , that in worldly respects were indeed ( as they confess'd of themselves ) the very refuse of mankind , like master , like apostles ; that it should notwithstanding , in less then fifty years , obtain so great and universall an interest in all parts of the world , as to shake , and in few years after to overthrow all religions , that had had so long undisturbed , and unquestioned possession ; maugre that multitude of priests , and daemons by which they were maintained , and all that might , and opposition which the supream powers of the world , the malice and cunning of the devil , yea , the very bent , and inclination of all mankind could set against it ; and this without any humane helps , but onely the bare preaching and proposall of it ; which from the mouths of such ragged , and forlorn commissioners , as were employed , must , and did much prejudice the promotion of it . especially , considering what absolute obedience it required of bringing down , even every imagination ; and what hard terms is propos'd of mortification , taking up the cross , and forsaking all that was before counted dear in this world ; and , which is hardest of all , requiring self condemnation , and that in instances of greater and more pungent concernment , then the world had before been acquainted with . what could any sober man in those days iudge from these things , and many more of the like nature , but that it was a doctrine given by the supream lord , and lawgiver of the world to be an absolute rule , both of faith , and practice to all the world ? iii. the scripture contains that doctrine , which alone of all doctrines , that ever were publish't , doth entirely agree with the soul of man , and with the principles of reason within him ; and which consequently can alone be an infallible help to his understanding , and propose a rule of faith to him . it teaches us the same lessons , that we learn from the light of nature ; that there is a god , that he made the world , and governs it , that he punishes the evil , and rewards the good. it instructs us in the knowledge and belief of these , and many more such doctrines , more clearly and convincingly then all the philosophy in the world ; so fully and undeniably , as force the soul to have what arguments and discourses she drawes from her own bottom , and to betake her self to this word , as the onely safe and impregnable rock , and hold of truth . it informs , and extricates our souls from those errors , and perplexities concerning our own nature and condition , which reason makes us sensible of , but can neither remedy , nor clearly discover . in all the infinitely various , and entangled cases , wherein men are concerned , it never so much as once crosses their reason or understanding , but always helps it forward . it is the onely doctrine , that ever taught mankind to abstract from the world , to disengage religion from worldly designs , and temptations ; without which it is impossible , that our understanding should attain the full liberty of iudging , or the true measures of believing . it calls up the mind to those sublime and heavenly contemplations , to that divine and inflaming ardour ; as force reason to stand at a distance , and acknowledge , that her most refined and studied wits , her most severe stoicks and recluses had not so much , as the husks of that fruit , which this tree of knowledge and life affords ; that the strength of all her productions , were they never so genuine , cannot enrich her votaries with so true and solid learning , with so pure and charming a holiness , with so firm and delicious a happiness , as the meanest of the students of this book are enabled to attain . it propounds mysteries of so high and glorious a nature , with so much naifvetie , so much clear & native perspicuity , and so much commanding and dreadfull majesty , as cannot be communicated any whence , but from that infinite and eternall wisdom , who is alone able , as to discover and reveal , so to comprehend fully the mysteries contained in the scripture . mysteries so much above our weak reason , so attractive of it , and so healing to it ; as may from their own nature and merit claim and exercise the energy , and authority of a rule of faith. iv. lastly , scripture contains the onely doctrine , that ever could obtain to give law to all the world , and the first that ever pretended to so large a iurisdiction . but the rule of faith , as it is absolute , & admits of no appeal ; so the extent of it is illimited and universall , over all persons to whom it is made known , of what nation , age , quality , or pretence soever : and that , both in respect of the contents of it , which are of a like importance to all to receive , and believe ; as of that power by which it stands , which is a like soverain over all . now call to mind what was done in the world for the first 4000 years , at the end whereof this doctrine was revealed , and you will find as many lawgivers , and masters of religion almost , as countries ; nor have there been since any pretenders to an universall monarchy in religion , besides his infallible holiness of rome , and the seraphick author of the alcoran ; but s. iude tells us , this faith was delivered when he wrote his epistle , and therefore both these are cut out by a far elder claim . and the ancients made use of this very topick , viz. the universall extent of the gospel , to prove that main point of faith , on which the rest depends , namely , the divinity of christ the author of it . no book ever came neer that high pitch of historicall credit , that this hath had ever since it was publish't : and he , that brings but that belief with him to the reading of it , cannot upon reading , but believe it is divine , and look for a rule of faith in it . in a word , it hath the two essentiall properties required in a rule , certainty in it self , and evidence to us ; both which appear a posteriori , from the constant consent of all churches in one abstract of things fundamentall to salvation taken out of it : and we have as much proof , that it is to be such , as we can possibly have , suppose it were so . and now surely it may seem a strange presumption in flesh and blood , to attempt to put down this oracle from that praeeminence , and power over the faith of christendom , wherein the almighty did at first place it , and wherein it hath by undoubted possession prescribed for so many ages since . an attempt , that could not have entred into the hearts of men ; if extream , and overgrown corruption both in faith and manners , had not first thrown out all fear of him , who hath threatned utter excision to all them , that dare add to , or detract from his word . to him we must leave them , who will stand by his own word , and bring to light the hidden things of dishonesty ; and consider what returns of duty become us , and they are especially three . i. the first is that , which is to appear in us in the first place upon the receipt of any mercy , or blessing whatsoever ; and that is thankfulness , and gratitude , that we offer up a sacrifice of praise and thanksgiving , and that for this it be a dayly sacrifice , because this word is of more necessary , and frequent use to us , then our dayly bread . ii. a chearfull , and absolute resignation of our faith , and understanding to it . iii. a zealous , and unwearied endeavour to keep , and maintain this faith whole , and untainted in all trialls and oppositions . the third we are now to speak to , expressed by s. iude , in these two words , contend earnestly , which iointly imploy these two things . 1. the use of all means necessary to attain so noble an end . 2. zeal , and perseverance in the use of them . i. the means most likely to preserve our faith are , i conceive , these that follow . 1. the preservation of the letter of scripture intire and uncorrupt , and a diligent study of the literall meaning of it ; for we do not by the scripture understand the bare characters abstracted from the sense , as a bold serieant of the church of rome is pleased to say of us , but by what authority appears not ; possibly it may be some remnant of his weak faith before his defection , which by his defection seems to have gone no farther , then the bare characters , never to have been well grounded in the true sense and meaning of it . we mean by scripture the literall sense of it , especially in the points fundamentall to salvation ; which are the very points of faith , not , as he saith , of which this rule of faith is to ascertain us , but of which it consists , which make it up , as the parts make the whole . these , we say , are contained in the first , and most obvious sense of the words of scripture ; god being graciously pleased to lay them open to all capacities , and so making it a common salvation , as s. iude here calls it : as common reason will teach us , that any writer , that would be understood , will endeavour to deliver the main parts , and substance of his discourse most plainly , and expresly . and therefore it is no wonder , that the mysticall exposition of plain scripture prov'd so mischievous to the faith of the ancient church . but so long as we have the letter of scripture whole , and understand the literall meaning of it , so long we have our rule of faith safe . i shall not need to tell you , how both the one , and other are best done : by a study of the originals of both testaments , by comparing the severall ancient copies , versions , and paraphrases , especially the septuagint , and the chaldee paraphrast ; by observing the various readings and applications of places , as we find them scatter'd in the writings of the fathers , and many other ways , wherein you are better experienced then my self . 2. to preserve the faith , it is necessary to distinguish in the scripture points fundamentall from those which are not so . this was proposed by the wise and learned king iames , as the best expedient for ending the controversies of christendom . for as no book or doctrine ; so especially , not the doctrine of the scripture can be well understood , much less maintain'd , without an analysis , separation , and digestion of the parts of it : it being a collection of the writings of so many pen-men , and those written upon severall occasions , no one regularly delivering the whole faith. now by fundamentall points we do not mean necessary for all to know and believe to salvation : for to some more , to some fewer , are necessary , according to their severall abilities , and opportunities ; but we mean points principall , and most essentiall in respect of the whole system of the doctrine of salvation , such as are necessary to make up the unity of the faith , and so constitute a church . a perfect catalogue of these we have in the apostles creed , so called , as the fathers generally tell us , because made by the apostles before their dispersion to be a rule in their preaching . and therefore we need not go so far for a rule of faith , or look upon it as so strange a thing , and so difficult to find , having it in our dayly prayers . for this creed is i conceive proposed in the church of england to her sons , and daughters as a rule of faith , and was therefore in the beginning of the reformation injoyned to be taught the people in english , together with the pater noster , and ten commandments , the breviats of our petenda , and agenda respectively , as that is of our credenda ; and hath been therefore commanded ever since to be repeated twice a day , that we might not , if possible , be to seek in so necessary a thing , as the rule of faith. this creed the ancients appeal to , as to their rule of faith , and thought their faith sufficiently secured , so long as this was stuck to : especially , as it is opened in some parts by the catholique creeds of nice , constantinople , ephesus , chalcedon , and athanasius . this way they took to defend the faith , and with good reason , for the defence of the articles of our creed involves the defence of all the catholique doctrine ; as in all sciences , the principles iustifie those conclusions , that are truly made from them . 3. for the defence of the faith it is necessary to study the old ecclesiasticall writers , fathers , councels , historians , or whatsoever other they be ; for a great part of the points of our faith being matters of fact , such as our saviours birth , death , resurrection , &c. and our knowledge of the rest , that are not matters of fact , depending upon those that are , they must in reason be best learned from the study of those books , where they are best delivered historically ; whereof scripture is the first , and most authentick record : and next to it , are the christian writers of the eldest times ; for what is not recorded in scripture cannot now be expected any where but in their writings . tradition , ( whatever some men would make of it ) having so early , and so grosly fail'd in the business of easter , admitting infants to the eucharist , and some other things . besides , the many and great conflicts that they had with the hereticks , who oppugned the chief points of faith , give us a sight of all that can be objected against them , and of enough , though not all , that is to be said in defence of them . we do not say , they are to be read with an implicite faith , as the scripture is ; the infallible inspiration of the holy ghost being withdrawn , when the first planters of the gospel had finished their course , and left the word written ; yet , it seems , the holy spirit did not take away all his extraordinary light at once , having guided them to profess , defend , and deliver to us a more pure , and unmingled faith , and this embraced with a more fervent , and divine love , then the following ages could boast of . how carefully the church of england hath followed the ancient fathers in this matter of faith , how much she relies on their iudgement herein , appears from the constant allegations of her ablest defenders since the reformation , and from her own act in convocation , 1571 ; where she forbids her publick preachers to propose any thing to the people , as matter of faith , but that , which catholici patres & veteres episcopi ex s. scripturae doctrinâ collegerint , which the ancient pastors , and catholick doctors of the church have drawn out of the holy scripture . and it were no great boldness to challenge all her adversaries to show , where she hath once swerved from this rule , or own'd any one point of faith , which she hath not proved ( after scripture ) from a full consent of the ancient church . to these must be added the study of the schoolmen , and of the chief writers of all christian churches that are , or have been : since , what is confess'd , that there always hath been , and now is one catholick church , therefore one , because professing this same rule of faith , is to be demonstrated from the records of the severall churches in the volumes of their writers . 4. the fourth means is the often teaching , and explaining these chief articles , and other approved , and authorised forms of sound words to those , that are most apt to learn , and use best to remember what they learn ; and they are the younger sort , to whom these points are made most intelligible by the familiar way of catechising . this is doubtless , next to the inward operation of gods grace , the best and most effectual preaching , and planting the faith in any soul. to these it is commonly delivered in the most plain and free manner , without any false glosses , or sophistry , which may hide or adulterate the light of it : and in these tender and untainted minds it finds the least enmity , and opposition , obtains an easie quiet , and secure possession , and growing up with them becomes a rock , and shelter against the winds of strange doctrines : whereas on the other hand , even the reading of the written word of god , and much more the hearing of it paraphras'd upon in popular discourses and sermons , is of far less use , often of dangerous consequence to those , that not onely want their first principles , but it may be are leavened with false ones . and therefore it is necessary , that this be done , as was said , with approved , and authorised forms of words : for as the wisdom of the church is best able to prescribe , what is generally necessary for all her members to know , and believe for their souls health ; so the interest , that both church and state have in the right principling of youth , make it our necessary duty to teach what they prescribe : otherwise we can never answer it to god , who hath made us accountable to them ; nor can we give them any security that their people shall be brought up orthodox in the faith , or obedient and peaceable in the state. and it proves the better defence of the faith , the more eminent they are , whose tender years are well seasoned ; as those of the best strength of naturall parts , and quickness of wit , and inclination to learning . those that are naturally disposed to be religious , lest they prove zealots in a wrong way ; those that are likely to become ministers of holy things and stewards of this faith ; those that are of more then ordinary quality , even in worldly respects , as birth , riches or favour , especially the families of grands , and princes . what advantages the iesuits , above other orders , have made of this , is not unknown ; and any one may see , that so long as these are made sound , and resolute for the faith , there is the less danger of error in the rest . 5. the fifth means is by conflicting with , and suppressing all hereticks , and dissenters from the faith , and extinguishing their heresies , and errors . this is properly to contend , because it is against the adversaries of the faith : and is done three ways especially . i. by confutation of their errours ; and that first , by personall congress , and disputation . this way our adversaries have of late been a little shy of ; having found , that neither their art , nor their zeal will maintain a bad cause before iudges , who are not afore-hand at their devotion ; which they of rome are not to expect in a reformed church , and i hope the rest will no longer find in the church of england . and secondly , their writings are to be answered with writings . and this way , their arguments have been so sifted , and run so far , that controversies are on both sides drawn to the very dregs of opposition , and nothing new hath been objected of late , that is materiall : yet , so long as they continue their batteries , we are not to sit down in silence , but to stand upon our guard , lest we should betray that faith to their importunity , which hath been so well defended against their arguments . ii. the second way to suppress heresies , is by acts of convocation , and solemn censures of the church . this was the way of old ; the fathers met in synods , or generall councils , as the cause required ; to make provision against heresies , as they rose , and infested the church . but the late disciplinarians have , it seems , thought the preservation of the faith an easier work , and not of such publick and catholick concernment ; and have therefore in their new model ordered heresie to be iudged in the kirk-session or consistory , where are no more then the minister of the place , and one lay elder or two : as if heresie were so small a crime , as to be fit for the cognizance of two , or three no better iudges : or , as if any but the clergy had power to iudge of it ; this is utterly a great mistake , and miscarriage ; for heresie , being at least a perversion , and so in effect a denial of some point of faith , is a crime of the highest nature , as striking at the churches foundation : and the ministers alone are the guardians of the faith : and the clergy in convocation ( next to a generall council of the whole church ) are the supream iudges of all controversies about it . so god himself ordained in that church , which , of all the churches of the first plantation , was most troubled with hereticks , and that was the church of corinth . 1 cor. 14. 32. the spirits of the prophets are subject to the prophets . that is , the doctrines of private teachers in every church are to submit to , and so to be allowed , or condemned by the concurrent iudgement of all the pastors of that church ; which is not to be had , but in a council of that church , or a convocation . as in all sciences , and callings , the concurrent iudgement of those , whose proper employment and study they are , is the most likely , the most legall and authentick , and the derniere determinations . the king onely calls the clergy together , and proposes to them , leaves them to debate , and determine : and though the statute-law set the temporall penalty for heresie , yet it takes from the iudgement of the church , what doctrines are hereticall . a prudent , and a christian constitution : for should the secular power undertake without the church to iudge what is heresie , it would give the people iust reason to suspect , that it was not matter of faith , but reason of state , that swayed the determination , which is the next way to cast all faith and religion out of their minds . whereas on the other hand , a publick condemnation of heretieall doctrines by the ioint voices of them , whose cure and calling it is , must in reason have the most universall influence in any christian church , that is not neer its apostasie . what is the cause , why nothing hath of late been this way done against the many sects and heresies , that trouble us , i may not say : but i must needs think , that the want of it is a main reason , that they are not lessened , but rather increased : and , if this want continue long , will be followed with a diminution , and decay of the churches power ; of the purity , and stability of the reformed religion professed in the church of england ; and in fine , if not redressed , with the ruine of both . iii. the third way for the suppressing of heresie is the making , and executing of good laws for the silencing of hereticks , and dissenters from the faith , and hindring their practices . and herein the secular arm is to interpose as the nursing father of the church , and defender of the faith. for though the church solely denounce hereticks , yet she hath no power now to punish them temporally , but what the civil magistrate invests her with ; who is therefore constantly to assist her . and this not without absolute necessity ; for they are a sort of people , that have obstinacy in their very nature , and definition , and are generally insensible of spirituall coercion . in this work the godly emperors of old were very diligent , as appears by severall of the ancient : laws , especially in the first book of the code . and , how the rules of government come since to be so much changed , that the giving liberty to the inveterate , and avow'd enemies of the church , and religion established , shall be now thought the best , and onely way to make them obedient , and fit to be trusted in the church , deserves well to be considered . certainly , had their practises been as well obstructed by the execution of good laws , as their opinions have been fully confuted by the writings of learned men , there had been by this time no pretence for a debate about indulgence to dissenters . and what ever event may in point of prudence be expected from this ; it cannot be thought , but that the many extravagant and blasphemous fancies , so freely published , in print , in the frequent meetings of dissenters , and other ways ; opinions so repugnant to the christian faith , and destructive of true piety , will now have the same malignant influence , and effect upon both , which heretofore they used to have ; and will diffuse a venom too strong for any help , but that power , which planted the faith in its first purity . and withall , it is to be feared , that the great dishonour done to the majesty of god , the injuries done to our meek and most blessed saviour , and to the most holy and sanctifying spirit , by these blasphemous opinions , and by that wanton liberty they have of walking abroad with publick connivence , will bring upon us a guilt and wrath from god , not to be expiated by another twenty years suffering . vi. the sixth means to defend the faith is , by a dayly and constant confession of it , in all times and trials , even of death , and martyrdom . we are taught to profess our rule of faith twice a day in our publick prayers : and upon good reason ; for as all truth desires nothing more , then that beauty that is native to it to commend it to our belief , and best defends it self against all contradiction , when it appears most naked : so certainly , truths of so illustrious a magnitude as the articles of our creed , cannot be better preached , and maintained , then by an open , hearty , and constant profession of them . the most difficult service , which they require of us in the greatest opposition , is then but to own them , with which alone we gain an absolute conquest over all the world , 1 iohn 5. 4 , 5. this is the victory , that overcometh the world , even our faith. who is he , that overcometh the world , but he that believeth , that iesus is the son of god ? our faith is the purchase of his exinanition , and therefore the cross the inseparable badge of it ; not to be laid aside when god puts it upon us , without certain loss of those heavenly ioys , that attend patient suffering for the truth , and martyrdom ; which , as it is of peculiar benefit to those , that faithfully wade through it , sanctifying that death , which we owe to nature for sin , and raising it as a gift of faith , and patience offered up acceptably to god ; so it did of old , and always will give the greatest renown to the christian faith and name ; being , next the miracles wrought by god himself , the most pregnant , and visible testimony of the power of the holy ghost going along with the faith. and of this the first ages of the church are a sufficient proof . these are some of the proper and direct ways of contending for the faith ; there are others , that come in as auxiliaries , and serve onely by consequence . the chief of which are these two . 1. holyness of life , purity of mind and conscience . this is the proper vehicle of true faith , 1 tim. 3. 9. holding the mystery of the faith in a pure conscience , cap. 1. 19. which some having cast away concerning faith have made shipwrack . long gathered habits of vertue , or vice insensibly cast the soul into a setled state of good , or evil respectively . in which case , from the dictate of self-preservation , as all things else , it naturally seeks , and adheres to such principles , as will make good , and maintain the condition it is possest of . if the condition be good , it appeals to faith , as the author , and refuge of it , in the strength whereof it stands , and in the encrease of it doth triumph , and glory : if the condition be evil , then faith appears as a witness against us , and a tormentor ; and the soul cannot contemplate it without horror , but must turn aside , and betake it self to the refuge of lies , some doctrines however false , yet plausible , that may help it at present to silence the fear of a iudgement to come ; which article , and severall others , as remission of sins , the resurrection , and eternall life are absolutely inconsistent with a continuation , and security in evil courses . it is true , faith is supernaturall grace , infused into our souls by god himself from above : yet it is liable to be disturbed , yea , and ejected too by the strength of our own corruptions , and the powers of darkness raigning in us . these stifle and extinguish those motions and illuminations , whereby the holy spirit doth usually work faith in us ; who though he delight to dwell in tabernacles of clay , in the hearts of the sons of men , yet abhorrs and flyes from the tents of the wicked , especially the proud , and the sensuall . and it is notorious in the history of the church , that the great heresies , that troubled it of old , had their birth from one of these , either the ambition , or debauchery of their first broachers . 2. the next means , is to preserve the dignity of the ministers of the gospel , who are the dispensers of this faith. did christians generally found their belief , and practice upon those rules , and principles , by which they are to be measured , there would be the less need of this ; but it is obvious to be observed , that men commonly begin with the esteem of a person , or party , and then raise their faith according to the dictate of that person , or party . this the hereticks of all ages have seen , and therefore made it their first business to worm themselves into vogue , and credit ; being sure they must needs be masters of their faith , whose understandings their reputation had first blinded . and indeed we cannot reasonably expect , that our doctrine should gain much upon the minds of those , that despise our persons , or callings : which , god be thanked , at present is not , nor lightly can be done by any , but such , in whom atheism , or fanaticism hath smothered , if not destroyed the power of religion . all nations not wholly barbarous have lookt upon it , as both the security of their religion , and glory of their countrey , to have the estate of their priesthood maintained in honour , and plenty ; and it were much to be wished , that the reformed churches of christendom had not been in this point more sordid , and sacrilegious , then all other christians , not to say nations , in the world. we have seen verified in england , what was upon this miscarriage in the reformation foretold by the most learned , and iudicious writer of his rank among the protestants , that the time of religion , and the service of god would likely fall , as the age of man , within seventy or eighty years ; and what followed , would be small ioy to them that beheld it . and we are yet to pray and hope , that the little , that remains may escape , if possible , all fears and iealousies from the luxury , and profaness of the age ; the naturall issue of which vices in conjunction is the devouring of holy things , and then an open apostafie from the faith : unless gods mercy make them childless , as unlawfull embraces often prove . i have now sufficiently tired you with a lame account of some things , in the right management whereof the continuance of our faith is greatly concern'd : and had we hearts to make use of them with that zeal , and constancy , which the greatness of the cause it self , and our unchangeable concernment in it require ; ( and was the second part of our earnest contention proposed ) they would not fail through gods blessing , who never deserts the cause of faith , to make our church , and people happy . but they have generally had that bad fortune , that other good things have , to be better known , and valued from the want , then from the enjoyment , and benefit of them . a miscarriage , which surely we have since his majesties most happy restauration been guilty of . a miscarriage , that must from the notion , and nature of it make mankind miserable : ( all happiness consisting in the right apprehension and enjoyment of the good we are possest of ) and the more extreamly miserable , the greater importance and necessity the things themselves are of : which was the third member of the text , and hath two parts ; first , the importance of our carnest contending for our rule of faith ; it is the securing of the foundation , and the very being of the church , and the pillars of our future happiness , and undoubtedly of the greatest consequence . secondly , the necessity of it , now the greater , because of the restless importunity , and unrestrained licenciousness of our adversaries ; which is so visible , and causes so much complaint already , that i shall not spend time in speaking of it , nor i hope need to caution you to defend yourselves against it . yet must not forget to put you in the right way to do it ; and that is , by laying at home in your own souls a good foundation of this ancient , and holy faith , by a diligent learning of , and resolute adhering to these articles , to this rule of faith ; as it is literally delivered in the plainest places of holy scripture , and comprised and explained in the three creeds ; and the church catechism . if we forsake these holds , there is nothing in the christian world can secure our faith : these we are therefore constantly to teach our flocks , and they diligently to learn , and to consider that exhortation of the apostle , hebr. 13. 7 , 8 , 9. remember them , which have the rule over you , who have spoken unto you the word of god , whose faith follow , considering the end of their conversation ; iesus christ the same yesterday , and to day , and for ever : and be not carried about with divers and strange doctrines . finis . notes, typically marginal, from the original text notes for div a47046-e200 a sure foot. disc. 1. para. ●7 . b lib. 1. capp . 2 , 3. c de praescript . regula est autem fidei , ut jam hinc , quid credamus defendamus , illa scilicet , quâ creditur unum ominino deum esse — haec regula à christo — instituta nullas habet apud nos quaestiones , nisi quas haereses inferunt , & quae haereticos faciunt . ceterùm , manente forma ejus in suo ordine , quantum libet quaeras & tractes — fides in regulâ posita est — cedet curiositas fidei — certè aut non strepant , aut quiescant adversus regulam . idem de veland . virg. regula quidem fidei una omnino est , soimmobilis , & irreformalis , credendi scilicet in unicum deum omnipotentem mundi conditorem — d serm. de temp . 119. symbolum est breviter complexa regula fidei — idem de fide & symbolo . idem de genesi ad literam . catholica fides — est haec deum patrem omnipotentem universam creaturam fecisse . idem similiter pluries alibi . e adversus valentin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — contra marcosios versus finem . in ancoratu versus finem . in compendiariâ verâ doctrinâ . de fide catholicae & apostolicae ecclesiae . in marcelli fide conscriptâ . f ad cledonium adversus apollinarium orat. 52. fidem nicaenam vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide sequentia ibid. idem contra iulian. orat. 3. g epist. ad pulcheriam august . siquidem ipsa catholici symboli brevis & perfecta confessio — tam instructa sit munitione coelesti , ut omnes haereticorum opiniones solo ipsius gladio possunt detruncari : hujus symboli plenitudincm si eutiches — sure foot . disc. 4. par. 5. lib. 3. cap. 4. verbo dei. ● 1. cap 2. concil . triden . sess. 4. ibid. 1 cor. 4. 13. s. mar. 13. 10. sure foot . disc. 2. para . 2. ibid. edw. & . injunct . 5. q. eliz. injunct . 5. rubr. before the apostles creed . canon . de concionator pag. 19 true relation of the form and government of the kirk of scotland . 1640. primo eliz. cap. 1. hooker eccles . pol. l. 5. par . 79. the protestant resolution of faith being an answer to three questions : i. how far we must depend on the authority of the church for the true sense of scripture? ii. whether a visible succession from christ to this day makes a church, which has this succession, an infallible interpreter of scripture, and whether no church, which has not this succession, can teach the true sense of scripture? iii. whether the church of england can make out such a visible succession? sherlock, william, 1641?-1707. 1683 approx. 72 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a59860 wing s3332 estc r22228 12570110 ocm 12570110 63434 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59860) transcribed from: (early english books online ; image set 63434) images scanned from microfilm: (early english books, 1641-1700 ; 703:12) the protestant resolution of faith being an answer to three questions : i. how far we must depend on the authority of the church for the true sense of scripture? ii. whether a visible succession from christ to this day makes a church, which has this succession, an infallible interpreter of scripture, and whether no church, which has not this succession, can teach the true sense of scripture? iii. whether the church of england can make out such a visible succession? sherlock, william, 1641?-1707. [6], 37, [1] p. printed for f. gardiner ..., london : 1683. advertisement: p. [1] at end. reproduction of original in duke university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -doctrines. faith. 2003-11 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2004-09 andrew kuster sampled and proofread 2004-09 andrew kuster text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the protestant resolution of faith , being an answer to three questions . i. how far we must depend on the authority of the church for the true sense of scripture ? ii. whether a visible succession from christ to this day makes a church , which has this succession an infallible interpreter of scripture ; and whether no church , which has not this succession , can teach the true sense of scripture ? iii. whether the church of england can make out such a visible succession ? london , printed for f. gardiner , at the white-horse in ludgate-street , 1683. the preface to the reader . these papers , which are here presented to thee , were writ for the use of a private person , and by the advice of some friends , are now made publick . we find how busie the romish emissaries are to corrupt our people , and think our selves equally concerned to antidote them against popery and fanaticism : two extreams equally dangerous to the government of church and state in these kingdoms , both in their principles and practices ; and both of them very great corruptions of the christian religion , and very dangerous to mens souls . some of our clergy have already been so charitable to our dissenters , as to warn them of their danger , and by the strength and evidence of scripture and reason , to convince them of their mistakes ; and i pray god forgive those men , and turn their hearts , who will not contribute so much to their own conviction and satisfaction , as diligently and impartially to read and consider what is so charitably offered to them . ignorance and mistake may excuse men , who have no opportunities of knowing better , but such willful and resolved ignorance , which bars up mens minds against all means of better information , will as soon damn them , as sins against knowledge . and now it might justly be thought want of charity to those of the roman communion , should we take no care at all of them ; nay , want of charity to those of our own communion , and to dissenters themselves , who are daily assaulted by the busie factors for rome . for the disputes against the church of rome , as well as against dissenters , are for the most part too learned , and too voluminous for the instruction of ordinary people , and therefore some short and plain discourses about the principal matters in dispute between us , is the most effectual way we can take to confirm men in their religion , and preserve them from the crafty insinuations of such as lie in wait to deceive . some few attempts , which have been already made of that kind , give me some hope , that several other tracts will follow , that the ruine of the church of england ( if god shall please ever to permit such a thing ) whether by popery , or fanaticism , may not be charged upon our neglect to instruct people better . some persons , it seems , whose talent lies more in censuring what others do , than in doing any good themselves , are pleased to put some sinister constructions on this design ; as it is impossible to design any thing so well , but men of ill minds , who know not what it means to do good for goods sake , shall be able to find some bad name for it . some guess that we now write against popery only to play an after-game , and to regain the favour and good opinion of dissenters , which we have lost by writing against them : but i know not that any man has lost their favour by it , nor that any man values their favour for any other reason , than to have the greater advantage of doing them good . if so good a work , as confuting the errors of the church of rome , will give the dissenters such a good opinion of us , as to make them more impartially consider what has been writ to perswade them to communion with the church of england , i know no reason any man has to be ashamed to own it , though it were part of his design ; but whether it is or not , is more than i know ; i dare undertake for those persons i am acquainted with , that they neither value the favour , nor fear the displeasure either of fanaticks or papists , but yet heartily desire to do good to them both . but there is a more mischievous suggestion than this , that the design of such papers is only to raise a new cry and noise about popery , and to alarm the people , and disturb the government with new fears and jealousies : truly , if i thought this would be the effect of it , i would burn my papers presently ; for i am sure the church of england will get nothing by a tumultuary and clamorous zeal against the church of rome , and i had much rather suffer under popery , than contribute any thing towards raising a popular fury to keep it out . we profess our selves as irreconcileable enemies to popery , as we are to fanaticism , and desire that all the world may know it ; but we will never rebell , nor countenance any rebellion against our lawful soveraign , to keep out either , we leave such principles and practices to papists and fanaticks . but when we find our people assaulted by the agents of rome , and do not think our selves secure from popish designs , we think it our duty to give them the best instructions we can to preserve them from such errors , as we believe will destroy their souls ; and cannot but wonder , that any men , who are as much concerned to take care of souls as we are , should think this a needless or a scandalous undertaking . i wish such men would speak out , and tell us plainly , what they think of popery themselves . if they think this design not well managed , by those who undertake it , it would more become them to commend the design , and do it better themselves ; i know no man , but would very gladly be excused , as having other work enough to imploy his time , but yet i had rather spend my vacant minutes this way , than in censuring the good that other men do , while i do none my self . the words of the paper , which was sent to me , are these . it is my opinion that the infinite goodness of our legislator , has left to us a means of knowing the true sense and meaning of the holy scriptures , which is the church : now i judge this church must be known to be the true church , by its continual visible succession from christ till our days . but i doubt whether or no the protestant church can make out this continual visible succession , and desire to be informed . answer . that christ has left a means of knowing the true sense and meaning of the holy scriptures , i readily grant ; or else it had been to no purpose to have left us the scriptures . but the latter clause is very ambiguous , for the meaning may either be , that we may understand by the scriptures , which is the church ; or that the church is the means whereby we must understand the true sense and meaning of the scripture . the first is a true protestant principle , and therefore i presume not intended by this objector . for how we should know that there is any church without the information we receive by the scripture , i cannot divine ; and yet we may as easily know that there is a church , as we can know which is the true church without the scripture . for there is no other means of knowing , either that there is a church , or what this church is , or what are the properties of a true and sound and orthodox church , but by revelation , and we have no other revelation of this but what is contained in the holy scriptures . as for the second , that the church is the means of knowing the true sense and meaning of the scriptures , it is in some sense very true , in some sense very false . 1. it is in some sense true , and acknowledged by all sober protestants . as , 1. if by the church we understand the universal church of all ages , as we receive the scriptures themselves handed down by them to our time , so whatever doctrines of faith have been universally received by them , is one of the best means to find out the true sense of scripture . for the nearer they were to the times of the apostles , the more likely they were to understand the true sense of their writings , being instructed by the apostles themselves in the meaning of them . and thus we have a certain rule to secure us from all dangerous errors in expounding scripture . for the great and fundamental doctrines of the christian religion , are as plainly contained in the writings of the first fathers of the church , and as unanimously asserted by them , as the authority of the scriptures themselves : and therefore though we have not a traditionary exposition of every particular text of scripture ; yet we have of the great and fundamental doctrines of faith , and therefore must never expound scripture so as to contradict the known and avowed sense of the catholick church . and this course the church of england takes ; she receives the definitions of the four first general councils , and requires her bishops and clergy to expound the scriptures according to the profest doctrines of those first and purest ages of the church . 2. we ought to pay great deference to , and not lightly and wantonly oppose the judgment and authority of the particular church , wherein we live , when her expositions of scripture do not evidently and notoriously contradict the sense of the catholick church , especially of the first and best ages of it . for it does not become private men to oppose their sentiments and opinions to the judgment of the church , unless in such plain cases , as every honest man may be presumed a very competent judge in the matter ; and no church , nor all the churches in the world have such authority , that we must renounce our senses , and deny the first principles of reason , to follow them with a blind and implicite faith. and thus the church , that is , the sense and judgment of the catholick church , is a means for the finding out the true sense of scripture ; and though we may mistake the sense of some particular texts , ( which the romanists themselves will not deny , but that even infallible councils may do , who tho' they are infallible in their conclusions , yet are not always so in the arguments or mediums , whether drawn from scripture or reason , whereby they prove them ) yet it is morally impossible we should be guilty of any dangerous mistake , while we make the catholick doctrine of the church our rule ; and in other matters follow the judgment , and submit to the authority of the church , wherein we live ; which is as absolutely necessary , as peace and order and good government in the church . 2. but then this is very false , if we mean that the church is the only means of finding out the true sense of the scriptures ; or if by the church we understand any particular church , as i suppose this person does , the roman catholick , that is , the particular universal church of rome ; or if we mean the church of the present age , or by means understand , such a decretory sentence , as must determine our faith , and command our assent ; that we must seek for no other reason of our faith , but the authority of the church in expounding scriptures . i shall discourse something briefly of each of these . 1. to say that the church is the only means to find out the true sense of scripture , is very false and absurd . for , 1. this supposes the holy scriptures to be a very unintelligible book , which is a great reproach to the holy spirit , by which it was indited , that he either could not , or would not speak intelligibly to the world. 2. this is a direct contradiction to those exhortations of christ and his apostles to study the scriptures , which were made to private men , and therefore necessarily supposes , that the holy scriptures are to be understood as other writings are , by considering the propriety of the words and language wherein they are written , the scope and design of the place , and such other means , as honest and studious inquirers use to find out the meaning of any other book . 3. if the scriptures are so unintelligible , that an honest man cannot find out the meaning of them , without the infallible interpretation of the church . i would desire to know whether christ and his apostles preach'd intelligibly to their hearers ? if they did not , to what purpose did they preach at all ? by what means were men converted to the faith ? if they did , how come these sermons to be so unintelligible now they are written , which were so intelligible when they were spoken ? for the gospels contain a plain history of what christ did , and of what he said ; and the apostles wrote the same things to the churches when they were absent , which they preach'd to them when they were present ; and we reasonably suppose , that they as much designed that the churches should understand what they wrote , as what they preach'd , and therefore that they generally used the same form of words in their writing and in their preaching : and this makes it a great riddle , how one should be very plain and easie to be understood , and the other signifie nothing without an infallible interpreter . 4. if the scriptures be in themselves unintelligible , i would desire to know how the church comes to understand them ? if by any humane means , together with the ordinary assistances of the divine spirit , then they are to be understood , and then why may not every christian in proportion to his skill in languages , and in the rules of reason and discourse , understand them also ? if the church cannot understand the scriptures by any humane means , but only by inspiration , ( for there is no medium between these two ) to what purpose were the scriptures written ? for we might as well have learnt the will of god from the church , without the scriptures , as with them . god could have immediately revealed his will to the church without a written rule , as well as reveal the meaning of that written rule , which it seems has no signification at all , till the church , by inspiration , gives an orthodox meaning to it . 5. and if we cannot understand the scriptures , till the church expounds them to us , how shall we know , which is the church , and that this church is such an infallible interpreter of scriptures ? the church is to be known only by the scriptures , and the scriptures are to be understood only by the church ; if we will know the church , we must first understand the scriptures , and if we will understand the scriptures , we must first know the church , and when both must be known first , or we can know neither , it is impossible in this way , either to understand the scriptures , or find out the church . for , suppose the church does expound scripture by inspiration , how shall we be assured that it does so ? must we believe every man , or every church , which pretends to inspiration ? this is a contradiction to the apostles rule , not to believe every spirit , but to try the spirits . how then shall they be tried ? i know but two ways , either by miracles , or by scripture . miracles are now ceas'd , unless we will believe some fabulous legends , which all wise men in the church of rome are ashamed of ; and if there were real miracles wrought , they are of no authority against a standing rule of faith , which the apostle calls a more sure word of prophesie . if then we must judge of these pretences to revelation by the scriptures , which is the only way now left , then there is a way of understanding the scriptures without this revelation ; for if we must understand the scriptures by revelation , and revelation by the scriptures , we are got into a new circle and can understand neither . obj. but do we not see how many schisms and heresies have been occasioned , by suffering every one to expound scripture for himself ? how many divisions and sub-divisions are there among protestants , who agree in little else , besides their opposition to popery ? and is it possible to cure this without an infallible interpreter of scriptures ? is it not a contradiction to common experience , to say , that the sense of scripture is plain and certain , when so few men can agree what it is ? ans. 1. yes , we do see this , and lament it , and are beholden to the church of rome , and her emissaries in a great measure for it . but yet we know , thus it has been in all ages of the christian church , as well as now ; and we take the same way to confute these heresies , and to preserve the purity of the faith , and the unity of the church , which the primitive fathers did , by appealing to scripture , and the doctrine and practice of the catholick church , which is the best way any church can take , when there is no infallible judge of controversies : and if the primitive church had known any such infallible judge , they would certainly have appealed to him , at one time or other ; and it had been impossible , that any errors or heresies should for any long time together have disturbed the church ; but we hear nothing of him for many hundred years after christ ; but the ancient fathers took the same way to confute the heresies of their days , which we do now , which is a good probable argument , that they knew no better . and the present divisions of the christian church , are no greater argument against us , than the ancient heresies were against the primitive church , or than the protestant heresies ( as they are pleased to call them ) are against the church of rome ? for what advantage has the church of rome upon this account above any other profession of christians . those who are of the same communion are of the same mind . thus it is among us , and it is no better among them ; for we are no more of their mind , than they are of ours ; nay notwithstanding all their pretences to infallibility , most of the disputes , which divide the protestant churches , are as fairly disputed among themselves , witness the famous controversie between the jansenists , and molinists ; which their infallible judge never thought fit to determine to this day : they live indeed in the communion of the same church , notwithstanding these disputes , because it is a very dangerous thing to leave it ; but they are more beholden to the inquisition , than to infallibility for this unity . 2. how do these divisions and heresies , which disturb the church , prove , that no man can be certain of his religion ? if we can certainly know what the sense of scripture is , notwithstanding there are many different opinions about it , then the diversity of opinions is no argument against us ; if we cannot be certain of any thing , which others deny , dispute , or doubt of , then how can any papist be certain that his church is infallible ? for all the rest of the christian church deny this , and scorn their pretensions to it . i may indeed safely acquiesce in the determinations of an infallible judge , whom i am infallibly assured to be infallible , how many contrary opinions soever there are in the world ; but when infallibility it self is the matter of the dispute , and i have no infallible way to know whether there be any such thing , or where this infallibility is seated , if diversity of opinions be an argument against the certainty of any thing , which i am not , and cannot be infallibly assured of , then it is a certain demonstration against infallibility it self . unless we will take the church of romes word for her own infallibility , we cannot have the decision of an infallible judge in this matter , for she will allow no other infallible judge , but her self ; and yet this is so absurd a way , that it supposes , that we believe , and that we dis-believe the same thing at the same time . for unless we before-hand believe the church to be infallible , her saying so is no infallible proof that she is infallible ; and yet the very demand of a proof supposes that we are not certain of it , that we doubt of it , or dis-believe it . when we ask the church whether she be infallible , it supposes that we are not certain of it , otherwise we should need no proof ; and when we believe the church to be infallible , because she says so , it supposes , that we did before-hand believe that she is infallible , otherwise , her saying so is no proof . the greatest champions for the church of rome , never pretended that they could produce any infallible proofs , which is the true church . cardinal bellarmine attempts no more , than to alledge some motives of credibility , to make the thing probable , and to incline men to believe it ; and yet it is impossible we can be more certain of the infallibility of the church , than we are , that it is a true church ; and if a papist have only some motives of credibility , to believe the church of rome to be a true church , he can have no greater probabilities , that it is an infallible church . now not to take notice , what a tottering foundation some high probabilities , though they amounted to a moral assurance , is for the belief of infallibility , which is to put more in the conclusion than there is in the premises . the only use i shall make of it at present is this , that we can at least be as certain of the meaning of scripture , as the papists are that their church is infallible , for they can be no more infallibly assured of this , than we are of our interpretations of scripture ; and therefore , if the diversity of opinions about the sense of scriptures , proves that we cannot be certain what the true sense of it t is , the same argument proves , that they cannot be certain that their church is infallible , because this is not only doubted , but absolutely denied by the greatest part of the christian world , and was never thought of by the best and purest ages of it . so that this argument proves too much , and recoils upon themselves , like a gun which is over-charged ; and if , for their own sakes , they will grant that we may be certain of some things , which are as confidently denied , and disputed by others ; then the diversity of opinions in the church , is no argument , that we cannot be certain of our religion , but only teaches us greater caution , and diligence , and honesty , in our inquiries after truth . 3. these divisions and heresies that are in the christian church , are no better argument against the truth and certainty of our religion , than the diversities of religions that are in the world , are against the truth of christianity . the whole world is far enough from being christian ; great part of it are jews , or pagans , or mahumetanes still ; and this is as good an argument , to prove the uncertainty of all religions , as the different parties and professions of christians are to prove , that we cannot be certain , what the true christian church , nor what true christianity is . the gospel of our saviour was not designed to offer any force or violence to mens faith or understanding , no more than to their wills. were there such an irresistible and compulsory evidence in the gospel , that wherever it were preach'd , it should be impossible for any man , though never so wicked and ill disposed , to continue an infidel , or to prove a heretick , faith would be no greater a virtue , than forc'd obedience and compliance is . the gospel has evidence enough to convince honest minds , and is plain enough to be understood , by those who are honest and teachable ; and therefore has its effects upon those who are curable , which is all that it was designed for . those , who will not believe , may continue infidels , and those , who will not understand , may fall into errors , and believe a lye ; and yet there is evidence enough to convince , and plainness enough to instruct well disposed minds , and certainty enough in each to be the foundation of a divine faith. the sum is this , though the instructions of the church are a very good means for the understanding of the sense of scripture , yet they are not the only means ; the holy scripture is a very intelligible book , in such matters as are absolutely necessary to salvation ; and could we suppose , that a man , who had never heard of a church , should have the use of the bible , in a language which he understood , by a diligent reading of it he might understand enough to be saved . 2. if by church is meant any particular church ; as suppose the roman catholick church , or the church of the present age , it is absolutely false to say , that the church , in this sense , is always a sure and safe means of understanding the scripture . what has been unversally believed by all christian churches , in all ages , or at least , by all churches of the first and purest ages of christianity , which were nearest the times of the apostles , and might be presumed best to understand the sense of the apostles in the great articles of our faith , is a very safe rule for the interpretation of scripture ; and the general practice of those primitive apostolick churches , in matters of government and discipline , before they were corrupted by worldly ambition , and secular interest , is a very safe rule for our practice also , and this is the rule whereby our church is reformed , and to which we appeal . there are but three things necessary to be understood by christians , either the articles of faith or the rules of life , or the external order and discipline of the church , and administration of religious offices . 1. as for the rules of life , all those duties which we owe to god and men , they are so plainly contained in the holy scriptures , that no honest man can mistake them ; i suppose the church of rome her self , will not pretend , that there is any need of an infallible interpreter to teach men what is meant by loving god with all our heart , and our neighbour as our selves . 2. as for the articles of faith , those which are fundamental to the christian religion , and which every christian ought to believe , are so plain in scripture , that every honest and unprejudiced man may understand them ; but however , as i observed before , we govern our selves in these things by the received doctrine of the catholick church of the first and purest ages , and if this be not a safe rule , we can be certain of nothing . and what the catholick faith was , we learn from those short summaries of faith , which were universally owned by all catholick churches . for what we now call the apostles creed , was very anciently received in all churches , with some little variety indeed of words and phrase , but without any difference of sense ; and the catholick faith was not only preserved in such short summaries and creeds , which were as liable to be perverted by hereticks , as the scriptures themselves , but was more largely explained in the writings of the ancient fathers ; and though this will not inable us to understand every phrase and expression of scripture , but we must use other means to do that , as skill in the original languages , a knowledge of ancient customs , and ancient disputes , to which the apostles frequently allude , a consideration of the scope and design of the place , &c. yet the catholick faith received and owned by the primitive church , is so far a rule , as it directs us to expound scripture to a true catholick sense . as st. paul commands the romans , that those who prophesie , should prophesie according to the proportion of faith , rom. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the analogie of faith : that is , that in the interpreting the scriptures of the old testament they should expound them to a christian sense , according to those doctrines of the christian faith , which he had taught them ; and this was a safe rule for expounding the old testament , which contained the types , and figures , and prophesies of the gospel-state . and thus in expounding the new testament , now it is committed to writing , we must prophesie according to the analogie of faith , or as he commands timothy in his preaching . hold fast the form of sound words , which thou hast heard from me . 2 tim. 1. 13. it seems the apostle had given him a form of sound words , according to which he was to direct his preaching ; whether this refers to a short summary of faith , such as our creed is , i cannot say , though it is not improbable it may ; but it is plain , we have a form of sound words delivered to us by the catholick church , which contains the true catholick faith , and therefore ought to be so far a rule to us in expounding scripture , as never to contradict any thing which is contained in it , for that is to contradict the faith of the catholick church . and when one great article of this faith , concerning the eternal god-head of christ the son of god , was corrupted by arius , a presbyter of the church of alexandria , it gave an occasion for a more full declaration of the sense of the catholick church about it . and though the effects of that controversie were very fatal to the church , yet it was very happy that it broke out in such an age , when it could be determined with greater certainty and greater authority , than it could have been in any succeeding age of the church ; by men , who were venerable for their age , for their wisdom , for their piety , for their undaunted confessions under heathen and persecuting emperours , who knew what the sense of the catholick church was , before this controversie broke out , and before external prosperity had , through ease and wantonness , corrupted the faith , as well as the manners of christians . 3. as for matters of external order , discipline , and government , the universal practice of the catholick church is the best and safest comment on those general rules and directions we have laid down in scripture . there is no doubt at all , but the apostles did appoint governours , and rules of order and discipline , in the churches planted by them ; what these were , the christians of those days saw with their eyes , in the daily practice of the church ; and therefore the apostles , in those epistles which they wrote to their several churches , did not give them so punctual , and particular an account of those matters , which they so-well knew before , but , as occasion served , make only some accidental mention of these things , and that in such general terms , as were well enough understood by them , who knew the practice of the church in that age , but it may be , cannot meerly by the force of the words , which may be capable of several senses , be so certainly and demonstratively determined to any one sense ( by us , who did not see what was done in those days ) as to avoid all possible cavils of contentious men . this has occasioned those disputes concerning infant baptism , the several orders and degrees of church governours , the rites and ceremonies of religious worship , and the like . those who lived in those days , and saw what the apostles did in these matters , could not doubt of these things , though it were not in express words said , that infants should be baptized with their parents , or that bishops are a superiour order to presbyters , and presbyters to deacons , or that it is lawful for the governours of the church to institute and appoint some significant rites and ceremonies , for the more decent and orderly administration of religious offices . but because there is not a precise and punctual account given of these matters , in the writings of the apostles , which there was no need of then , when these things were obvious to their very senses , some perverse and unreasonable disputers , who obstinately reject all other evidence , will judge of these things just as they please themselves , and alter their opinions and fancies , as often as they please . but now if there be any certain way to know , what the practice of the apostles was in these cases , this is the best comment we can possibly have on such texts , as are not sufficiently plain and express without it . now methinks any reasonable man must acknowledge , that the best way to understand the practice of the apostles , is from the practice of the catholick church in succeeding ages , especially while the memory of the apostles was fresh , and the church governed by apostolical men ; when we cannot reasonably suspect any deviation from the primitive practice ; and this is the rule which the church of england owns in such matters , and by which she rejects and confutes both the innovations and corruptions of the church of rome , and the wild pretences of fanaticism . so that we do in the most proper sense own the belief and practice of the primitive church , to be the best means for expounding scripture . we do not leave every man to expound scripture by a private spirit , as our adversaries of the church of rome reproach us ; we adhere to the ancient catholick church , which the church of rome on one side , and the fanaticks on the other , have forsaken : and though we reject the new invention of an infallible judge , yet we are no friends at all to scepticism , but can give a more rational account of our faith , than the church of rome can . had we no other way of understanding the sense of scripture , but by propriety of the language , and the grammatical construction of the words , and the scope and design of the texts , their connexion and dependence on what goes before , and what follows , and such like means as we use for the understanding any other books of humane composition ; i doubt not , but honest and diligent inquirers might discover the true meaning of scripture , in all the great articles of our faith ; but yet this alone is a more uncertain way , and lyable to the abuses of hereticks and impostors . the socinians are a famous example , what wit and criticism will do to pervert the plainest texts ; and some other sectaries are as plain a demonstration , what work dullness and stupidity , and enthusiasm will make with scripture ; but when we have the practice of the catholick church , and an ancient and venerable summary of the christian faith , which has been the common faith of christians in all ages , to be our rule in expounding scripture , though we may after all mistake the sense of some particular texts , yet we cannot be guilty of any great and dangerous mistakes . this use the church of england makes of the catholick church , in expounding scripture , that she religiously maintains the ancient catholick faith , and will not suffer any man to expound scriptures in opposition to the ancient faith and practice of the catholick church . but though the belief and practice of the catholick church be the best means of understanding the true sense of scripture , yet we cannot affirm this of any particular church , or of the church of any particular age , excepting the apostolick age , or those ages which immediately succeeded the apostles . notwithstanding this , the church of rome may be no good expositor of scriptures , for the church of rome , though she usurp the name of the catholick church , as presuming her self to be the head and fountain of catholick unity , yet she is but a part of the catholick church , as the church of england , and the churches of france and holland are ; and has no more right to impose her expositions of scripture upon other churches , than they have to impose upon her . if there happen any controversie between them , it is not the authority of either church can decide it , but this must be done by an appeal to scripture , and the sense of the catholick church , in the first and purest ages of it . for when we say , that the belief and practice of the catholick church is the best means to find out the true sense of scripture , we do not mean that the church is the soveraign and absolute judge of the sense of scripture , but the meaning is , that those churches , which were founded by the apostles , and received the faith immediately from them , and were afterwards , for some ages , governed by apostolical men , or those who were taught by them , and convers'd with them , are the best witnesses what the doctrine of the apostles was , and therefore as far as we can be certain , what the faith of these primitive churches was , they are the best guides for the expounding scripture . so that the authority of the church in expounding scripture being only the authority of witnesses , it can reach no farther than those ages , which may reasonably be presumed to be authentick and credible witnesses of the doctrine of the apostles , and therefore if we extend it to the four first general councils , it is as far as we can do it with any pretence of reason ; and thus far the church of england owns the authority of the church , and commands her ministers to expound the scriptures according to the catholick faith , owned and profess'd in those days ; but as for the later ages of the church , which were removed too far from the apostles days , to be witnesses of their doctrine , they have no more authority in this matter , than we have at this day , nor has one church any more authority than another . 3. and therefore , if by the church being the means of knowing the sense and meaning of the holy scriptures , be understood the judgment and sentence , and decree of the church , that we must seek no farther for the reason of our faith , than the insallible authority of the church , in expounding scripture , this also is absolutely false and absurd . this is more than christ and his apostles assumed to themselves , while they were on earth ; they were indeed infallible interpreters of scripture , but yet they never bore down their hearers meerly with their authority , but expounded the scriptures , and applied ancient prophesies to their events , and took the vail off of moses's face , and shewed them the gospel-state concealed under those types and figures ; they confirmed their expositions of scripture by the force of reason , and appealed to the judgments and consciences of their hearers , whether these things were not so ; christ commands the jews not meerly to take his own word , and to rely on his authority for the truth of what he said , but to study the scriptures themselves ; and the bereans are commended for this generous temper of mind , that they were more noble than those of thessalonica , for they daily searcht the scriptures , to see whether the doctrine the apostles preach'd were to be found there or not ? now i think no church can pretend to be more infallible than christ and his apostles , and therefore , certainly ought not to assume more to themselves than they did ; and if the church of rome , or any other church , will convince us of the truth of their expositions of scripture , as christ and his apostles convinc'd their hearers , that is by inlightning our understandings , and convincing our judgments by proper arguments , we will gladly learn of them . this course the primitive christians took , as is evident in all the writings of the ancient fathers against jews and hereticks ; they argue from the scriptures themselves to prove what the sense of scripture is ; they appeal indeed sometimes to the sense of the catholick church , not as an infallible judge of scripture , but as the best witnesses of the apostolical doctrine : thus tertullian argues against hereticks , in his book de praescriptionibus ; but when they reason about the sense of scripture , they never direct us to any infallible judge , but use such arguments , as they think proper to convince gain-sayers . nay , this is the way , which was observed in all the ancient councils ; the bishops of the church met together for common counsel and advice , and in matters of discipline and government , which were subject to their authority , they considered what was most for the publick benefit of the church , and determined them by their authority , not as infallible judges , but as supreme governours of the church . in the disputes of faith , they reason from scripture , and the sense of the catholick church , not from their own authority ; and what upon a serious debate and inquiry they found to be most agreeable to the sense of scripture , and the doctrine of the church of former ages , that they determined , and decreed to be received in all churches , as the catholick faith. that this is so , is evident from all the histories of the most ancient , and celebrated councils , which any man may consult , who pleases . now i would ask some few questions about this matter . 1. whether these councils took a sure and safe way to find out truth ? if they did not , what reason have we to believe that they determined right ? if they did , then we may use the same way , which they did ; for that which is a good way in one age , is so another , and then there is no necessity of an infallible judge , to find out the sense of scripture , because we have other certain ways of doing this ; the same which all the ancient councils observed . 2. i would know , whether it be not sufficient for every christian to receive the decrees and determinations of these councils , upon the same reason and authority which moved the fathers assembled in council to make these decrees ? whether , for instance , we must not believe the eternal god-head of christ , and that he is of the same substance with his father , for the same reasons for which the nicene fathers believed this , and required all christians to believe it ? if we must , then scripture , and the sense of the catholick church , not the authority of a general council , or any infallible judge , is the reason of our faith : for the nicene fathers , who were the first that met in a general council , could not believe this , upon the authority of any other general council , much less upon their own authority ; unless we will say , that they first decreed this , then believed it , because they themselves decreed it . if scripture , and the sense of the catholick church , antecedently to the determinations of a general council , or any other pretended infallible judge , be not a sufficient foundation for our faith , then the whole christian world , before the council of nice , which was the first general council , had no sufficient foundation for their faith , for there was no particular bishop , or church in those days , which pretended to be the infallible interpreter of scriptures . we protestants have the same way to understand the scriptures , have the same reason and foundation of our faith , which the nicene fathers themselves had , or which any christian could have , before there was any general council , and if the church of rome do not think this enough , we cannot help that , we are abundantly satisfied with it . the authority of a general council in those days , was deservedly sacred and venerable , not as an infallible judge , which they never pretended to , but as the most certain means they could possibly have to understand , what was , and in all ages had been the received doctrine of the catholick church . they met together not to make new articles of faith , which no council in the world ever had any authority to do , but to declare what was the truly ancient and apostolick faith ; and to put it into such words , as might plainly express the catholick sense , and meet with the distempers of that age. for this end grave and reverend bishops assembled from all parts of the christian world , not meerly to give their private opinions of things , but to declare what was the received doctrine of those churches , over which they presided ; and i know no better argument of an apostolick tradition , than the consent of all churches , as remote from each other as east and west , which were planted by several apostles , and differed very much from each other , in some external rites and usages , but yet all agreed in the same faith. and this is the true authority of those ancient councils , that they were most likely to understand the true sense of scripture , and of the catholick church . this is the protestant resolution of faith , and the nicene fathers themselves had no other way , nor pretended to any other . nay , the church of rome her self , as much as she talks of infallibility , makes very little use of it . she has never given us an infallible comment on scripture , but suffers her doctors to write as fallible comments , and in many things as contrary to each other , as any protestant divines do : and i cannot imagine what good infallibility does , if an infallible church has no better means of understanding scripture , than the comments of fallible men ; that is , no better means than every fallible church has ; for no man can understand the scripture ever the better for the churches being infallible , unless this infallible church improve this glorious talent of infallibility in expounding scripture ; which she has not done to this day , and i believe never will. indeed it is apparent , that infallibility , as it is pretended to by the church of rome , can be of no use , either in the resolution of faith , or in confuting hereticks , who deny this infallibility , and then i cannot imagine what it is good for , but to multiply disputes , instead of ending them . as for the resolution of faith ; suppose i ask a papist , why he believes such articles , as the divinity of christ , or the resurrection of the dead , to be contained in scripture ? if he answer , as he must do , because he is taught so by the church , which is infallible ; my next question is , how he knows the church to be infallible ? if he says he learns this from scripture ; i ask him how he comes to understand the scripture , and how he knows that this is the sense of it ? if he know this by the infallible interpretation of the church , then he runs round in a circle , and knows the scripture by the church , and the church by the scripture , as i observed before ; if he can find out the churches infallibility by the scripture , without the help of an infallible judge , then it seems the scripture is to be understood without the infallible interpretation of the church ; and if men can find out infallibility in scripture without the church , i am confident they may find out any thing else in scripture as well , without the churches infallibility ; for there is no article of our creed so hard to be found there , as the churches infallibility is . but however that be , after all this boast of infallibility , a papist has no more infallible foundation for his faith , than a protestant has , nor half so much . we believe the articles of the christian faith , because we find them plainly taught in scripture , and universally received as the sense of scripture by the catholick church in the best and purest ages of it : a papist believes the church to be infallible , because he thinks he finds it in scripture , though the catholick church for many ages never found it there , and the greatest part of the christian church to this day cannot find it there : now if they will but allow , that a protestant ( though a poor fallible creature ) may reason about the sense of scripture , as well as a papist , and that the evidence of reason is the ●●me to both , then we protestants stand upon as firm ground as the papists here , and are at least as certain of all those doctrines of faith , which we find in the scripture , and are ready to prove by it , as they are of their churches infallibility ; but then we have an additional security , that we expound the scriptures right , which they want , and that is the doctrine and practice of the primitive church , which confirms all the articles of our faith , and rules of worship and discipline , but gives not the least intimation , that the pope or church of rome , was thought infallible by them , and if the primitive church was ignorant of this , which is the best witness of apostolical tradition , it is most probable , that no such thing is contained in scripture , though some mercenary flatterers of the pope have indeavoured to perswade the world , that they found it there . so that we have a greater assurance of all the articles of our religion , from scripture and catholick tradition , than a papist can have of the churches infallibility , and yet he can have no greater assurance of any other doctrines of religion , which he believes upon the churches infallibility , than he has of infallibility it self . so that in the last resolution of faith , the protestant has much the advantage of the papist , for the protestant resolves his faith into the authority of the scriptures , expounded by the doctrine and practice of the primitive church , the papist resolves his into the infallibility of the church , which he finds out only by expounding scripture by a private spirit , without the authority of any church , but that whose authority is under dispute . and as the doctrine of infallibility is of no use in the last resolution of faith , so it is wholly useless in disputing with such hereticks as we are ; who deny infallibility : for it is a vain thing to attempt to impose any absurd , or groundless , and uncatholick doctrines upon us , by the churches infallible authority , who believe there is no such infallible judge ; but are resolved to trust our own eyes , and to adhere to scripture and the catholick faith of the primitive church in these matters . and therefore the great advocates for the church of rome , are forc'd to take the same course in confuting heresies , as they call them , that we do : they alledge the authority of scripture , the authority of fathers and councils , to justifie their innovations , and here we willingly joyn issue with them , and are ready to prove , that scripture and all true antiquity is on our side ; and this has been often and unanswerably proved by the learned patrons of the reformation . but there are some very material things to be observed from hence , for our present purpose . for either they think this a good way to prove what they intend , and to convince gain-sayers by the authority of scripture , and primitive antiquity , or they do not . if they do not think this a good way , to what purpose are there so many volumes of controversie written ? why do they produce scripture , and fathers , and councils , to justifie the usurpations of their church , and those new additions they have made to the christian faith and worship ? if this be not a good way to convince a heretick , why do they give themselves and us such an impertinent trouble ? if this be a good way , then we are in a good way already ; we take that very way for our satisfaction , which by their own confession and practice , is a very proper means for the conviction of hereticks , and to discover the truth , and after the most diligent inquiries we can make , we are satisfied that the truth is on our side . if the authority of scripture signifie any thing in this matter , then it seems hereticks , who reject the authority of an infallible judge , may understand scripture without an infallible interpreter , by the exercise of reason and judgment in studying of them , otherwise why do they pretend to expound scripture to us , and to convince us by reason and argument , what the true sense of scripture is . if the authority of the primitive church , and first christian writers , be considerable , ( as they acknowledge it is , by their appeals to them ) then , at least , the present pope or church , is not the sole infallible judge of controversies , unless they will say , that we must not judge of the doctrine or practice of the primitive church , by ancient records , ( and then baronius his annals are worth nothing ) but by the judgment and practice of the present church . the sum is this , there is great reason to suspect , that the church of rome her self , does not believe her own infallibility , no more than we protestants do ; for if she does , she ought not to suffer her doctors to dispute with hereticks , from any other topick , but her own authority ; when they vie reasons and arguments with us , and dispute from scripture and antiquity : they appeal from the infallibility of the present church , to every mans private reason and judgment , as much as any protestant does : and if the articles of the christian faith may be establish'd by scripture and antiquity , without an infallible judge , as they suppose they may be , by their frequent attempts to do it ; this plainly overthrows the necessity of an infallible judge . in a word , not to take notice now , how weak and groundless this pretence of infallibility is , it is evident , that it is a very useless doctrine ; for those who believe the churches infallibility , have no greater assurance of their faith , than we have , who do not believe it ; and those who do not believe the churches infallibility , can never be confuted by it . so that it can neither establish any mans faith , nor confute any heresies ; that is , it is of no use at all . the church of england reverences the authority of the primitive church , as the best witness of the apostolical faith and practice , but yet resolves her faith at last into the authority of the scriptures . she receives nothing for an article of faith , which she does not find plainly enough taught in scripture , but it is a great confirmation of her interpretation of scripture , that the primitive church owned the same doctrines , which she does ; and she looks upon it as a just prejudice against any expositions of scripture , if they contradict the common faith of the first christians ; and therefore when the words of scripture are fairly capable of different senses , she chuses that sense which is most agreeable with the catholick faith , and practice of the primitive church ; but should any doctrines be imposed upon her , as articles of faith , which are no where to be found in scripture , or which are plainly contrary to it , ( as the new trent creed is ) whatever pretence there be for the antiquity of such doctrines , she utterly rejects them ; she will not put out her own eyes to follow any other guide ; and thanks be to god , she needs not reject any truly catholick doctrine in this way . we still retain the faith of the primitive church , and are greatly confirmed in it , from that admirable consent there is between the scriptures , as expounded by us , and that faith which was anciently owned and received by all christians . having thus shewn in what sense the church is the interpreter of scripture : i proceed now to the second thing contained in this paper , that this church must be known to be the true church , by its continual visible succession from christ till our days . now these few words contain a great many , and very great mistakes . the subject of the inquiry is , how we may find out such a church , whose word we may safely take for the true sense and meaning of scripture . now , 1. the author of this paper , whether ignorantly , or designedly , i know not , alters the state of the question , and instead of a church , which is an unerring and infallible interpreter of scripture , which would be very well worth finding , he tells us how we may know a true church ; now i take a true church , and an infallible interpreter of scripture , to be very different things . a church may be guilty of schism and heresie , and yet may be a true church , though not a sound , orthodox , and catholick church ; for a true church is such a church , as has all things necessary , and essential to the being and constitution of a church ; this a church may have , and superadd other things , which are destructive of the christian faith , and very dangerous and fatal mistakes ; as we believe , and are able to prove the church of rome has done ; and yet we acknowledge her a true church , because she retains the true christian faith , though miserably corrupted by additions of her own ; as a man is a true man , though he be sick of a mortal disease . now if a true church may corrupt the christian faith , we have no reason to rely on the authority of every true church , for the true sense and meaning of scripture . 2. let us suppose , that by a true church , he means an infallible church , whose authority we may safely rely on in expounding scriptures ; this church , he says , is to be known by a continual visible succession from christ , till our days : now if this visible uninterrupted succession be the mark of such a true church , as is an infallible interpreter of scripture , then , 1. the greek church is an infallible interpreter of scripture ; for she has as visible and uninterrupted a succession , from christ and his apostles to this day , as the church of rome has ; and so we have two infallible churches ( not to instance in any more at present , who have as good a succession as either of them ) which are directly opposite to each other ; and what shall we do in this case ? must we believe contradictions , or must we dis-believe infallible churches ? 2. if a visible succession from christ and his apostles makes any church an infallible interpreter of scripture , then all the churches , which were planted by the apostles , were infallible . all the churches which were planted by the apostles , have an equally visible succession from christ ; those churches which were planted by the apostles , may be presumed as infallible while the apostles were present with them , as they were afterwards ; and those churches which succeeded these apostolical churches , at the distance of an age or two , may be supposed as infallible as any church of this age is ; for if a visible succession from christ makes a church infallible , why should not a succession of a hundred , or two hundred years make them as infallible as a succession of sixteen hundred years , unless they think that infallibility increases with the age of the church , which i could wish true , but we see very little sign of it . now according to these principles all the churches which were planted by the apostles , and have a continual visible succession from apostolical churches , through all ages , since the time of the apostles , must be infallible ; for if a continual visible succession confers infallibility , and is the mark whereby we must know it , then every church , which ever had , or has to this day this vissible succession , must have infallibility also , which , it seems , is entailed on succession . and thus we have found out a world of infallibility , and it is wonderful , how any apostolical church came to be oover-run with so many errors and heresies , and to grow so corrupt and degenerate , as to provoke god to root them up ; if every apostolical church was infallible , i cannot imagine how whole churches , which visibly succeeded the apostles , should be infected with heresie ; for if infallibility it self will not secure a church from heresie , the lord have mercy upon us . 3. this mark he gives how to find out such a true church as is an infallible interpreter of scripture , viz. a continual visible succession from christ till this day , includes another great mistake ; for it supposes , that there is some church now in being , on whose authority we must rely for the sense of scripture ; for otherwise there can be no use of a visible succession to this day , in this controversie : if , as i have already proved at large , we must rely only on the authority of the primitive church , not of the church of this present age , for the sense of scripture , and that not as an infallible judge , but as the most authentick witness of the apostolical doctrine and practice , then we cannot find out this church by a visible succession to this day , but by examining the ancient records of the primitive church , where we shall find what the faith and practice of the church in those days was , which is the safest rule to guide us in the exposition of scripture . though there were no church in the world at this day , which could prove a continual visible succession from christ and his apostles , yet while we have the scriptures , and the records of the primitive church , we have very sufficient means for the understanding the true meaning of scripture : so that of whatever use this talk of a continual visible succession may be in other cases , it is wholly impertinent in this . a church which cannot prove such a continual visible succession , which was not founded by any apostle , or apostolical men , or has lost the memory or records of its first plantation , may yet have very certain means of knowing the true sense of scripture , from the scripture it self , and the doctrine and practice of apostolical and primitive churches , and a church which has the most visible uninterrupted succession from christ and his apostles , may be so far from being an infallible interpreter of scripture , that she may be very corrupt and erroneous her self , if she forsake the apostolical tradition , contained in the writings of the new testament , and expounded by the catholick faith and practice of the first churches ; as we know the church of rome has done , which is so far from being an infallible church , that we believe her to be the most corrupt church in the world. and thus i think we are prepared to venture upon the last clause of this paper , wherein the whole force of the argument , such as it is , is turned upon the poor protestant churches . but i doubt ( says the author of this paper ) whether or no the protestant church can make out this continual visible succession , and desire to be informed . the sting of which argument lies in this , that we protestants have no certain way of knowing the true sense and meaning of scripture , because we cannot prove the continual visible succession of our church , from christ unto this day ; and therefore we ought to go over to the church of rome , who has this visible succession , and receive all her dictates as infallible oracles . but , for answer to this , consider , 1. that suppose the protestant church could not make out such a continual visible succession , yet we may understand the scriptures very well without it , and need not go to the church of rome to expound scripture for us , as i have already shewn at large . had he proved that we had been no church , for want of a visible succession of church officers , or that our religion were a novelty , which was never heard of in the world before luther , this had been something more to the purpose ; but to pretend that we cannot understand the scriptures , for want of a visible succession , is such a loose and inconsequent way of reasoning , as a poor fallible protestant would be ashamed of . 2. but pray , why can't the protestant church of england prove her continual visible succession from christ till this day , as well as the church of rome ? here was a christian church planted in this nation , as very good historians say , as early as at rome , and it has continued here ever since , to this day : when austin the monk came over to england , he found here a company of resolute brittish bishops and monks , who would not submit to the usurpations of rome , and the english and brittish churches under several changes and alterations , have continued to this day , with a visible succession of christian bishops , and what better succession can rome shew than this ? i suppose no roman catholick will disown the succession of the church of england , till the reformation , and i pray , how came we to lose our succession then ? did the reformation of those abuses and corruptions , which had crept into the church , unchurch us ? just as much as a man ceases to be the same man , when he is cured of some mortal disease : did not the church of england consist of the same persons , before the reformation and after ? a great many indeed disowned the reformation ; but were not at all those persons , who were so active and zealous in the reformation , formerly of the roman communion ? and did they lose their succession too , when they became reformers ? when a church consists of the same bishops , priests , and people , which she had before , though she have not all the same that she had ; when she retains the same ancient catholick and apostolick faith , which she did before , only renounces some errors and innovations , which she owned before , how does this forfeit her succession ? the church of england is the very same church now , since the reformation , which she was before , and therefore has the very same succession , though not the same errors , to this day , that ever she had ; and that , i think , is as good a succession as the church of rome has . there are but two things to be considered in the case of succession : either a succession of church officers , or a succession of the faith and doctrines of the church . 1. as for a succession of church officers , we have the same that the church of rome has . those english bishops who embraced the reformation , received their orders in the communion of the church of rome , and therefore they had as good orders , as any are in the church of rome ; and these were the persons , who consecrated other bishops , and so in succession to this day . for as for the story of the nags-head ordination , that is so transparent a forgery , invented many years after to reproach the reformation , that i presume no sober roman catholick will insist on it . but we are hereticks and schismaticks , and this forseits our orders , and our succession together . but , 1. this charge ought first to be proved against us , that we are hereticks and schismaticks , we deny and abhor both the name and thing , and if we be not hereticks , and schismaticks , as we are sure we are not , and as the church of rome can never prove us to be , then according to their own confession , our orders must be good . 2. however be we hereticks , or schismaticks , or whatever they please to call us , how does this destroy our orders and succession ? the catholick church would not allow in former ages , that heresie or schism destroyed the validity of orders . st. jerome disputes against this at large , in his book contra luciferianos . and st. austin allows the donatists bishops to have valid orders , though they were schismaticsk , and therefore that the sacraments administred by them were valid . and indeed , if heresie will destroy orders and succession , the church of rome will be as much to seek for their orders and succession , as we are , which , by their own confession , have had several heretical popes , and no body knows how many bishops ordained by them . 2. as for succession of doctrine , which is as considerable to the full , as succession of orders , the great articles of our faith are not only plainly contained in scripture , but have been delivered down to us , through all ages of the church by an uninterrupted succession . the church of rome her self , in her greatest degeneracy , did own all that we do in pure matters of faith : when we reformed the church we did not make a new religion , but only separated the old faith from new and corrupt additions ; and therefore the quarrel of the church of rome with us , is not that we believe any thing which they do not believe , but that we do not believe all that they would have us . the doctrine of the church of england is truly primitive and catholick , taught by christ and his apostles , owned by the primitive church , and excepting the dispute between the latin and greek church , about the filioque , or the holy spirits proceeding from the father and the son , received by all catholick churches to this day ; which is as compleat and perfect succession , as any doctrine can have ; therefore when the church of rome asks us , where was our religion before luther ? we tell them it was all the world over , all catholick churches believed what we do , though we do not believe all that they do , they themselves did , and do to this day , own our creeds , and articles of faith , excepting such of them as are directly opposed to their innovations . so that we are on a sure foundation , our faith has been received in the catholick church in all ages . but now the church of rome cannot shew such a succession for her new doctrines and articles of faith , which were unknown to the primitive church for many ages , which were rejected by many flourishing churches , since the first appearance of them , which never had a quiet possession in her own communion , and were never formed into articles of faith , till the packt conventicle of trent . this i think is a sufficient answer to this paper , and it pities me to see so many well-meaning persons abused with such transparent sophistry . finis . books printed for fincham gardiner . a continuation and vindication of the defence of dr. stilling fleet 's unreasonableness of separation , in answer to mr. baxter , and mr. l●b , &c. considerations of present use , considering the danger resulting from the change of our church-government . 1. a perswasive to communion with the church of england . 2. a resolution of some cases of conscience , which respect church communion . 3. the case of indifferent things , used in the worship of god , proposed and stated , by considering these questions , &c. 4. a discourse about edification . 5. the resolution of this case of conscience , whether the church of england's symbolizing so far as it doth with the church of rome , makes it unlawful to hold communion with the church of england ? 6. a letter to anonymus , in answer to his three letters to dr. sherlock about church-communion . 7. certain cases of conscience resolved , concerning the lawfulness of joyning with forms of prayer in publick worship . in two parts . 8. the case of mixt communion . whether it be lawful to separate from a church upon the account of promiscuous congregations , and mixt communions ? 9. an answer to the dissenters objections against the common prayers , and some other parts of divine service prescribed in the liturgy of the church of england . 10. the case of kneeling at the holy sacrament , stated and resolved , &c. the first part. 11. certain cases of conscience , &c. the second part. 12. a discourse of profiting by sermons , and of going to hear where men think they can profit most . 13. a serious exhortation , with some important advices , relating to the late cases about conformity , recommended to the present dissenters from the church of england . 14. an argument for union , &c. 15. the case of kneeling , &c. the second part. 1. a discourse about the charge of novelty upon the reformed church of england , made by the papists asking of us the question , where was our religion before luther ? 2. a discourse about tradition , shewing what is meant by it , and what tradition is to be received , and what tradition is to be rejected . 3. the difference of the case between the separation of protestants from the church of rome , and the separation of dissenters from the church of england . a vindication of dr. sherlock's sermon concerning the danger of corrupting the faith by philosophy in answer to some socinian remarks / by william sherlock ... sherlock, william, 1641?-1707. 1697 approx. 81 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a59900) transcribed from: (early english books online ; image set 53116) images scanned from microfilm: (early english books, 1641-1700 ; 823:12) a vindication of dr. sherlock's sermon concerning the danger of corrupting the faith by philosophy in answer to some socinian remarks / by william sherlock ... sherlock, william, 1641?-1707. [4], 40 p. printed for w. rogers ..., london : 1697. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sherlock, william, 1641?-1707. -danger of corrupting the faith by philosophy. faith -early works to 1800. socinianism. 2003-11 tcp assigned for keying and markup 2003-12 spi global keyed and coded from proquest page images 2004-09 melanie sanders sampled and proofread 2004-09 melanie sanders text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a vindication of dr. sherlock's sermon concerning the danger of corrupting the faith by philosophy . in answer to some socinian remarks . by william sherlock , d. d. dean of st. paul's , master of the temple , and chaplain in ordinary to his majesty . london : printed for w. rogers , at the sun against st. dunstan's church in fleetstreet . mdcxcvii . to the right honourable sir edward clarke , lord mayor : and to the honourable court of aldermen . my lord , i beg leave to present your lordship with the vindication of my sermon lately published by the order of your court , against the cavils , calumnies , and wilful misrepresentations of a socinian writer . the argument is of that great consequence that it deserves to be defended ; and this pamphleteer has so rudely reflected upon the honour and sincerity of the court , for their order to print it , that i look'd upon my self under a double obligation , to defend so important a truth , and in that to justify your lordship's order . i pray god rebuke that perverse spirit of infidelity and heresy which is gone abroad in the world , and secure the faith of christians from all the arts and insinuations of impostors . that god would bless your lordship's government , and preserve this great city from all temporal and spiritual evils ▪ is the hearty prayer of , my lord , your lordship's , most obedient servant , william sherlock . a vindication of dr. sherlock's sermon before my lord mayor , &c. when i receiv'd the threatning and boasting message from some busy factors of the socinian fraternity , what work they would make with my late sermon before my lord mayor , concerning the danger of corrupting the faith by philosophy , my greatest concernment was , how to meet with their answer , which usually comes last to my hands , and how to bear the drudgery of reading it ; for their arguments have been spent long since , and that little wit they had is now degenerated into railing . that scurrilous treatment they have lately given to so many excellent persons , especially to that great man the bishop of worcester , is a fair warning to all who dare oppose them , what they must expect : and besides the experience of their many former civilities , i had more than ordinary reason to expect it now , they being touch'd in a very sensible part , without any other defence to make : and this author has not deceiv'd my expectations ; for upon a perusal of his remarks , i find nothing of argument , a very little wit , and abundance of railing . his wit and railing be to himself ; but i am sorry i can find nothing that looks so like an argument , as to administer occasion for any useful discourse . this there is no help for ; if men will write books without any arguments to be answered , there is nothing to be done , but only to shew that they have offered nothing to the purpose , or that needs an answer : and this will be done in a few words ; for he has disputed at large against what i never said nor thought , but has not one word against any part of the argument of that sermon . his title-page pretends a great zeal for the doctrine of the catholick church , and of the church of england , concerning the blessed trinity : which is as true , as that richard baldwin printed this pamphlet , who has publickly disowned it in print : but though a socinian conscience can digest such godly cheats , as a piece of wit and artifice , yet a wise man would not venture on them , because mankind hate to be abused , and grow very jealous of men of tricks . and yet had we to deal with modest men , it would be thought a little of the latest for a socinian to talk of defending the doctrine of the catholick church , and of the church of england , concerning the blessed trinity : for their cant about real and nominal trinitarians , and three infinite minds and spirits , is too well known to pass for so much as a jest any longer ; and till they can defend the judgment of their disinteressed person a little better than by scorning the answer , which they will never be able to make any other reply to , it were time for them , could they find any thing else to say in the room of it , to let that alone . and yet this is what he would bring this present dispute to , if he knew how : he often flirts at three infinite minds and spirits , though there is no such expression in the whole sermon ; but still he says i intimate this in asserting a real trinity : now if three infinite minds and spirits be essential to the notion of a real trinity , ( as his inference supposes ) it is the best vindication that could possibly be thought of for that expression : for not to believe a real trinity , is to deny the father to be a true and real father , and the son to be a true and real son , and the holy ghost to be a true and real spirit ; and this is to deny the catholick faith of father , son , and holy ghost , which cannot be a real trinity , cannot be really three , if each of them be not truly and really what is signified by those names . but though that phrase of three infinite minds and spirits was used very innocently by me , only to signify three infinite intelligent persons , each of which is infinite mind and spirit , and neither of them is each other , which is the catholick faith ; yet i freely acknowledge , as i have done more than once , that it is liable to a very heretical tritheistick sense , if understood absolutely , and in that sense i always disowned it : and it is a sign men have very little to say , when they make such a noise with an inconvenient form of speech , though expounded to a catholick sense : but the margin will direct the reader where he may find the true state of this controversy . but what is all this to my sermon ? which neither explains nor defends any particular hypothesis about the trinity , but is a general vindication of the christian faith from the pretences of reason and philosophy . but , the doctrine of the catholick church , and of the church of england , concerning the blessed trinity , explained and asserted ▪ against the dangerous heterodoxies in a sermon by dr william sherlock , &c and , remarks upon dr. william sherlock ' s ( false and treacherous ) defence and explication of some principal articles of faith , &c. were more specious titles , and both so good , that they knew not which to chuse , and therefore adorned the title-page with one , and the frontispiece with the other , that if ever a poor sermon was confuted with titles ( which have a strange magick in them ) this is utterly undone . but it is time to consider his remarks , which exactly answer the title , that they are nothing to the purpose . i am not at leisure to follow him in all his harangues ; and his wit and buffoonry i despise too much to take notice of it ; and when it appears that a man has discharged all his artillery of witticisms against his own mistakes , he is witty at his own cost too . he has made an abstract or summary ( as he calls it , p. 4. ) of my sermon , but in his own method , his own words , and directly contrary to my sense : that is , he has abstracted from every thing that is in the sermon , that no man living by his abstract can tell what the subject or drift of the sermon was , or any one argument contained in it : i 'm sure i who made the sermon , knew nothing of it but by mere guess , as i read it in his abstract ; and would those men who read these remarks , be but so fair and honest as to read the sermon too , there would need no other answer . the first branch of my sermon in his abstract ( p. 8. ) is this ; philosophy and reason are the only things which those men adore , who would have no god at all . and what makes some men atheists and infidels , even the philosophick tincture , and their adherence to natural reason , the same makes others to be hereticks , that is , to be arians , socinians , and pelagians . now any one would think that this were one of the heads of my sermon ; which is so far from truth , that there is no such proposition to be found there , but the contrary to this is to be found there in express words . in the first page of my sermon there are these words : what some men call philosophy and reason ( and there is nothing so foolish and absurd which some men will no call so ) is the only thing which those men adore , who would either have no god , or a god and religion of their own making . and what attempts some have made to undermine all religion , and others to corrupt and transform the whole frame of the christian religion , upon a pretence of its contradicting natural reason and philosophy , is too well known to need a proof . and soon after ( p. 2. ) this vain pretence to reason and philosophy ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vain deceit in my text , which is applicable to all vain spurious philosophy , as well as platonism , and is so meant by the apostle . and p. 7. truly that which makes some men infidels , makes others hereticks , that is , a vain pretence to philosophy . now let any man judge , whether this be to charge atheism , infidelity , and heresy , upon reason and philosophy , or upon what some men call reason and philosophy , which may be very foolish and absurd ? whether the pretences of contradicting reason and philosophy , and the vain pretences to philosophy , signify reason and philosophy ? this is wilful misrepresentation ; for it is impossible he should mistake , i having expresly distinguisht between these vain pretences to philosophy , and true philosophy , ( p. 3. ) whoever considers what an enemy these vain pretences to philosophy have always been to religion , will see need enough for this caution ( of the text. ) true reason , and the true knowledge of nature , which is true philosophy , would certainly direct us to the acknowledgment and worship of that supream being , who made the world , and yet we know , there never was an atheist without some pretence to philosophy : though it seems , as this author tells us , ( p. 9. ) there has been an arch-heretick , even socinus himself without it ; and so may all his disciples be too , and yet be vain pretenders to reason and philosophy ; however , i am as orthodox in this point , as my lord bacon himself , whom he objects against me , whose sense i exactly expressed , though not his words . but nothing can more fully declare my sense in this particular , than what the reader may find ( p. 10. ) 2dly . let us now consider what great reason we have to reject all the vain pretences to reason and philosophy , when opposed to a divine revelation . for that i● all the apostle intends in this caution , not to discourage the use of reason , or the study of philosophy , which are great improvements , and a delightful entertainment of human minds , and with a wise and prudent conduct may be very serviceable to religion too ; but we must not set up any conclusions in philosophy against the christian faith ; nor corrupt the faith with a mixture of philosophy ; nor reject any revealed truths for want of natural ideas to conceive them by . nothing can be plainer than this ; that i am very far from condemning the sober use of reason and philosophy , though with the apostle , i will not allow them to oppose the authority of a divine revelation . so that our author need not be so terribly frighted , as if this innocent sermon were a designed revenge against the oxford heads , the learning of the place , and philosophy it self , ( p. 1. ) ( though the apostle indeed will not allow philosophy alone to make decrees in articles of faith ) ; here is no danger of setting up folly and falshood ( which would be to encroach upon his province ) or of writing a second moriae encomium , or praise of folly. here is no danger , that the articles of faith should disagree with true reason and philosophy , though a vain appearance , a socinian philosophy , may contradict the articles of faith. nay my lord mayor , and the court of aldermen , ( p. 9. ) notwithstanding this sermon , may very safely send their children to cambridge or oxford , if they get good tutors for them , who will reach them no socinian logick or philosophy : and which is more , we may confute atheists and infidels by reason and philosophy , ( p. 8. ) without being at the charge of buying a massy quarto bible , with clasps , and bosses , to knock'em down with : as he very wittily , and with great reverence to the holy scriptures , expresses it : for reason and philosophy may confute atheists and infidels , though they have no authority to make or unmake articles of faith , as to matters of pure revelation . nay more than this still ( if it be possible to please him ) , we will allow reason and philosophy to confute heresies , though not to judge absolutely in matters of faith : which i suppose is the reason , why , as he observes ( p. 9. ) hereticks , many of them , are no less bitter against this same ( damnable ) philosophy : they protest , especially in their latin works , that 't is this philosophy that corrupted and debauched divinity . damnable is a very fashionable word , and shews him to be well bred , and to have good acquaintance ; but it is a very great truth , that though catholick christians would never build their faith on philosophy , yet hereticks have always had great reason to rail at true philosophy , as i observed in my sermon ( p. 10. ) the importunity of hereticks did very often engage the catholick fathers in philosophical disputes ; but this they did , not to explain the christian mysteries by philosophy but only to shew , that as incomprehensible as these mysteries are , the philosophy of hereticks , and their objections against these articles , were very absurd . and such disputes as these may sometimes be absolutely necessary , and of great use to shame these vain pretences to philosophy , while we do not put the trial of our faith upon this issue . and thus much for his first proposition , ( for it is none of mine ) that reason and philosophy are the two idols of atheists and hereticks , and that make atheists to be atheists , and hereticks to be hereticks , ( p. 12. ) his second proposition ( ibid. ) runs thus . that to ascertain the very and true faith , we must attend only to that meaning of scripture which the words and phrases do imply : rejecting all mixture of reason and philosophy in our disputes about religion , and our inquiries about the meaning of scripture . now let any reader try , whether he can find any such proposition as this in all my sermon , either in words or sense . i could not for some time guess , what shadow of pretence he could have for charging such a proposition on me : i did indeed in some principal articles distinguish between faith and philosophy ; between what is revealed in scripture , and what philosophical disputes , which the scripture takes no notice of , have been raised about them , and warned all men from mixing and corrupting the faith with philosophy ; but does this forbid us expounding scripture agreeable to reason and common sense , and philosophy too , where sense , and reason , and philosophy , are proper judges ? they are not the supreme and absolute judges in matters of pure revelation ; but does it hence follow , that they cannot judge of their proper objects ? do i any where say , that we must always expound the scripture to a literal sense ? that when christ is called a way , a door , a rock , we must understand this literally ? and yet this is plainly what he would have to be my sense , as his beloved instance of transubstantiation shews . in this sermon i have given no rules for expounding scripture , which in time i hope i may . but what i assert is this , that when by all those methods which wise men observe in expounding any writing , we have found out what the true sense of scripture must be , we must not reject such doctrines meerly because natural reason cannot conceive or comprehend them . that revelation as to such matters as are knowable only by revelation , must serve instead of sense , natural ideas , and natural reason , ( p. 11. ) this gives a plain answer to all his cant about transubstantiation , from our saviour's words , this is my body , ( p. 12. ) for is there no way of knowing what is bread , and what is flesh , but by revelation ? is not this the proper object of sense and reason ? and then it does not come within my rule ; for sense and reason must judge of their proper objects , though revelation must serve us instead of sense and reason , as to such matters as can be known only by revelation ; that is , as i expresly add , we must upon the authority of revelation believe things which we do not see , things which we have no natural notion or conception of , things which are not evident to natural reason : as for instance , if it be revealed in scripture that god has an eternal word , his only-begotten son ; and that in time this word was made flesh and dwelt among us ; this son of god became man ; that god sent forth his son made of a woman , made under the law : though neither sense nor natural ideas , nor meer natural reason , give us any notice of it ; yet if we will own a revelation , we must believe it upon the sole authority of revelation : but though revelation in such cases be sense and reason to us , because we have no other means of knowledge ; yet sense must judge of the natural objects of sense , and reason of the objects of natural reason ; but revelation was never intended to unteach us what sense and natural reason evidently teach , and therefore it cannot teach us , that bread is flesh , and wine is blood. but this socinian is got so far towards popery , that he will not allow sense to be judge of this matter , whether the bread be transubstantiated or not , and that for a very pleasant reason ; his words are these , ( p. 13. ) he cannot have recourse to sense in the case , 't is only reason and philosophy can help him out : for though the apostles , who saw and tasted that it was bread only , and not flesh , might have appealed also to their senses ; yet we that never saw or tasted the substance which jesus gave then to the disciples , can know by reason and philosophy only , by nothing else , that it was not his flesh and blood : that is , i can't know by sense that christ gave bread and wine , and not flesh and blood to his disciples , because i did not see and taste my self that very substance that christ gave to his disciples : but can i judge by sense that what i my self see and taste in the lords supper , is bread and wine after consecration , not flesh and blood ? for that is the question between us and the church of rome ; not , whether we receive the same now which christ gave to the apostles in the first institution ( which they take for granted , and to question which , is meer scepticism ) but what that change is , which the words of consecration make in the elements to this day ; and if we cannot judge of this by sense , the church of rome have a better plea for themselves than i thought they had . and if i can't now judge by my own senses what it was christ gave to his apostles , and what they saw and tasted , i fear it will much weaken some other very good arguments against transubstantiation . but how will this socinian , who rejects the evidence of sense , confute transubstantiation ? why that is easily done by reason and philosophy ; as thus , the text expresly says , it was bread which he blessed and brake , and called it his body ; therefore it was his body in sign and signification , not in reality . all this is arguing , 't is reason that convinces us , not sense , that the substance he divided to them was indeed bread , not his flesh , which he neither blessed nor brake . this is reasoning indeed ; but did i ever reject reasoning and arguing about the meaning of scripture words and phrases , and the true sense and interpretation of scripture ? is there no difference between reasoning about the sense of scripture , and setting up the conclusions of meer natural reason and philosophy against the plain and evident doctrines of scripture ? it is certain i made a manifest distinction between them , p. 9. in all these cases we are concerned to enquire what the true sense of the article is ; for this the scripture teaches , and so far our faith is concerned , and these are not only justifiable , but necessary disputes , if the true faith be necessary . and such were the disputes of the catholick fathers with the sabellian , arian , and photinian hereticks , &c. so that i allow of arguing and reasoning as much as he does ; and add , but that which we are to beware of , is not to mix philosophy with our faith , nor to admit of any meer philosophical objections against the faith , nor to attempt any explication of these mysteries , beyond what the scriptures and the faith and practice of the catholick church will justify . this distinction he knew very well , but very honestly dissembles it , and endeavours to impose upon his readers , as if reasoning and arguing about the sense of scripture , and resolving our faith into meer natural reason and philosophy , were the same thing . he was aware what answer would be given to this , and therefore in the very next paragraph he confutes his own reasoning from scripture , and proves that the text does not confute transubstantiation : but if our preacher , says he , believes it was only bread , because the text it self calls it bread ( which was his own argument ) , let him consider , that seeing what was called bread before christ blessed it , after the blessing he calls it his body ; we cannot know by sense or by the text , but by reason and philosophy only , that it was not changed ( by the blessing ) into what now he calls it , namely , his body . but if this signifies bread , then . this is my body , signifies , this bread is my body ; and if bread be his body , then his sacramental body is not flesh : but i do not intend to dispute this point with him , but only observe , that to set up his reason and philosophy to be absolute judges in matters of faith , he will not allow either sense or scripture to confute transubstantiation . it cannot but give all sober christians a just indignation , to see the most sacred and venerable mysteries perpetually ridicul'd at this prophane rate ! in the reign of king james there was a pamphlet published to reconcile men to transubstantiation , by representing the doctrine of the trinity to the full as absurd , and chargeable with as many contradictions as transubstantiation it self : this was then charged on the papists , and they were sufficiently expos'd for it ; but a great man has lately informed us , that it was writ by a socinian , to make men papists or socinians , as it should happen ; which was a glorious design at that time of day , for men who take it ill if you will not allow them to be protestants , and to enjoy the liberty of protestants : for they could not but see that popery was then grown very fashionable and tempting by the favour and frowns of a popish prince ; and that the generality of christians did so firmly believe the doctrine of the trinity , that could they have persuaded them , as they endeavoured , that transubstantiation was as reasonable a doctrine as the trinity , it was much more likely that they would turn papists than socinians . instead of popery men are now running into the other extremes of atheism , deism , and a contempt of all reveal'd religion , and that upon a pretence of making mere natural reason and philosophy their sole guide and judge ; and now our socinians have a new game to play ; and if they dare not absolutely deny the authority of revelation ( which in many instances they have shewn a good inclination to ) , yet they give a superior authority to reason , which will serve as well , and make less noise than to reject all revelation . and if you shew them how absurd this is , to pretend to own a divine revelation , and to make revelation submit to mere natural reason and philosophy , they presently take sanctuary in transubstantiation , and defend it against the evidence of sense , and the authority of scripture , to make reason and philosophy the supreme judge in matters of faith ; and in the mean time matter not what becomes of religion , what advantage they give either to popery or deism , so they can but expose the faith of the trinity . he has given us a little specimen of it here ; but the same author , as far as i can guess from the same words and the same thoughts , has with his usual civility attack'd my lord bishop of sarum upon this argument , which upon this occasion i shall briefly consider . his lordship in vindication of the christian mysteries , with great reason rejects transubstantiation out of the number of mysteries , because it contradicts sense in the object of sense ; his words are these : transubstantiation must not be a mystery , because there is against it the evidence of sense in an object of sense : for sense plainly represents to us the bread and wine to be still the same that they were before the consecration . now i cannot think this author in earnest in the two first answers he gives to this . his first answer is , that it is not pretended by the papists , that the bread and wine have received any the least change in what is an object of sense . this is a discovery worthy its author , that the papists don 't deny that they see , and feel , and taste , and smell the sensible qualities of bread and wine : for who ever charged them with such a contradiction to sense as this ? but our senses judge of the substances of things by their sensible qualities ; judge that to be bread and wine , which has all the qualities of bread and wine : and therefore to say , as the papists do , that what our sight , and taste , and smell tell us has all the qualities of bread and wine , is not bread and wine , does not indeed contradict our senses as to sensible qualities , but contradicts that judgment our senses make of the natures of things from their sensible qualities : and this is that contradiction to sense which the bishop justly charges upon transubstantiation ; as is evident in his very words . in his second answer he disputes against the infallibility of our senses , as he calls it , by such common arguments as every freshman knows how to answer ; only i do not remember , that the delusions of our dreams used to be objected against the evidence of sense ; but suppose our senses may deceive us in some few instances wherein both sense and reason can correct the mistake , must they therefore deceive in the nature of bread and wine ? can he prove , that they ever deceive us with qualities and accidents without a substance ? for that is the cheat of transubstantiation : it is not pretended , as he observed in his first answer , that our senses deceive us in the colour , or figure , or taste , or smell of bread and wine ; and therefore all his instances of the deception of our senses are nothing to the purpose ; but let him give us any one instance of the other kind , if he can , and then we will believe transubstantiation in contradiction to our senses . but does he consider , what the consequence of this argument is ? he will not allow it a good argument against transubstantiation , that it contradicts sense , because our senses may deceive us in the objects of sense ( which by the way makes his instance of the delusions of dreams , which are not the objects of sense , very impertinent ; ) now if contradiction to sense be not a good objection , because sense is not infallible , what will become of his great argument of contradiction to reason ? for all men confess , that reason is not so infallible as sense is , as is evident from all the disputes and clashings of reason , and those absurdities and contradictions which contending parties mutually charge upon each other ; and if a contradiction to fallible sense be not a good objection against the truth of any thing , how comes a contradiction to much more fallible reason to be so unanswerable an objection ? and then we may much more safely believe a trinity in unity , notwithstanding all their pretended contradictions to reason , than we can believe transubstantiation in contradiction to sense . but in his third answer , he seems to be in good earnest , and i shall consider it as such ; and it is this . transubstantiation is contradicted by sense , saith his lordship , in an object of sense ; therefore 't is a false mystery . this is as much as to say , that a faculty or power judging of its proper object , always judges truly , and must determine our belief . he must say this , or his reasoning is nothing . i ask now of what faculty or power is almighty god the object . he will answer , god is the object , not of sense , which discerns him not , but of reason , which discovers , and sees this most glorious being . therefore reason , by his lordship 's own argument , judges infallibly concerning god , and must determine our belief about him : we must hearken to reason , when it finds contradictions in what men affirm concerning god. now notwithstanding his vain brags , and his triumphant challenge to the bishop , a very little skill will answer this argument . for , 1. the bishop need not say , because it is not true , that every faculty and power judges as certainly of its proper object , as sense does , and then his argument is quite lost : for if sense judges more certainly than reason , then a manifest contradiction to sense is a more unanswerable objection , than any appearing and pretended contradictions to reason . i believe this author is the first man who ever thus universally equalled the evidence of reason to that of sense ; or that ever affirmed , that reason could judge infallibly of god. and if reason may be mistaken ( which i shall take for granted ) especially in the infinite and incomprehensible nature of god , some appearing contradictions , or what some men will call contradictions , are not a sufficient reason to reject a revelation , and to disbelieve what god tells us of himself , and his own nature . 2 dly . whatever certainty we allow to our faculties in judging of their proper objects , we must extend it no farther than to what belongs to the judgment of that faculty : the same thing may be the object of different faculties , as it is of our different senses ; but every faculty , and every sense , judges of nothing in any object , but only what belongs to it self . all the objects of sense are the objects of reason too ; but sense judges of nothing but what belongs to sense , and reason of what belongs to reason ; and reason can judge no farther of any object , than it is knowable by reason ; and not only the divine , but even created nature has such secrets and mysteries as are not knowable by reason ; and therefore it is manifest ignorance or sophistry , to conclude from god's being the object of reason , therefore reason judges infallibly concerning god : for , not to dispute about the infallible judgment of reason , god is the object of reason , because reason can know something concerning god ; but god can be the object of reason no farther than he is knowable by reason ; and therefore if there be any thing which natural reason cannot know of god ( as i hope this author himself will own ) , with respect to such matters god is not the object of reason , and reason cannot judge at all , much less judge infallibly concerning god. but as sense leaves room for reason in the same object , so reason leaves room for faith. but must we not hearken to reason when it finds contradictions in what men affirm concerning god ? yes , most certainly , as far as god is the object of reason , and knowable by reason , but no farther ; for in such matters as reason cannot judge of at all , it cannot judge of contradictions . sense and reason can judge of contradictions only for themselves , or as far as their judgment reaches , but may appear contradictions themselves to each other . as for instance : reason assures us that man consists of soul and body , which are closely united to each other , and yet the union of spirit and matter is no better than contradiction to the judgment of sense ; for sense knows no union but by contact , nor any contact but between bodies , which have extended and solid parts , that can touch each other ; so that an union without contact is one contradiction to the judgment of sense , and a contact without extended solid parts , which a spirit has not , is another ; and yet reason does not matter these contradictions to the judgment of sense , because sense is not the judge of such things : and it is the same case between reason and faith , which receives its information from a divine revelation , concerning such matters as are not knowable by natural reason : should reason contradict faith in such matters as reason is no judge of , this is no more an objection against the superior evidence and authority of faith , than the judgment of sense is against the evidence of reason ; such contradictions are not in the nature of things , but are owing to our ignorance of nature , and presumption in judging of what we cannot understand . the example he gives of such a contradiction to reason , is a trinity of persons , every one of which is perfect god , and yet all of them but one god ; but for my life , i cannot see this plain contradiction , that three persons , each of which has all the perfections of divinity , and is perfect god , should be so essentially united in the s●me one eternal and infinite nature , as to be but one god. this is not a contradiction in terminis , it is not three persons and but one person , or three gods and but one god , but three divine persons , and one god. if the unity of the godhead consisted in the unity of a person , i grant it would be a flat contradiction to say , three persons and one god , which would be equivalent to three gods and one god ; but if the unity of the godhead consists in the unity of nature , that there is but one eternal and infinite nature , which is the one god , and this unity , and identity of nature be perfectly and entirely preserved in three divine persons , it is so far from a contradiction to say , that three persons are one god , that it would be a contradiction to say , that three divine persons , who have the same one identical nature , should be more than one god ; for that is to say , that one divine nature , which can be but one god , is three gods. now this is all that natural reason tells us of the unity of the godhead , that there is , and can be , but one eternal infinite nature , which is but one god ; this we expresly teach , and therefore do not contradict reason ; but then scripture tells us , that there are three , father , son , and holy ghost , to whom the name and attributes of god , and therefore this one infinite undivided nature , belong . this reason boggles at , and socinians call a contradiction ; but it is such a contradiction , as sense would judge the union of spirit and matter to be : at most it is an imaginary contradiction in the subsistence of the divine nature , which reason knows nothing about , and therefore can make no judgment of ; and such appearing-contradictions are no objections , because they may be no contradictions ; as we are sure they are none , when the doctrines charged with these contradictions are taught in scripture . there is one distinction , which seems to me to set this matter in a clear light , and to answer all the pretences of contradictions ; and that is , the distinction between contradictions in logick and philosophy . a contradiction in logick , is when two propositions in express terms contradict each other ; and all men grant that both parts of such contradictions cannot be true , as that there are three gods , and but one god , which is to say , that there are , and that there are not three gods ; that there is , and that there is not , but one only god. a contradiction in philosophy , is when any thing is affirmed concerning the nature or essential properties of any being , which seems to contradict all the notions and ideas we have of nature in other beings , and such contradictions as these may be both true ; for the natures of things may be contrary to , and contradict each other and yet both of them be true and real beings . there are infinite instances of this in all nature ; the ideas of hot and cold , of white and black , of light and darkness , of solid and fluid bodies , of matter and spirit , are direct contradictions , in this notion of a contradiction , to each other : and had we known but one of these opposites by our natural ideas , and the other had been revealed to us , we might as justly have cried out of contradictions , as the socinians now do , when you mention a trinity of persons in the unity of the divine nature . for heat contradicts the idea of cold , and fluid of solid ; as much as three persons in the unity of nature , contradicts the unity of nature in the unity of a person : this latter indeed is the natural notion we have , that there is but one person in one subsisting intelligent nature ; for we have no example of any thing else , and therefore can have no natural idea of any other unity ; but this does not prove , that it cannot be otherwise ; for there may be oppositions and contrarieties in nature ; and did we but consider what an infinite distance and unlikeness there is between god and creatures , we should not think it reasonable to judge of the divine nature by the ideas of created nature . this is a very real and sensible distinction between contradictions in logick , and in nature and philosophy , and there is a certain way to know them : logical contradictions are always immediately reducible to is , and is not ; for they affirm and deny the same thing in the same sence : the contradictions in nature and philosophy are only the opposition and contrariety there is between the ideas of several beings , which can never be reduced to a contradiction in logick , but through ignorance or mistake , by changing the sense and use of words . let any socinian try the experiment in the doctrine of the trinity in unity , and reduce it to such a contradiction if he can . a trinity of persons in the unity of the divine nature , is a contradiction to that idea we have of the unity of person and nature in created beings , but this is no contradiction in logick ; for it is not a contradiction in the same nature and being , as all contradictions in logick must be , but it is a contrariety or contradiction ( if we will so call it ) between the unity and personalities of two very different natures , the divine and the created nature ; and all the contradiction that can be made of it , is no more than this , that the unity of the divine nature , which is perfect and undivided in three distinct persons , contradicts the notion of unity in a created nature , which admits but of one person in one individual nature : but there are a thousand such contradictions in nature , that is , different natures , whose ideas are opposite and contrary to each other , and yet all of them real beings : but could they make a trinity in unity contradict it self , that the trinity should in express terms destroy the unity , and the unity the trinity , this would be somewhat to the purpose ; for it would prove a contradiction in logick , when the terms destroy each other ; but then the trinity and unity must be the same ; a trinity of persons , and but one person ; or a trinity of natures , and but one nature : but a trinity of persons , true , proper , subsisting persons , in the unity of nature , which is the catholick faith , is not a contradiction in logick , though it contradicts the notion of human personalities , which it may do , and yet be very true . this is abundantly enough to shew the weakness and folly of this socinian cant about transubstantiation ; the impiety , prophaneness , and mischievous consequences of it , let others consider . his third charge is , that i say , that as we are christians , and unless we will be understood to reject the supreme authority of divine revelation , we must believe those doctrines which are thought to be most mysterious and inconceivable , notwithstanding any objection from reason or from philosophy against ' em . he that believes no farther than natural reason approves , believes his reason , not the revelation ; he is a natural philosopher , not a believer . he believes the scriptures as he would believe plato or tully , not as inspired writings , but as agreeable to reason , and as the result of wise and deep thoughts , p. 14. here he has taken some of my words , and so put them together , as to conceal the whole force of the argument , which he always takes care to do . my business ( p. 10 , 11 , &c. ) was to prove , that we ought to believe those doctrines which are thought the most mysterious and inconceivable , notwithstanding any objections from natural reason and philosophy against them : and this i proved from the nature , use , and authority of revelation . that revelation , as to such matters as are knowable only by revelation , must serve instead of sense , natural ideas , and natural reason . that if we believe upon god's authority ( which is the strict notion of a divine faith ) we must believe without any natural evidence , merely because god has revealed it ; and then we must believe such things as are not evident to sense and reason . that to believe no farther than natural reason can conceive and comprehend , is to reject the divine authority of revelation , and to destroy the distinction between reason and faith. he that will believe no farther than his reason approves , believes his reason , not the revelation , and is in truth a natural philosopher , not a believer . here any man may perceive that our socinian was plainly baffled , for he has not one word to answer , but only says , that i contradict this my self in my vindication of the doctrine of the trinity , where i assert , that suppose the natural construction of the words of scripture import such a sense as is contrary to some evident principle of reason , i won't believe it : of this more presently ; but what is this to the purpose ? is there no difference between what reason can't conceive , comprehend , approve , and what the reason of all mankind contradicts ? no difference between believing what we do not see , what we have no natural notion or conception of , what is not evident to natural reason , and believing in contradiction to sense , and such natural notions , and natural evidence , as all mankind agree in ? but he is very much troubled , according to his principle of believing scripture no farther than natural reason and philosophy approves , how to distinguish between believing plato and tully , and believing a revelation . he says , they look upon plato and tully , as great men , but fallible ( p. 15. ) and therefore may take the liberty to dissent from them ; and believe them no farther than reason approves : very right ; but will he believe the scripture any farther than reason can conceive , comprehend , approve ? have a care of that : but they will do as well ; if reason will not approve of such scripture doctrines , as it can't conceive and comprehend , they will expound and torture scripture , till it submits to reason : for it is more congruous to think , that an inspired writer uses a figurative , or it may be a catachrestical ( very catachrestical ) expression or phrase , than that he delivers flat contradictions , or downright impossibilities : that is to say , they must by all means believe , or pretend to believe , the scripture ; but then they must never own any thing to be in scripture , which their reason calls a flat contradiction , or downright impossibility ; which is the very same thing ; for the reason why they will not allow , that the scripture contains any thing , which their reason does not approve , is because they must believe the scripture , but must not believe it beyond their own reason and comprehension ; and the only difference they make between plato and tully , and the scripture is , that they can safely reject their authority , when they please , but must be at the trouble of expounding away whatever they do not approve in the scripture . this is what i told them in the vindication ; and as impious as this author thinks it , i will venture to transcribe that whole paragraph . but i have not done with our author thus ; but must give him a little more about expounding scripture according to reason : for i affirm , that natural reason is not the rule and measure of expounding scripture , no more than it is of expounding any other writing . the true and only way to interpret any writing , even the scriptures themselves , is to examine the use and propriety of words and phrases ; the connexion , scope , and design of the text , its allusion to ancient customs and usages , or disputes , &c. for there is no other good reason to be given for any exposition , but that the words signify so , and the circumstances of the place , and apparent scope of the writer requires it . but our author ( as many others do ) seems to confound the reasons of believing any doctrine , with the rules of expounding a writing . we must believe nothing that contradicts the plain and express dictate of natural reason , which all mankind agree in , whatever pretence of revelation there be for it ; well , say they , then you must expound scripture so as to make it agree with the necessary principles and dictates of reason : no , say i , that does not follow ; i must expound scripture according to the use and significations of the words ; and must not force my own sense on it , if it will not bear it . but suppose then , that the natural construction of the words import such a sense as is contrary to some evident principle of reason ; then i wont believe it . how ? not believe scripture ? no , no. i will believe no pretended revelation , which contradicts the plain dictates of reason , which all mankind agree in ; and were i persuaded , that those books , which we call the holy scriptures , did so , i wou'd not believe them ; and this is a fairer and honester way , than to force them to speak , what they never intended , and what every impartial man , who reads them , must think was never intended that we may believe them : to put our own sense on scripture , without respect to the use of words , and to the reason and scope of the text , is not to believe scripture , but to teach it to speak our language ; is not to submit to the authority of scripture , but to make scripture submit to our reason , even in such matters as are confessedly above reason , as the infinite nature and essence of god is . though i am never so well assured of the divine authority of any book , yet i must expound it , as i do other writings ; for when god vouchsafes to speak to us in our own language , we must understand his words , just as we do , when they are spoke by men : indeed when i am sure that it is an inspired writing , i lay it down for a principle , that it contains nothing absurd and contradictions or repugnant to the received principles of natural reason ; but this does not give me authority to expound the words of scripture to any other sense , than what they will naturally bear , to reconcile them with such notions as i call reason ; for if one man has this liberty , another may take it , and the scripture will be tuned to every man's private conceit ; and therefore in case the plain sense of scripture contradicts those notions i have of things , if it be possible to be true , i submit to the authority of scripture ; if it seems to include a contradiction and impossibility , if that contradiction be not plain and notorious , and in such matters , as i am sure , i perfectly understand , there i submit again , and conclude it is no contradiction , though i cannot comprehend how it is ; if i can by no means reconcile it , i will confess , i do not understand it , and will not pretend to give any sense of it , much less to give such a sense of it , as the words will not bear . his fourth charge is , that i say , difficulty of conceiving a thing , nay , the absolute unconceivableness of it , must not hinder our assent to what is contained in revelation ; because we do not disbelieve what is made known to us by sense or by reason , notwithstanding any difficulty or inconceivableness adhering to such things . these are neither my words nor my argument . my argument is this ; that since , as i had shewn , in matters of pure revelation , which can be known no other way , revelation must stand in the place of sense and reason , we must allow no objections against revealed mysteries , but what we will allow to be good objections against sense and reason . now no man questions the truth of what he sees and feels , or what he can prove to be true by plain and undeniable reason , meerly because there are unconceivable difficulties in it , as there is in every thing , even the most certain and familiar things in nature : and if revealed truths are not more unconceivable than many natural objects of sense and reason , why should their being unconceivable be a greater objection against believing a revelation , than it is against believing our sense and reason in matters equally unconceivable ? ( serm. p. 13. ) this argument is easily understood , but can never be answered ; and therefore he wisely resolved not to understand it . in answer to this he tells us , that he does not always believe his senses , nor his reason neither , when it is not clear , but perplext with difficulties , or darkening doubts , but especially when there is a remarkable and manifest inconceivableness . nor do i require he should ; but my only question is , whether he does not believe , both his senses and reason , that there are many things in the world , whose natures are so mysterious , that he cannot conceive or comprehend the reasons and philosophy of them ? that though he sees men and beasts , heaven and earth , sun , moon , and stars , he will not believe , that there are such things as he sees , because he cannot understand the philosophy of their natures , and sees a great many things done by them , which are perfectly unaccountable , and would have been thought absolutely impossible , had we not seen them done ? these are all the contradictions and impossibilities , which i say men may make or find , when they know not the philosophical natures of things , nor how they act , and yet will be reasoning and guessing at them ; which this wise author calls a sermon for contradictions . but do i require any man to believe contradictions ? nay , do i say , that there are any such contradictions ? but this , i say , that there are such unconceivable mysteries , in all created nature , much more in the incomprehensible nature of god , as some gotham philosophers ( as he who knows them best calls them ) charge with impossibilities and contradictions ; and yet these gotham philosophers are so wise as not to disbelieve their senses as to the being of those things , how unconceivable and incomprehensible soever their natures are ; and this is all i ask , that in matters of pure revelation we give the same credit to revelation , that in the objects of sense we give to sense , i. e. not to disbelieve what is revealed , as , that god has an eternal son , and that this eternal son in time was made man , because the eternal generation and incarnation are inconceivable mysteries ; as we do not disbelieve , that there are any men in the world , because human generations , and the union of soul and body are inconceivable mysteries in nature . towards the conclusion of my sermon , i answered two objections against believing a revelation as to such doctrines which are inconceivable and incomprehensible to meer natural reason . and here to prepare the way , he first scorns the objections , as never made before , or however by none but my self . that i pass over known and very dangerous objections , and answer only to chimera's and follies , never suggested or thought of by any . ( p. 18. ) i am glad to find , that he grows ashamed of these socinian chimera's and follies ; but let us hear what they are . 1. it is thought very unnatural , that when god has made us reasonable creatures , and therefore made natural reason to us the measure of truth and falshood , he should require us to believe without reason , as we must do , if he reveal such things to us , as we do not , and cannot possibly know the reasons of : if we must believe with our understanding , how can we believe things , which we cannot understand ? now this socinian does not believe , that any sect of religious ever made this or the like objection ; let him , as he says , snuff his candle once more , and look into the late socinian pamphlets : what is the meaning of all their zeal for reason in this cause , of their great noise and outcry about mysteries , nonsense , contradictions ? what is the meaning of their expounding scripture by reason , not like fools , but like wise men ? why has this author shewn such a furious zeal against believing a revelation notwithstanding any objections from meer natural reason and philosophy against it ? if , as he now says , our reason and understandings are finite and imperfect , and the wisdom and power of god most perfect : therefore he may reveal many things to us , to be believed by us , though we understand them not , nor have any other cause of our believing them , but only god's revelation of them , ( p. 19. ) nothing can be more true , than what he says , that reason is the measure of truth and falshood , but not the frail fallible reason of men , but the infallible wisdom of god. if he be sincere and hearty in this , we are perfectly agreed ; for this is the very doctrine of my sermon , which he has so furiously opposed , or would be thought to oppose ; for to speak the truth , he has not opposed the doctrine of my sermon ; but , in his own language , his own chimera's and follies . but here is either a fallacy in his words , or he gives up his cause , which it is plain he never intended : the question is not absolutely , what is the rule and measure of truth and falshood , but what is so to us ? now if he will allow , that frail and fallible reason is not a rule to us , then we may believe things , which our reason does not approve ; nay , which it may judge improbable and false : and if the infallible wisdom of god be a rule to us , it can be so only in a revelation , and then we may and must believe the infallible wisdom of god in a revelation against the objections of frail and fallible reason . and one may easily guess , there is something amiss still , notwithstanding all these concessions ; for as silly an objection , as he says , this is ( which i am glad to hear ) , he will by no means own , that i have answered it , and then i have very ill luck indeed , to make a silly objection , which was never made before , and not be able to answer it when i have done . the answer i give to this objection is this , that the matter of the objection is not true ; for we do understand both what it is we believe , and the reasons why we believe it ; and this i suppose may pass for an answer to that objection : but then it is farther objected , that we believe such things , whose natures we cannot understand , and cannot account for by natural reason : to this i answer , that reason is not the judge of the nature and phil●sophy of things , nor does it require us to believe nothing but what we thus understand and comprehend : for then , as i had shewn , we must no more believe sense and reason , than revelation : and this i take to be a good answer too ; but then to shew the reason of this , i add : when we make an objection against any thing , that it is without reason , or as we apprehend , contrary to reason , we must first consider , whether it be the proper object of reason ; otherwise it is no objection ; as it is no objection against sounds , that we cannot see them , nor against colours , that we cannot hear them ; because sounds are not the object of sight , nor colours of hearing . this , i think , is plain sense , and good reason too ; but this he says is no answer to that objection , why should reasonable creatures be obliged to believe things without reason ? nor was it ever intended as an immediate answer to it ; the answer i give is , that we are not oblig'd to believe without reason ; but when such men as this author object farther , that to believe things , whose natures we do not understand , and cannot account for by natural reason , is to believe without reason ; it is a proper answer to say , that reason is not judge of the nature and philosophy of things , and nothing can be said to be without reason , or against reason , which is not the object of reason ; as no man pretends , that the pure natures and ●ssences of things , or their essential reasons , properties , unions , operations , are ; ( serm. p. 19. ) but herein , it seems , i was mistaken ; for i have met with a man at last , who makes reason the judge of all this ; for if these be not the objects of reason , reason has no object at all ; for our reason can be no otherwise employed , but either about substances , or their unions , essential reasons , operations or properties , ( p. 20. ) very right ! we may know something of all this ; but i speak of the philosophy of nature : now can this new philosopher tell us , what the pure simple essence and substance of any thing is ? what naked matter stripp'd of all accidents and qualities is ? how soul and body are united , which cannot touch each other ? how a spirit should feel pain or pleasures from the impressions on the body ? how we think and reason ? nay , how we see and hear ? how thought moves our bodies , and excites our passions ? and a thousand such like mysteries ; which could he unriddle , he would infinitely gratify the inquisitive world : but christianity not mysterious , and the philosophy of pure simple nature , are too great discoveries for one age ; and yet if ever this happens , they must go together . for as i observed , this is all the incomprehensibility men have to complain of in the doctrine of the trinity and incarnation : the first concerns the pure nature , essence , substance , of god , and the essential distinction and unity of the godhead , which we neither do , nor can know any thing of ; for all nature is a secret and mystery to us , much more the infinite nature of god. and the second concerns the union of the divine and human nature in the person of christ ; which is a mystery , but what we ought not to complain of , since the philosophy of all natural unions is a mystery to us . these things are not the objects of reason ; and therefore though we believe them upon the authority of a revelation , without understanding the mystery of them , this is not to believe without , or contrary to reason . and what now does this socinian say to this ? truly not one word , but falls out with socinus and crellius , and some of his best friends , for talking so much of mysteries , ( which by the way shews , that this is not such a new and unheard of objection , as he would pretend ) for now he has found out , that there is no mystery at all in the doctrines of the trinity , and incarnation ; and he is in the right , if his socinian explication of these doctrines , ( which destroys the mystery , and the catholick faith together ) may pass for the doctrine of the church . but there has been enough said of that in the distinction between real and nominal trinitarians examined , which the reader may consult , and this author answer , at his leisure ; though i am very sensible he can never want such answers as this for any thing . 2 dly , the second objection against such a revelation , as contains matters which natural reason cannot comprehend , is , to what purpose such a revelation serves ? what merit there can be in believing such doctrines ? and of what good use such a faith can be to us ? serm. p. 2● . this is another objection , which he thinks no sect of religious ever made ( p. 24. ) but the irreligious m●y make this objection , and there are more than one sect of these . as to the usefulness of it , i observed , that though neither natural , nor revealed knowledge extends to the reasons and causes of nature , and of essential properties and operations , yet both natural and revealed knowledge is of as much use to us , as if we did perfectly understand all the secret and incomprehensible mysteries of the nature of god , or of the natures of creatures . both natural and revealed knowledge are alike upon this account , that they only acquaint us what things are , and what ends they serve , and then we know what use to make of them , without understanding the secret mysteries of nature . this i shew'd both in the knowledge of nature , and of god , and added ; we may make all the use that can be made of this world , and of every thing in it , without understanding the essential reasons and causes , or internal nature of any thing . this last clause he fixes his remarks on ; and that he may have something to remark , he changes my words thus . we may use the world as fully , and every thing in it to as good purpose , as if we understood the reasons and internal natures of things . and then adds , no , trisler ; not so fully , nor to so good purpose , as if we better understood the natures of things . now this fully , and to as good purpose , are not my words but his own ; nay we can make no use at all of it , but only so far forth as we understand the nature and reasons of things in it . we can use nothing to any purpose , till we know or understand something of its nature ; and no farther can we apply it and use it , than we understand its nature , and know its properties and powers . now this is not meerly trifling , but knavery : he represents me very ridiculously asserting , that we may as fully , and to as good purpose use every thing in the world without knowing its nature , vertues and properties , as if we knew them ; whereas i expresly assert , that we must first know , what things are , and what ends they serve ( and the better we know this , to be sure the better ) and then we know what use to make of them , without understanding the secret mysteries of nature . that is , when by experience and observation , we know what things are good for , we know how to use them without understanding the secret mysteries and philosophy of nature : as how god created all things out of nothing ; how the corn grows , or our food nourishes us , and the like : and thus i shew'd it was as to the doctrine of the trinity , and incarnation , that how unaccountable soever these mysteries be , it is the most useful and necessary knowledge in the world . but there is one thing still behind , which i find nettles this author ; and i don't wonder at it : to shew how much it became the goodness of god to reveal these mysteries of salvati●n to us , i observed , that the lapsed state of human nature makes supernatural knowledge necessary : — for though natural knowledge must be allowed sufficient to all the ends of human life , while man continued innocent — yet when man had sinned , he forfeited the favour of god , and a natural immortality ; and whether he should be restored or not , and by what means he should be restored , depended wholly on the sovereign will and pleasure of god. and therefore the light of nature , though it could direct an innocent man how to please and worship god , and to preserve himself immortal , it could not teach sinners how to make attonement for sin ; nor give them any certain hopes that god would for●ive sins , and bestow immortal life on them : which makes it necessary , that the religion of a sinner be a revealed religion . this he imperfectly transcribes , and adds ; true , but not in the least to the purpose : 't is no answer to that objection , but to another : namely to this ; why revelation or a ●upernatural knowledge is necessary ? here he had overshot himself , in allowing supernatural knowledge necessary , and therefore immediately qualifies it with , or however highly requisite , which declares this socinian's opinion , that we might have been saved without the knowledge of christ or the gospel-revelation ; for i know nothing that can make any thing more necessary , than the necessity of ●alvation : and therefore if it be not necessary , but only highly requisite , we might be saved without it : he adds the reason why he says this is nothing to the purpose . the obje●tion was concerning a revelation and faith , not intelligible , or not conceiveable ; the answer is only concerning revelation or supernatural knowledge ) in general , why it was given to men . but it is neither so , nor so ; the objection concerns the use of such a revelation as contains matters which natural reason cannot comprehend ; this part of the answer proves from the lapsed state of human nature the absolute necessity of the gospel revelation , which contains these mysteries . for if nature can't save us , it can't discover to us the way of salvation neither ; and if we must be saved by a supernatural grace and power , it must be supernaturally revealed ; and what is supernatural is the object of faith , not of natural knowledge . serm. p. 24. but he adds , there is a great difference between supernaturally revealed , and unconceivable ; the whole christian religion , the precepts as well as faith of it , is a supernatural revelation , and yet a system so intelligible that it must be taught to the women , to the poor , and ●ven to little children . this is true , but there is a difference between supernatural knowledge , as opposed to natural knowledge , and supernatural revelation : such things as nature can teach us , may be supernaturally revealed , and the degeneracy of mankind may make this , in his language , highly requisite ; as the nature and providence of god , a future state , and the differences of good and evil : but supernatural knowledge is a knowledge which nature cannot teach , but must be learned only by revelation ; and this is the knowledge , and a mysterious knowledge it is , which the lapsed state of human nature makes necessary , as necessary as the salvation of sinners by the incarnation and death of the son of god : which makes a great difference between the precepts and faith of the gospel , though both contained in the same revelation . he adds , it was not made the matter of supernatural revelation , for its difficulty , mysteriousness , or transcendency of the human understanding , but to ascertain the truth of it , and to enforce its authority in the world . which is in plain english to say , that the design of the gospel-revelation was not to teach us any thing beyond the discovery or comprehension of meer natural reason , but only to give greater certainty and authority to the laws and religion of nature and here , for a conclusion , i joyn issue with this socinian ( and am glad to take the least hint for some useful discourse ) , whether the gospel revelation contain any thing which nature could not teach us , and which natural reason cannot comprehend ; or were only intended to give greater certainty and authority to the religion of nature ? that the gospel is a new revelation of what nature could not teach , nor meer natural reason comprehend , i shall prove ; not from the name or notion of mysteries , which these men so foolishly and absurdly ridicule ; but from the express authority of st. paul , 1 cor. 2.14 . but the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned . a brief explication of which words will be of great use in our present dispute . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or natural man , as theophilact and other greek fathers observe , is the man who judges only by natural light and reason , and will receive and believe nothing beyond what nature teaches : and the context proves this to be the true meaning of it . this account the apostle gives of the graecian philosophers , that as the jews required a sign , so the greeks seek after wisdom , 1 cor. 1.22 . nothing would content them but some philosophical speculations , and natural proofs and demonstrations of faith ; which in this chapter he calls , the enticing words of man's wisdom , and opposes to the demonstration of the spirit , and of power : that is , to the evidence of miracles wrought by the spirit of god ; which are a more certain and infallible proof than all their pretences to reason and demonstration : for where is the wise ? where is the scribe ? where is the disputer of this world ? hath not god made foolish the wisdom of this world ? for after that in the wisdom of god , the world by wisdom ( by natural reason and philosophy ) knew not god , it pleased god by the foolishness of preaching to save them that believe , 1 cor. 1.20 , 21. these are the men who rejected the faith of christ , of whom the apostle here speaks , and gives an account of the reason of their infidelity in these words , the natural man receiveth not the things of the spirit of god. which will more fully appear , by examining what these things of the spirit of god are : and it is evident from the whole context , that they are matters of pure revelation , which can be known only by the revelation of the spirit , or the whole oeconomy of our salvation , by the incarnation , death , resurrection , ascension , of jesus christ , the eternal son of god , which is the subject of the gospel-revelation . this he calls , the wisdom of god in a mystery , even the hidden wisdom , which god ordained before the world to our glory , ver . 7. and what this is , immediately follows ; which none of the princes of this world knew ; for had they known it , they would not have crucified the lord of glory ; which can refer only to the dispensation of grace by jesus christ. this nature could not teach us , as it is written , eye hath not s●en , neither ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him , v. 9. that is , such things as neither sense , nor natural reason could inform us of : but god hath revealed them to us by his spirit , for the spirit searcheth all things , even the deep things of god ; for what man knoweth the things of a man , but the spirit of a man which is in him ? even so the things of god knoweth no man , but the spirit of god : now we have received not the spirit of the world , but the spirit which is of god , that we may know those things which are freely given us of god : which proves that these are properly the things of the spirit , which could never be known but by the revelation of the spirit : for they are the deep things of god , his secret counsels and purposes for the redemption of mankind ; the free results of his own wisdom and goodness , the things which are freely given us of god ; and therefore can be known , and can be revealed only by the spirit ; and these are the things of the spirit , which the natural man , the vain pretender to reason and philosophy , receiveth not . now can any man desire a plainer proof than this , how incompetent a judge meer natural reason is of the mysteries of faith , of the whole oeconomy of gospel-grace ? for what the natural man does not receive , that meer natural reason does not receive ; for the only reason why the natural man does not receive it , is because natural reason does not receive it ; and what is foolishness to the natural man , is foolishness to natural reason ; and what the natural man cannot know , because they are spiritually discerned , that natural reason cannot discern . now can there be a plainer proof than this ( if we believe st. paul ) that there are such doctrines contained in the gospel , as natural reason does not receive , or approve , but rejects with scorn : for it is not said , that the natural man cannot by the mere light of nature find out , or discover these things of the spirit ; that he had asserted before , but these words give a reason of the infidelity of the wise men , the scribes , the disputers of this world , who rejected the faith when it was preached to them by the apostles ; that the natural man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does not receive or approve the faith ; and not only so , but rejects it as foolishness , as absurd , contradictious , impossible , unworthy of a man of reason , and philosophy . like the philoso●hers of the epicureans , and the stoicks , who encountred st. paul , when he preached at athens ; and some said , what will this babler say ; other some , he seemeth to be a setter forth of strange gods , because he preached unto them jesus and the res●rrection . 17. acts 18. if then there be such doctrines as these in the gospel-revelation , it is certain , it can be no o●jection against any article of the christian faith , that meer natural reason does not receive , approve , comprehend it , but accounts it absurd , ridiculous , foolish ; for thus the things of the spirit of god were to the natural man in st. paul's days , and thus they will always be . nay if the things of the spirit of god are so far above the comprehension of human reason , then such doctrines as meer natural reason does not receive , have this mark and character of divinity , if they are contained in the gospel-revelation : nay , let me add farther , that those doctrines which have been always owned and defended with the warmest zeal by the catholick church , and opposed and rejected with as great scorn and contempt by pagans , infidels , and hereticks , as a contradiction to the reason of mankind , and the philosophy of nature , are most likely to be the true christian faith ; for this proves that the christian church always believed them to be gospel-doctrines ; and infidels and hereticks rejected them as incomprehensible , and inconceiveable , and absurd to human reason ; and such the doctrine of the trinity , and incarnation , and cross of christ , have always been to such natural men. nay , farther : if there be such doctrines in the gospel-revelation , which meer natural reason receiveth not , but accounts foolishness ; then it is certain , that is not the true christian faith which contains none of these mysteries , none of this hidden wisdom , none of these deep things of god. let the socinian then tell us , what things there are in their faith , which the natural man receiveth not , which are above the comprehension of meer natural reason : they glory that they have no such incomprehensible mysteries in their faith ; that they have a reasonable faith , that they have stript christian religion of riddles and mysteries , and fitted it to the level and comprehension of human reason ; but this very thing wherein they glory , is a demonstration against them , that socinianism is not the true christian faith ; for that contains such doctrines , as the natural man and meer natural reason receiveth not . they commonly laugh at that distinction between things contrary to reason , and above reason , which human reason is no judge of . we assert , that a divine revelation can never contradict true reason ; for a divine revelation must be true , and true reason is true , and truth cannot contradict truth : but we assert , that there are many things in the christian faith which are above reason ; which reason is not a competent judge of , and which natural men may call contradictions , if every thing must pass for a contradiction to reason , which meer natural reason does not receive , approve , allow . but after all , they must find something above natural reason , if they will believe like christians ; for such things there are in the christian faith , and then let them distinguish as they can between contrary to reason , and above it . but i must take notice of one thing more in these words , the reason why the natural man receiveth not the things of the spirit of god , and cannot know them , viz. because they are spiritually discerned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are to be known and judged of only by spiritual arguments and methods ; and therefore the natural man , who rejects all means of knowledge but natural reason , can never know them . the truth and certainty of our faith must be learnt , not from the evidence of natural reason and philosophy , which was the evidence the philosophers expected . the greeks seek after wisdom , 1 cor. 1.22 . but ●t . paul tells us , that christ sent him to preach the gospel , not with wisdom of words , lest the cross of christ should be made of none effect . v. 17. &c 2.4 , 5. and my speech and my preaching was not with enticing words of man's wisdom ; but in demonstration of the spirit and of power . i did not confirm my doctrine by natural reasons and arguments ; but by the evidence of miracles wrought by the power of the holy spirit ; that your faith should not stand in the wisdom of men , but in the power of god. and the true interpretation , and admirable wisdom of these divine mysteries , must be spiritually discerned also . which things also we speak not in the words which man's wisdom teacheth ; but which the holy ghost teacheth , comparing spiritual things with spiritual . there is a spiritual language belongs to spiritual things ; and we must learn the true sense and interpretation of the faith , not from natural ideas , or the words and notions of philosophy , that is , in the socinian language , by expounding scripture by natural reason ; but by studying the language of scripture , and the meaning of the holy ghost in it , especially by comparing the old and the new testament together ; spiritual things with spiritual : this is a way of learning which natural men despise , and therefore cannot know the things of the spirit of god , which must be spiritually discerned . all this i think abundantly proves that there are such mysteries in the christian faith , as meer natural reason cannot discover , cannot prove , cannot receive and comprehend , cannot interpret ; which shews what reason we have to distinguish betwen matters of pure faith and philosophy ; and what danger there is of corrupting the faith by philosophy . and now i think i may conclude ; for i suppose no body will expect , that i should defend my self against his ridiculous charge , that i am a socinian ; which had he believed , i should have found better treatment from him : but i shall leave him to rave by himself , and look upon all these hurricanes of fury and vengeance , as a good sign that they feel themselves mortally wounded . the end . notes, typically marginal, from the original text notes for div a59900-e270 the distinction between real and nominal trinitarians examined , &c. considerations on the explications of the doctrine of the trinity , p. 21 , 22. vindicatition , p. 150. the nature and immortality of the soul proved in answer to one who professed perplexing doubtfulness / by richard baxter. baxter, richard, 1615-1691. 1682 approx. 96 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a26963 wing b1317 estc r37298 16347153 ocm 16347153 105299 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26963) transcribed from: (early english books online ; image set 105299) images scanned from microfilm: (early english books, 1641-1700 ; 1604:20) the nature and immortality of the soul proved in answer to one who professed perplexing doubtfulness / by richard baxter. baxter, richard, 1615-1691. 72 p. printed for b. simmons ..., london : 1682. errata: p. 72. imperfect: print show-through with slight loss of print. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng soul -history of doctrines -17th century. immortality. faith and reason. 2005-07 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2006-01 jonathan blaney sampled and proofread 2006-09 aptara rekeyed and resubmitted 2007-02 jonathan blaney sampled and proofread 2007-02 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the nature and immortality of the soul proved . in answer to one who professed perplexing doubtfulness . by richard baxter . london : printed for b. simons , at the three golden cocks , at the west end of st. pauls . 1682. sir , i have reason to judg you no stranger to such addresses as these : and therefore have adventured more boldly to apply my self to you . others would , it may be , rigedly censure this attempt ; but your more christian temper will induce you , i hope , to judg more charitably , did you but understand with what reluctancy i undertook this task . i have had many disputes with my self , whether or no i should stifle these doubts , or seek satisfaction . shame to own such principles bid me do the first ; but the weight of the concern obliged me to the last . for i could not with any chearfulness , or with that vigor i thought did become me , pursue those unseen substances , those objects of faith religion holds forth , except i did really believe their existence , and my own capacity of enjoyning them . i thought at first to satisfie my self in the certainty of the things i did believe , to confirm and establish my faith by these studies , that i might be able to render a reason of the hope that is in me : but instead of building up , i am shaken ; and instead of a clearer evidence , i am invironed with uncertainties . unhappy that i am ! i had better have taken all upon trust , could i so have satisfied my reason , than thus to have involved my self in an endless study . for such i am afraid it will prove without help : for that i may not in this concern rest without satisfaction ; and yet the more i consider , and weigh things , the more are my doubts multiplied . i call them only doubts , not to palliate any opinions ; for i have not yet espoused any ; but because they have not yet attained so much maturity or strength , as to take me off those things , my doubts being satisfied , i should conclude of indispensable necessity ; they are but yet in the womb : assist to make them abortives . i have not been wanting to my self , but in the use of all means to me known , have sought satisfaction , both by prayer , reading , and meditation . i have weighed and consulted things according to my capacity . i have been as faithful to my self in all my reasonings , as i could , and void of prejudice , have passed impartial censures on the things in debate , so far as that light i have would enable me ; and what to do more , i know not , except this course i now take , prove effectual , you inclining to assist me , that i know have studied these things . my request to you therefore is , if your more publick studies will permit you , that you would condescend to satisfie me in the particulars i shall mention . i assure you , i have no other design , but to know the truth : which in things of such moment , certainly cannot be difficult , tho to my unfurnished head they have proved so : i hope my shaking may prove my establishment . that i may therefore put you to as little trouble as i can , i will first tell you what i do believe , and then what i stick at . first , therefore , i do really believe , and am very well satisfied , that there is a god , or a first cause that hath created all things , and given to every thing its being . for i am not acquainted with any independent being . i know not any thing that is able to subsist without the contribution of its fellow-creatures . i am conscious to my self , when sickness invades me , and death summons my compound to a dissolution , i can do nothing to the preservation of the being i enjoy . and if i cannot preserve my self as i am , much less could i make my self what i am : for when i was nothing , i could do nothing . and experience and sense tells me , as it is with me , so it is with others ; as there is none can preserve their beings , so there is none could acquire to themselves the being they have ; and if none , then not the first man. and indeed that was it i enquired after , from whence every species had at first their beings ; the way , how , and means by which they are continued . i know not any cause of the being of any thing , of which again i may not enquire the cause : and so from cause to cause , till through a multitude of causes , i necessarily arrive at the first cause of all causes , a being wholly uncaused , and without cause , except what it was unto it self . my next enquiry was into my self ; and my next business , to find what concern i have with my creator : which i knew no better way to attain , than by searching the bounds of humane capacity . for i concluded it reasonable to judg those attainments i was capable of in my creation , i was designed for . now if man is nothing more than what is visible , or may be made so by anatomy or pharmacy , he is no subject capable of enjoying , or loving god , nor consequently of a life of retrobution . in this enquiry i found man consisted of something visible and invisible ; the body which is visible , and something else that invisibly actuates the same . for i have seen the body , the visible part of man ; when the invisible , either through indisposition of its orgains , or its self , or being expelled its mansion , hath ceased to act ( i speak as one in doubt ) : the body hath been left to outward appearance the same ; it was yet really void of sense , and wholly debilitated of all power to act : but then what this invisible is , what to conclude of it , i know not : here i am at a stand , and in a labyrinth , without a clue : for i find no help any where . many have , i acknowledg , defended the souls immortality ; but none have proved the existence of such a being , and a life of retrobution , and that copiously enough ; but none have proved a subject capable of it . i know all our superior faculties and actings , are usually attributed to the soul ; but what it is in man they call so , they tell us not . to say it is that by which i reason , or that now dictates to me what i write , is not satisfactory : for i look for a definition , and such an one , as may not to ought else be appropriated . is it therefore a real being , really different from the body , and able to be without it ? or is it not ? if not , whatever it be , i matter not . if it be , is it a pure spirit , or meerly material ? if meerly material , and different only from the body gradually , and in some few degrees of subtilty , it is then a question , whether or not that we call death , and suppose a separation of the compound , be not rather a concentration of this active principle in its own body , which through some indisposition of the whole , or stoppage in its orgains , through gross corporeity , hath suffocated its actings . if it be a pure spirit , i would then know , what is meant by spirit ? and whether or no all things invisible , and imperceptable to sense , are accounted such ? if so , it is then only a term to distinguish between things evident to sense , and things not . if other wise , how shall i distinguish between the highest degree of material , and the lowest degree of spiritual beings , or know how they are diversified , or be certain the being of the soul is rightly appropriated . for to me , an immaterial and spiritual being , seems but a kind of hocus , and a substance stript of all materiality , a substantial nothing . for all things at first had their origine from the deep dark waters : witness moses philosophy , in the 1 st of genesis , on which the spirit of god is said to move . i am far from believing those waters such as that element we daily make use of ; but that they were material , appears by those multitudes of material productions they brought forth . and if those waters were material , such were all things they d●d produce , among which was man , of whom the text asserts nothing more plain ; for it saith , god created man of the dust of the earth ; the most gross part and sedement of those waters , after all things else were created . now the body only is not man ; for man is a living creature : it is that therefore by which the body lives and acts , that constitutes the man. now the apostle mentioneth man to consist of body , soul and spirit . my argument then is this , god created man of the dust of the earth . but man consists of a body soul and spirit : therefore body , soul and spirit are made of the dust , &c. and are material . the major and minor are undeniable ; and therefore the conclusion . yet do i not therefore conclude its annihilation : for i know all matter is eternal ; but am rather perswaded of its concentration ( as afore ) in its own body . but of its real being , purely spiritual , and stript of all materiality , really distinct from its body , i doubt . because that by several accidents happening to the body , the man is incapacited from acting rationally , as before ; as in those we call ideots , there is not in some of them so much a sign of a reasonable soul , as to distinguish them from bruits : whereas were the soul such as represented , it would rather cease to act , than act at a rate below it self . did it know its excellencies , such as we make them , it would as soon desert its being , as degrade its self by such bruitish acts : it is not any defect in its organs could rob the soul of its reason , its essential faculty . tho the workman breaks his tools , his hands do not lose their skill , but ceaseth to act , rather than to do ought irregularly : so likewise would the soul then act contrary to its own nature . secondly , because all the species both of the mineral , vegitable , and animal kingdoms , appear to me , but as the more eminent works of a most excellent operator , as engines of the most accurate engineer ; they all live , and have a principle of life manifest in their growth and augmentation , and so far as they are living weights , as i can perceive from the same source . but then comes in those natures and faculties whereby each is distinguished from other , even like several pieces of clock , or watch-work : the one shews the hour of the day , and no more ; the next shews the hour and minutes , another shews both the former , and likewise the age of the moon ; another hath not only the three former motions , but an addition of the rise and fall of tides ; yet all this , and many more that in that way are performed , are several distinct motions , arising all from the same cause , the spring or weight , the principle of motion in them . so among living weights , the first do only grow and augment their bulk , and have no possibility in nature to augment their kind ; the next , to wit , vegitables , do not only grow and increase their bulk , but likewise have a power of propagating their like : the third family , i mean the animal kingdom , do not only live and encrease their kind , but likewise are made sensative . and lastly , we our selves that are not only possest of all the former , but of something , i know not what , we think more excellent , and call reason , and all this from the same source ; namely ▪ that we live ; which if we did not , we could not perform any of these acts . for life in us is the same as the spring or weight in the watch or clock , which ceasing , all other motion ceaseth , as in a watch or clock , the spring or weight being down . as life therefore is the cause of all motion , and all natural operation and faculties ; yet those multifarious operations and faculties , manifest in , and proper to the particular species of the three kingdoms , requires not divers principles of life , no more than divers motions specified in a watch or clock , requires divers weights or springs . and as the diversity of motion in watch or clock , ariseth not from diversity of weights or springs , but rather from other means : so those diversities of natures and faculties , manifest throughout the three kingdoms , arise not from divers principles of life , but from one principle of life , manifesting its power in bodies diversly organized . so that a tree or herb that only vegitates and propagates its kind , hath no other principle of life than an animal that hath sense , and more eminent faculties . the difference only , as i conceive , is , this principle of life in the vegitable , is bound up in a body organized to no other end , by which life is hindred exerting any other power : but in the animal it 's kindled in a purer matter , by which it 's capacitated to frame more excellent orgains , in order to the exerting more eminent acts. for the principle of life can no more act rationally in matter capable of naught but vegitation ( for it acts in matter according to the nature thereof , advancing it to its utmost excellency ) , than a man can saw with a coult-staff , or file with an hatchet , or make a watch with a betle and wedges . i am apt to believe those rare endowments , and eminent faculties , wherewith men seem to excel meer sensatives , are only the improvement of speech , wherein we have the advantage of them , and the result of reiterated acts , until they become habits . for by the first we are able to communicate our conceptions and experiments each to other ; and by the other we do gradually ascend to the knowledg of things . for is all the knowledg either in the acts , liberal or mechanical , any more than this acts reiterated , until they become habits ; which when they are , we are said to know them ? and what is all our reasoning , but an argument in discourse tossed from one to another , till the truth be found , like a ball between two rackets , till at last a lucky blow puts an end to the sport ? we come into the world hardly men ; and many whose natures want cultivation , live , having nothing to distinguish them from brutes , but the outward form , speech , and some little dexterity , such as in apes or monkeys , in the things they have been taught , and the affairs they have been bred to . and could we imagine any man to have lived twenty or thirty years in the world , without the benefit of humane converse , what would appear then , think you , of a rational soul ? which the wise man well saw when he asserted the condition of men and beasts to be the same what a meer ignorant hath , moses himself made of adam , that in his supposed best state , knew not that he was naked : but i believe the nine hundred and thirty years experience of his own , and the continual experiments of posterity , in that time communicated to him , might quicken his intellect . so that he died with more reason than he was created , and humane nature in his posterity . the next generation was imbellished with his attainments , to which their own experiences still made a new addition . the next generation built on their foundation , and the next on their ; and so on : and we are got on the shoulders of them all . so that it 's rather a wonder , that we know no more , than that we know so much . so that what we have , seems rather times product , through the means aforesaid , than what our natures were at first enricht with . the which appears likewise in those whose memory fails , and in whom the vestigia of things is wore out ; the habits they had contracted , and manner of working in their several acts being forgotten , what silly animals are they ? whereas were the soul such as repesented , who could rob it of its endowments ? it 's true the debilitating of a hand , may impead a manual labour ; but rase what hath formerly been done out of the memory , and you render man a perfect bruit , or worse : for he knows not how to give a signification of his own mind . and indeed , i know not any thing wherein man excels the beasts , but may be referred to the benefit of speech and hands , capable of effecting its conceptions ; nor find any better way to attain a right knowledg of our selves , but by beholding our selves in adam , and enquiring , what nature had endued him with , which will fall far short of what we now admire in our selves . but now supposing all this answer'd , what will it avail us to a life of retrobution , if all return to one element , and be there immerged as brooks and rivers in the sea ? if we lose our individuation ; and all the souls that have existed , be swallowed up of one , where are the rewards and punishments of each individual . and we have reason to judg it will be thus , rather than otherwise , because we see every thing tends to its own centre , the water to the sea , and all that was of the earth to the earth , from whence they were taken . and solomon saith , the spirit returns to god that gave it . every thing then returning to its own element , loseth its individuation . for we see all bodies returning to the earth , are no more individual bodies , but earth : have we not reason then to judg the same of spirits returning to their own element ? and what happiness then can we hope for , more than a deliverance from the present calamity ? or what misery are we eapable of , more than what is common to all ? the same is more evident in the body with which we converse , and are more sensibly acquainted with , seems wholly uncapable of either , &c. for all bodies are material , and matter it self is not capable of multiplication , but of being changed . therefore nature cannot multiply bodies , but changeth them ; as some bodies arise ▪ others perish . natures expence in continual productions being constantly supplied by the dissolution of other compounds : were it otherwise , her store-house would be exhausted ; for it s by continual circulations , heaven and earth is maintain'd ; and by her even circular motion , she keeps her self imployed on the same stock of matter , and maintains every species . there is no body the same to day it was yesterday , matter being in a continual flux ; neither immediately on the dissolution of a compound , and corruption of the body , doth the earth thereof retain any specifick difference of that body it once was , but is immediately bestowed by nature , and ordered to the new production of other things . that part of matter therefore which constituteth a humane body , in a short time is putrified , and made earth , which again produceth either other inferior animals , or grass , or corn , for the nourishment of beasts and fowl , which again are the nourishment of men . thus circularly innumerable times round , nature continually impressing new forms of the same matter . so that that matter that now constitutes my body , it may be a thousand years ago was the matter of some other mans , or it may be of divers mens , then putrified ; which in this time hath suffered infinite changes , as it may be sometime grass , or corn , or an herb , or bird , or beast , or divers of them , or all , and that divers times over , before my body was framed ; who then can say , why this matter so changeable , should at last be restored , my body rather than his , whose formerly it was , or the body of a bird , or other animal ? for by the same reasons that the body of man is proved to arise again , may , i think , be proved the restoration of all other bodies , which is equally incredible to me ( if understood at one time ) . for natures stock of matter being all at first exhausted , she could not employ her self in new productions , without destroying some of the old ; much less can she at once fabricate out of the same quantity of matter , all the bodies that ever were , are , or shall be ; which yet , notwithstanding could she , they could not be said to be the same bodies , because all bodies suffer such alteration daily , that they cannot be said to be the same to day they were yesterday ; how then can they be capable of reward or punishment ? these are now my doubts ; but are they the fruits of diligence ? and am i thus rewarded for not believing at a common rate ? a great deal cheaper could i have sate down , and believed as the church believes ; without a why , or a wherefore , have been ignorant of these disputes , and never have emerged my self in this gulf , than thus by reflection to create my own disturbance . had i been made a meer animal , i had had none of these doubts nor fears that thus torment my mind ; for doubting , happy bruits happy , far more happy than my self ! with you is none of this ; with you only is serenity of mind , and you only void of anxieties ; you only enjoy what this world is able to accommodate with , and it may be too have those caresses we know not of , while we , your poor purveyors , go drooping and disponding , doubting , fearing , and caring about , and our whole lives only a preying on one another , and tormenting our selves . you have the carnal content and satisfaction ; we nothing but the shell , a vain glorious boast of our lordship over you , with which we seek to satisfie our selves , as prodigals , with husks , while the truth is , we are afraid to confront our vassals , except we first by craft and treachery beguile them from whom likewise we flee , if once enraged : and what a poor comfort is this ? is this a priviledg to boast of ? is this all reason advanceth to , only a purveyor to beasts , and to make my life more miserable , by how much more sensible of misery ! well might solomon prefer the dead before the living ; and those that had not been , before both ; intimating thereby , that being best , least capable of misery ; that is , of trees , of herbs , of stones , and all inanimates , which wanting sense , are insensible of misery . better any thing than man therefore , since that every brute and inanimate stock or stone , are more happy in that measure : they are less capable of misery . what the advantage then , what the benefit that occurs to us from them , or what preheminence have we above them , seeing as dieth the one , so dieth the other , and that they have all one breath ? pardon this degression ; the real sense and apprehension i have of things , extort it from me . for i , as job , cannot refrain my mouth , but speak in the bitterness of my spirit , and complain in the anguish of my soul , why died i not from the womb ? why did i not give up the ghost when i came out of the belly ? why did the knees prevent me ? or why the breasts , that i should suck ? i had then been among solomon 's happy ones : i should now have lain still and been quiet ; i should have slept , and been at rest : whereas now i am weary of life . for tho i speak , my grief is not asswaged ; and tho i forbear , i am not eased ; but now he hath made me weary , and made desolate all my company : he hath filled me with wrinkles , which is a witness against me ; and my leanness rising up in me , beareth witness to my face , god hath delivered me to the ungodly , and turned me cver into the hand of the wicked , and my familiar friends have forgotten me . i said , i shall die in my nest , and shall multiply my days as the sand , when my root was spread out by the waters , and the dew lay all night on my branch ; when my glory was fresh , and my bow was renewed in my hand : but i find while my flesh is upon me , i shall bave pain , and while my soul is in me , it shall mourn . have pity upon me , o my friend ! for the hand of god hath touched me . the wicked live , and become old ; yea , they are mighty in power , their seed is established in their sight with them , and their off-spring before their eyes ; their houses are safe from fear , neither is the rod of god upon them , &c. they are planted , and take root , they grow ; yea , they bring forth fruit , yet god is never in their mouth , and far from their reins . in vain then do i wash my hands in innocency , seeing all things come alike to all . there is one event to the righteous and to the wicked , to the good , to the clean , and to the unclean ; to him that sacrificeth , and to him that sacrificeth not : as is the good , so is the sinner ; and he that sweareth , as he that feareth an oath . i have now done ( tho i hardly know how ) , lest i too far trouble you ; and only beg your perusal of these lines , and two or three in answer of them by this bearer , who shall at your appointment wait on you for the same . let me farther beg these two things of you : first , that you would consider you have not to do with a sophistick wrangler , or with one that would willingly err , but with one that desires to know the truth . let therefore your answer be , as much as you can , void of scholastick terms , or notions that may lead me more into the dark . and then , as job did beg , that god would withdraw his hand far from him , and that his dread might not make him afraid ; so i. and further , that you would not awe me with his greatness , nor suppress my arguments with his omnipotence . then call thou , and i will answer ; or let me speak , and answer thou me . thus begging the divine influence to direct you , and enlighten me , i subscribe myself , sir , § . 1. it is your wisdom in cases of so great moment , to use all just endeavours for satisfaction ; and i think you did but your duty , to study this as hard as you say you have done . but 1. i wish you had studied it better ; for then you would not have been a stranger to many books which afford a just solution of your doubts , as i must suppose you are , by your taking no notice of what they have said . 2. and i wish you had known , that between the solving of all your objections , and taking all on trust from men , or believing as the church believeth , there are two other ways to satisfaction ( which must be conjunct ) : 1. discerning the unanswerable evidences in nature and providence , of the souls future life . 2. and taking it on trust from divine revelation ; which is otherwise to be proved , than by believing as the church by authority requireth you . i have written on this subject so much already , that i had rather you had told me , why you think it unsatisfactory , than desire me to transcribe it , while print is as legible as manuscript . if you have not read it , i humbly offer it to your consideration . it is most in two books : the first which i intreat you to read , is called , the reasons of the christian religion : the other is called , the unreasonableness of infidelity . if you think this too much labour , you are not so hard or faithful a student of this weighty case , as it deserveth , and you pretend to be . if you will read them ( or the first at least ) , and after come to me , that we may fairly debate your remaining doubts , it will be a likelier way for us to be useful to each other , than my going over all the mistakes of your paper will be . and i suppose you know , that we have full assurance of a multitude of verities , against which many objections may be raised , which no mortal man can fully solve , especially from modes and accidents . nay , perhaps there is nothing in the world which is not liable to some such objections . and yet i will not neglect your writing . § . 2. when you were convinc'd , that there is a first cause , it would have been an orderly progress to think what that cause is ; and whether his works do not prove his infinite perfection , having all that eminently which he giveth formally to the whole world , as far as it belongeth to perfection to have it . for none can give more than he hath . and then you should have thought what this god is to man , as manifest in his works : and you should have considered what of man is past doubt , and thence in what relation he stands to god , and to his fellow-creatures : and this would have led you to know mans certain duty : and that would have assured you of a future life of retribution . is not this a just progress ? § . 3. but you would know a definition of the soul. but do you know nothing but by definitions ? are all men that cannot define , therefore void of all knowledg ? you know not at all what seeing is , or what light is , or what feeling , smelling , tasting , hearing is , what sound or odor is , what sweet or bitter , nor what thinking , or knowing , or willing , or loving is , if you know it not before defining tell you , and better than bare defining can ever tell you . every vital faculty hath a self-perception in its acting ; which is an eminent sense : intuition also of outward sensible objects , or immediate perception of them , as sensata & imaginata , is before all argument and definition , or reasoning action . by seeing , we perceive that we see ; and by understanding ; we perceive that we understand . i dare say , that you know the acts of your own soul by acting , tho when you come to reasoning or defining , you say you know not what they are . you can give no definition what substance is , or ens at least , much less what god is . and yet what is more certain than that there is substance , entity , and god ? § . 4. but i 'le tell you what the soul of man is : it is a vital , intellectual , volitive spirit , animating a humane organized body . when it is separated , it is not formally a soul , but a spirit still . § . 5. qu. but what is such a mental spirit ? it is a most pure substance , whose form is a power or virtue of vital action , intellection , and volition ( three in one ) . § . 6. i. are you not certain of all these acts , viz. that you act vitally , understand and will ? if not , you are not sure that you see , that you doubt , that you wrote to me , or that you are any thing . ii. if you act these , it is certain that you have the power of so acting . for nothing doth that which it cannot do . iii. it is certain , that it is a substance which hath this power : for nothing can do nothing . iv. it is evident , that it is not the visible body , as composed of earth , water and air , which is this mental substance . neither any one of them , nor all together have life , understand●●g , or will. they are passive beings , and act not at all of themselves , but as acted by invisible powers . they have an aggregative inclination to union , and no other . were it not for the igneous nature which is active , or for spirits , they would be cessant . therefore you are thus far past the dark , that there is in man an invisible substance , which hath , yea , which is a power or virtue of vital action , intellection , and volition . v. and that this active power is a distinct thing from meer passive power , or mobilitie per aliud , experience puts past doubt . there is in every living thing a power , or virtue of self-moving , else life were not life . vi. and that this is not a meer accident of the soul , but its essential form , i have proved so fully in my methodus theologiae , in a peculiar disputation , that i will not here repeat it . it 's evident , that even in the igneous substance , the vis motiva , illuminativa , calefactiva , is more than an accident , even its essential form : but were it otherwise , it would but follow , that if the very accidental acts or qualities of a soul be so noble , its essential must be greater . vii . but it is certain , that neither souls , nor any thing , have either being , power , or action , but in constant receptive dependence on the continued emanation of the prime cause ; and so no inviduation is a total separation from him , or an independence , or a self-sufficiency . thus far natural light tells you what souls are . § . 7. you add your self , that those attainments which you were made capable of you were designed to . very right . god maketh not such noble faculties or capacities in vain ; much less to engage all men to a life of duty , which shall prove ▪ deceit and misery . but you have faculties capable of thinking of god , as your beginning , guide , and end , as your maker , ruler , and benefactor ; and of studying your duty to him , in hope of reward , and of thinking what will become of you after death , and of hoping for future blessedness , and fearing future misery : all which no bruit was ever capable of . therefore god designed you to such ends which you are thus capable of . § . 8. you say ( p. 3. ) many have defended the souls immortality ; but none have proved a subject capable of a life of retribution . it 's a contradiction to be immortal , or rewarded , and not to be a subject capable ▪ for nothing hath no accidents . nothing hath that which it is not capable of haing . § . 9. you say , none tell us what it is . how many score volumes have told it us ? i have now briefly told you what it is . you say , [ to say it is that by which i reason , is not satisfactory . i look for a definition ] . but on condition you look not to see or feel it , as you do trees or stones , you may be satisfied . i have given you a definition . the genus is substantia purissima ; the differentia is virtus vitalis , activa , intellectiva , volitiva ( trinum a imago creatoris ) . what 's here wanting to a definition ? i have told you , that there is an antecedent more certain perception , than by definition ; by which i know that i see , hear , taste , am , and by which the soul , in act , is conscious of it self . § . 10. you ask , 1. is it a real being ? answ . i told you , nothing can do nothing . 2. is it really different from the body ? answ . a substance which hath in it self an essential principle of life , intellection , and volition , and that which hath not , are really different . try whether you can make a body feel , or understand without a soul. 2. those that are seperable , are really different . 3. you ask , is it able to be without it ? answ . what should hinder it ? the body made not the soul : a viler substance giveth not being to a nobler . 2. nothing at all can be without continued divine sustentation . but we see , juxta naturam , god annihilateth no substance : changes are but by composition , and separation , and action , but not by annihilation . an atome of earth or water , is not annihilated ; and why should we suspect , that a spiritual substance is ? yea , the contrary is fully evident , tho god is able to annihilate all things . § . 11. you say , if it be meerly material , and differ from the body but gradually , death may be but its concentration of this active principle in its own body . answ . if you understand your own words , it 's well . 1. do you know what material signifieth ? see crakenthorp's metaphysicks , and he will tell you in part , it 's an ambiguous word . sometime it signifieth the same as substantia ; and so souls are material . sometime it signifieth only that sort of substance which is called corporeal . dr. more tells you , that penetrability , and indivisibility , difference them . but what if fire ▪ should differ from air materially , but in degree of subtilty and purity , or sensitive souls from igneous , and mental from sensitive , but in higher degrees of purity of matter ; is it not the form that maketh the specifick difference ? air hath not the igneous virtue of motion , illumination , and calefaction ; nor ignis , the sensitive virtues , nor meer sensitives the rational virtues aforesaid . forma dat esse & nomen . this maketh not a meer gradual difference , but a specifick . there is in compounds matter , and materiae dispositio receptiva , & forma . there is somewhat answerable in spiritual uncompounded beings . there is substantia , and substantiae dispositio , & forma . these are but intellectually distinct , and not divisible , and are but inadequate conceptions of one thing ▪ that substantia is conceptus fundamentalis , is confest . some make penetrability and indivisibility , substantiae conceptus dispositicus . but the virtus vitalis activa , intellective , volitiva , in one , is the conceptus formalis . 2. but what mean you by [ the active principles concentration in its own body ] ? it is a strange expression : 1. if you mean , that it 's annihilated , then it ▪ remaineth not . 2. if you mean , that it remaineth an active principle , you mean a substance , or accident . if a substance , it seems you acknowledg it a self-subsisting being , only not separate from its carcass . and if they be two , why are they not separable ? if separable , why not separated ? when the dust of the carcass is scattered , is the soul concentred in every atome , or but in one ? and is it many , or one concentred soul ? if you mean , that it 's but an accident , that 's disprov'd before ; what accident is it ? if concentred in the body , the body , and every dust of it , is vital and intellectual . and if so , every clod and stone is so ; which i will not so much wrong you , as to imagine that you think . § . 12. but you would know what 's meant by a spirit , whether all that is not evident to sense ? ans . it is a pure substance ( saith dr. more , penetrable and indivisible ) essentially vital , perceptive and appetitive . § . 13. you add , [ how shall i know the difference between the highest degree of materials , and lowest of immaterials ? to me an immaterial , and spiritual being , seems a kind of hocus , a substantial nothing . ans . if you take matter for the same with substance , it is material . but not if you take matter , as it 's usually taken , for corporeal ; or gross , and impenetrable , and divisible substance , uncapable of essential , vital , self-moving perception and appetite . if this seems nothing to you , god seems nothing to you , and true nature , which is principium motus , seems nothing to you : and all that performeth all the action which you see in the world ; seems nothing to you . it 's pity that you have converst so little with god and your self , as to think both to be nothing . § . 14. what you say out of gen. 1. is little else but mistake , when you say [ all was made out of the deep waters by the spirit of god ] . the text nameth what was made of them . it saith nothing of the creation of angels , or spirits , out of them ( no , nor of the light , or earth , or firmament . ) and whereas you say , [ god made man of the dust of the ground ; but the body only is not man , ergo . ans : you use your self too unkindly , to leave out half the words , gen. 2. 7. and the lord god formed man of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul ; when the text tells us the two works by which god made man , will you leave out one , and then argue exclusively against it ? what if i said , [ the chandler made a candle of tallow , and then by another kindled it ] ? or [ a man made an house of bricks , and cemented them with mortar , &c. ] ? will you thence prove , that he made a candle burning without fire , or the house without mortar ? words are useless to such expositors . § . 15. page 4. you say ; you know all matter is eternal . but you know no such thing . if it be eternal , it hath one divine perfection : and if so , it must have the rest , and so should be god. but what 's your proof ? you again ( believe the souls concentration in its body ] . ans . words insignificant . it 's idem or aliud . if idem , then dust is essentially vital and intellectual . deny not spiritual forms , if every clod or stone have them . if. aliud , how prove you it to be there , rather than elsewhere ? and if you considered well , you would not believe essential , substantial life and mind , to lye dead and unactive , so long as the dust is so . § . 16. you come to the hardest objecti [ the souls defective acting in infants , ideots , the sick , &c. and say , [ it would rather not act , if it were as represented . ] ans . 1. it cannot be denied , but the operations of the soul here , are much of them upon the organized body ; and tho not organical , as if they acted by an organ , yet organical , as acting on an organ ; which is the material spirits primarily . and so there go various causes to some effects , called acts. 2. and the soul doth nothing independently , but as dependent on god , in being and operation : and therefore doth what god knoweth , and useth it too , as his instrument , in the forming of the body ; and in what it knoweth not it self . and as god , as fons naturae ▪ necessitateth the natural agency of the soul ▪ as he doth the soul of bruits . but as the wise and free governor of the world , he hath to moral acts , given mans soul free-will , and therefore conducting reason ; which it needs not to necessitated acts , as digestion , motion of the blood , formation of the body , &c. and as it is not made to do all its acts freely and rationally , so neither at all times , as in apoplexies , infancy , sleep , &c. it is essential to the soul , to have the active power or virtue of intellection and free-will , but not always to use it . as it is essential to the substance of fire , tho latent in a flint , to have the power of motion , lighe and heat . and its considerable , that as a traveller in his journey , thinking and talking only of other things , retaineth still a secret act of intending his end , ( else he would not go on ) when he perceiveth and observeth it not at all . he that playeth on the lute or harpsical , ceaseth when his instrument is out of tune ; because he acteth by free-will . but the soul of an idiot or mad-man acteth only per modum naturae , not by free-acts , but necessitated by god by the order of nature . only moral acts are free ; and that some other are but brutish ▪ and some but vegitative , is no more a wonder , than that it should understand in the head , and be sensible only in the most of the body , and vegitative only in the hairs and nails . it operateth in all the body by the spirits , as valid ; but about the eyes , and open sensoria , by spirits also as lucid , for that use . § . 14. but never forget this , that nothing at any time doth what it cannot do : but many can do that which they do not . tho the soul in the womb , or sleep , remember not , or reason not ; if ever it do it , that proveth it had the power of doing it . and that power is not a novel accident , tho the act may be so . § . 18. to your explications p. 4. i say , 1. none doubts , but all the world is the work of one prime operating cause ; whom i hope you see in them , is of perfect power , wisdom and goodness , the chief efficient dirigent and final cause of all . 2. i doubt not , but the created universe is all one thing or frame ; and no one atome or part totally separated from , and independent on the rest . 3. but yet the parts are multitudes , and heterogeneous , and have their individuation , and are at once many and one in several respects . and the unity of the universe , or of inferior universal causes ( as the sun , or an anima telluris , &c. ) are certainly consistent with the specifick and individual differences of the parts . e. g. many individual apples grow on the same tree ; yea , crabs and apples by divers grafts , nourished on the same stock : one may rot , or be sower , and not another . millions of trees , as also of herbs and flowers , good and poysonous , all grow in the same earth . here is unity , and great diversity . and tho self-moving . animals be not fixed on the earth , no doubr they have a contiguity , or continuity , as parts with the universe . but for all that , a toad is not a man , nor a man in torment , undifferenced from another at ease , nor a bad man all one with a good . § . 19. and if any should have a conceit , that there is nothing but god and matter . i have fully confuted it in the appendix to reas . of christian religion . matter is no such omnipotent sapiential thing in it self , as to need no cause or maker , any more than compounds . and to think , that the infinite god would make no nobler creature than dead matter , no liker himself ▪ to glorifie him , is antecedently absurd , but consequently notoriously false . for tho nothing be acted without him , it 's evident that he hath made active natures with a principle of self-moving in themselves . the sun differs from a clod , by more than being matter variously moved by god , even by a self-moving power also . else there were no living creature , but bodies in themselves dead , animated by god. but it would be too tedious to say all against this that 's to be said . § . 20 ▪ when you tell us of [ one life in all , differenc'd only by diversity of organs ] , you mean god , or a common created soul. if god , i tell you where i have confuted it . it 's pity to torment or punish god in a murderer , or call ▪ him wicked in a wicked man : or that one man should be hang'd , and another prais'd , because the engines of their bodies are diverse . but the best anatomists say , that nothing is to be seen in the brain of other animals , why they might not be as rational as men. and if it be an anima creata communis that you mean , either you think it is an universal soul to the universal world , or only to this earth or vortex . if to all the world , you feign it to have gods prerogative . if to part of the world , if each vortex , sun , star , &c. have a distinct individuate superior soul , why not men also inferiors ? and why may not millions of individual spirits consist with more common or universal spirits , as well as the life of worms in your belly with yours . that which hath no soul or spirit of its own , is not fit for such reception and communion with superior spirits , as that which hath . communion requireth some similitude . we see god useth not all things alike , because he makes them not like . § . 21. but if the difference between beasts , trees , stones , and men , be only the organical contexture of the body ; then 1. either all these have put one soul , and so are but one , save corporeally . 2. or else every stone , tree and beast hath an intellectual soul : for it is evident that man hath , by its operations . i. had you made but virtue and vice to be only the effects of the bodies contexture , sure you would only blame the maker of your body , and not your sclf , for any of your crimes : for yon did not make your own body , if you were nothing . is the common light and sense of nature no evidence ? doth not all the world difference virtue and vice , moral good and evil ? is it only the difference of an ▪ instrument in tune , and out of tune ? either then all called sin is good ; or god , or the universal soul , only is to be blamed . then to call you a knave , or a lyar , or perjured , &c. is no more disgrace , than to say , that you are sick , or blind . then all laws are made only to bind god , or the amima mundi ; and all punishment is threatned to god , or this common soul. and it is god , or the common soul only in a body , which sorroweth , feareth , feeleth pain or pleasure . ii. and if you equal the souls of beasts , trees , stones and men , you must make them all to have an intellectual soul. if man had not , he could never understand . and if they have so also , frustra fit potentia quae nunquam producitur in actum . it is certain that it is not the body ( earth , air or water ) that feeleth , much less that understandeth or willeth . if therefore all men have but one soul , why is it not you that are in pain or joy , when any , or all others are so ? tour suffering and joys are as much theirs . you hurt your self when you hurt a malefactor . why are you not answerable for the crimes of every thief , if all b●● one ? § . 22. you vainly liken several natures and faculties to several pieces of clock-work . for natures and faculties are self-acting principles under the prime agent : but a clock is only passive , moved by another : whether the motus gravitationis in the poise , be by an intrinsick principle , or by another unseen active nature , is all that 's controvertible there . all that your similitude will infer , is this , that as the gravitation of one poise , moves every wheel according to its receptive aptitude ; so god , the universal spirit , moveth all that is moved , according to their several aptitudes , passives as passive , actives as active , vitals as self-movers , intellectuals as intellectual-free-self-movers under him . no art can make a clock feel , see or understand . but if the world have but one soul , what mean you by its concentring in the carcass ? is the universal soul there fallen asleep , or imprisoned in a grave , or what is it ? § . 23. add page 5. you well say , that life is the cause of all motion : yea , infinite life , wisdom and love , is the cause of all : but there be second causes under it : plurima ex uno . and it maketh things various , which it moveth variously ; and maketh them vital , sensitive or mental , which he will move to vital , sensitive and mental acts . operari sequitur esse . § . 24. you are apt to believe , that those eminent faculties wherewith men seem meer sensitives , are only the improvement of speech , and reitorated acts , till they become habits . ans . 1. i had a parrot that spoke so very plainly , that no man could discern but he could have spoke as well as a man , if he had but had the intellect of a man ; and quickly would learn new words , but shewed no understanding of them . 2. many men born deaf and dumb , are of a strong understanding ( enquire of a brother of sir richard dyett's , a son of mr. peter whalley of northampton , a son in law of the lord wharton's , &c. 3. the faculty and the habit are two things . the faculty is the essential form of the substance . the habit , or act , is but an accident . the faculty is nothing but the active power . and the power goeth before the act. doth acting , without power to act , cause the power ? what need you the power , if you can act without it ? and what 's a contradiction , if this be not , to say , i do that which i cannot do , or i can do that which i have no power to do ? you are not a man without the faculty , but you are without the act ; or else you are no man in your sleep . the act then is but the faculties act ; and habits are nothing but the faculties promptitude to act . and this indeed is caused sometime by very strong acts , and sometime , and usually , by frequent acts ; and sometime suddenly , by a special divine operation . no doubt , but oratory , and all arts and sciences , are caused by frequent acts , and their objects : but those acts are caused by humane faculties , under god , the first cause . you can never cause a carcass , or a parrot , or any bruit , to think of god , and the glory to come , nor to do any proper humane act . credible history assureth us , that devils , or separate souls , have acted carcasses , and discoursed in them , and seemed to commit fornication in them , and left them dead behind them ; and they were known to be the same that were lately executed or dead , and were re-buried . here the dead organ was capable , when a spirit did but use it . you too much confound intellection and ratiocination . the prime acts of intellective perception ; are before ratiocination . and there are a multitude of complex verities , which all found men know without , syllogisms . the disposition to know them , is so strong , that some call it actual knowledg . § . 25. add page 6. it 's well known , that the natives in new england , the most barbarous abassines , gallanes , &c. in ethicpia , have as good natural capacities as the europeans . so far are they from being but like apes and monkeys ; if they be not ideots , or mad , they sometime shame learned men in their words and deeds . i have known those that have been so coursly clad , and so clownishly bred , even as to speech , looks and carriages , that gentlemen and scholars , at the first congress , have esteemed them much according to your description , when in discourse they have proved more ingenious than they , and if improvement can bring them to arts , the faculty was there before . when will you shew us an ape or a monkey , that was ever brought to the acts or habits before mentioned of men ? yea , of those that were born deaf and dumb ? § . 26. your mistake of adam's case , and solomon's words , is so gross , that i will not confute it , lest the description of it offend you . § . 17. the case of failing memories is answered before , in the case ▪ of infancy and apoplexies , &c. out memory faileth in our sleep ▪ and yet when we awake , we find that there remains the same knowledg of arts and sciences . they did not end at night , and were not all new made the next morning . the acts ceased , because the receptivity of the passive organ ceased : but the habit and faculty continued . and when memory in old men faileth about names , and words , and little matters , their judgments about great things are usually stronger ( by better habits ) than young mens : § . 28. you say , you know nothing wherein man excels beasts , but may be referred to the benefit of speech and hands , capable of effecting its conceptions . ans . this is answered before . those conceptions are the cause of words and actions : and is there no cause of those conceptions ? and if mans conceptions differ from the beasts , the causes differed . and if the first conceptions did not differ , the subsequent would not differ neither , without a difference in the causal faculties . why do not beasts speak as well as men ? parrots shew , that it is not in all for want of a speaking organ . if one be born dumb , and not deaf , he will know but little the less for his dumbness . if he be born dead and dumb , and not blind , he will still be rational , as dr. wallis can tell you , who hath taught such to talk and converse intelligibly by their fingers , and other signs , without words . i confess , if all the outward senses were stopt from the birth , i see not how the soul could know outward sensible things , as being no objects to it . and how it would work on it self alone , we know not ; but understand , and will , we are sure it doth : and therefore can do it . and it 's one thing to prove beasts to be men , or rational , and another thing to prove men to be beasts , or irrational . if you could prove the former , viz. that beasts have souls that can think of god , and the life to come , if they could but speak , this would rather prove them immortal , than prove man unreasonable , or of a mortal soul. your whole speech makes more to advance bruits , than to deny the reason of man. § . 29. you say , you know no better way to attain a right knowledg of our selves , than by beholding our selves in adam , and enquiring what nature had endued him with , which will fall far short of what we now admire in our selves . answ . 1. as a multitude of objects , and experiences , more tend to wisdom than one alone ; so to know both what adam was , and what all men are , and do , doth evidence more to our information , than to know adam's first case alone . 2. adam's first powers are to be known by his acts ; and his acts were not to be done at once , in a minute or a day : and we have not the history of his life much after his fall. but we may be sure , that adam's nature in innocency , was no baser than ours corrupted . and therefore adam had the powers of doing whatever other men since have done . 3. but let us come to your test : 1. adam was made a living soul by the breath of god , after the making of his body of the earth . 2. adam and eve were blessed with a generative multiplying faculty : but they did not generate god ; nor did every bruit that had also that faculty . therefore there is a soul which is not god , in every animal , ( nor yet an universal soul ) . 3. adam , no doubt , could not know external sensible objects , till they were brought within the reach of his sense : no more can we . 4. adam knew the creatures as soon as he saw them ; and gave them names suitable . this is more than we could so soon do . 5. adam had a law given him ; and therefore knew that god was his ruler . he knew that god was to be obeyed ; he knew what was his law : else it had been no sin to break it . he knew that he ought to love , and believe , and trust god , and cleave to him : else it bad been no sin to forsake him , and to believe the tempter , and to love the forbidden fruit better than god. he knew that death was the threatned wages of sin. in a word , he was made in the image of god : and paul tells us , it is that image into which we are renewed by christ : and he describeth it to consist in wisdom , righteousness , and true holiness . 6. and we have great reason to think , that it was adam that taught abel to offer sacrifice in faith , and delivered to his posterity the traditions which he had from god. tho adam did not do all this at once , he did not receive a new soul or faculty for every new act . can apes and monkeys do all this ? doth god give them laws to know and keep as moral free-agents ? but you say , adam knew not that he was naked . ans . what! and yet knew god and his law , and how to name the creatures , and how to dress and keep the garden ? he knew not that nakedness was shameful ; for he had newly made it shameful . perhaps you think of adam's forbidden desire of knowledg , and his miserable attainment of it . but that did not make him a new soul , that had no such faculty before . adam was the son of god by creation , luk. 3. and it was his duty and interest to live as a son , in absolute trust on his fathers care and love : and instead of this , he was tempte● 〈◊〉 self-dependance , and must needs know more than his duty , & his fathers love and reward : he must know good and evil f●● himself : like a child that must know what food , and rayment , and work is fittest for him , which he should know only by trusting his fathers choice , or as a patient that must needs know every ingredient in his physick , and the nature and reason of it , before he will take it , when he should implicitly trust his physician . man should have waited on god for all his notices , and sought to know no more than he revealed . but a distrustful , and a selfish knowledg , and busy enquiring into unrevealed things , is become our sin and misery . § . 36. you say , suppose all this answered : what will it avail , as to a life of retribution , if all return to one element , and be there immerged as brooks and rivers in the sea , and we lose our individuation . ans . i answer'd this in the appendix to the rea●… of the christian religion . i add ● . do you believe , that each one hath now one individual soul , or not ? if not , how can we lose that which we never had ? if we have but all one universal mover , which moveth us as engines , as the wind and water 〈◊〉 mills , how come some motions to be 〈…〉 ( as a swallow ) , and others so slow , or none 〈◊〉 all , in as mobile a body ● ? yea , how cometh 〈◊〉 motion to be so much in our power , that we can sit still when we will , and rise , and go , and run ▪ and speak when we will , and cease , or change it when we will ? a stone that falls , or an arrow that is shot , cannot do so . sure it is some inward formal principle ; and not a material mechanical mobility of the matter , which can cause this difference . indeed if we have all but one soul , it 's easie to love our neighbours as our selves , because our neighbours are our selves . but it 's as easie to hate our selves as our enemies , and the good as the bad , if all be one ( for forma dat nomen & esse ) . but it is strange , that either god , or the soul of the world , shall hate it self , and put it self to pain , and fight against it self , as in wars , &c. but if you think still , that there is nothing but god and dead matter actuated by him , i would beg your answer to these few questions . 1. do you really believe , that there is a god ? that is , an eternal infinite self-being , who hath all that power , knowledg , and goodness of will , in transcendent ●●●●…ey , which any creature hath formally , and is the efficient governor of all else that is . if not , all the world condemneth you ▪ for it is not an uncaused being , and can have nothing but from its cause , who can give nothing greater than it self . 2. do you think this god can make a creature that hath a subordinate soul , or spirit , to be the principle of its own vital action , intellection , and volition , or not ? cannot god make a spirit ? if not , it is either because it is a contradiction ( which none can pretend ) , or because god is not omnipotent ; that is , is not god ; and so there is no god ; and so you deny what you granted . but if god can make a spirit , 3. why should you think he would not ? some of your mind say , that he doth all the good that he can ; or else he were not perfectly good . certainly his goodness is equal to his greatness , and is commmunicative . 4. hath he not imprinted his perfections in some measure , in his works ? do they not shew his glory ? judg of his greatness by the sun , stars , and heavens ; and of his wisdom , by the wonderful order , contexture , and goverument of all things . even the fabrick of a fly , or any animal , poseth us . and do you think , that his love and goodness hath no answerable effect ? 5. do you think , that passive matter doth as much manifest gods perfection , and honour the efficient , as vital and intellectual spirits ? if it be a far nobler work for god to make a free , vital , mental spirit , to act under him freely , mentally , and vitally , than to make meer atomes , why should you think that god will not do it ? 6. and do you not dishonour , or blaspheme the prime cause , by such dishonouring of his work , as to say , he never made any thing more noble than atomes , and compositions of them . 7. is there not in the creature a communicative disposition to cause their like ? animals generate their like : fire kindleth fire : wise men would make others wise : god is essential infinite life , wisdom and love : and can he , or would he make nothing liker to himself than dead atomes ? yea , you feign him to make nothing but by composition , while you say , that matter it self is eternal . 8. but when the matter of fact is evident , and we see by the actions , that there is a difference between things moved by god , some having a created life and mind , and some none , what needs then any further proof ? § . 31. but if you hold , that we have now distinct spirits , which are individual , substances , why should you fear the loss of our individuation , any more than our annihilation , or specifick alteration ? if god made as many substantial individual souls , as men , is there any thing in nature or scripture , which threatneth the loss of individuation ? i have shewed you , and shall further shew you enough against it . § . 32. you say , page 7. every thing returneth to its element , and loseth its individuatiou : earth to earth , water to the sea , the spirit to god that gave it . what happiness then can we hope for more than deliverance from the present calamity ; or what misery are we capable of , more than is common to all ? ans . 1. bodies lose but their composition , and spiritual forms . do you think , that any atome loseth its individuation ? if it be still divisible in partes infinitas , it is infinite . and if every atome be infinite , it is as much , or more than all the world ; and so is no part of the world ; and so there would be as many worlds , or infinites , as atomes . it is but an aggregative motion which you mention . birds of a feather will flock together , and yet are individuals still . do you think any dust , or drop , any atome of earth or water , loseth any thing of it self , by its union with the rest ? is any substance lost ? is the simple nature changed ? is it not earth and water still ? is not the haecceity , as they call it , continued ? doth not god know every dust , and every drop from the rest ? can he not separate them when he will ? and if nature in all things tend to aggregation , or union , it is then the perfection of everything . and why should we fear perfection ? 2. but earth , and water , and air , are partible matter . earth is easily separable : the parts of water more hardly , by the means of some terrene separaror . the parts of air yet more hardly : and the sun-beams , or substance of fire , yet harder than that ( tho it's contraction and effects are very different ) : and spirits either yet harder , or not at all . some make it essential to them to be indiscerptible ; and all must say , that there is nothing in the nature of them , tending to division , or separation . and therefore tho god , who can annihilate them , can divide them into parts , if it be no contradiction ; yet it will never be , because he useth every thing according to its nature , till he cometh to miracles . therefore their dissolu●ion of parts is no more to be feared , than their annihilation . 3. but if you take souls to be partible and unible , then you must suppose every part to have still its own existence in the whole . and do you think , that this doth not more advance souls than abase them ? yea , you seem to deifie them , while you make them all to return into god , as drops into the sea. and if you feign god to be partible , is it not more honour and joy to be a part of god , who is joy it self , than to be a created soul ? if a thousand candles were put out , and their light turned into one luminary , as great as they all , every part would have its share in the enlightning of the place about it . is it any loss to a single soldier , to become part of a victorious army . 4. but indeed this is too high a glory for the soul of man to desire , or hope for . it is enough to have a blessed union with christ , and the holy society , consistent with our individuation . like will to like , and yet be it self . rivers go to the sea , and not to the earth . earth turns to earth , and not to the sun , or fire . and the holy and blessed , go to the holy and blessed : and i believe , that their union will be nearer than we can now well conceive , or than this selfish state of man desireth : but as every drop in the sea , is the same water it was , so every soul will be the same soul. 2. and as to the incapacity of misery which you talk of , why should you think it more hereafter than here ? if you think all souls now to be but one , doth not an aking tooth , or a gouty foot , or a calculous bladder , suffer pain , tho it be not the body that feeleth ; but the same sensitive soul is pain'd in one part , and pleas'd in another . and if all souls be now but god in divers bodies , or the anima mundi , try if you can comfort a man under the torment of the stone , or other malady , or on the rack , or in terror of conscience , by telling him , that his soul is a part of god. will this make a captive bear his captivity , or a malefactor his death ? if not here , why should you think that their misery hereafter will be ever the less , or more tolerable for your conceit , that they are parts of god ? they will be no more parts of him then , than they were here . but it 's like , that they also will have an uniting inclination , even to such as themselves ; or that god , will separate them from all true unity , and say , go you cursed into everlasting fire , prepared for the devil and his angels , &c. § . 33. no doubt it 's true , that you say , page 7 , and 8. that matter is still the same , and liable to all the changes which you mention . but it 's an unchanged god , who doth all this by spirits , as second causes , who are not of such a changeable , dissoluble , partible nature , as bodies are : it is spirits that do all that 's done in the world ! and i conjecture , as well as you , that universal spirits are universal causes . i suppose , that this earth hath a vegitative form , which maketh it as a matrix to receive the seeds , and the more active influx of the sun. but earth and sun are but general causes . only god , and the seminal virtue , cause the species , as such . the sun causeth every plant to grow ; but it causeth not the difference between the rose , and the nettle . and the oak . the wonderful unsearchable virtue of the seed causeth that . and if you would know that virtue , you must know it by the effects . you cannot tell by the seed only of a rose ; a vine , an oak , what is in it . but when you see the plants in ripeness , you may see that the seeds had a specifying virtue , by the influx of the general cause , to bring forth those plants , flowers , &c. neither can you know what is in the egg , but by the ripe bird ; nor what the soul of an infant is , but by manhood and its acts. § . 34. you here pag. 7. divert from the point of the immortality or nature of the soul , to that of the resurrection of the body : of which i will now say but this ; christ rose , and hath promised us a resurrection , and nothing is difficult to god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifieth our living another life after this . the body hath more parts than earth and water . the spirits as we call them , which are the igneous parts , lodged in the purest aereal in the blood , &c. are that body in and by which the soul doth operate on the rest . how much of these material spirits the soul may retain with it after death , we know not : and if it have such a body , it hath partly the same ; and god can make what addition he please , which shall not contradict identity : paul saith of corn , god giveth it a body as pleaseth him ▪ in some respect the same , &c. in some not the same that was sown . we do not hold , that all the flesh that ever a man had , shall be raised as that mans . if one man that was fat , grow lean in his sickness , we do not say , that all the flesh that sickness wasted , shall rise : it shall rise a spiritual body . god knoweth that which you and i know not . § . 35. you add , how easie it would have been to you to believe as the church believeth ▪ and not to have immerged your self in these difficulties ? ans . 1. the church is nothing but all individual christians ; and it is their belief which makes them capable of being of the church : as we must be men in order of nature , before we are a kingdom of men ; so we are believers before we are a church of believers . a kingdom or policy maketh us not men , but is made of men ; and church-society or policy maketh us not believers , but is made up of believers . therefore belief is first , and is not caused by that which followeth it ? and why doth the church believe ? is it because they believe ? and whom do they believe ? is it themselves ? i doubt you have fallen into acquaintance with those whose interest hath made it their trade to puzzle and confound men about things as hard to themselves as others , that they may bring them to trust the church , and then tell them that it 's they that are that church , as a necessary means to the quieting their minds . and they tell them , you are never able by reason to comprehend the mysteries of faith ; the more you search , the more you are confounded . but if you believe as the church believeth , you shall speed as the church speedeth , but it 's one thing to believe the same thing which the church believeth ; and another to believe it with the same faith , and upon the same authority . if a man believe all the articles of the creed only because men tell him that they are true , it is but a human faith , as resting only on mans authority ; but the true members of the church believe all the same things , because god revealeth and attesteth them ; and this is a divine faith : and so must you . if you love light more than darkness and deceit , distinguish , 1. believing men for authority . 2. believing men for their honesty , 3. believing men for the natural impossibility of their deceiving . and the foundation of this difference is here : mans soul hath two sorts of acts , necessary and contingent , or mutably free ▪ to love our selves , to be unwilling to be miserable , and willing to be happy ; to love god as good , if known , &c. are acts of the soul as necessary , as for fire to burn combustible contiguous matter ; or for a bruit to eat ; so that all the testimonies which is produced by these necessary acts by knowing men , hath a physical certainty , the contrary being impossible . and this is infallible historical knowledg of matter of fact . thus we know there is such a city as rome , paris , venice , &c. and that there was such a man as k. james , ed. 6. hen. 8. william the conqueror , &c. and that the statutes now ascribed to ed. 3. and other kings and their parliaments are genuine . for judges judge by them , lawyers plead them , kings own them , all men hold their estates and lives by them . contrary mens interest by lawyers are daily pleaded by them against each other ; and if any one would deny , forge or corrupt a statute , interest would engage the rest against him to detect his fraud . 1. the certain effect of natural necessary causes hath natural necessary evidence of truth . but when all knowing men of contrary dispositions and interests ▪ acknowledg a thing true , this is the effect of natural necessary causes . ergo it hath natural necessary evidence of truth . 2. it is impossible there should be an effect without a sufficient cause . but that a thing should be false which all knowing men of contrary dispositions and interests acknowledg to be true , would be an effect without a cause ▪ for there is no cause in nature to effect it . it is impossible in nature that all men in england should agree to say , there was a king james , k. edward , q. mary , or that these statutes were made by them , if it were false . this is infallible historical testimony . it were not so strong if it were only by one party , and not by enemies also , or men of contrary minds and interests . and thus we know the history of the gospel ; and this tradition is naturally infallible . ii. but all the testimony which dependeth on humane acts , not necessary , but free , have but an uncertain moral humane credibility . for so all men are lyars ; i. e. fallible , and not fully to be trusted . and i. those testimonies which depend on mens honesty , are no farther credible , than we know the honesty of the men : which in some is great , in some is none , in most is mixt , and lubricous , and doubtful , alas ! what abundance of false history is in the world ! who can trust the honesty of such men , as multitudes of popes , prelates , and priests have been ? will they stick at a lye , that stick not at blood , or any wickedness ? besides , the ignorance which invalidates their testimony . ii. and to pretend authority to rule our faith , is the most unsatisfactory way of all . for before you can believe that jesus is the christ , and his word true , how many impossibilities have you to believe ? 1. you must believe that christ hath a church . 2. and hath authorized them to determine what is to be believed , before you believe that he is christ . 3. you must know who they be whom you must believe ; whether all , or some , or a major vote . whether out of all ▪ the world , or a party . 4. and how far their authority extendeth ? whether to judg whether there be a god , or no god ; a christ , or no christ ; a heaven , or none ; a gospel , or none : or what . 5. and how their determinations out of all the world may come with certainty to us : and where to find them . 6. and when countreys and councils contradict and condemn each other , which is to be believed . many such impossibilities in the roman way , must be believed , before a man can believe that jesus is the christ . in a word , you must not puzzle your head to know what a man is , or whether he have an immortal soul ; but you must , 1. believe the church of believers , before you are a believer in christ . 2. and you must believe , that christ was god and man , and came to save man , before you believe that there is such a creature as man , or what he is , and whether he have a soul capable of salvation . but i have oft elsewhere opened these absurdities and contradictions ; where you may see them confuted , if you are willing . § . 36. your question about the souls nature , existence , and individuation , may be resolved by a surer and easier way as followeth : i. by your own certain experience . 1. you perceive that you see , feel , understand , will and execute . 2. you may know , as is oft said , that therefore you have an active power to do these . 3. you may thence know , that it is a substance which hath that power . nothing can do nothing . 4. you may perceive , that it is not the terrene substance , but an invisible substance , actuating the body . 5. you may know , that there is no probability , that so noble a substance should be annihilated . 6. or that a pure and simple substance should be dissolved by the separation of parts ( or if that were every part would be a spirit still ) . 7. you have no cause to suspect , that this substance should lose those powers or faculties which are its essential form , and be turned into some other species , or thing . 8. and you have as little cause to suspect , that an essential vital intellective power , will not be active , when active inclination is its essence . 9. you have no cause to suspect , that it will want objects to action in a world of such variety of objects . 10. and you have as little cause to suspect , that it will be unactive , for want of organs , when god hath made its essence active ; and either can make new organs ; or that which can act on matter , can act without , or on other matter . he that can play on a lute , can do somewhat as good , if that be broken . 11. and experience might satisfie you , that several men have several souls , by the several and contrary operations . 12. and you have no reason to suspect , that god will turn many , from being many , into one ; or that unity should be any of their loss . all this , reason tells you , beginning at your own experience , as i have ( and elsewhere more fully ) opened . § . 37. ii. and you have at hand sensible proof of the individuation of spirits , by witches , contracts , and apparitions : of which the world has unquestionable proof , tho there be very many cheats . read mr. glanvill's new book , published by dr. moore , lavater de spectris , zanchy de angilii , manlii collect. bodin's daemonolog . remigius of witches , besides all the mallei malificorum , and doubt if you can . if you do , i can give you yet more , with full proof . § . 38. iii. but all that i have said to you , is but the least part , in comparison of the assurance which you may have by the full revelatson of jesus christ , who hath brought life and immortality to light in the gospel , where the state , the doom , the rewards and punishment of souls is asserted . and without dark and long ambages , or roman juggles , we prove the truth of this gospel , briefly and infallibly thus : i. the history of christ's life , miracles , doctrine , death , resurrection , ascension , the apostles miracles , &c. is proved by such forementioned evidence , as hath physical certainty : not such as dependeth only on mens honesty , or moral argument , much less on a pretended determining authority ; but such as dependeth on necessary acts of man , even the consent of all sorts of contrary minds and interests , as we know the statutes of the land , or other certain history . but we are so far from needing to ask , which part of christians it is that is this church , that is to be believed , that it tendeth to the assertaining of us , that all the christian world , papists , protestants , greeks , moscovites , armenians , jacobites , nestorians , &c. herein agree , even while they oppose each other . to know whether there was a julius , or augustus caesar , a virgil , ovid cicero , and which are their works ; yea , which are the acts of councils , no man goeth to an authorized determining judg for the matter of fact , but to historical proof . and this we have most full . ii. and if the history be true , the doctrine must needs be true , seeing it is fully proved by the matters of fact. christ being proved to be christ , all his words must ●eeds be true . § . 39. the gospel of christ , hath these four parts of its infallible evidence . i. the antecedent and inhererent prophecies fulfilled . ii. the inherent impress of divinity on the gospel it self , unimitable by man. it hath gods image and superscription ; and its excellency , propria luce , is discernible . iii. all the miracles , and resurrection , and ascention of christ , the gift of his spirit , and extraordinary miracles of the apostles , and first churches . iv. the sanctifying work of the spirit by this gospel , on all believers in all ages of the world , by which they have the witness in themselves . a full constant unimitable testimony . § . 40. and now how highly soever you think of bruits , think not too basely of men , for whom christ became a saviour : and yet think not so highly of men , bruits and stones , as to think that they are god. and think not that your true diligence hath confounded you , but either your negligence , or seducers , or the unhappy stifling of obvious truth , by the ill ordering of your thoughts . and i beseech you remember , that gods revelationt are suited to mans use ▪ and our true knowledg to his revtlations . he hath not told us all that man would know , but what we must know . nothing is more known to us than that of god which is necessary for us : yet nothing so incomprehensible as god. there is much of the nature of spirits , and the world to come , unsearchable to us , which will pose all our wits : yet we have sufficient certainty of so much as tells us our duty and our hopes . god hath given us souls to use , and to know only so far as is useful . he that made your watch , taught not you how it 's made , but how to use it ▪ instead therefore of your concluding complaints of your condition , thank god , who hath made man capable to seek him , serve him , love him , praise him , and rejoyce in hope of promised perfection . live not as a willful stranger to your soul and god. use faithfully the faculties which he hath given you : sin not willfully against the truth revealed ; and leave things secret to god , till you come into the clearer light : and you shall have no cause to complain , that god , whose goodness is equal to his greatness , hath dealt hardly with mankind . instead of trusting fallible man , trust christ , who hath fully proved his trustiness ; and his spirit will advance you to higher things than bruits are capable of . god be merciful to us dark unthankful sinners . ri. baxter . mar. 14. 1681. errata . in the second part , p. 12. l. 9. for primus r prime . p. 16. l. 21. for is r. are . i have not leisure to gather the rest , if there be any . notes, typically marginal, from the original text notes for div a26963-e120 here 〈◊〉 what 〈◊〉 want 〈◊〉 the a●… copy . the life of faith in two sermons to the university of oxford, at st. mary's church there, on the 6th of january 1683/4 and june the 29th following / by john wallis ... wallis, john, 1616-1703. 1684 approx. 96 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a67397) transcribed from: (early english books online ; image set 56326) images scanned from microfilm: (early english books, 1641-1700 ; 904:18) the life of faith in two sermons to the university of oxford, at st. mary's church there, on the 6th of january 1683/4 and june the 29th following / by john wallis ... wallis, john, 1616-1703. [2], 42 p. printed by james rawlins, for thomas parkhurst, and are to be sold by amos curteine ..., london : 1684. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -hebrews x, 38 -sermons. faith -sermons. sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-05 spi global keyed and coded from proquest page images 2004-06 melanie sanders sampled and proofread 2004-06 melanie sanders text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the life of faith. in two sermons to the university of oxford at s t. mary's church there ; on the 6 th . of january , 1683 / 4. and june the 29 th . following . by john wallis , d. d. one of his majesty's chaplains in ordinary , and professor of geometry in the university of oxford . london , printed by james rawlins , for thomas parkhurst : and are to be sold by amos curteine , bookseller in oxford , 1684. the life of faith. hebr. 10.38 . but the just shall live by faith. life is that of which we are all fond. and on the contrary , death is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that which , of all , we most dread . ( skin for skin , and all that a man hath will he give for his life . ) insomuch that life is commonly put for happiness ; and death for misery . behold i have set before you ( saith moses ) life and good , death and evil : and again , i have set before you life , and death ; blessing , and cursing : therefore choose life , that thou and thy seed may live . that is , that you may be blessed . and jeremy , much to the same purpose , ( but more literally : ) behold i set before you the way of life , and the way of death . and , when god at first threatened , in the day that thou eatest thereof , thou shalt dy the death : that which we commonly call death ( though it were a part ) was but a small part , of that threatening . the whole of it , was , that he should be miserable . and , though he did not dy the same day ( as to what we commonly call death , ) yet he did , that day , become miserable . and so had he , and all his , continued to be ; if god had not found out a way to restore us , from that death , to a life of happiness . and what that is , the text tells us ; the just shall live by faith. true it is , that death , in the proper sense , is a great evil ; and it was so intended by god , when he did at first threaten it , as a part of that misery , which was to follow upon sin. ) and even the death of a friend , as well as our own , may justly be looked upon as a great affliction . but , thus to dy , is a much less evil , than ( as the apostle speaks ) to be dead while we live. and it is an allay to our sorrow , ( as well in reference to our own death , as to that of those we love , ) that , he who believeth in the lord , though he be dead , yet shall he live : and , who soever liveth and believeth in him , shall never dy. you easily apprehend , that , when christ saith , he shall never dy ; he did not mean it of a natural death ; for , thus , it is appointed to all men , once to dy : ) but thus rather , he that hath part in the first resurrection , on such the second death hath no power . or , if that expression may seem to be of a doubtfull sense , ( as being involved in the obscure phrase of a mystical prophesy ; ) yet , that at least is plain , that , if we live after the flesh , we shall dy ; but if , through the spirit , we mortifie the deeds of the body , we shall live. for , to be carnally minded , is death ; but , to be spiritually minded , is life and peace . and this is the life , which the text speaks of . which is begun is grace , and perfected in glory . and such a life is that , which the just shall live by faith. god so loved the world , that he gave his only begotten son , that who so ever believeth in him , should not perish , but have everlasting life . ( that is , that he should be eternally happy . ) he that believeth on the son , hath everlasting life ; and he that believeth not the son , hath not life ; but the wrath of god abideth on him . for the just shall live by faith. but , if any man draw-back , my soul ( saith god ) shall have no pleasure in him . the first place where we meet with this , the just shall live by faith , is in habak . 2.4 . and we have it cited ( as a saying very considerable ) three times in the new testament , rom. 1.17 . gal. 3.11 . and here hebr. 10.38 . and , in all the four places , we have the words just in the same order : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . justus ex fide vivet ; ( that of faith standing in the middle of the other two words , and capable of being referred to either ) the just , by faith , shall live. and may therefore be indifferently read , the just by faith , or by faith shall live . ( justus ex fide , or ex fide vivet . ) nor need we be much solicitous , whether of the ways we read it . for it may well enough have an aspect both ways . but though , in all these places , the words ly in the same order , yet with a different emphasis ; according as the context , and the scope of the place direct . in the first place ; the emphasis seems to ly upon the word just , or righteous ; as contradistinguished from those who are otherwise . his soul that is lifted up , is not upright in him ; ( and consequently , not pleasing to god : ) but the just shall live by faith. where he shews the advantage that the just or righteous have ( as to the case there spoken of ; ) before those who are not so ; those who 's heart is lifted up , or standeth out , and refuseth to submit it self to god and trust in him . and to the same purpose , in the place before us : where we have a like opposition , or contradistinction , between the just or faithful , and those who are not so . the just shall live by faith : but , if any man draw-back ( saith god ) my soul shall have no pleasure in him . where we have ( as in the other place ) a promise to the just and faithful ; but with a direct exclusion of those who are otherwise ; who draw-back or revolt from him , or stand-out against him , or believe not in him . ( which come much to the same pass . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a like sense , in divers places of the new testament , is by interpreters indifferently expressed by disobedience , or vnbelief . ) and this place ( in the epistle to the hebrews ) though it may , in some words , seem to differ from that in habakkuk ; yet is , by expositors , generally supposed to have a particular respect thereunto . nor need we ( as some would perswade us ) to change the reading of the hebrew text , to make it agree with the greek ; but it might well enough be so rendered as the greek hath it , though the hebrew were then so read as now it is . as is well shewed , by a learned writer of our own , in his notes upon maimonides's porta mosis . so that , how comfortable so ever the text may be , or the promise therein made , to those that are truly righteous , and believe in christ : it affords small comfort to those that are wicked and unbelievers , who ( while they so continue ) are quite debarred from it . much like to the pillar of the cloud , which was between the israelites and egyptians ; it gave light to the one , but to the other was a cloud and darkness . or ( without such metaphor or mystical expression , ) as we are plainly told ( isai. 3. ) say ye to the righteous , it shall be well with him ; for they shall eat the fruit of their doings : but , wo to the wicked , it shall be ill with him ; for the reward of his hands shall be given him . in the other two places ; rom. 1.17 . and gal. 3.11 . the emphasis seems to ly on the word faith , the just , shall live , by faith ; or , the just , by faith , shall live . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for , here , the main point in question was , ( in both epistles ) concerning justification to life ; whether by works , or by faith. and the conclusion was , that , by the deeds of the law , shall no flesh be justified in the sight of god ; ( for by the law , cometh the knowledge of sin : ) but , being justified by faith , we have peace with god , through our lord jesus christ. in confirmation of which truth , the apostle cites this testimony , out of habakkuk , for it is written ( saith he ) the just shall live by faith. and proves it further , from the examples of abraham and david . who were justified ( he tells us ) not , by works ; but , by faith : to whom god imputed righteousness , with works . thus in the epistle to the romans . and , in like manner , in that to the galatians ; he argues , that abraham's believing was accounted to him for righteousness : and , that , in him , the gentiles also are justified by faith : and do , thereby , become the children of faithful abraham . and this he there also confirms by the same testimony : that no man is justified by the law , in the sight of god , is evident ( he tells us , ) for the just shall live by faith ; or , the just by faith , shall live . that is , being justified by faith , we shall obtain life ; or , become happy . ( being justified by faith , we have peace with god. ) so that the stress of the proof from this testimony , is laid upon those words by faith. not , of works : but , by faith. we have now therefore dispatched these two things from these words : first , that this happiness , whatever it be , belongs only to the just , the righteous , the godly person ; and to no other . that is , to those whom god , in favour , shall repute so . and therefore it concerns us , if we would partake of this happiness , to make sure to be of this number . that we be such as whom god will account righteous . otherwise , ( how ever we may flatter our selves , or what ever opinion others may conceive of us , ) god tells us , his soul shall have no pleasure in us . secondly , that it is by true faith in jesus christ , and no other way , that we can be reputed just or righteous in gods sight . not , for any righteousness of our own : not by works of righteousness which we have done . our works perhaps may look glorious in the sight of men ; but not in the eyes of god , ( that we should , in his sight , be justified by them. ) our works may serve to justifie our faith. ( we may shew our faith by our works ; and by works is faith made perfect : ) but it is our faith must justifie us . abraham believed god ( as there is follows ) and it was imputed to him for righteousness . if abraham were justified by works ( saith s. paul , ) he had whereof to glory ; but , not before god : but abraham's believing god ( for so it follows ) was accounted to him for righteousness . and this god would have so to be ; that himself might have all the glory of his grace : and , that man may have nothing to glory in ; nothing to boast of . now to him that worketh ( as there it follows ) the reward is not reckoned of grace , but of debt : but , to him that worketh not , but believeth on him that justifieth the vngodly ; his faith is counted to him for righteousness . and david allso ( as he further argues ) describeth the blessedness of that man , to whom god imputeth righteousness , without works ; ( that is , not upon the account of works : ) saying , blessed are they , who 's iniquities are forgiven , and who 's sins are covered : blessed is the man to whom the lord will not impute sin . not , he that hath no sin , ( for then no man would be blessed ; ) but , to whom it is not imputed . who ever therefore would be thus accounted righteous in gods sight ; must be contented to disclaim his own righteousness , as to any thing of merit therein : and accept of this imputed righteousness , on the account onely of christs righteousness and merits : to the benefit of which we are intituled by faith in him . so far is the doctrine of s. paul , from the popish doctrine of merits , and supererogation ; as if we were able to do ; no onely as much as is sufficient ; but more than is necessary , to make us just on the account of works . but when we thus exclude the merits of good works , as to our justification : we do not deny the necessity of them , as to our practice . for it is not every faith , ( or every thing which a presumptuous wicked person shall call faith , ) that will justifie us in the sight of god : but , such a faith as works by love ; and by works is faith made perfect . not , an idle , lazy faith ; but , an operative , a working faith ; a faith that purifieth the heart . a living , a lively faith : ( but , faith without works is dead : and can , in no other sense , be called faith ; than as a dead man , or the picture of a man , may be called a man. ) a faith in the heart , which doth produce holyness in the life . ( for , without holyness no man shall see god. ) for it was never the design of s. paul , ( nor of our church neither , when shee saith , wee are justified by faith onely ; ) to derogate from the necessity of good works : but he doth directly assert it . and he doth ( not without some indignation ) disclaim that consequence , that some would ( slanderously ) fasten upon his doctrine of free grace , and justification by faith onely . what shall we say then ? shall we continue in sin , that grace may abound ! god forbid . and , as to those ( for some such there were ) who ( as a consequence of his doctrine ) did affirm , that he said , let us do evil that good may come thereof : he says , they do slanderously report it ; and , that their condemnation is just . but you will say , if we be justified ( as our church tells us ) by faith onely ; what need is there of holyness , or a godly life ? i say ; much every way . for we must be sanctified ( as well as justified ) if ever we be saved . and though justification and sanctification go allways together ; ( for god justifies none , whom he doth not also sanctify : ) yet the notions of the one and the other , are very different . and , whatever some would slanderously insinuate , of those who exclude good works from justification ; as if they were enemies to good works ; and held , that by faith a man may be saved let his life be never so wicked : it will be found in experience , that they are not less zealous of good works , who think that holyness belongs to sanctification , than those that do thus calumniate them . and ( very often ) they who talk most , of being justified by good works , have least of them to shew . 't is ( i know ) the business of the papists , to confound the notions of justification and sanctification ; to make way for their justification by inherent righteousness ; that is , ( if they would speak out ) by holyness . ( for , what else is inherent righteousness ? ) now , that we are sanctified by holyness , no man denies : but is it by holyness therefore that we are justified ? or , is not this to make justification and sanctification , all one . and truly the papists have some reason so to do . for it is a doctrine by which they get money : as being the foundation of indulgences and popish pardons ; upon purchasing , out of the popes treasury , somewhat of the merits of other men ( who are supposed to have had enough and to spare ) for those who have none of their own . but , why any of us , should be fond of that doctrine , who have no such bargains to drive , ( and that directly against the doctrine of our own church ) i do not see . and indeed the papists themselves ( how much soever they talk of the necessity of good works for justification , ) do rather hold , there is no necessity of them at all ; ( either to justification , or salvation . ) for there is no man so wicked , and devoyd of holyness and good works : but that , by virtue of their priests absolution , or at lest by the popes indulgence , he may go directly to heaven , without any thing of holyness of good-works ( other than giving money to a priest , ) by their doctrine ; ( without so much as touching at purgatory by the way . ) 't is but , by way of commutation , paying so much money ( in stead of holyness and a good life ) and all is safe . however ; since it is ( amongst us ) agreed on all hands ( for i know of no protestant that doubts it ) that there is a necessity of holyness , and the practice of good works and a godly life ; ( if not upon the account of justification , at lest upon the account of sanctification : ) let us all make it our business , to be fruitful therein . and if we cannot agree upon the punctilio , on what account it is necessary ; let us at lest agree upon the practise , of holyness and a godly life . in so doing ; we shall approve our selves to god , adorn his gospel ; make our own calling and election sure ; obtain the testimony of a good conscience in our own breast ; and pass the more comfortably toward the completion of that happiness , which the text promiseth ; that the just , shall live , by faith. and thus i have briefly run over the doctrine of the text ( with some consequents thereof ) according to the two empases allready mentioned . there is a third ( to be after mentioned ) but ( before i leave these , and come to it , ) i shall further amplify ( by way of application ) on each of them . and first , as to that emphasis on the word just ; ( the just shall live by faith : ) which restrains the benefit of this promise ( whatever it be ) to the just or righteous person . especially being attended with an exclusive of those that be otherwise , as here it follows , but if any man draw-back , my soul shall have no pleasure in him . and therefore , if we would be entituled to be benefit , we must make sure of the qualification ; that we be just and righteous persons . where allso we are not to consider the word just in a strict acceptation ; so as onely to denote justice strictly taken , ( as contradistinguished to holiness , temperance , and other virtues ; ) but , as comprehensive of all that is necessary to denominate a person , a just or righteous man , a good man , a man ( as here the phrase is ) in whom the lord will have pleasure ; or whom he will be well pleased with . for , though a good man , a gracious man , an holy man , a just or righteous man , a man after gods own heart , are different names in scripture ; yet are they but as so many inadequate conceptions of the same thing , and all denote the same person ; and ( as other concretes ) are often predicated one of another , and one put for another . as in mat. 1.19 . joseph being a just man , and not willing to make her a publick example , was minded to put her away privily . that is , a good man , a kind man , a merciful man. for the moderation here intimated , ( as contradistinguished to what severity might have been used , ) was rather an act of mercy , than of strict justice . but it was a just man , a good man , a vertuous man , that used this moderation . and so is the word just , in the text , to be understood ; as comprehensive of all those graces and virtues necessary to make a good man. and here , if ever , that saying will hold good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . justice is comprehensive of all virtue . so that it is not inough here to say , i do no man wrong , or , i live honestly among my neighbours ; ( though that be good : ) but , art thou endued with all virtue ? and , all the graces of gods spirit ? and dost accordingly live a godly , righteous , and sober life ( as our church phraseth it , ) or ( as st. paul , more largely ) denying vngodliness and worldly lusts , live soberly , righteously , and godly in this present world ? looking for the blessed hope and glorious appearance of the great god , and our saviour , jesus christ ; who gave himself for us , that he might redeem us from all iniquity , and purify to himself a peculiar people , zealous of good works ? if not : it is not the name of christian , or a pretended faith , that will secure against a wicked life . and he that lives a vicious , wicked life ; whether he pretend to be saved by faith , or to be saved by works ; he shall be saved by neither , while he continues so . s. paul reckons up a great catalogue of such livers , 1 cor. 6. ( under the title of vnjust or vnrighteous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) know ye not that the vnrighteous shall not inherit the kingdom of god ? be not deceived ; neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind ; nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god. and , if any find himself within this catalogue ( or other the like ; ) let him take heed , to make sure of what follows : such were some of you ; but ye are washed , but ye are sanctified , but ye are justified , in the name of the lord jesus , and by the spirit of our god. observe ; they must be sanctified , ( as well as justified . ) no vnclean thing may enter there . secondly ; as to that emphasis on the words by faith , ( in contradistinction to works ; ) which s. paul principally pursues in the business of justification , ( in the epistles to the romans , and to the galatians , where this text is cited : ) our church directs in a good even way ; between the popish doctrine of merits , and the loose practice of licentious livers . that is ; we should so practise good works ; as yet not to trust in them , to be justified by them ; either in whole , or in part. as to justification ; she tells us , in the 11 th article , (a) that we are justified by faith onely ; and that this is a wholsome doctrine , and full of comfort . and , as to good works ; she tells us , in the 12 th article (b) that , though they do not justifie , ( but follow after justification ; ) yet are they pleasing and acceptable unto god ; are the necessary fruit of a true and lively faith ; and by which it s known as a tree by its fruit. and in the homily or sermon to which the article refers , she tells us the same more fully . that there can no man , by his own acts , works , and deeds , ( seem they never so good ) be justified , and made righteous before god : but every man of necessity is constrained to seek for another righteousness or justification , to be received at gods own hands : that is to say , the forgiveness of his sins and trespasses . — that this justification or righteousness , which we so receive of gods mercy and christs merits , embraced by faith ; is taken , accepted , and allowed of god , for our perfect and full justification . — that ( all the world being wrapped in sin , by breaking of the law , ) god sent his onely son our saviour christ into the world , to fullfill the law for vs ; and , by shedding of his most pretious bloud , to make a sacrifice , and satisfaction , or ( as it may be called ) amends , to his father , for our sins ; to asswage his wrath and indignation , conceived against us for the same . — that sinners , ( when they turn again to god unfeignedly , ) are washed , by this sacrifice , from their sins in such sort , that there remaineth not any spot of sin , that shall be imputed to their damnation . that this is that justification or righteousness , which s. paul speaketh of , when he saith , no man is justified by the works of the law , but freely by faith in jesus christ ; and again he saith , we believe in jesus christ , that we be justified freely by the faith of christ , and not by the works of the law ; because that no man shall be justified by the works of the law. that , although this justification be free to vs ; yet it cometh not so freely to us , that there is no ransom paid therefore at all . but — god hath tempered his justice and mercy together ; that he would neither by his justice condemn us to the everlasting captivity of the devil , and his prison of hell , remedyless for ever without mercy ; nor , by his mercy , deliver us clearly , without justice , or payment of a just ransom . — and , whereas it lay not in us that to do ; he provided a ransome for us ; that was , the most precious body and blood of his own most dear and best beloved son jesus christ. who , beside this ransome , fullfilled the law , for us , perfectly . with much more to the same purpose . shewing , that christ alone , hath payd the whole ransome , and made full satisfaction , to god's justice ; and , that our righteousness or good works come not in for any share or part thereof ; as if , by them , we should , at lest in part , be justified . this doctrine , i know , is not pleasing to the socinians , nor to the papists . not to the socinians : because they deny that any such satisfaction is made to gods justice at all . for , if they should allow , that , christ alone were able to make , a sufficient satisfaction , for the sins of all : they must allow him to be more than man. and therefore , in order to the denying of his divinity , they deny his satisfaction too . nor to the papists : for , though they allow a satisfaction to justice ; yet they would have this to be done , at lest in part , by our selves : to make way for purgatory ; and , consequently , for popish pardons . for , if we must pay , part of the debt , our selves , ( christ having not payd the whole , ) and have not payed it in this life ; we must either pay it in purgatory ; or else ( by way of commutation ) pay money for the popes pardon , to be excused from it . but wee , who are not concerned for either of these ; as neither denying christs divinity ; nor being obliged to maintain purgatory : have no reason to depart from the language of our own church . now , to make this the more clear , our church observes further , that there are three things which must go together in our justification . vpon gods part ; his great mercy and grace . vpon christs part ; justice ; that is , the satisfaction of gods justice , or the price of our redemption , by offering of his body , and shedding of his blood ; with fullfilling the law , perfectly and throughly . and , upon our part ; true and lively faith in the merits of jesus christ ; which yet is not ours , but by gods working in us . so that , in our justification , is not onely gods mercy and grace ; but his justice also : which the apostle calls , the justice of god : and it consisteth , in paying the ransome , and fullfilling the law. and so , the grace of god , doth not shut out the justice of god , in our justification ; but onely shutteth out the justice of man ; that is to say , the justice of our works , as to be merits of deserving our justification . and therefore s. paul declareth here , nothing upon the behalf of man , concerning his justification , but onely a true and lively faith ; which nevertheless is the gift of god , and not mans onely working , without god. and yet that faith , doth not shut out repentance , hope , love , dread , and the fear of god , to be joyned with faith in every man that is justified : but it shutteth them out from the office of justifying . so that , though they be all present together in him that is justified ; yet they justify not all together . nor the faith allso doth not shut out the justice of our good works , as necessary to be done afterwards , of duty towards god ; ( for we are most bounden to serve god , in doing good deeds , commanded by him in his holy scripture , all the days of our life : ) but it excludeth them , so that we may not do them to this intent , to be made good by doing them . for all the good works that we can do , be unperfect , and therefore not able to deserve our justifiction : but our justification doth come freely , by the meer mercy of god. and of so great and free mercy ; that , whereas all the world was not able of their selves , to pay , any part , towards their ransome ; it pleased our heavenly father of his infinite mercy , without any our desert or deservings , to prepare for us the most precious jewels , of christs body and blood ; whereby our ransome might be fully payd , the law fullfilled , and his justice fully satisfied . so that christ is now the righteousness of all them that truly do believe in him . he , for them , payd the ransome by his death . he , for them , fullfilled the law , in his life . so that now , in him , and by him , every true christian man may be called , a fullfiller of the law : for as much as that which their infirmity lacked , christs justice hath supplied . i have recited these words the more fully ; that you may clearly see , what is the doctrine , and language of the church of england . and this , i hope , we all take to be good doctrine . for my part , i think it is . i might add , if it were necessary , a great deal more : as that , where it tells us , that man cannot make himself righteous by his own works ; neither in part , nor in whole . for that were the greatest arrogancy and presumption of man , that antichrist could set up against god ; to affirm , that a man might by his own works , take away and purge his own sins , and so justifie himself . but justification is the office of god only ; and is not a thing which we render unto him , but which we receive of him ; — by his free mercy , and by the only merits of his most dearly beloved son , and our only redeemer , saviour and justifier , jesus christ. but i leave those , who would see more of it , to seek it , in the first , second , and third parts of the sermon of salvation ; the first , second , and third parts of the sermon of faith ; and the first , second , and third parts of the sermon of good works . and , indeed , the nature of the thing will not bear it ; that any works of our own should , even in part , justify us . for justification being an act of god , remitting our sins , for the ransome and satisfaction made to his justice : it cannot be , that any thing which we can now do , can be ( any part of ) such ransome or satisfaction . for all that we can do , is but ( part of ) what is due for the present . ( as our saviour tells us ; when we have done all ; we are unprofitable servants ; we have done but what was our duty to do . ) and there is nothing of surplusage , which might accrew , toward satisfaction for what is past . like as a tenant , who is run deep in arrears of rent ; cannot , by paying ( part of ) the growing rent for the future , make satisfaction for the arrears allready incurred . for , this growing rent was due allso . if it be said , ( as perhaps it may , ) that , on this account , we must renounce our faith allso . for neither doth faith , satisfie gods justice , or deserve our justification : i say so too ; that faith as a grace , or faith as a work , doth not justifie us . but onely as , by it , we embrace the righteousness of christ ; by which righteousness alone ( so embraced ) we can be justified . and i say so the rather ; because our church says so too ; in these words : the true understanding of this doctrine , we be justified freely by faith without works ; or , that we be justified by faith in christ onely ; is not , that this our own act , to believe in christ ; or , this our faith in christ , which is within us , doth justify us ; ( for that were to count our selves to be justified by some act or vertue that is within our selves : ) but the true meaning thereof , is ; that , allthough we hear gods word , and believe it ; allthough we have faith , hope , charity , repentance , dread and fear of god within us ; and do never so many works thereunto ; yet we must renounce the merit of all our said vertues , of faith , hope , charity , and all other vertues and good deeds , which we either have done , shall do , or can do ; as things that be far too weak ; and insufficient , and unperfect , to deserve remission of our sins and our justification ; and therefore we must trust onely in gods mercy , and that sacrifice which our high-priest and saviour jesus christ the son of god once offered for us on the cross , to obtain thereby gods grace , and remission of sins , original and actual . — and , as great and as godly a vertue as the lively faith is , yet it putteth us from it self , and remitteth or appointeth us unto christ , for to have , onely by him , remission of sins , and justification . so that our faith in christ ( as it were ) saith unto us thus ; it is not i that take away your sins , but it is christ onely ; and , to him onely , i send you for that purpose ; forsaking therein all your good vertues , words , thoughts , and works , and onely putting your trust in christ. — nevertheless , because faith doth directly send us to christ for remission of our sins ; and that , by faith given us of god , we embrace the promise of gods mercy , and of the remission of our sins , ( which thing no other of our vertues or works properly doth : ) therefore scripture useth to say , that faith without works doth justify . so that , according to the doctrine of our church , neither our other works and graces ; nor even faith it self as a work , or as an habit or grace in us , doth justify us : but onely as it accepteth and embraceth the righteousness of christ , for which alone our sins are remitted , and we justified ; not for any thing done by us . which accepting or embracing the promise of god , and salvation by christ therein offered ; is not so much an act of the understanding , assenting to a truth , ( for thus the devils believe , and wicked men ; ) as , an act of the will , accepting of it , and consenting to it , and trusting in it ; which the devils and wicked men have not . this being the language of our church ; i would not willingly depart from it : or gratifie the papists so far , as to join with them in reproching our church , as decrying good works , because we say , we are not justified by them . if any shall yet say , that , when they affirm , we are not justified by faith onely , but by works allso ; they mean not , that either the one or the other doth merit gods favour and the remission of our sins ; but onely , that both faith and works are necessary to the party justified : and , that , by justification , they mean , all that is required to make one a good man , and one qualified for heaven and salvation ; which cannot be without these . i say : the meaning is good ; but , so to speak , is not to speak distinctly ( and like a scholar ) but to speak confusedly , and to jumble together those things , which , in themselves , are very distinct. for , in order to salvation , there are many other things necessary , beside justification . there is election , regeneration , justification , adoption , sanctification , and ( as the fruits hereof ) a holy life , with perseverance therein to the end . of which divines use to speak distinctly ; and consider , separately , what belongs to each . election , is the act of god ; which we are not curiously to pry into : nor can we know it otherwise , than as the effect discovers it in time . justification , is an act of god allso ; and ( as to a person peccant ) it is the remission of sins ; upon which we are , in gods account , reputed as just or innocent ; and this onely for the satisfaction which christ hath made , not for any work of ours . and this satisfaction of christ , is ( by us ) embraced by faith ( accepting this salvation offered by christ , ) not , by any other grace . adoption , is an act of god likewise ; whereby he reputes us his children , and heirs of his kingdom : which is , for the merits of christ , purchasing heaven for us ; whereby we are entituled to that purchased possession . and this , by us , is accepted by faith allso . and all those are relative acts , ( of god towards us ; ) rather then works wrought in us . but regeneration and sanctification , are works of god , wrought in us , by his spirit ; ( and produce not one a relative , but a real change : ) whereby is wrought in us a new nature , ( or as the scripture calls it ) the new man , or the new creature : ) whereby holyness , and the graces of gods spirit , are begun , and increased gradually ; till we come to that of the perfect man ; to the measure of the stature of the fullness of christ ; to that perfection which we shall attain in glory . and the practise of holyness , and a godly life , ( toward god and toward man , ) are the fruit and effects of such holyness and sanctification ; and necessary allso to salvation . so that holyness and a good life ; with the works of piety , charity , and other good deeds ; are indeed necessary to salvation ; but belong properly to sanctification , rather than to justification . and i would ask those men who choose to speak otherwise ; whether they think that , beside justification , there is such a thing as sanctification ? the papist ( if he would speak out ) must say roundly , there is not . for , when they say , we are justified by inherent righteousness ; that is , by holyness : they leave nothing for sanctification . but we , who think that justification and sanctification ( though of the same person ) be different notions : why should we not rather refer sanctify to sanctification . if it be said , that the justified and the sanctified person , are the same : and therefore we need not so nicely distinguish between justification and sanctification . i say ; 't is true , the persons be the same : but the notions be different . and , though we may truly say justus est sanctus , or justificatus est sanctificatus ; yet not , justificatio est sanctificatio . ( he that is justified is sanctified ; but not , that justification is sanctification . ) and a little logick would teach a fresh-man , that concretes may be predicated one of another , when the abstracts may not . we may say , that homo est animal , but not that humanitas est animalitas : or , that homo est albus , but not humanitas est albedo . if , lastly , it be thought advantageous to the practise of holyness and a godly life , to say , that we are justified by it . i say ; neither is this necessary . for this is as well done by preaching the necessity of regeneration and sanctification ; as without which we cannot hope for salvation . and then , the exercise of holiness and a godly life , comes in properly in its own place ; as the necessary effect of sanctification . and in this capacity it is that our church ( without derogating any thing from the necessity of them ) doth place good works ; as the necessary fruits of that faith which justifies ; and a pretense of faith , without these , she esteems to be , not faith , but fancy . and therefore , though shee exclude them ( as hath been said ) from the office of justifying ; yet thinks them necessary to be joined with faith in every person that is justified . and makes it the office and duty of every christian man unto god , — not to pass the time of this present life unfruitfully , and idly , ( not caring how few good works we do , to the glory of god , and the profit of our neighbours ; ) much less , to live contrary to the same . — for that faith ( she tells us ) which bringeth ( without repentance ) either evil works , or no good works ; is not a right , pure , and lively faith ; but a dead , devilish , counterfeit , and faigned faith ; as s. paul and s. james call it . for even the devils know , and beleeve , that christ was born of a virgine ; that he fasted fourty days and fourty nights , without meat and drink ; that he wrought all kind of miracles , declaring himself very god ; they beleeve also , that christ , for our sake , suffered most painfull death , to redeem from everlasting death ; and that he rose again from death the third day : they beleeve , that he ascended into heaven , and sitteth on the right hand of the father , and at the last end of this world , shall come again , and iudge both the quick and the dead . these articles of our faith , the devils beleeve : and so they beleeve all all things that be written in the new and old testament to be true : and yet , for all this faith , they be but devils , remaining still in their damnable state , lacking the very true christian faith. for the right and true christian faith is , not onely to believe that holy scripture , and all the foresaid articles of our faith , are true : but also to have a sure trust and confidence in gods merciful promises , to be saved from everlasting damnation by christ : whereof doth follow , a loving heart to obey his commandements . and this true christian faith , neither any devil hath : nor yet any man , which in the outward profession of his mouth , and in his outward receiving of the sacraments , in coming to the church , and in all outward appearances , seemeth to be a christian , and yet in his living and deeds sheweth the contrary . so that our church is far from allowing an idle , lasy life ; much less a sinful and wicked life , to accompany faith : but tells us , that , where there are , faith is not . there is indeed ( she tells us ) a faith which in scripture is called a dead faith : which bringeth forth no good works ; but is idle , barren and unfruitful ; which is , by s. james compared to the faith of devils . — and this is not properly called faith : — ( as a dead man , is not a man. ) — but , as he thus readeth caesar 's commentaries , beleeving the same to be true , hath thereby a knowledge of caesar 's life , and notable acts , because he beleeveth the history of caesar : yet is not properly sayd , that he beleeveth in caesar ; of whom he looketh for no help or benefit . even so , he that beleeveth , that , all that is spoken of god in the bible , is true ; and yet liveth so vngodly , that he cannot look to enjoy the promises and benefits of god : although it may be sayd , that such a man hath a faith and belief to the words of god ; yet it is not properly sayd , that he beleeveth in god ; or , hath such a faith and trust in god , whereby he may surely look for grace , mercy , and everlasting life at gods hand ; but rather for indignation and punishment , according to the merits of his wicked life . if then they phantasy , that they be set at liberty from doing all good works , and may live as they list ; they trifle with god , and deceive themselves . and it is a manifest token , that they be far from having the true and lively faith ; and allso far from knowledge , what true faith meaneth . for the very sure and lively christian faith is , not onely to beleeve all things of god , which are contained in holy scripture ; but allso is an earnest trust and confidence in god. — this true , lively , and unfeigned christian faith , is not in the mouth and outward profession onely ; but it liveth and stirreth inwardly in the heart . — this faith doth not ly dead in the heart ; but is lively and fruitfull in bringing forth good works . — this true faith , will shew forth it self ; and cannot long be idle : for , as it is written , the just man doth live by his faith. — deceive not your selves therefore , thinking that you have faith in god , — when you live in sin : for then your vngodly and sinfull life declareth the contrary , whatsoever you say or think . with much more to the same purpose . shewing the necessity , of good works , to our salvation ; though we be not justified by them . with many serious exhortations to the preacher of them . and this is that safe way , which ( i sayd ) our church directs in this point . to be fruitfull in good works : not , as to be justified by them : but , as the necessary fruits of that faith by which we are justified . thus have i considered the words ( the just shall live by faith , ) according to both these emphases allready mentioned . that on the word just , or righteous , as ( contradistinguished from the wicked : ) and that on the word faith ; as contradistinguished from works , in the point of justification . but ( beside those two already mentioned ) there is yet a third emphasis , of which these words are capable : and which , i think , is principally intended in this place . by life ( as is already shewed ) is meant happyness , ( as , on the contrary , by death is meant misery . ) now the christians life , of happiness , is commonly distinguished into that of grace , and that of glory . that of glory , is to be expected hereafter ; and is the completion of our hapyness , or ( as the apostle calls it ) the end of our hope , even the salvation of our souls . that of grace , is the exercise of our faith , here : which the text calls living by faith. and s. paul , elsewhere , the life which i now live in the flesh , i live by the faith of the son of god. and this , i think , ( though not exclusive of the life of glory ) is that which is here principally ( and most emphatically ) intended , when he saith , the just shall live by faith. and this i judge , not barely from the form of the words themselves , ( which stand equally fair for all those emphases already mentioned : ) but from the scope of content , which lookes this way . for such is the richness of the scripture language , that , comprehensive words , are improvable to different purposes , according as a different accent or emphasis may be putt upon them ; and all included within the general scope of them . now , if we look back to vers. 19. ( and those that follow , ) we find the apostle paul , whom i take to be the author of this epistle , ( and so doth our church of england , as appears by the title which our translators prefix to it ; ) or , whoever else were the author of it , ( of which we need not here be very solicitous ; ) after he had , before , cleared that doctrine , that the legal offerings and sacrifices , were but types of that one oblation of christ ; and , this , the accomplishment of what was presignified in them : makes this vse , or inference from that doctrine ; having therefore boldness to enter in the holiest , by the bloud of jesus ; by a new and living way , which he hath consecrated for us ; through the vail , that is to say , this flesh : let us draw near , with a true heart , and full assurance of faith ; having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . where , beside the assurance of faith ; he presseth allso for holyness of life ; both in soul , and body . and that , both singly , and jointly ; in publike , and private . as which we are not onely to practise our selves , but to promote ( as we have opportunity ) in others allso . for so it follows ; and let us consider one another , to provoke to love and good works : not forsaking the assembling of our selves together , as the manner of some is . and , having then intimated the dangers which hereby they might incur ; as reproches , afflictions , spoiling of goods , and the like ; of themselves , and their friends ; ( being made a gazing-stock themselves , and companions of those that were so used ; ) enduring patiently the spoiling of their goods , &c. not onely , from the common practise of wicked and profane men , who are ever prone to scoff at the power of godliness ; ( walking after their own lusts ; having a form of godliness , but denying the power of it : ) but especially at a time and place wherein it was not countenanced by the publike authority ; ( the government being the heathen . ) and , that therefore they had need of patience , that , after they had done the will of god , they might receive the promise . their chief reward not being in present possession , but in expectance onely . yet should they not be discouraged ; for , yet a little while , and he that shall come will come , and will not tarry . the reward will certainly come , in due season , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the appointed time , ) and not be put off beyond that : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it will not be delayed too long , or ( as in habakkuk ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will not come too late ; but , at the end , it shall speak , and not ly. and , in the mean time , the just shall live by faith. but , if any man draw-back , my soul shall have no pleasure in him . so that the words are , manifestly , a direction and encouragement , for the exercise of our faith , while we are yet but in expectation of the promised reward ; which is , hereafter , to be completed . so to live by faith here , that we be not disappointed of our hopes hereafter . and the same he pursues in the following chapter ; giving us great examples , ( of living by faith , ) and the advantages , ( of so doing : ) in abel , enoch , noah , abraham , sarah , isaac , jacob , joseph , moses , and a many more ; throughout the whole eleventh chapter . and then exhorts them ( in the beginning of the twelfth chapter ) that , being compassed about with so great a cloud of witnesses they should themselves do , as those before had done . the great doctrine of the text therefore , is this , that it is our duty , and it is our privilege , to live by faith. that is , to live in a constant exercise , of that grace , upon all occasions . it is our duty , which we ought to do ; and it is our privilege , that we may do it . it is our duty , to trust in god : and it is our privilege , that we have a god to trust in . nor doth this duty , and privilege , concern these onely to whom this epistle was particularly directed ; the christian hebrews . but it looks backward ; to the first ages of the world : and wider , than the jewish nation . i say , first , it looks backward to the first ages of the world. nor onely before the coming of christ ; but even before the establishment of the jewish church . to abel , enoch , noah , ( before abraham ; ) and then , to abrabraham , isaac , jacob , joseph , ( before moses . ) all which are sayd to live by faith. and even by the same faith , to which he doth there exhort the christian hebrews . it was the same christ , the same gospel , ( though not so clearly reveiled : ) and the same eternal life which they expected , ( though they were more in the dark , as to the particulars ; and the distinct ways and methodes of bringing it to pass . ) and , as the first threatening ( in the day that thou eatest thereof , thou shalt surely dy , ) extended to spiritual and eternal death , as well as the natural ; ( for we are not to suppose , that god inflicts a greater punishment than what he threatened : ) so the life there promised ( by way of insinuation , ) and elsewhere expressed , ( he that doth them , shall live in them ; ) must be understood in a like sense ; ( not of temporal promises onely , but of spiritual and eternal . and the apostle expounds it , if the same life ( or what is equivalent ) to be obtained ( by the first covenant ) upon condition of obedience ; and ( by the second covenant ) by faith in christ. that no man is justified by the law in the sight of god , is evident ; for the just shall live by faith : and the law is not of faith ; but , the man that doth them , shall live in them . the same life , or blessedness ; though by different ways attainable . and the apostle , here , shews ; that it is the same faith , by which we beleeve to the saving of our souls ; and by which the elders obtained a good report . and by faith abraham ( with isaac and jacob , heirs with him of the same promise , sojourned in the promised land , as in a strange countrey ; ( of which , though promised to them , they had no other enjoyment , than mere strangers : ) for he looked for a city , who 's builder and maker was god ; ( another kind of city , than those on earth . ) all these died in faith , not having received the promises ; ( which were therefore such as were to be enjoyed , after death ; ) but seeing them afar off , and were perswaded of them , and embraced them , and confessed that they were strangers and pilgrims upon earth , ( this being not the countrey they sought for : ) for they that say such things , declare plainly , that they seek a countrey , ( such a countrey as yet they had not . ) and truly , if they had been mindful of such a countrey as that from whence they came ; they might have had opportunity to have returned ; but now ( 't is manifest ) they desire a better countrey ; that is , an heavenly . wherefore god is not ashamed to be called their god , ( the god of abraham , isaac , and jacob ; ) for he hath prepared a city for them . by all which , the apostle doth not only declare ( that they expected an heavenly happiness , ) but argues strongly , that it must needs be so . and , by faith , moses ( he tells us ) esteemed the reproches of christ , greater riches , than the treasures of egypt : for he had respect to the recompense of reward ; as seeing him that is invisible . others were tortured , not accepting deliverance ; that they might obtain a better resurrection . others had tryal of ( or did undergo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expertisunt , ) cruel mockings ; of bonds and imprisonment ; were stoned , were sawn asunder ; were slayn with the sword , &c. and all these having obtained a good report through faith ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) received not the promise , ( their faith was exercised on better promises , than of what they here received ; ) god having provided for them better things ; that they without us should not be perfect : ( the promises to them , and those to us , being the same . ) again ; as this duty and privilege ( of living by faith ) extended backwards ( to the times before christ ; ) so , it extends wider than the nation of the jews . ( a blessing which the gentiles are particularly concerned in : and which we , this day , celebrate ; the epiphany , or the manifestation of christ to the gentiles . ) for the blessing of abraham is come upon the gentiles also , through jesus christ : that we might receive the promise of the spirit , through faith. and the scripture foreseeing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that god would justify the heathen through faith ; preached before ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did before hand preach the gospell ) to abraham , saying , in thee that all nations be blessed . so then , they which are of faith , the same are the children of abraham ; they which be of faith , are blessed with faithfull abraham . and are therefore of the number of those ( as there it follows ) who shall live by faith. now , if it be asked , what it is thus to live by faith : it is too large a task , for one sermon , to give a full account of it . for allmost the whole bible , and the practise of the saints in all ages , are but a comment on it . i shall therefore content my self , to give a short account of some of the chief heads thereof . to live by faith , therefore , is , first , to beleeve the word of god ; to give credit to the truthes of god , or things by him declared ; how unlikely soever they may seem to be , and however different from the common sentiments of natural men , or what the light of nature alone could teach us . for , though there be nothing in divine truths contrary to what the light of nature ( truly understood ) may teach us : yet there may be some things much above it ; which , without revelation , cannot be known . thus ; by faith we beleeve , that the worlds were made , by the word of god ; that things that are now seen were made , not of things that do appear . that is , that the now visible world was not made up of such things as we now see : or , that there was no praeexisting matter ( such as we now see ) of which it was made ; but was indeed made of nothing . which however contrary to the sentiments of philosophers ( ex nihilo nihil , in nihilum nil posse reverti , ) that nothing can be made out of nothing : yet , when god hath told us , that it is so ; we are to give full credit to it . there is indeed nothing from the light of nature contrary hereunto ; why we should disbeleeve it , when it is reveiled : but yet we are sayd to know it by faith , because it is above what nature alone could have taught . for , when we see this glorious fabrick of the world : we might well admire it ; but could never know , whence it was , if god had not told us . for though naturalists have , with a great deal of reason , talked of ( a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or causa prima ) a common maker , or first cause ; which should give original to all things else : yet this was but , either from some faint remains of an ancient tradition , from adam and noah downward to after ages : or , atmost be conjectural , and groping in the dark ; and guessing at this , as a more likely supposition , than , that it had allways been ; or , should take its beginning from a fortuitous concurse of atomes . which yet the wits of this age , as they would be thought , ( or the fools rather , ) would now cry-up as the more rational : without considering , if they must at lest allow eternity to matter ; why not rather , to a wise and knowing agent : ) onely , because their wickedness , hath made them think it their interest , that there be no god ( to call them to account for it : ) and therefore would fain perswade themselves , that there is none . and think there is nothing so absurd , which they would not rather beleeve , than that there is a god. and , what is sayd of the creation of the world ; may be equally applyed to the immortality of the soul ; the resurrection of the body , and the eternal state of bliss or misery hereafter ( according as men have , or have not , approved themselves to god ; ) and others of like nature . of all which , what ever faint conjectures , or doubtful traditions , the heathen might have from the light of nature : they were yet much in the dark , till immortality was brought to light , by the gospel . not that i take pleasure , to decry , disparage , depreciate , or invalidate , that light which nature and reason afford us , toward reveiled truthes . for this , i think , we ought rather to cherish , to enforce , and improve what we can , ( rather than to enervate or elude ; ) as of great subserviency to that of faith. for , while we study to elude these arguments ; we are so far doing their work , who would elude the scripture too . for , even where we cannot ( from nature alone ) conclude an absolute certainty ; so as to stop the mouths of those that love to cavil , or ( as the apostle speaks ) list to be contentious : yet , if this afford us ( from considerations natural and moral ) probable arguments , and a multitude of them , all concurring to shew , that it is not impossible , not improbable , but very likely , that these things may be so ; it is a great preparative to the beleeving of a revelation , that says it is so . and such arguments , we find , the apostles did oft make use of , to very good purpose , and with very good success . a cloud of witnesses ( though each singly may seem but cloudy , ) may afford a considerable light ; ( like the stellae nebulosae in the via lactea . ) and probable arguments , though not singly demonstrative ; yet , where there be many of them , and those concurrent , ( and nothing to the contrary , ) experience tells us , in affaires of all natures , create at lest violent presumption , and oft obtain a firm assent . and 't is seldome we have a greater evidence , either for determining civil affairs , or for stating the hypotheses of nature . there is none of us can doubt , but that there is such a place as rome : though we have not seen it , and though , of all those who have told us so , there is no one who might not possibly have told a ly. but , a concurrence of many probabilities , passeth for a sufficient proof . and such arguments , how ever we now look upon them as not demonstrative ; were yet of such force with the heathens ( who had no better light to determine them ) at lest with the wisest of them ; that they judged it a matter , at lest , of great probability , if not of absolute certainty , that the souls of men are immortal , and , that there is a state of rewards and punishments after this life . who shall therefore rise up in iudgement , with the men of this generation , and condemn them ; who disbeleeve it under a greater light. but , when all is done ; the fullest and clearest evidence , is from revelation : whereby , what , to reason , was very probable , is , to our faith , made certain . the jews indeed had some better knowledge of these things , than the gentiles had . not onely their great rabbi's ; but even ordinary persons , and those of the other sex ; according to that of martha , concerning lazarus , i know that he shall rise again in the resurrection , at the last day . and the sadduces ( before the resurrection of christ , and the full discovery of the gospell , ) expostulating with christ , concerning the resurrection ; is an argument , that , though themselves did disbeleeve it , it was an opinion commonly received by the rest of the jews , that the dead should rise again . but they had it by revelation ; not , by natural light onely . now these great and momentous truthes , which god hath vouchsafed thus to make known , we are to beleeve by faith. and that not onely so as to give credit to them , as matters of news ; for , thus , the devils beleeve ; and tremble : ) but , so to beleeve , as to live sutably ; so to live , as becomes those who beleeve such things . secondly ; as we are thus ( in general ) to beleeve the word of god : so , particularly , to beleeve the commands of god ; and , so to live , as becomes those that beleeve these to be god's commands : that is , to obey them , and conform our selves unto them ; however contrary to our perverse inclinations . if christ command us , to deny our selves ; to take up our cross and follow him ; to sell all ( if need be ) and give to the poor ; to leave house , or brethren , or sisters , or father , or mother , or wife , or lands , for his sake and the gospell ; yea , or life it self ; to pull out a right eye , or cut off a right hand , in case they offend , ( or part with what is as dear to us as these : ) we must obey it . thus ( among the many examples in the following chapter , ) by faith abraham , being called of god , obeyed ; and went out he knew not whither , ( forsaking his countrey , and his fathers house , in obedience to gods command ; ) and sojourned in the land of promise , as in a strange land. by faith abraham , when he was tryed , offered up isaac : and , he that had received the promises , offered-up his onely begotten son ; of whom it was sayd , that in isaac shall thy seed be called . without disputing , how this was consistent with the bowels of a father ; or , how unacceptable news it would be to sarah , when she should hear it ; or , how consistent with that great promise ( wherein all the nations of the earth were concerned , ) that in his seed , ( that is , in isaac , and what should proceed from him , ) all the nations of the earth should be blessed : he presently addressed himself to this hard task , to the obedience of this unexpected command : leaving it to god ( who , he knew , was able , ) to reconcile his own promise , with his command . by faith , moses , chose rather to suffer affliction with the children of god , than to enjoy the pleasures of sin for a season : esteeming the reproach of christ , greater riches , than the treasures of egypt . on the same account , the three children , would rather venture on a firy furnace ; and daniel , on the lyons den ; than not obey the commands of god. which here ( i suppose ) the apostle intimates , when he tells us of those who ( by faith ) stopped the mouths of lyons , and quenched violence of fire . others were tortured ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not accepting deliverance ; endured cruell mockings , and scourgings , bonds and imprisonments ; were stoned , were sawn-asunder , were tempted , ( or burned alive , * ) were slain with the sword ; they wandered about in sheep-skins and goat-skins ; in deserts , and mountains , in dens and caves of the earth ; were destitute , afflicted , tormented , &c. rather than not obey the commands of god. and thus , through faith , obtained a good report . s. paul allso , as to himself , i go bound ( sayth he ) in the spirit to jerusalem , not knowing the things that shall befall me there ; save that the holy ghost witnesseth , in every city , that bonds and afflictions abide me : but none of these things move me ; neither count i my life dear unto me ; so that i may fullfill my course with joy , and the ministry which i have received of the lord jesus . nor would he be disswaded ( though he knew thus much ) from going thither ; being ready ( he tells us ) not only to be bound , but to dy at jerusalem , for the name of the lord jesus . so great an incentive there is in faith , to the obedience of gods commands . thirdly ; as we are thus to give heed to the commands of god ; so , to the threatenings of god likewise , and this is a part of our living by faith allso . by faith noah , being moved with fear , prepared an ark , for the saving of his house . he being warned of god , of things not yet seen , ( that the world should be destroyed by a deluge , though as yet there appeared no likelihood of it , ) gave credit to that threatening ; ( while others , its like , scoffed at it ; and at him too , for giving credit to it ; ) and accordingly ( by gods direction ) took care to avoid it , as to himself and his family , while others perished in it : by which he condemned the world , and became heir of the righteousness which is by faith. and i choose to give instances , all along , in such examples as are here cited in the following chapter ( heb. 11. ) because all that cloud of witnesses are there designedly brought-in as a confirmation of what is here asserted , that the just shall live by faith. thus solomon likewise tells us to the same purpose ; a wise man feareth , and departeth from evill , ( forbears the evill of sin , and avoids the evill of punishment ; ) but the fool rageth and is confident , ( he runs-on without fear or wit ) a prudent man foreseeth the evil , and hideth himself : but the simple pass on and are punished . ( like as it was , when moses , from god , threatened the plague of hail in egypt ; who so feared the lord , amongst the servants of pharaoh , made his servants and his cattell to flee into houses : but who so regarded not the word of the lord , ( as not beleeving it , ) left his servants and cattel in the field ; which were destroyed by the hail ; which smote all that was in the field , both man and beast . now solomon's wise man , is the good man ; and his fool , is the wicked man. he that makes a mock of sin ; to whom it is a sport to do mischief . who goes on ( as solomon speaks of the wanton young-man ) as an ox to the slaughter , and a fool to the correction of the stocks : till a dart strike through his liver ; as a bird that hasteth to the snare , and knoweth not that it is for his life . not , like the men of niniveh ; who repented at the preaching of jonas : who , when jonah preached , yet forty days , and niniveh shall be destroyed ; beleeved god , and proclaimed a fast , and that every one should turn from the evill of his ways ; for who can tell ( say they ) if god will turn and repent , that we perish not ? but rather , like lot 's sons in law , when he warned them of the destruction then coming on sodome ; he seemed to them as one that mocked ; ( and accordingly they mocked at him ; they looked upon him as one that talked idly , or but in jest ; ) till , in good earnest , god rain'd fire and brimstone on them , and destroyed them . much at the same rate with those scoffers who ( as s. peter tells us ) should come in the last days ; walking after their own lusts : laughing at gods threatenings , and saying ( scoffingly ) where is the promise of his coming ? for , since the fathers fell asleep , all things continue as they were from the beginning of the creation : ( the grave fathers , that talked of these things , be dead and gone ; and the world goes on , as it was wont to do , notwithstanding their threats . ) who if they be told , from god , by his ministers , that , except they repent , they shall all likewise perish : they look upon them ( as those did on lot ) as a company of brain-sick men , that talk idly ; till suddain destruction come upon them ; as a thief in the night ( which they did not expect ; ) and , as pain on a woman in travail ; which they cannot escape . who first , walk in the way of the vngodly , and stand in the way of sinners ; and then sit in the seat of scorners . till at length ( when 't is too late ) they shall ( with those in wisdome ) be convinced of their own folly , and value the righteous , whom before they despised : when , with anguish of spirit , they shall say within themselves , ( of him , whom before they had in derision , and a proverb of reproach , ) we fools , accounted his life madness ; and his end without honour . but , how is he numbred among the children of god , and his lot is among the saints ! while , we have wearied our selves in the way of wickedness and destruction ; and have not known the way of the lord. who , when they hear the words of the curse ; bless themselves in their heart , saying , i shall have peace , though i walk in the imagination of my heart , adding drunkenness to thirst ; ( i shall do well enough , though i take my pleasure : ) but the lord ( saith moses ) will not spare that man , ( he will shew him no mercy , ) his jealousy shall smoak against him , ( who sins thus presumptuously , and promiseth himself peace , notwithstanding gods threatenings ; ) and all the curses written in this book , shall light upon him . the lord will separate him unto evil , out of all the cities of israel , ( he will single him out , to make him an example : ) that others may hear , and fear , and do no more presumptuously . these are those who beleeve not the threatenings of god ; nor fear to incur his displeasure . but , happy is the man that feareth allways : that so feareth , as to depart from evill . he that so feareth the threatenings of god , as to avoid his judgments . and thus to fear , is to live by faith. fourthly ; as we are to beleeve the threatenings of god : so to beleeve the promises of god allso : and so to beleeve them , as to rest upon them ; to fetch strength and comfort from them . and this is one great part of a christians living by faith. and of this also , we have examples in the chapter following . by faith , abraham , sojourned in the land of promise ( the promised land , ) as in a strange countrey ; dwelling in tabernacles as not taking up his rest there , ) with isaac and jacob heirs with him of the same promise : looking for a city which hath foundations , ( a firm and well founded city , instead of tbose flitting tabernacles , ) who 's maker and builder is god. and his trusting to these promises made him so cheerfully to obey those commands . by faith , sarah , received strength , and obtained a child , when she was past age : because shee judged him faithful who had promised . by faith in the promise , she was the better qualifyed , to receive the accomplishment of it . by faith , isaac , blessed jacob and esau concerning things to come . himself beleeving the truthe of them . by faith , joseph , when he died , made mention of the departure of the children of israel out of egypt , ( as beleeving the promise of the land of canaan , ) and gave commandement concerning his bones . with many more , whom i forbear to mention : who all by faith , trusted to the fullfilling of those promises which god had made . and here allso ( as we said before ) we must so beleeve , as to act accordingly . and what the hebrews say of their language , ( verba sensus connotant affectum , ) is true of other languages too : words of speculation , imply suitable action . we must so beleeve the promises of god , as to trust in him , to rest upon him , to depend on him , who hath so promised . a christian faith , is not so much fides , as fiducia : not barely an act of the vnderstanding , but of the will and affections . and 't is generally agreed ( by better criticks , than those that laugh at it , ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which are the scripture-phrases ) is somewhat more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and answers to what in the old testament , is called trusting in god , or putting our trust in him. it is not onely deo credere ; but deo fidere or considere ; ( deo se credere : ) to trust god , to commit our selves to him ; as the phrase is ( psal. 10. ) the poor committeth himself to thee ; or , ( as the margin reads it , out of the hebrew , ) leaves himself to thee . or ( to the same purpose ) leanes upon thee ( innititur deo , ) as we have it phrased elsewhere . commit thy works unto the lord : trust in the lord with all thy heart ; and leane not to thy own vnderstanding . commit thy way unto the lord , trust in him , and he shall bring it to pass : or ( as the margin tells us it is in the hebrew ) roll thy way upon the lord , ( devolve restuus in deum : ) and ( as there it follows ) rest on the lord , and wait patiently for him ; ( roll thy self on the lord , and rest in him , and wait patiently : ) for evil-doers shall be cutt off ; but those that wait on the lord , shall inherit the earth . if any object ( as i find some have done ) against this language ( as less significative , and improper to express the nature of faith , and the workings thereof , ) because , to rest in god , and rely on him , to depend upon him , to lean on him , to commit or leave our selves to him , to roll our selves upon the lord , ( and the like scripture expressions ) are but metaphors . 't is true , they are so . but so is allso the greatest part of humane discourse . and , if we bar metaphors , we must exclude the greatest part of what is sayd or written . whatever author we look into ; we shall hardly find one sentence , that hath not , in it , more tropes than one. when the psalmist says , the lord is my rock , my fortress , my strength in whom i will trust ; my bucler , my horn of salvation , and my high tower : these are all metaphors ; but their meaning is easily understood . and when we trust a friend , upon his word , to help us in distress ; and tell him , we rest upon him , we rely upon him , we depend on him , we commit our business to him , and leave it with him ; expecting that he will not fail us , or disappoint us , and suffer us to be vndone , to be overcome , to be run-down , to be ruined : these are all metaphors ; but , of frequent use , and as easily understood , and more emphatically significative , than if we should study for proper words , ( or coin new ones , when we find none ready made to our hands , ) to signify the same , as fully , without trope . and , if we should , according to the farsy of the age , ( which affects exotick words , of latin or french extraction , rather than good old english , though to the same sense , ) instead of resting and relying , make use of acquiescence and recumbence ; the case is still the same ; at lest , the modish and romantick speakers should not find fault with it . nor should we look upon it , as canting , to make use of such language as the wisdom of god thinks fit to teach us in holy writ ; and which ( as is said ) we do commonly make use of ( without scruple ) in all humane affaires . bur further ; as living by faith on gods promises , implies a trusting to him , or resting on him : so it implies allso a fetching strength from him ; and a supply of grace , for the performance of what duties he requires of us . our saviour tells us , that , as the branch cannot bear fruit of it self , except it abide in the vine , ( and receive supply of sap , juice , and nourishment from it : ) so neither we , except we abide in him , ( and accordingly receive supply from him : ) for , without him , we can do nothing . and s. paul tells us , that the life which he lives , he lives by the faith of the son of god ; and that it is not so much himself that liveth , as christ liveth in him . it is of his fullness that we receive grace for grace . 't is the spirit which he giveth us , that is the well of water , springing up to everlasting life . and it is , by faith , that we draw water from these wells of salvation . when we know not what we should pray for as we ought ; it is this spirit that helps our infirmities , and makes intercession for us . when we cannot , of our selves , even think as we ought : it is god worketh in us , both to will , and to do , of his good pleasure . or ( as our church phraseth it ) it is by his speciall grace preventing us , that he puts into our minds good desires ; and , by his continual help , we bring the same to good effect . or ( as s. paul of himself ) i am able to do all things , through christ that strengtheneth mee . now this strength , from god , we fetch by faith. if any man lack wisdome ( and the like we may say of other supplies , ) let him ask of god , and it shall be given him : but let him ask in faith , nothing wavering . yee have not , because ye ask not ; and yee ask and have not , because yee ask amiss . and it is the prayer of faith , that saveth the sick ; ( and the like of other mercies . ) the word preached , did not profit them ( who are there spoken of ) not being mixed with faith , in them that heard it . and , for want of such exercise of faith , we may oft loose those mercies , which otherwise we might obtain . and , even in miraculous cures , there was somewhat of faith requisite , to put them into a capacity of receiving a cure. s. paul , at lystra , seeing the cripple , impotent in his feet , ( and perceiving that he had faith to be healed , ) sayd to him , stand upright . and christ , to mary magdalene ; thy faith hath saved thee . and again , to one of the ten lepers ; thy faith hath made thee whole . and , to the father of the demoniack , praying him to have compassion on them , and heal his son ; if thou canst beleeve , saith christ , all things are possible to him that beleeveth ; who thereupon replied , lord , i beleeve , help my vnbelief ; and obtained the cure. and , contrarywise , of his own countrey-men , it is sayd , he did not ( or , could not do , ) many mighty works there ; because of their vnbelief . and , though miracles be now ceased ; yet the effects of faith are not . and , in pursuance of gods promises , that whatsoever we ask in prayer , beleeving , we shall receive ; we may still expect a suitable supply . especially , if we take it with that limitation , that , if we ask any thing , according to his will ; he heareth us : and will , accordingly , grant us the things we ask ( in faith ) or , at lest , what shall be better for us . and , this is to live by faith. now if thus ( as is sayd ) we can live by faith ; and , while we be faithfull in the discharge of our duty , trust god upon his promises ; and , from him , fetch a supply of strength , and grace ; direction , and consolation : this will naturally work in us . 1. an humble submission to his will. the will of the lord be done . not , as i will ; but , as thou wilt . 2. a quiet contentment in every condition . ( it is the lord , let him do what seemeth him good . we are less than the lest of thy mercies . thou hast punished us less than our iniquities deserve . why doth the living man complain ? it is the lords mercy , that we are not consumed , because his compassions fail not . 3. a patient waiting gods leisure . ( he that beleeveth , maketh not hast. the vision is for an appointed time , and , in the end , it will not ly : though it tarry , wait for it , it will surely come . 4. an acquiescence in gods wisdome , as to events . ( casting our care upon the lord ; who careth for us . ) not , by a supine negligence , or carelessness , as wholly unconcerned : but , while we are carefull to do our duties , leave the care of success to god ; who hath promised , that , he will not leave us , nor forsake us ; and , that all things shall work together for good , to them that love god. so that , if things be not just as we could wish ; they will at lest by so as god sees better for us . and , if ( singly ) some things may seem , for our hurt ; yet ( taken all together ) they will work together for good. 5. an assured hope , that , in the end , all shall be well ; how contrary so ever things may seem at present . ( as children of faithfull abraham : who , against hope , beleeved in hope , that he might be the father of many nations : not considering his own body , as now dead ; nor the deadness of sarah 's womb ; nor staggered at the promise of god , through vnbelief : being fully perswaded , that he who promised , was able to perform . and this , both as to the church of god in general , ( that the gates of hell shall not prevail against it . ) and , as to our selves in particular . as knowing , whom we have trusted ; and , that he is able to keep what we have committed to him : that he who hath begun a good work , will perfect it , unto the day of jesus christ : that none is able to pluck us out of our fathers hand : that nothing shall be able to separate us from the love of god , which is in christ jesus our lord : that the lord shall deliver us from evill work ; and will preserve us to his heavenly kingdome : to whom he glory for ever and ever . amen . finis . notes, typically marginal, from the original text notes for div a67397-e180 job 2.4 . deut. 30.15 . ver. 19. jer. 21.8 . gen. 2.17 . 1 tim. 5.6 . joh. 11.25 . ver. 29. hebr. 9.27 . rev. 20.6 . rom. 8.13 . ver. 6. joh. 3.15 , 16. gal. 3.11 . heb. 10.38 . hab. 2.4 . heb. 10.38 . dr. pecock . exod. 14.19 , 20. isa. 3.10 . ver. 11. rom. 3.20 . rom. 5.1 . rom. 1.17 . rom. 4.2 , 5 , 6. gal. 3.6 , 7. ver. 11. tit. 3.5 . jam. 2.18 . ver. 22. ver. 23. rom. 4.2 . ver. 3. ver. 4. ver. 5. ver. 6. ver. 7. ver. 8. gal. 5.6 . jam. 2.22 . acts 15.5 . jam. 2.20 . heb. 12.14 . artic. 11. rom. 6.1 . rom. 3.8 . rom. 6.22 . mat. 1.19 . theognid . tit. 2.12 . ver. 13. ver. 14. 1 cor 6.9 . ver. 10. ver. 11. (a) article ii. ( of the justification of man. ) we are accounted righteous before god , onely for the merit of our lord and saviour jesus christ by faith , and not for our own works or deservings . wherefore , that we are justified by faith onely , is a most wholsome doctrine , and full of comfort ; as more largely is expressed in the homily of justification . (b) article 12. ( of good works . ) allbeit that good works , which are the fruits of faith , and follow after justification , cannot put away our sins , and endure the severity of gods iudgement ; yet are they pleasing and acceptable to god in christ , and do spring out necessarily of a true and lively faith ; in so much that , by them , a lively faith may be as evidently known , as a tree discerned by the fruit. luk. 17.10 . eph. 1.14 . eph. 4.24 . gal. 6.15 . eph. 4.13 . 1 pet. 1.5 . gal. 2.17 . heb. 10.19 . ver. 20. ver. 22. ver. 24. ver. 32 , 33 , 34. ver. 33. ver. 34. 2 pet. 3.3 . 2 tim. 3.5 . heb. 10.36 . ver. 37. hab. 2.3 . heb. 10.37 . ver. 38. heb. 11. heb. 12.1 . heb. 11.4 , 5 , 7. ver. 8 , 9 , 20 , 21 22. gen. 2.17 . levit. 18.5 . ezek. 20.11 . gal. 3.11 , 12. rom. 10.5 , 6. heb. 10.39 . heb. 11.2 . ver. 8 , 9. ver. 1$ . ver. 13. ver. 14. ver. 15. ver. 16. ver. 26. ver. 27. ver. 35. ver. 36. ver. 37. ver. 39. ver. 4$ . january 6. gal. 3.14 . ver. 8. ver. 7. ver. 9. ver. 11. heb. 11.3 . psal. 14.1 . 2 tim. 1.10 . tit. 1.11 . 1 cor. 11.16 . mat. 12.41 , 42. luk. 11-31 , 32. joh. 11.24 . mat. 22 . 23-32 . jam. 2.19 . luk. 9.23 . mat. 10.38 . mar. 8.34 . mat. 19.21 mar. 10.19 . joh. 12.25 heb. 11.8 . ver. 9. ver. 17. ver. 18. ver. 19. ver. 24 , 25. ver. 26. ver. 33. ver. 34. ver. 35. ver. 36. ver. 37. * mr. gataker , ( in his adversaria , cap. 44. ) thinks that , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should rather be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; because vivicumburium , or burning alive , being a punishment then frequently inflicted on christians ( of which in this catalog of suffrings there is no other mention , ) he thinks it more likely that it should thus be here mentioned ( with such a paronomasia , which the apostle seems to affect ) than that in the enumeration of their torments ) should be here inserted , their being tempted . and our church seems to favour this reading : which , in the second part of that sermon of faith ( where this place is cited at large ) hath it thus ; some have been racked , some slain , some stoned , some sawn , some rent in pieces , some beheaded , some brent without mercy , and would not be delivered , because they looked to rise again to a better state . ver. 38. ver. 39. act. 19.22 . ver. 23. ver. 24. act. 21.13 . heb. 11.7 . prov. 14.16 . prov. 22.3 . prov. 27.12 . exod. 9.20 . ver. 21. prov. 14.9 . prov. 10.23 . prov. 7.22 . ver. 23. mat 12.41 . luk. 11.32 . jonah . 2.4 . ver. 5. ver. 8. ver. 9. gen. 19.14 . ver. 24 , 25. 2 pet. 3.3 . ver. 5. luk. 13.3 , 5. 2 pet. 3.10 . 1 thes. 5.2 . ver. 3. psal. 1.1 . wisd. 5.3 . ver. 4. ver. 5. ver. 7. deut. 29.19 . ver. 20. ver. 21. deut. 17.13 . heb. 11.9 . ver. 10. ver. 11. ver. 20. ver. 22. psal 10.14 . prov. 16.3 . prov. 3.15 . psal. 37.5 . ver. 7. ver. 9. psal. 18.2 . joh. 15.4 . ver. 5. gal. 2.20 . joh. 1.16 . joh. 7.37 , 38 , 39. joh. 4.14 . isa. 12.3 . rom. 8.26 . phil. 2.13 . collect for easter week . phil. 4.13 . jam. 1.5 . ver. 6. jam. 4.2 . ver. 3. ver. 15. heb. 4.2 . act. 14.9 , 10. luk. 7.50 . luk. 17.19 . mar. 9.22 . ver. 23. ver. 24. mat. 13.58 . mar. 6.5 , 6. mat. 21.22 . 1 joh. 5.14 . act. 21.14 . mat. 26.39 . 1 sam. 3.18 . gen. 32.10 . ezr. 9.10 . lam. 3.39 . ver. 22. isai. 28.16 . hab. 2.3 . 1 pet. 5.7 . heb. 13.5 . rom. 8.28 . gal. 3.7 , 9. rom. 4.18 . ver. 19. ver. 20. ver. 21. mat. 16.18 . 2 tim. 1.12 . phil. 1.6 . joh. 10.29 . rom. 8.39 . 2 tim. 4.18 . the life of faith in death· exemplified in the liuing speeches of dying christians. by samuel vvard preacher of ipswich. ward, samuel, 1577-1640. 1622 approx. 105 kb of xml-encoded text transcribed from 68 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a14753 stc 25052 estc s111636 99846923 99846923 11920 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a14753) transcribed from: (early english books online ; image set 11920) images scanned from microfilm: (early english books, 1475-1640 ; 1045:5) the life of faith in death· exemplified in the liuing speeches of dying christians. by samuel vvard preacher of ipswich. ward, samuel, 1577-1640. [10], 125, [1] p. printed by augustine mathewes, for iohn marriot and iohn grismand, and are to bee sold at their shops in saint dunstons church yard, and in pauls alley at the signe of the gunne, london : 1622. includes two sermons. the first leaf is blank. this edition has p. 4 catchword: onely. also issued as part 3 of "the sermons and treatises which have beene heretofore severally published". reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets 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creation partnership web site . eng faith -early works to 1800. dying declarations -early works to 1800. sermons, english -17th century. 2003-10 tcp assigned for keying and markup 2003-11 apex covantage keyed and coded from proquest page images 2003-12 judith siefring sampled and proofread 2003-12 judith siefring text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion the life of faith in death . exemplified in the liuing speeches of dying christians . by samvel ward preacher of ipswich . london , printed by augustine mathewes for iohn marriot and iohn grismand , and are to bee sold at their shops in saint dunstons church yard , and in pauls alley at the signe of the gunne . 1622. to his deare and loving mother . i honour augustine much for honouring his mother so much after her death , whose name and example had otherwise lyen in obscuritie . but i like better , and wish rather to follow the piety of nazianzene , who gaue himselfe to the performance of all christian offices to his louing mother . god hath so blessed the former part of your life aboue the lot of most women , with two such able guides , as haue so stored you with spirituall and temporall furniture , that you neede not the ayde of any your children . neuerthelesse , grace and nature will bee ascending and expressing themselues , though in weake seruices . revben when hee found but a fewe flowres , must bring them to his mother leah . esav when hee takes uenison , gratifies his aged father withall . sampson findes home by the way and presents of it to his parents . heere is a posie gathered out of olde and new gardens ; this sauory meate hath god brought to hand , heere is sweete out of the strong . let your soule eate and blesse . the vse and fruit of them i wish to euery beleeuer , especially in age and sickenesse : but the handsell and honor of them ( if any be ) to your selfe , whom the law of god and nature binds mee to honour aboue others . long may you liue to blesse your children with your daily prayers , especially your sonnes in that worke which needes much watering . yet euery good christian in yeares cannot but desire to bee forewarned against death approching , and that is the ayme of these endeuours . god prosper and blesse them as the former : and send mee my part in the benefit of these ( as hee hath done of them ) in the time of vse . your sonne in all dutie , desirous of the birth-right of your loue and blessing . sa : ward . the life of faith in death . that which hath bin already spoken of the life of faith , is to the naturall man aboue all faith. and yet if that bee all it can doe , then is all little better then nothing . say it could fill the minde of man with all content , satiate his life with all delight , and sweeten the bitternesse of all afflictions , yet if for all this , there lurke in his breast a secret and slauish feare of death , the least peece of this leauen but in a corner of the pecke , is enough to sowre the whole lumpe of his ioyes : the least dram of this coloquintida will marre the relish of all his sweetes : and make him crie out , there is death in the pot . and , oh death , how bitter is thy mention and memory ? aske nature , and call to philosophy , and see if they can affoord any ayd ▪ must they not confesse themselues heere quite posed and plunged ? hath not death set & foyled their whole army : for pouertie , shame ; and sicknesse , and other such pettie crosses , some poore cures , and lame shifts haue they found out : but when death comes all their courage hath fayled , and all their rules haue left them in darke and desperate vncertainties . it is possible for pharaoh with much a do to stand out the stormes of haile , the swarme of flies and lice : but when once the crie of death is in the houses , then is there no way but yeelding : his enchaunters and mountebancks could abide the crie of frogs and other such vermine ; but this basiliske affrights them . onely faith takes it by the tayle , handles it , and turnes it into an harmlesse wand , yea into a rod budding with glory and immortalitie . quartane agues are not so much the shame of phisicke , as death is of all naturall skill and valour . death is faiths euill . faith onely professeth this cure , vndertaketh and performeth it with the least touch of christs hand : and that as familiarly as the richest balme doth the least cut of the finger . faith turneth feares into hopes , sighings and groanings , into wishings and longings , shaking and trembling into leaping and clapping of hands . alas , all troubles are but as pigmyes to this gyant , who defies all the hoste of infidels : holds them in bondage all the dayes of their liues : and makes their whole life no better then a liuing death and dying life . only faith encounters this gyant , singles him out for her chiefe prize , and grapples with him not as a match , but as with a vanquished vnderling : insulting ouer him as much as he doth ouer the sonnes of vnbeliefe : sets her foot vpon the necke of this king of feares , and so easily becomes conquerour and emperour of all pettie feares , which are therefore onely fearefull , because they rend to death ; the last , the worst , the end and summe of all feared euils . here , and here onely is the incomparable crowne of faith : here only doth she euidently and eminently honour her followers , and difference them from all others with a noble liuery of true magnanimitie and alacritie . it is true , if wee had windowes into the breasts of men , a difference one might see in the inward bearing of aduersitie : but for the face and outside , both may seeme alike hardy , both may seeme alike resolute : but when it comes to the poynt of death , then the speech , the behauiour , the countenance , palpably distinguish the dull patience perforce of the worldling from the cheerfull welcome of the christian. let death put on her mildest vizards , come in the habit of the greatest sicknes , to the stoutest champion on his owne downe bed , yet shall his heart tremble and his countenance waxe pale . let her dresse her selfe like the cruellest fury : come with all her rackes , fires , strappadoes , wilde beasts , all her exquisite tortures : faith will set a woman , or a childe to make sport with her , to dare and to tyre her , and her tormentors . alas what doe they tell vs of their socrates , their cato , their seneca , and a few such thinne examples which a breath will rehearse , a fewe lines containe their poore ragged handfull , to our legions , whose names or number one may as soone reckon as the sand of the sea shore : their 's a fewe choyce men of heroycall spirits trayned vp either in arts or armes : our of the weakest sexes and sorts , onely strong in the faith : their 's either out of windy vaine-glory childishly reckoning of a short death and a long fame , or out of blockish ignorance venturing vpon death as children and mad men vpon dangers without feare or wit : ours out of mature deliberation and firme beliefe in christ : who hath drunke out of deaths bitter cup an eternall health to all mankind , taken the gall and poyson out of it , and made it a wholesome potion of immortalitie . faith heere proclaimes her challenge and bids nature or arte out of all their souldiers or schollers produce any one , who hauing free option to liue or die , and that vpon equall tearmes haue embraced death : whereas infinite of hers haue bin offered life with promotions , and yet would not bee deliuered expecting a better resurrection . if any shall challenge these for thrasonicall flourishes , or carpet vaunts , i appeale and call to witnesse not the cloud now , but the whole skye of witnesses , such i meane as haue dyed either in the lord , or for the lord , who in the very poynt and article of death haue liued , and expressed liuely testimonies of this their life , partly in their incredible sufferings , partly in their admirable sayings . for their acts and monuments if they had all been penned , all the world would not haue conteined their histories : the very summes would swell to large volumes . the valour of the patients , the sauagenesse of the persecutours , striuing together , till both exceeding nature and beleefe , bred wonder and astonishment in beholders and readers . christians haue shewed as glorious power in the faith of martyrdome as in the faith of myracles . as for their last speaches , and apothegmes , pitie it is no better marke hath been taken , and memory preserued of them . the choyce and the prime i haue culled out of ancient stories , and latter martyrologies , english , dutch , and french. the profite and pleasure hath paid me for the labour of collecting , and the like gaine ( i hope ) shall quit the cost of thy reading . sweetly & briefly they comprise and couch in them the foundation , the marrow of large & manifold precepts , prescribed by the learned diuines for preparation against death . the art of dying well is easier learned by examples then by directions . these chalk the way more plainely , these encourage more heartily , these perswade more powerfully , these chide vnbeleefe with more authoritie : if some worke not , others may : some will affect some , some another . read them ouer to a sicke or to a dying christian , if they quicken not , if they comfort not , it is because there is no life of faith in them : if there be the least sparke , these will kindle it , cherish and maintaine it in the doore , in the valley , in the thought , in the act of death . the liuing speeches of dying christians . part . 1. old simeons swannes song , lord let thy seruant depart in peace , &c. the good theefe , the first confessor . lord remember me when thou commest into thy kingdome . steuen the first martyr , lord iesus receiue my spirit , forgiue them &c. peter the apostle : none but christ , nothing but christ. andrew the apostle : welcome oh christ longed and looked for . i am the scholler of him that did hang on thee , long haue i coueted to embrace thee , in whom i am that i am . polycarpus to the proconsull , vrging him to deny christ , i haue serued him 86 yeares , and hee hath not once hurt mee , and shall i now deny him ? when hee should haue been tyed to the stake , he required to stand vntyed , saying : let me alone ( i pray you ) for hee that gaue mee strength to come to this fire , will also giue me patience to abide in the same without your tying . ignatius , i am the wheat or graine to be ground with the teeth of beasts , that i may bee pure bread for my masters tooth ; let fire , rackes , pulleyes , yea and all the torments of hell come on mee , so i may winne christ. lucius to vrbicius , a corrupt iudge threaning death ; i thanke you with all my heart , that free mee and release mee from wicked gouernours , and send mee to my good god and louing father , &c. pothnius bishop of lyons to the president asking him in the midst of torments what that christ was , answered , if thou wert worthy , thou shouldest know . cyprian , god almighty be blessed for this gaole deliuery . ambrose to his friends about him , i haue not so liued , that i am ashamed to liue longer , nor yet feare i death , because i haue a good lord. and the same to calligon , valentinians eunuch threatning death , well doe you that which becomes an eunuch , i will suffer that which becomes a bishop . augustine , boughes fall off trees , and stones out of buildings , and why should it seeme strange that mortall men dye ? theodosius , i thank god more for that i haue beene a member of christ , then an emperour of the world . hilarion , soule , get thee out , thou hast seuentie yeares serued christ , and art thou now loath to dye , or afrayd of death ? vincentius , rage , and doe the worst that the spirit of malignity can set thee on worke to doe . thou shalt see gods spirit strengthen the tormented more then the deuill can doe the tormentor . iubentius and maximinus , wee are ready to lay off the last garment the flesh. attalus answered to euery question , i am a christian : being fired in an iron chaine , behold , oh you romans , this is to eat mans flesh , which you falsely obiect to vs christians . basill to valens his viceroy , offering him respite , no , i shall bee the same to morrow ; i haue nothing to lose but a few bookes , and my body is now so crazy , that one blow will ende my torment . gordius , to the tyrant offering him promotion ; haue you any thing equall , or more worthy then the kingdome of heauen ? babilas dying in prison , willed his chaines should be buried with him ; now ( saith he ) will god wipe away all teares , and now i shall walke with god in the land of the liuing . barlaam , holding his hand in the flame ouer the altar , sung that of the psalmist : thou teachest my hands to warre , and my fingers to fight . iulitta : wee women receiued not onely flesh from men , but are bone of bone , and therefore ought to be as strong and constant as men in christs cause . amachus , turne the other side also , least raw flesh offend . the like lawrence . symeones , thus to dye a christian , is to liue , yea the chiefe good and best end of a man. marcus of arethuse , hung vp in a basket , annoynted with hony , and so exposed to the stinging of waspes , and bees , to his persecutours that stood and beheld him ; how am i aduaunced , despising you that are below on earth . pusices to ananias an olde man trembling at martyrdome : shut thine eyes but a while , and thou shalt see gods light . bernard , fense the heele voyd of merite , with prayer , that the serpent may not finde where to fasten his teeth . the second part . edward the 6. king of england , bring me into thy kingdom , free this kingdome from antichrist , and keepe thine elect in it . cranmer archbishop : thrusting his hand into the fire : thou vnworthy hand ( saith hee ) shalt first burne , i will bee reuenged of thee for subscribing for feare of death to that damned scrowle . latimer bishop : to one that tempted him to recant , and would not tell him his name : well ( saith he ) christ hath named thee in that saying , get thee behinde mee sathan ; and being vrged to abiure , i will ( saith hee ) good people , i once sayd in a sermon in king edwards time confidently , that antichrist was for euer expelled england , but god hath shewed mee it was but carnall confidence . to bishop ridley , going before him to the stake : haue after as fast as i can follow : wee shall light such a candle by gods grace in england this day , as i trust shall neuer hee put out againe . to whom bishop ridley : bee of good heart brother , for god will either asswage the fury of the flame , or else strengthen vs to abide it . bishop hooper ; to one that tendered a pardon vpon recantation ; if you loue my soule away with it , if you loue my soule away with it : one of the commissioners prayed him to consider that life is sweet , and death is bitter ; true ( saith hee ) but the death to come is more bitter , and the life to come more sweet ; oh lord christ i am hell , thou art heauen , draw me to thee of thy mercy . iohn rogers , to one that told him hee would change his note at the fire ; if i should trust in my selfe , i should so doe , but i haue determined to dye , and god is able to inable me . being awakened , and bidden to make haste to execution , then ( saith hee ) shall i not need to tye my poynts . iohn philpot , i will pay my vowes in thee o smithfield . thomas bilney : i know by sense and phylosophie , that fire is hote and burning painfull , but by faith i know it shall onely waste the stubble of my bodie , and purge my spirit of it corruption . glouer to augustine brenner : he is come , he is come , meaning the comforter gods spirit . iohn bradford : embracing the reeds and fagots sayd ; strayte is the way , and narrow is the gate , and few that finde it . and speaking to his fellow martyr : bee of good comfort brother , for wee shall haue a merrie supper with the lord this night ; if there be any way to heauen on horsebacke , or in fiery chariots , this is it . lawrence saunders : i was in prison till i got into prison , and now ( sayes he kissing the stake ) welcome the crosse of christ , welcome euerlasting life : my sauiour began to mee in a bitter cup , and shall i not pledge him ? iohn lambert : none but christ , none but christ. baynam , behold you papists that looke for myracles , i feele no more paine in the fire , then if i were in a bed of downe , it is as sweet to me as a bed of roses . hugh lauerocke comforting iohn a pryce his fellow-martyr , said vnto him : bee of good comfort my brother , for my lord of london is our good physition , he will cure thee of all thy blindnesse , and me of my lamenesse this day . william hunter to his mother , for a momentany payne i shall haue a crowne of life , & may not you be glad of that ? to whom shee answered , i count my selfe happy that bare such a champion for christ : and thee as well bestowed as any childe that euer i bare . adam damlip to his fellow-prisoners , wondring at his cheerefull supping and behauiour after the message of his execution : why ( quoth hee ) thinke you i haue beene so long in the marshallsea , and haue not learned to dye ? and when they told him his quarters should bee hanged vp ; then ( said he ) shall i need take no thought for buriall . priests wife to one offering her money , i am now going to a countrey where money beares no mastery : when sentence was read ; now haue i gotten that which many a day i haue sought for . kirby to master wingfield pittying him : be at my burning , and you shall see , and say , there is a souldier of christ : i know fire , water , and sword are in his hands , that will not suffer them to seperate me from him . doctor taylor ; i shall this day deceiue the wormes in hadley church yard , and fetching a leape or two when hee came within two miles of hadley , now ( saith hee ) lacke i but two stiles , and i am euen at my fathers house . walter mill vrged to recant at the stake ; i am no chaffe , but corne , i will abide wind and flayle , by gods grace . bishop farrar , to a knights son bemoaning his death : if you see me stirre in the fire , trust not my doctrine ; and so hee stood holding vp his stumps , till one grauell strooke him downe with a staffe . rawlings to the bishops : rawlings you left mee , rawlings you finde mee , and so by gods grace i will dye . iohn ardley , if euery haire of my head were a man , it should suffer death in the faith i now stand in . the like agges stanley , and william sparrow . thomas hawkes , being desired to giue a signe , whether the fire was tollerable to be borne , promised it to his friends : and after all expectation was past , hee lift vp his hands halfe burned , and being on a light fire , with great reioycing , striketh them three times together . lawrence ghest to his wife meeting him with seauen children on her hand : be not a blocke to me in the way , now i am in a good course , and neere the marke . the lady iane grey requested by the lieutenant of the towre to write her symbole in his book before her beheading , wrote this , let the glassie condition of this life neuer deceiue thee , there is a time to bee borne , a time to die ; but the day of death is better then the day of birth . alice driuer , when the chain was about her necke : heere is a goodly necker chiefe , god be blessed for it . iohn noyes kissing the stake : blessed bee the time that euer i was borne for this day . to his fellow martyrs ; we shal not lose our liues in this fire , but change them for a better , and for coales haue pearles , &c. iulius palmer : to them that haue the minde linked to the body , as a theeues foot to a payre of stockes , it is hard to dye indeed ; but if one bee able to separate soule and body , then by the helpe of gods spirit it is no more mastery for such a one , then for mee to drinke this cup. elizabeth folkes , embracing the stake ; farewell all the world , farewell faith , farewell hope , and welcome loue. roger bernard , being threatned whipping , stocking , burning ; answered , i am no better then my master christ , and the prophets , which your fathers serued after such sort , and i for his names sake am content to suffer the like at your hands : so immediatly he was condemned , and carried to the fire . thomas sampal , offred a pardon in the midst of the fire : oh now i am thus far on my iourney , hinder me not to finish my race . latimer bishop , when they were about to set fire to him , and bishop ridley , with an amiable countenance , said these words : god is faithfull which doth not suffer vs to be tempted aboue our strength . bishop ridley to mistris irish the keepers wife , and other friends at supper , i pray you be at my wedding tomorrow , ( at which wordes they weeping ) i perceiue you are not so much my friends as i tooke you to be . tankerfield , when hee had put one legg into the fire . the flesh shrinkes and sayes , thou foole , wilt thou burne and needest not ? the spirit sayes , hell fire is sharper , and wilt thou aduenture that ? the flesh saies , wilt thou leaue thy friends ? the spirit answers , christ and his saints society is better . the flesh saies , wilt thou shorten thy life ? the spirit saies , it 's nothing to an eternall life . ioyce lewis , when i beholde the ouglesome face of death , i am afrayd , but when i consider christes amiable countenance , i take heart againe . the third part . iohn hvs to a countreyman that threwe a faggot at his head : oh holy simplicitie , god send thee better light . you roste the goose now , but a swanne shall come after mee , and hee shall escape your fire ; hus a goose in the bohemian language , and luther a swan . hierom of prague , make the fire in my sight , for if i had feared it , i had neuer come hither : while it was making , he sung two psalmes . anonymus on his death-bed , now flegme doe thy dutie , and stop thou my vitall artery . now death doe me that friendly office to rid me of paine , and hasten mee to happinesse : to a friend of his that willed him to haue his thoughts on heauen : i am there already . claudius monerius being cauilled at by the friers for eating a breakfast before his execution . this i do that the flesh may answere the readines of the spirit . michaela caignoela , a noble matron , seeing her iudges look out of the windowes , said to her fellow-martyrs : these stay to suffer the torment of their consciences , and are reserued to iudgement , but wee are going to glory and happinesse . and to certaine poore women weeping , and crying , oh madam , wee shall neuer now haue more almes , yes hold you ( saith shee ) yet once more ; and plucked off her slippers , and such other of her apparell , as shee could with modestie spare from the fire . iames delos , to monkes that called him proud heretike ; alas , here i get nothing but shame , i expect indeed preferment hereafter . madam la glee , to one chavique , that vpbraided her for denying the faith ; your cursed faith is not worthy the name of faith ; she put on her bracelets , for i goe ( said she ) to my spouse . marlorat to friends that called him deceiuer ; if i haue seduced any , god hath seduced me , who cannot lye . castilia rupea , though you throw my body downe of this steepe hill , yet will my soule mount vpwards againe ; your blasphemies more offend my minde , then your torments doe my body . christopher marshall of antwerpe , i was from eternall a sheepe destined to the slaughter , and now i go to the shambles , gold must bee tried in the fire . vidus bressius , if gods spirit saith true , i shall straight rest from my labours , my soule is euen taking her wings to slie to her resting place . the duke of wittemberg and luneburgh , many haue beene mine errours and defects in gouernment , lord pardon and couer all in christ. picus mirandula , if christes death and our owne were euer in eye , how could wee sinne ? death is welcome , not as an end of trouble , but of sinne . martin luther , thee oh christ haue i taught , thee haue i trusted , thee haue i loued , into thy handes i commend my spirit . o ecolampadius to one asking if the light offended him not , i haue light enough here , laying his hand on his breast ; and to the ministers about him , let the light of your liues shine as well as your doctrine . francisco varlute , paul and peter were more honourable members of christ then i , but i am a member ; they had more store of grace then i , but i haue my measure , and therfore sure of my glory . peter berger , i see the heauens open to receiue my spirit ; and beholding the multitude at the stake , great is the haruest , lord send labourers . iohn mallot a souldior ; often haue wee hazarded our liues for the emperour charles the fifth , and shall wee now shrinke to dye for the king of kings ? let vs follow our captaine . iohn fillula to his fellowes : by these ladders we ascend the heauens , now begin wee to trample vnder seet , sinne , the world , the flesh , and the deuill . thomas calberg , to the fryers , willing him to repent at the last howre : i beleeue that i am one of those workemen in christs vineyard , and shall presently receiue my penny . robert ogners , sonne to his father and mother at the stake with him : beholde millions of angells about vs , and the heauens open to receiue vs. to a fryer that rayled , thy cursings are blessings : and to a noble man that offered him life and promotion : doe you thinke mee such a foole , that i would change eternall things for temporary : to the people , we suffer as christians , not as theeues or murderers . constantine being carried with other martyrs in a dungcart to the place of execution : well ( saith he ) yet are we a precious odour , and sweet sauour to god in christ. fran : sanromanus a spaniard : worke your pleasures on my bodie , which you haue in chaynes your captiue : but my soule is euen already in heauen through faith and hope , and vpon that caesar himselfe hath no power . ioan the marshals wife of france to her husband at the stake with her : bee of good cheere , our wedding was but a shadow , an earnest and contract of that solemne and blessed marriage , which the lambe will now consummate . anne audebert of orleance : blessed bee god for this wedding girdle ( meaning the chaine ) my first marriage was on the lordes day , and now my second to my spouse and lord christ shall bee on the same . iohn bruger , to a fryer offering him a wooden crosse at the stake : no ( saith hee ) i haue another true crosse imposed by christ on me , which now i will take vp : i worship not the worke of mans hands , but the sonne of god , i am content with him for my onely aduocate . martin hyperius , oh what a difference there is betwixt this and eternall fire ! who would shun this to leape into that ? augustine of hannouia to a noble man , perswading him to haue a care of his soule ; so i will ( saith he ) for i presently will lay downe my body to saue my conscience whole . faninus an italian kissed the apparitour that brought him word of his execution ; to one reminding him of his children ; i haue left them to an able and faithfull guardian : to his friends weeping , that is well done , that you weepe for ioy with mee : and to one obiecting christes agony and sadnesse to his cheerefulnesse : yea ( saith hee ) christ was sad , that i might be merry ; he had my sinnes , and i haue his merit and righteousnesse : and to the fryers offering him a woodden crucifix , christ needes not the helpe of this piece to imprint him in my minde and heart , where hee hath his habitation . george carpenter , all bauaria is not so deare to mee as my wife and children , yet for christes sake i will forsake them cheerfully . adam wallacke , a scot , to a tempting fryer , if an angel should say that which thou doest , i would not listen to him : is the fire ready ? i am ready ; let no man be offended , no disciple is greater then his master . iohn burgon to his iudges asking him , if hee would appeale to the high court : is it not enough that your handes are polluted with our blood , but you will make more guiltie of it ? fredericke anuill of bearne , to the fryers that willed him to call on the virgin mary ; three times repeated , thine o lord is the kingdome , thine is the power and glory for euer and euer ; let 's fight , let 's fight . auaunt sathan , auaunt . godfrey varal of piedmont ; hangman doe thine office , my death will be fruitfull to my selfe and others . halewine of antwerp , and harman of amsterdam , to the markgraue of antwerpe , offering mittigation of torments vpon abiuration , wee are resolued these momentany afflictions are not worthy that exceeding weight of glory that shal be reuealed . peter and nicholas thiesse● brethren , vsed the like speech . annas burgius in the middest of his torments : lord forsake mee not , lest i forsake thee . peter clarke with the root of hi tongue plucked out , pronounced audibly ( to shew that none euer wanted a tongue to praise god ) blessed be the name of god , as of old romanus the martyr , mentioned in prudentius . godfrey de hammele , to one that called him heretique , no heretique but an vnprofitable seruant , yet willing to die for his lord , and reckoning this death no death but a life . bucer , no man by talke shall withdraw my mind from christ crucified , from heauen , & my speedy departure , vpon which my soule is fixed . when one aduised him to arme himselfe against sathans temptations ; hee hath nothing to doe with mee : god forbid but now my soule should be sure of sweet consolation . tremelius , a christian iew , let christ liue , and barrabas perish . ferdinand emperour : if mine ancestors and predecessors had not dyed , how should i haue beene emperour ? i must that others may succeed mee . frederick the third elect. palat. to his friends about him , wishing him recouery , i haue liued enough to you , let mee now liue to my selfe , and with my lord christ. leonard caesar : oh lord doe thou suffer with me , lord support me and saue me . windelmuta , to one that told her shee had not yet tasted how bitter death was : no ( said shee ) neither euer shall i , for so much hath christ promised to all that keepe his word , neither will i forsake him for sweete life , or bitter death . henry voes , if i had ten heads , they should all off for christ. god forbid i should reioyce in any thing saue in his crosse. the minister of brisgo , this skinne which scarce cleaues to my bones , i must shortly haue layde off by necessitie , how much more willingly now for my sauiour christ. adolphus clarebachius : i beleeue there is not a merrier heart in the world at this instant , then mine is : behold , you shall see mee dye by that faith i haue liued . alexander cane : when a fooles cappe was put on his head : can i haue a greater honour done me , then to bee serued as my lord christ before herod ? lord , seeing my persecutors haue no mercy , haue thou mercy on mee , and receiue my soule . almondus a via , my body dyes , my spirit liues . gods kingdome abides euer . god hath now giuen mee the accomplishment of all my desires . giles tilman , vrged to know what hee beleeued of purgatory . purgatorie and hell i leaue to you , but my hope is directly to goe into paradise : neither feare i this great pyle of wood , whereof some might haue been spared to warme the poore , but will passe through it purged for my sauiour . peter bruse : i thanke god , my broken legge suffered mee not to flye this martyrdome . marion the wife of adrian , seeing the coffin hooped with iron , wherein shee was to bee buryed aliue . haue you prouided this pasty-crust to bake my flesh in . lewis paschalis : it s a small matter to die once for christ , if it might be , i could wish i might die a thousand deaths for him . iohn buisson : i shall now haue a double gaole deliuery ; one out of my sinnefull flesh , another from the loathsome dungeon i haue long lyen in . hugh stallour to iohn pike his fellow martyr ; yet a little while , and wee shall see one another before the throne , and face of god. levine de blehere , to his friends that offered to rescue him by tumult : hinder not the magistrates worke , nor my happinesse : father , thou soresawest this sacrifice from eternall : now accept of it , i pray thee . christopher fabrianus : first bitter , then sweet ; first battell , the victory when i am dead ; euery drop of my bloud shall preach christ , and set foorth his praise . francisce soet : you depriue me of this life , and promote mee to a better , which is , as if you should rob mee of counters , and furnish me with gold. guy de bres : the ringing of my chaine haue beene sweet musicke in mine eares : my prison an excellent schoole , wherein gods spirit hath bin my teacher : all my former discourses were as a blinde mans of colours , in comparison of my present feeling . oh what a precious comforter is a good conscience . dionysius peloquine , to the inquisitour telling him , his life was now in his owne handes . then said hee , it were in an ill keeping . christes schoole hath taught mee to saue it by loosing it , and not by the gaine of a few dayes , or yeares , to lose eternitie . lewis marsake knight , seeing his other brethren goe with halters about their necks , which they offered not him because of his dignity ; why i pray you ( quoth hee ) deny me not the badge and ornament of so excellent an order , is not my cause the same with theirs ? which obtayning , hee marched valiantly to the stake with them . symon laloeus to one siluester his executioner ; neuer saw i man in all my life whose comming was more welcome to mee then thine . so cheerfull was his death , that syluester amazed at it , left his office , became a conuert and a christian himselfe , went to geneua for further instruction in the gospell . kilian a dutch schoolemaster , to such as asked him if hee loued not his wife and children , yes ( said hee ) if all the world were golde , and were mine to dispose of , i would giue it to liue with them , though it were but in prison ; yet my soule and christ are dearer to me then all . giles verdict : out of my ashes shall rise innumerable christians , which prophecy , god so verified by the effect , that it grewe a by-word after his death , that his ashes flewe abroad all the countrey . anthony verdict brother to the former , condemned to bee eaten with beastes , to preuent the like prouerbe : sayd to his father , oh father , how hath god enabled you , to haue two sonnes honoured with martyrdome . iohn barbevill , to fryers that called him ignorant asse : well , admit i were so , yet shall my bloud witnesse against such balaams as you bee . francisce coluer , to his two sons massacred together with himselfe : sheepe wee are for the slaughter ; this is no new thing , let vs follow millions of martyrs through temporall death , to eternall life . by all these which are but an handfull of christs campe royall , it sufficiently appeares they had their faith fresh and liuely in the face of this graund enemy , and by vertue of their faith , their spirits , wits , and tongues , vntroubled , vndismayed ; insomuch that an auncient witnesse of the christian bishops , that they did more ambitiously desire the glory of martyrdome , then others did praelacies and preferments . and a late mortall enemie of theirs , bade a vengeance on them , for hee thought they tooke delight in burning . what then shall wee gaine by them ? i remember master rough a minister , comming from the burning of one austo , in smithfield , being asked by master farrar of halifax , where he had beene , made answere , there where i would not but haue been , for one of my eyes , and would you knowe where ? forsooth i haue beene to learne the way : which soone after hee made good , by following him in the same place , in the same kinde of death . now if one president made him so good a scholler : what dullards and non-proficients are we ? if such a cloud of examples work not in vs a cheerefull abilitie to expect and encounter the same aduersary , so often foyled before our eyes . yet least any should complaine , that examples without rules , are but a dumbe and lame helpe : i will annexe vnto them a payre of funerall sermons , opening a couple of seales reuealed to iohn in his second vision : the first , affording vs sundry meditations of death and hell ; the second , of heauen , & the happinesse of such as dye in the lord , and rest vnder the altar . the vse of them i chiefly dedicate and commend to old sick persons , such especially , as die of lingring diseases , affoording them leisure to peruse such themes , though i forbid none , but to all i say , come and see . the life of faith in death . revel . 6. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . come and see . and behold a pale horse , and his name that sate on him was death , and hell followed after him , and power was giuen vnto them , &c. come and see . were it some stately , some pleasing , yea or but some vaine sight such as mordecay riding on the kings horse in pompe with the royall furniture : or but a company of players , riding through a market , a drum , a trumpet , or the least call would serue the turne , to draw vs out to the sight : but these being serious , yea to nature somwhat hideous and odious voyces , like vnto thunders , are giuen to the beasts to call beholders . the cryer in the wildernesse is willed to cry this theme aloud in the deafe eares of men . a boanerges with all the vehemency and contention of his voyce and affections , will bee too little , vnlesse god boare the eares , open the eyes , and perswade the hearts of men to come and see . yet is it but our folly to be so shye of this sight , for though it bee sad , yet is it of all the sights vnder the sunne the most necessary , the most profitable ; though we turne away our faces and close our eyes , yet see it wee must , and see it wee shall , neuer the lesse , neuer the sooner , neuer the later . nay , the truth is , see it wee neuer shall , but with closed eyes . thou tender faint-hearted man or woman that art so loath to meete with a corps or beere , to see a skull , or any thing that minds thee of death , shalt thou by this meanes protract or escape thy death ? no , let mee tell thee praeuision is the best preuention , and praemonition the best praemunition . that which is commonly receiued of the basiliske , is here no conceited story , but a serious truth . he that sees it before he be seene of it , may auoyd the deadly poyson of it . hee that sees it before it comes , shall not see it when it comes . hee that mannageth an horse at an armed stake , fits him to rush into the maine battell without feare . and wouldest thou with ioseph of arimathaea , walke euery day a turne or two with death in thy garden , and well foreacquaint thy selfe therewithall , thou shouldest haue , if not enochs , yet euery true beleeuers priuiledge , not to see death , not to taste of death , viz. in that ougly forme , distastfull manner , which other the sonnes of adam do , who because they will not see the face of it , must feele the sting of it . to dye well and cheerfully , is too busie a worke to be well done ex tempore . the foundation of death must bee layde in life . hee that meanes , and desires to dye well , must dye daily . hee that would ende his dayes well , must spend them well , the one will helpe the other . the thoughts of thy end as the trayne of the foule and rudder of a shipp will guide thy life , and a good life will leade thee to a peaceable end , that thou shalt neither shame or feare to dye . in a word , platoes phylosophy in this , is true diuinitie : that the best meane , and whole summe of a wise mans life , is the commentation of death , not euery fleet and flitting flash , but frequent and fixed contemplations . death is the knownest and vnknownest thing in the world : that of which men haue the most thoughts and fewest meditations . be therefore perswaded to come and see : that is , come that thou mayest see . come from other obiects , infinite and vaine spectacles , with which the eye is neuer glutted . drawe neere and close to this that thou mayest see it throughly . wipe off the clay , spittle , and scales of thine eyes , that thou mayest cleerly behold the nature , quality , and consequents of death . no mortall wight but hath some blushes of mortality , such as go and come , but if they would suffer them to lodge in their mindes , they must needes stirre some affection , and leaue some impression in the memory , and produce some effects in their liues . socrates had a gift that hee could fasten his eyes many howers on one obiect without change or wearinesse : halfe so stayed a thought of ones mortalitie , might bring a man to immortalitie . it is not beautie seene , but looked on that wounds . i meet with a story of one that gaue a young prodigall a ring with a deaths head , with this condition , that he should one houre daily for seauen dayes together looke and thinke vpon it : which bred a strange alteration in his life , like that of thesposius in plutarke , or that more remarkable , of waldus the rich merchant in lyons , who seeing one drop downe dead in the streets before him , went home , repented , changed his life , studied the scripture , and became a worthy preacher , father , and founder of the christians called waldenses , or poore men of lyons . in conference and confessions many one hath acknowledged to my selfe the like : some that by dangerous sicknesse of their own , others that by feare of infection in times of the plague , and generall visitation , others by the death of friends , as by shafts that haue fallen neere them , haue beene awakened , affrighted , and occasioned to thinke deeply on their ends , to prouide against their ends , to attend the word , which hath proued the meane of their conuersion and saluation . and this i thinke should bee enough to perswade young and olde , one and other to come and see . but what now are we come out to see ? behold , first the seale opened . secondly , the horse issuing out . thirdly , the colour of the horse . fourthly , the rider and his followers . death and hell. this horse is vnder seale . seales wee vse commonly to confirme and conceale , to make things sure and to keepe things secret . and thus death as all gods iudgements are said to bee sealed . iob. 35. and that with a firmer seale then of the medes and persians : in which sence this horse zach. 4. issueth from betweene two brasen mountaines , that is gods ineuitable , vnalterable decree : hee rusheth not out , rangeth not abroad at the will of man or satan , at hap or by blinde destiny , but at the pleasure and by the appoyntment of the great master of these gods horses , iesus christ , one of whose chiefe royalties is to keepe the locke and key of death and hell , reuel . 1. else would he be euer trampling vnder feete the sonnes of men . looke how naturally , and continually the sea would ouerwhelme the whole earth , if the waues were not bounded by prouidence : so would this horse ouercome the inhabitants of it , were hee not tyed short , and restrained by his , and our lord. you see him heere limited to the fourth part of the earth , else had not one been left aliue : for all are sentenced , and haue deserued to dye , and it's fauour that all dye not . in a word , men dye not by chance , course of nature , influence of starres , but then , and therefore because it is appointed . a million of aethiopians perish in one day , in one battell , 2. corinth . 14. not because all were borne vnder one aspect of planets , but because such a slaughter was sealed of god. and though there be one way in , and twenty out of the world , yet all falls out as god determines and disposeth . that christian which beleeues this , though hee may desire dauids arithmeticke to number his dayes aright , that is , to know the breuity of them : yet will hee neuer study the blacke and senselesse art of calculating his birth and death . none but fooles are curious and inquisitiue to know that , which is vnder gods priuy signet . we are all as souldiers sent to sea with commission vnder seale , not to be opened till wee come to such and such a point . to guesse and conclude , we shall dye at such an age , in such a climaterical yeere , what is it but to make a league with death , not vnlike to that frenzie merchant that would make and strike vp matches of hundreds and thousands with parties absent as if they were present . a fond itching humour , and such as would for the most part ( what euer wee thinke ) doe vs hurt rather then good , if the day and houre were far off , it would breede securitie : if neere hand horror . sicknesses are sufficient summons and warnings . marke such as sentenced by iudges and physitians fore-know their death , yet without speciall grace fore-fit themselues neuer the more carefully . some deaths indeede ( as some clockes giue warning before they strike ) which symptomes and signes infallible : and so extraordinarily god giues to some moses and hezekiahs a presage , and hearts to prepare : but generall god hath seene this the best for vs , that it should be for the generall most certaine , for the perticular most vncertaine , to him sealed , to vs concealed : of which hee would haue vs make these vses . first , for our bodily health not to bee too carefull , nor too carelesse : with all our physicall dyet and miserable anxietie , wee cannot adde one cubite to the length of our dayes , or measure of our health . wee are all sealed vp no otherwise then the measure of our wealth , of our crosses and blessings , for the hauing or auoyding of which : the meanes wee must vse without carking care , or cowardly feare , cheerefully relying on christ , the lord keeper of the seale , not wittingly and desperately preuenting that sealed date by surfeits of toyle or pleasure , by wilfull neglect of dyet , contempt of physicke , by griefe or by melancholy : nay , not by haste to glory with cleombrotus the heathen , or with hastie selfe-murthering christians , such as augustines times were full off : but with iob patiently all the dayes of our life , during the terme of our sealed lease , till the very day and date expire , and appointed time of dismission , and dissolution come . and secondly for our soules prouision , not to do as most that haue set dayes of truce and peace , and in which they hang vp their armour a rusting , and their beakons vnwatched : but as people that liue in perpetuall hazard of war , haue all things in a daily readinesse for seruice at halfe an howres warning , vpon the least alarum : who would liue one howre in infidelitie or irrepentance , least in that hee bee taken napping as the foolish virgins , and that rich foole that reckoned of many yeares , and had not one night to continue . grant it were enough to repent and belieue the last day of life , yet how can a man be sure to doe that , vnlesse he doe it euery day : considering that euery day may for ought he knowes , be the last . the seale may be opened in a day and houre one least thinkes of it , as it is to most that dye . lastly , when euer this horse comes to fetch away vs , or any of ours children or friends : a beleeuer stamps not , and rages not , as mad marshall birom : murmures not , repincs not as the wild irish men without hope : expostulates not with destenie , as alexander for his hephestion : but with aaron , layes his hand on his heart and mouth for his sonnes suddaine death , knowing what god hath sealed , shall be and must bee . if the dreames of a blind fatall necessity could quiet heathens , how much more should a christian be chearfull at the disposall of a wise and louing keeper of the seale . a minute sooner or later it shall not be , then hee hath fore-seene and foresealed for thy especiall good , who hath times , and seasons , and seales in his ordination . worthy was the speech and resolution of an vnderstanding diuine . if christ hath the key and seale of death , then a figge for death . this though it be an ordinary notion , yet well digested , it is a singular stay to a beleeuer . the seale being thus opened , come and see the creature that issues forth . behold an horse , a fierce a strong , a warlike , a speedy creature so described by god himself , iob 39. looke therefore how easily iehu stamped iezabell into peeces : and tamberlaine his troupes of horse the turkish foot-men , or as the sturdie steede dashes out the little whappets braines , so easily doth death with the least kicke and spurne of his heele the haylest complexion , the stoutest constitution , tryumphing like an emperour ouer all sorts of people , treading in the neckes of kings and princes , as iosua ouer them in cane insulting in the tearmes of rabshakeh , where is hamath ? the kings of arphad , iuah , and sepharuaim ? elam , meshech , and tubal , whose feare was vpon the liuing , are they not descended into the graue ? made their bedds in the slimy valley , and layd their swordes vnder their heads ? where is goliah with his brazen bootes ? hath wisedome deliuered , strength rescued , or wealth ransomed any out of my fingers ? for all their confidence , haue they not gone to the king of feare ? how can it bee otherwise , seeing death comes as an armed horseman , vpon naked footmen : no encountering , no resistance , no running away , no euasion by flight . this winged pegasus , postes and speeds after men , easily giues them law , fetches them vp againe , gallops and swallowes the ground he goes , sets out after euery man as soone as he comes into the world , and playes with him , as the cat with the mouse , as the grey hound with the badger , somtimes hee followes faire and a farre off , lingers aloofe and out of sight : anon hee spurres after , and by and by is at the heeles in some sicknesse , and then it may bee giues vs some breath againe , but in the end ouertakes vs , and is vpon vs with a ierke , as the snare ouer the fish , or the foule . absolom could not outride him : pharaohs chariot wheeles fell off in this chase . ionathan and saul , swift as the egles , strong as the lyon , yet how were they slaine with the mighty ? what then is the course the christian takes ? he neither foolishly thinkes to resist , or escape , nor yet cowardly swounds , or crauenly yeelds : but as a valiant footman that espies an horseman pursue him in a champion , stayes not till he come vpon him , but addresseth himselfe for the encounter : so does a christian in his best health and prosperity , put on his armour , get him the helmet of saluation , the shield of faith , and learneth the vse of them betimes , before he be vnapt to it in sicknesse or age as the parthians teach their verie children to handle the bow , the scythians the dart , the germans the speare : and so it comes to passe , that belieuers are not surprized , as worldlings often are , with milke but in their breasts , without oyle in their lamps , & all in vaine then fondly cry out to this horseman to stay his stroake . as the rich foole gregorie relates of , who entreated death to stay till the next morning , truce but til to morrow , and i will bee ready for thee . a christian wisely considereth , that hee hath no morrow , and therefore while it is called to day , is ready for this horse , who neuer sets any certaine day of his comming . behold also the colour of this horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the color of the withering leafe , pale and wan : symbolizing and noting the effect hee hath first vpon the liuing , whom hee appalles , as hee did baltashar , whome all his concubines and courtiers could not cheere , nor all his wine in the bowles of the temple fetch colour into his countenaunce . see wee not often prisoners at the barre wanne away , and dye as white as a cloth at the sentence of death pronounced on them . many gulls and gallants we may heare sometimes flight off death with a iest , when they think it out of hearing , and some wish it and call for it , as gaal for abimelech , but when it comes in good earnest , they are not able to looke it in the face , with the bloud in their cheeks . some foolishly set a face on the matter , on their death-beds , lest neighbours should censure when they are gone for cowards : hypocritically paynting their faces as iezabel did , affronting iehu out of the windowe , god knowes with a cold heart , & if her paint had bin off , a pale face should one haue seen vnderneth it . wheras christians hauing a good measure of faith to warme them at the hart , change not their countenance nor haue their colour any whit abated , but as is recorded of mistris ioyce lewis at the stake , and sundry other christians , euen of the fearfullest by nature and sex , looked as fresh and cheerely at the houre of death , as at their mariage . a second effect of this pale horse is after death , bereauing the bodies of all bloud and colour , making them liuelesse & wan carkases , and so layes them a rotting and mouldring among the wormes their sisters , till the fashion of them be vtterly altred , the beauty consumed , and shape turned into rottennesse . oh how grieuous is this to such absaloms , iezabels , and rosamonds , haue set much by their painted sheathes and pampered carkases , whose belly is their god , and yet their end must be corruption . dust they were , and to dust they must returne . fauour is deceitfull , and beautie is vanity , when the pale horse comes , there is no remedy . here only faith hath an antidote comforting her selfe with these sayings : this base and vile bodie of mine must bee thus serued , that it may bee transfigured and made conformable to the glorious standart christs body , more glorious then the sunne in his brightest hew . it must thus bee sowne in pale ignomy , that it may rise in glorious beautie . vvhat if i lose a little vermillion red mixture of fleame and sanguine , shall i not recouer a radiant resplendant lustre ? can the alchimist with his art , cause a dry withered floure to shew it selfe againe for a space , in it naturall verdant shape and colour : and cannot god that made mee first of clay , and that clay of nothing , reduce and refine the same after it hath beene in the earth ? as the chynois doe the materialls of their curious dishes for many scores of yeares , that when it is throughly deficate , their posteritie may temper and frame some vessell of excellent seruice withall . certainly my redeemer liueth , and with these eyes i shall see him , as hee is most admirable to behold , and my selfe like vnto him in my degree . ten thousand times more comely , then is heere possibly for to imagine , the most personable creature that euer the sunne saw : when the body shall bee enriched with those excellent dowries of impassibilitie , claritie , subtiltie , agilitie . oh , but heere 's yet a more fearefull spectacle behind , then all that hath yet come in sight . hell , euen hell it selfe in the worst sense , not the graue of the body , but of the soule . for iohn sees here principally the iudgement of the wicked , that were slaine for the contempt of the gospell , by the pale horse , for not yeelding to the white and his crowned rider . and their wofull state is heere opposed to the happy condition of the martyrs vnder the altar . well then , behold also , euen hell the page and follower of death , attending him where euer hee goes among the wicked sort . whence it is that they are so often coupled in this booke , death and hell. looke as the foxes wayt vpon lyons , carrion crowes vpon armies , gaolers or serieants for a prey : so diligently does the deuill on death for a booty . no fowler does more cunningly stalk behind the horse , or creep behinde brakes and hedges , to get his ayme at the shye fowles . no serieant hides his mase , no angler his hooke more warily : knowing that else hel should neuer swallow so many . alacke , alacke , we silly fish see one another caught , and ierk't out of the pond , but see not the fire and frying panne into which they come . in this consists the deuils chiefest policie , and our grossest simplicity , and euen this is the cause of our sottish and foolish liuing and dying . oh that my head were a fountaine of teares , to weepe for , and bewayle the stupiditie , yea the desperate madnesse of infinite sorts of people that rush vpon death , and chop into hell blindling . how bruitish and beastly are the preaemises and conclusion of the epicure and his brood , let vs eate and drinke ▪ for to morrow we shall dye ? who knowes whether the soule of the beast descend , and mans ascend , who euer saw the one goe downeward and the other vpward , and then what matter if the life of the one differ not from the other ? what need a man care whether hee bee a sadduces swine , an epicures horse , or himselfe ? the one many times hath lesse care , and more pleasure then the other , if death be the last line , the full point , and finall cessation of the creature . these ●ruits thanke phylosophie that 〈◊〉 taught them not to feare any such hobgoblins spirits , or old wines tales , as hell. but such phylosophie socrates , plato , and the wiser sort euen of the heathen haue hissed out of schooles as belluine . yea , the most sauage and vnlittered peoplè , the lesse soiled with art , the more confidently doe they out of natures instinct , and diuine impression , conclude of an eternall place of well and ill being after death for the soules of men . but these monsters wilfully shut their eyes , deface and obliterate these stamps , and principles of nature , and so dance hood-winke into perdition . miserable it is to see how boldly and blindly they thinke and venture on death : theramenes , he writes bookes in praise of death , as the end of all calamities . augustus , hee dyes in a iest , calling for a plaudite . tiberius ●n dissimulation . diogines hearing antisthenes cry out in his paines , who shall ease mee ? offers him a ●nife to dispatch himselfe withal . caninus called to execution , bids his fellow remember hee had the best of the game . the earle of kildare seeing his writ of death brought in when hee was at shouelboard , throwes his cast , with this in his mouth : whatsoeuer that is , this is for a huddle . little list would these blind bayards haue for such idle mirth , if their eyes were opened to see this follower of death . how pittifull is the frenzie of those braue spirits , as they deeme and terme themselues ( as much as they scorne pittie ) our duellists i meane , who as if they neuer had heard of hell , are as prodigall of their liues , as cockes or dogs are of theirs , powring them out vpon euerie drunken quarrell . i pittie not the losse or misse of such , good for little but to se● in the front of a battell , or t● stop breaches and canons withal : but i pitty the losse of their soules , who serue themselues , as the iesuite in lancashire , followed by one that found his gloue , with a desire to restore it to him : but pursued inwardly with a guilty conscience , leapes ouer an hedge , plunges into a marlepit behind it , vnseene and vnthought of , wherein he was drowned . i maruell not , that they feare not a rapier , or pistoll , who would not chuse it before a lingring and paineful sicknesse ? were it not for the after-claps of death ? no coward need feare the encounter of it alone in a single combat . but death hath a second , a page tenne times more dreadful then himself , with whom we haue to begin , when we haue done with death , which is but the beginning of sorrowes . death is pale , but his follower is a blacke fellow , a terrible monster neuer enough feared . in which respect , how lamentable also is the blindnesse of all selfe-murderers , who make death the remedie of euery griefe , and cure of euery violent passion : if they finde themselues inwardly vexed , or perplexed in conscience , they seeke death as a present ease ; not considering how they leape out of the smoake into the flame , out of the flame into the fire , out of a curable momentany disturbance , into an endlesse inrecouerable woe , ( without the extraordinary mercy of god ) to which vsually the deuill speeds them , that hee might get them into his clutches , and so passe out of doubt , all meanes of preuention and euasion by faith and repentance . oh senseles achitophell , how did thy wisedome fayle and befoole thee , when thou settest thine house in order , and disposest of thy goods , forgettest thy soule , hangest thy selfe , which durst thou , or wouldest thou haue done , had but one belieuing thought of an eternall fire come into thy head ? how blockish is the manner of dying of many a naball , who strucken with the feare of death and hell , become as insensate as stocks and stones , haue no mind nor power to thinke of one thing or other : cannot abide to heare any mention of the danger of that which they feare , whose senses the deuill bewitches and benumms , lest they should see and auoyde : such was lewes the eleuenth , who straightlie charged his seruants , that when they sawe him sicke , they should neuer once dare to name that bitter word death in his eares . so doe cowards and crauens shut their eyes , and chuse rather to feele blowes , then to see and shunne them . little better is the common course that most people take . scared some are with a confused , and preposterous feare of death , and flashes of hell in their consciences , and yet take no course to get pardon and faith in christ : but either taking it to bee some melancholly humour , send for merry companions to driue it away : or being giuen vp to hardnesse of heart and impenitencie , wilfully shake off all thoughts of repentance , shut their eyes and eares against all good aduise , and desperately put all at aduentures , and chop into the iawes of that roaring lyon. some of them ridiculously fearing death , they knowe not why , more for the pangs of it ( which often are lesse then of the tooth-ake ) then for the hell following : like fooles that feare the thunder cracke , and not the bolt ; the report of the peece , and not the bullet ; the serieants arrest , and not the gaolers imprisonment : labour to escape death which they cannot , and hell which they might . others of them scarred with some terrible apparisions , affrighted , as cardinall crescentius a little before his death , with a blacke dog in his chamber . a presage and preludium of hell approaching : they crie out they are damned , the deuill , the deuill , doe they not see him , &c. and so spira-like , desperately and disconsolately depart in hellish horrour . other of them a little wiser , and yet little the better for it , admit a colde thought or two , and it may bee a little parley about the matter , but when they haue fetched a sigh or put all vpon a lord haue mercie on them : trust it shall goe as well with them as with others , euen as god will haue it : and thinke they doe much if they send to a minister to pray with them or for them : neuer giuing all diligence to make their saluation sure , and to escape so great a condemnation . oh if wee could consider how fearefully such finde themselues deluded , when their soules awake , worse then ionas in the ▪ tempest , euen in a gulfe of fire and brimstone . how would it awaken and arouse vs to fore-see death and hell in their shapes , and to fore-appoint our selues throughlie , not against the first death which wee cannot , but against the second wee may , if we get our part in the first resurrection . this text , mee thinkes speakes to euery sicke man bound on his bedde with the cords of death , as dalilath to sampson : vp and arise , for the philistims are at hand : death is at the doore , and behind the doore , the fiends waight to fetch away thy soule . bellarmine is of opinion , that one glympse of hell were enough to make a man not only turne christian and sober , but anchorite and monke , to liue after the strictest rule that can be . i am of beliefe , that gods spirit cooperating a thorow meditation of it , might be a meane to keep one from it . for a man to wish to haue a sight of it , or that one might come thence & make report of the vntolerable and vnutterable paines of it is superfluous , superstitious : & if it should be granted , yet being not gods ordinance and allowance , it might goe without his blessing , and doe one no good . thy best course is well to ponder what wee that are gods ministers report of it , out of moses , the prophets , christ , and the apostles descriptions . and if god meane thee any good , our warning may doe thee some good . popish writers are too bold in making maps of heauen and hell , as if they had surueyed them and their regions , and inhabitants : but most i thinke are one the other hand to breefe and summarie in their meditations and writings . to paint it in it owne natiue colours is impossible , or by any contemplation to comprehend the horror of it . shaddowes and parables the scripture vseth , by which thou mayest and oughtest to helpe thy coniectures , and to worke on thy affections withall , after this or the like manner . heere god hath allowed thee on his earth a pleasant habitation , commodiously situate in a good ayre , richly decked with furniture , compassed with delightfull gardens , orchards and fieldes , where thou hast liberty to walke and ride at thy pleasure : how would it trouble thee to thinke of being layd vp all thy life in some streight and loathsome prison , by this consideration how ill thou wilt brooke to be cast into a dolefull disconsolate dungeon , to lye in vtter darkenesse , blacknesse of darkenesse in eternall chaines , in little ease for euer . heere a great part of thy contentment , is to liue among good neighbours , with a louing wife , with cheerefull companions : and loath thou art at any time to bee long in the house of mourning , to bee among melancholy malecontented , complayning feeble or brawling people in hospitals , or bridwels , or bedlams . how will then thine eares indure to be tyred with continuall howling , scritching and gnashing of teeth , to liue among dogges , enchanters , vncleane birds , reprobate spirits , worse then so many toades , tygers , or serpents . here if thy father should in displeasure bid get thee out of sight , or thy prince banish thee his court and presence , as dauid did absolon , for some offence , thou wouldest take it heauily : how shall thine eares tingle to heare god say , depart out of my presence , goe thou cursed into the lake prepared for the diuell and his angels . here thou shrinkest to thinke of the gout , collick , stone , or strangurian , shiuerest to heare of the strappado , the racke , or the lawne , how then wilt thou beare vniuersal tortures in all the parts of thy body , exquisite anguish and paines , such as of which the pangs of child-birth , burnings of materiall fire and brim stone , gnawings of chestwormes ; drinkes of gall and wormwood are but shaddowes ; and to which they are all but sports and fleabitings , euen to the torments thy body shall suffer for it sinnes against the creator . but hast thou euer here in this world tasted of a troubled spirit , of the griefe and feares of a wounded conscience possessed with bitter things : strucken and pierced with the venom of gods arrowes , feares of the almighty : by these thou mayst make the best gesse how it wil fare with thy soule when god shall powre al the vials of his wrath into a vessell of his fury , and vexe the soule in his sore displeasure , scourge thee with the rods of scorpions , make thee drunk with the gall of aspes and cockatrices , make thy mind heauy vnto the death , holding it euer in those agonies , which made his owne sonne sweate cloddes of water and blood . oh how fearefull a thing is it to fall into the handes of god , who is a consuming fire . thinke of it whiles there is hope , you that forget god , heauen , and hell , least you come there where there is no redemption , no hope of ease or end , which is that that makes hell , hell indeed : for if all these paines might haue an end , were it after million and millions of yeares , as many as there bee sands in the sea shore , yet mightest thou nourish some miserable comfort of a release in the long runne : but this night hath no day , this ague no intermission , his death no death to end it withal . here thou wouldest be loath to lye on the racke from morning to night , to be wroung with the collick for a few dayes or hours , to be haunted with a quartan from michael to easter : oh then adde eternity to insupportable torments , and let thine eares tingle , and thine hart melt to think of it . were it not for hope in small pressures , wee say heart would burst : oh then this word euer and euer , if thou couldest duly belieue and consider it , how would it breake that hard heart of thine , which knowes not how to repent , nor cares to preuent the wrath to come . what thinkest thou , are these things tales and fables , is hell but a name and word , a scarbug for to keepe fooles in awe ? hath not god , thinkest thou , a day of reckoning , a prison and power to punish rebels and traitors , or are not his punishments like to his iustice , infinite and eternall ? know these things to be as true as god is truth , saue that they are short of the truth it selfe . why dost thou not then take thy soule apart , and ruminate of these things by thy selfe , iudging thy selfe here , that thou mayst not bee condemned in the world to come . art thou afraid of a melancholy fit , and fearest thou not this gulfe , and whirlpoole , and sorrow ? art thou not loath to bee tormented before thy time , and fearest not to bee tormented time without end . i wonder how the soules of wicked men and vnbelieuers goe not out of their bodies , as the diuels out of demoniaks , rending , raging , tearing and foaming . i wonder how any can dye in their wits , that die not in the faith of our lord christ. verily if these things moue thee not , thou art in a worse plight then foelix and baltashar ; yea , the verie diuels themselues , who belieue them ; yea , quake and tremble to thinke of them . how faine would i snatch thy soule out of this fire ? vndoubtedlie know , that if this warning doe thee no good , it is because thou art of old , iustlie ordained to perish in thy impenetency , and to bee a fire-brand in these euerlasting flames . now on the contrarie , if thou beest a vessell of mercie and honour , it will doe thee no hurt , but driue thee to christ , in whom there is no condemnation : who onelie is perfectlie able to saue and deliuer thee out of this lake . if thou be est alreadie in him , it will cause thee to reioyce in thy lord and sauiour , who hath deliuered thee from the feare of two such enemies that now thou mayst with the ostrich in iob despise the horse and his rider , and triumph by faith ouer hell and death : o death where is thy sting ! oh hell where is thy victorie ! death is to men as he comes attended : to diues he comes followed with diuells , to carrie his soule to hell : to lazarus with troopes of angels to conuey him to abrahams bosome . so that we may in earnest say , that death is the atheists feare , and the christians desire . diogines could iestingly call it , the rich mans enemie , and the poore mans friend . this , this is that which makes death so easie , so familiar and dreadlesse to a belieuer ; he sees death indeede , but death is not death without hell follow him : and hell he sees not , but onely as escaped and vanquished , and therefore is said not to see death . now ( sayes the belieuer ) comes death and the prince of this world with him , but he hath no part in mee : all the bitternesse and teares of death lye in the feare of hell , which , thanks be to christ hath nothing to do with me , nor i with it , and therefore i taste not of death : now comes gods sergeant pale death , whom i know i cannot auoyde : but this i know , he comes not to arrest me to carry me to prison , but only to inuite me to a feast , attend and conuey me thither . let such feare him as are in debt and danger , mine are all discharged and cancelled : he comes with his horse to take vp me behind him , and to fetch me to my fathers ioyes , to a paradice as full of pleasures , as he carries the wicked to a prison full of paines . pharaohs baker and butler were sent for out of prison , the one to promotion , the other to execution : hee that had the ill dreame , expected the messenger with horror , the other longed for him with comfort . the latter is my case , therefore though i be reasonably wel in this world , as a child at board , yet home is home , therefore will i waite till this pale horse comes , and bid him heartily welcome : and with him the angels of my father , who haue a charge to lay my body in a bed of rest , and to bestow my soule vnder the altar , as it followes in the next seale , which is so pleasing a vision , that we neede no voice or preface , such as we had in the former , inuiting vs to come and see : the very excellency of the obiect it self is of force enough to draw , and hold the eies of our minds vnto it . the second sermon . verse 9. and when hee had opened the first seale , i saw vnder the altar the soules , &c. when death hath bin viewed in the palest , and hell in the blackest colors that may be , yet if wee haue faith enough to see soules in their white roabes vnder the altar ▪ there is comfort enough against the horror of both ; enough to enable the belieuer to despise and trample ouer them ●ooth . in the opening of this fifth seale , i hope to finde more sollid antidotes , more liuely cordialls , against the feare of death , then in all the dead and drie precepts of bellarmines doting art of dying . for this part of the vision was shewed iohn of purpose to sweeten the harshnesse of the former : that his spirit grieued and amazed with the sight of the calamities and mortalitie vnder the persecuting butchers , rather then emperours , might yet be relieued and refreshed with a sight of the blessed estate of such as died either in , or for the lord. wherein was proposed to his sight , and to our consideration these seuerals . first , the immortall subsistence of soules after their seperation from the body . secondly , their sure and secure condition vnder the altar . thirdly , their dignity and felicitie clothed with white robes . fourthly , their compleate happinesse at the last day , when the number of their bretheren shall be accomplished . of all these , christ meant iohn should take notice , and al beleeuers by his testimony to their full consolation . first , iohn being in the spirit could see spirits , men indeed clad in flesh , can hardly imagine how a soule can haue existence out of the flesh . eagles can see that which owles cannot : so is that visible and credible to a spirituall man , which to a naturall is inuisible , incredible . and yet euen natures dimme eyes haue beene cleere enough to see this truth . nature i say , pure and meere nature , not only the platonists and other learned ones , who resolutely concluded it , and aptly resembled it , to the distinct being of the waggoner after the breaking of the coach : the swimming out of the mariner in the wreake of the ship , the creeping of the snayle out of the shell , the worme out of the case : not vnto the learned grecians , and ciuilized romans : but euen the rudest scythians and vnlettered sauages ; yea , though there bee many languages , and sundrie dialects in the world , yet is , and hath this euer been the common voyce of them all , that soules die not with the body . and howeuer the bodies resurrection hath to them been a problem and paradoxe , yet is the soules eternitie an inbred instinct sucked from natures breast ; or rather an indelible principle stamped in the soules of men by the finger of god. and indeed , to right reason , what difficulty or absurditie is there in it . what lets mee to conceiue a being of it in the ayre , in the heauen , or in any other place as well as in the compasse of my body , is not one substance as capable of it as another ? can it liue in the one , and not in another ? hath it not , euen whiles it is in the bodie , thoughts , motiues , passions by it selfe , of it owne different from the body , many crosse and contrarie to the disposition of the body , chearefull ones when that is in paine or melancholie : cholericke ones when that is flegmaticke . doth it waite vpon the body for ioy , sorrow , anger , and the like ? doth it not more often begin vnto it ? not to speake of martyres innumerable , who haue beene exceedingly pleasant in the middest of torments , as if they had beene spirits without flesh . how many auncient stories and dailie examples haue wee of chereful minds in distempered , pained , languishing dying bodies ? reason will then conclude , that the soule may well be , and be sensible after death without the body , which euen in the body can bee wel , when that is ill , cheerely when that is hurt , or sicke , grieued and troubled when that is in perfect temper and health . and on the contrary , small reason haue wee to thinke it sleepes out of the bodie , which neuer slumbers in the body , or that it is seazed by death out of the body , which neuer was ouercome by sleep , which is but deaths image , and younger brother in the body , but euer was working and discoursing in the deepest and deadest sleepes of the body . besides , is it likely god would enrich it with such noble and diuine dowries to bee salt onely to the bodie , to exhale with it as bruits doe . the admirable inuention of arts , letters , engines , the strange fore-casts , prospects and presages of the vnderstanding part , the infinite lodgings , the firme reteinings of the memorie , doe they not argue an immortalitie : doe men ingraue curiously in snow , yce , or transient stuffe ? what meanes the great anxietie of men about their suruiuing name , if the minde perished with the bodie , if death were the cessation of the man , and destruction of the whole substance . what should nature care for an ayery accident without a subiect , whereof no part of him should be sensible . what meanes the very feare of death , if that were the end of all feares , and cares , and sorrowes , if nothing remained sensible , and capable of any thing to bee feared . lastly , the fresh vigor , the vnimpayred abilitie , that nimble agilitie of the minde in sicknesse ; yea , manie times the freer vse of the faculties of it in the confines , yea , in the act and article of death , then in former health , doe they not tell the body , the soule meanes not to fall with the carkase ( which hath the name of falling ) lyes not a dying with it , but errects it selfe , meanes onely to leaue it as an inhabitant doth a ruinous house , or as a musition layes downe a lute whose strings are broken , a carpenter a worne instrument vnfit any longer for seruice and imploiment : and as a guest makes haste out of his inne , to his long home and place of abode . loath i am to mingle philosophicall cordialls with diuine , as water with wine , least my consolations should bee flash and dilute : yet , euen these and such like arguments haue taught all phylosophie ( the brutish schoole of the epicure excepted ) to see and acknowledge that the soule is not a vapour , but a spirit , not an accident , but a substance , and elder and more excellent sister to the body immixt and seperable ; a guest that dyes not with it , but diuerts out of it , intending to reuisite and reunite it againe vnto it ▪ selfe . but diuinitie certainely knowes all this to bee most certaine that it is a particle of diuine breath , inbreathed into the redde lome at the first , not arising out of it , but infused from heauen into it , and therefore may as wel exist without the clay after it , as it did before it : and when the dust returnes to the dust , heauen goes to heauen , both to their originals , the soule first , because first and principall in euery action , the body after as an accessary and second , and so the day of death to the body , is the birth day of eternity to the soule . this vndying , and euer-liuing condition of the soule , throughly rowled in the minde , firmely embraced , and vndoubtedly apprehended by faith , workes admirable effects as in life , so in the approach of death . seneca that saw it but through clouds , cranies and creuises with yfs , and ands , yet professeth that when hee thought but a little of it , and some pleasant dreames of it , he loathed himselfe and all his trifling gratnes . but most diuinely , and resoluedly ▪ iulius palmer : he that hath his soule linked and tyed to the body , as a thiefes feete to a clogge with guyues and fetters , no maruell hee knowes not how to dye , is loath to endure a diuision : but he that vseth , and can by faith separate the spirit from the body , to him it is to drinke this : and with that drinkes off a cup of wine in his hand , and within a while after , as cheerefully drinks of deaths cup in the sight of the same witnesses . euen socrates himselfe sweetened his cup of poyson , with this discourse of the soules immortalitie , to the amazement of the beholders . such soules indeede as place all their felicitie to bee in a full fedde , and well complexioned body , and to partake of the senses corporeall delights , hath not accustomed it selfe to it owne retyred delights of obstracted meditations , knowes not how to bee merry without a play-fellow , no maruell though it bee as loath to part with the body , as a crooked deformed body to part with rich robes and gorgeous apparell , which were it onely ornaments . but such noble and regenerate spirits as know their owne dowries , haue inured themselues to sublimate contemplations , and to haue their conuersation in heauen , whiles they were in the body : such i say , though they do not cynically reuile the body as a clog , a prison , a lumpe of myre , &c. but know it to bee the temple of the holy ghost , yet are they willing , yea and sigh to be vncloathed , to sowe it a while in the earth , being a dark and thick lanterne , hindering the cleare sight of it , till they may reassume it clarified , a spirituall , an angelified body made apt and obsequious to all diuine seruices , to celestiall offices without wearinesse , intermission , and such like vanitie , which here it is subiect vnto : as willing as dauid to lay aside sauls cumbersome armour , and to betake him to such as hee could better weeld and command at pleasure . this is the first and lowest helpe faith hath to comfort the soule withall in the approach of death ; when the strong men buckle , the keepers of the house faile , they waxe dimme that looke out at the windowes , when the whole outward man decayes : that the inner man ages not , faints not , languisheth not , but rather lifts vp the head , is more fresh then formerly , and excepts to bee vnburdened , and to bee at libertie , freed from corporeall tedious vnpleasing workes of sleeping , eating , drinking , and other meaner drudgery , that it may once come to higher and more spirituall imployments better suiting with it natiue condition : euen as the lyon longeth to bee out of the grate , and the eagle out of the cage , that they may haue their free scope and fuller libertie . vnder the altar . now if this much reuiued iohn ( as no doubt it did ) to see the soules continuance after death , how much more to see their safety and rest vnder the altar : that is vnder christs protection & custody , vnder the shadow of his wings . who makes them gratefull to his father , couers them from his wrath , safeguards them from all molestation , procures them absolute quiet and security . the phrase alluding to the altar in the tabernacle , which gaue the offerings grace and acceptation : and partly to the safety of such as fled from the auenger to the altar . christ is our altar , and all the soules of such as dye in his faith , are as stephan bequeathed to him : hee presents them to his father , shelters them from accusation and condemnation , gathers them as the henne her chickens vnder his wings , being fully able to keepe what is committed to him from all disquiet . hee that could keepe the three young men in the furnace with whom he walked , yea their very garments from the violence of fire : the israelites and their apparell in the wilderness : ionas in the whales belly : how much more easily now hee sits at the hand of his father in maiestie and glorie , can hee defend saued and glorified soules from all externall and internall annoyance , and settle them in absolute peace with him in his paradise , according to his frequent promise to such as ouercome , they shall sit with me vpon thrones . and long white robes were giuen vnto euery one . if iohn had seene soules at rest , though in poore and meane condition , yet were a corner of an house with peace to bee preferred to a wide pallace with disquiet : a poore dyet with greene herbes with quiet , to a feast with stalled oxen , and crammed fowles , sauced with bitter contention . but behold , he sees not naked , beggerly , ragged soules , but adorned with white robes ; that is , endowed now , and glorified with perfect righteousnesse , puritie , clarity , digtie , and festiuitie : of all which white apparell hath euer been an emblem and symbole in diuine and humane herauldry , a cloathing of princes in their great solemnities of coronation , triumphs and ouations , saies eusebius : so was herod arrayed in cloath of siluer , with which the sunne beames meeting , made such a glister , as amazed the people that styled him a god : so sayes tertullian , were they woont to dignifie seruants at their manumissions with white apparell , in token of their new libertie and preferment . at feasts great persons were wont to change their guests ordinary clothes with a white synthesis , a colour fit to expresse alacritie . christians , the whole easter weeke wore white apparell . all the graces the soules had heere in this their infancy of regeneration , were but stayned and polluted clouts : their knowledge darke and obscured with ignorance , their memories clouded with obliuion , their wills and affections tempested with mutinies and perturbations , their habits of holines and charity , sullid with defects and infirmities , their delights duske and particoloured & spotted with mixture of sorrow : all their apparell blacke & sad russet at the least ; but there purer then the christall , whiter then the snowe , or then fullers earth is able to make them . the lillyes , and salomon in all their royaltie not like vnto the meanest of them . call vs no more marah , may they say , but naomi . for fulnesse of beautie is conferred vpon them , god becomming fulnesse of claritie and light vnto the vnderstanding , without errour or darknesse , continuation of eternitie to the memory without forgetfulnesse , multitude of peace to the will and affections without disturbance or disorder : the superiour part of the soule , pleasing it selfe in the blessed vision of god , and the inferior satiate with the fruition of riuers of pleasures , & variety of monthly fruits . all this ioy increased by the aemenity and magnificence of the place being gods palace , built and prepared for eternitie , for the honour of his maiestie , and habitation of his saints , all shining like precious iasper : enchanted by the full quire of angels and communion of holy men , excellent when they were on earth , now perfected in their vertues , and freed from frailties , neuer mourning , but euer singing and lauding their creator with alleluiahs without defatigation or satietie : all this made vp and consummate by the addition not of a number of yeares , but of eternitie vncountable , vnalterable : incomprehensible . what are the chiefe miseries of this life , but the sordid apparell of the soule , the blacke thoughts , the speckled phantasies , darke obliuion , royled , soyled affections , all the habite of it squalid , iagged , and tattered . now then was ioseph loath to change his prison-ragges , or hester her olde and meane cloathes with stately and royall array ? promise a childe a new satin suit , and see whether hee will not long for it , and call for it ; see whether hee will crie when you bid him lay off his russets ? whence is it then that men dye so dully , so vnwillingly , so heauily ? or whence can it bee , but because they doe not liuely and certainely beleeue , and expect these white robes for their soules . when the beautie of a mans minde is heere obfuscate and defaced with melancholly tentations , and opake imaginations , with yellow choller , with pallid feare , with ruddy shame , with sable dispaire ; oh what would he giue for a candid calme , and serene state of his mind ? and when againe it pleaseth god to affoord him sunshine holidayes of ioy and tranquilitie , wherein his mind is clad , and decked with golden , siluer , and precious ornaments of peace , meekenesse , temperance , patience , oh what an heauen would he thinke hee had heere on earth , if all his daies were but such dayes ! whereas this a christian may well assure himselfe of , that what euer grace doth here prepare and begin , there glory will absolue & perpetuate for matter of sanctity , purity , & alacrity of the mind , typified in these white robes : yea further for matter of dignitie and tryumph , which then shall be most compleat , where they shall see christ at that day come in the glory of the father with millions of his angels descending & bringing down his heauenly ierusalem , meeting them halfe way in the clouds , and there auenging them of their enemies , sitting with them as assessors vpon thrones , to iudge the angels , & the world of wicked ones , & such as haue insulted ouer them on the earth , in which they shall then without any malignity of enuy , anger , or appetite of reuenge , take amirable and vnspeakeable content and comfort , yea reck on it as the accomplishment of their inchoate glory , for which they are here said to long for , & groane vnder the altar , till the number of all their brethren being consummate , god shal openly acquit & applaud them , condemne and confound their opposites . these , these are the only , stately , and kingly dignities : the meditations whereof are onlyable to beget and foster true heroical & christian resolutions against the feare of death and hell , otherwise vnuanquished . to conclude then , to the man that would both in health and sicknesse nourish euer in his breast vndaunted and more then conquering thoughts of these two enemies , instead of bellarmines many friuolous and tedious rules : i prescribe but these two practises of faith. the first is to worke in his minde a setled and vndoubted certaintie : and the second a liuely and frequent representation of them . were heauen nothing else but an hauen of rest , wee know how welcome the one is to a sea-sick weather-beaten traueller , and may by that guesse how desireable the other should be to a soule that long hath beene tossed in the waues of this world , sicke of owne sinfull imaginations , & tyred with externall tentations . the happiest soule that euer hath sayled ouer this euripus , in the best ship , in the healthfullest body that euer was , neuer had so calme a passage , but that it hath had cause enough often to wish it selfe on shoare . what with selfe groaning phantasies , and iniected temptations , how little respit or rest is here to be found ? is there any palace or tower here so high or strong , that can keepe diseases from the body : how much lesse cares , sorrows , feares , and sathans assaults from the soule ? were there but such an iland , as some haue dreamed of heere on earth , that might free our bodies or mindes from disquiet , but for the space of the moment of this life , how would people couet to dwell in it ? in the times of the late warres in netherlands , how did the boares forsake their farmes , and flye into walled cities for securitie from dangers ? what violence then should our heauenly ierusalem suffer of our wishes and desires ? were it but for the sweet and amiable name of peace whereof it is denominated , hauing indeed the god of peace for the king and keeper of it : wals many cubits high , into which no zenacherib can shoote an arrow , nor the dragon beast , nor the false prophet to seduce or to accuse : strong gates and barres excluding all enemies and annoyances , and so affording perfect tranquility to all the inhabitants , out of which they insult ten times more saferly , then the iebusites ouer the blinde and lame , ouer the pale horse and his riders , death and hell. consider and compare a little the simplicitie of the worldling with the wisdom of the christian , the happy stabilitie of the one , with the wofull vncertaintie of the other at the time of their departure . euen foxes and hares , and other such vermine fore-acquaint themselues with muses , thickes and burroes , into which when they are chased and hunted , they may repaire for safety : but these fooles while they liue in health and prosperity , neuer thinke of the euill day , and when away they see they must goe , how vnshystable are they ? some of the meaner sort , they take care for their winding-sheet : or if richer , for a marble or painted sepulchre , which yet cannot preserue their bodies or names from putrifaction : the superstitious sort to bee buryed in a fryers cowle , or vnder an alter of stone : the desperater sort , wishing the mountaines might couer them from the wrath of the lambe . an harbour or receptacle for their soules they neuer thinke of ; whence it is that they are as loath to haue them turned out of their bodies , as hagar and ismael to be out of doores , and exposed to misery and dangers ; or rather as cain , to be cast as a vagabond out of gods presence , fearing lest euery one that met him next , should cut his throat for a cursed caitiffe . and indeed what else can they looke for , but instantly to bee deuoured of the roaring lyon , that waites at the doore of death , to fetch away their soules into the place where there is no night nor day . onely the wise beleuer , he hath prouided a sanctuary , or citie of refuge against time of danger , hath learned wisdome of the conies , who though a little nation , yet wise and forecasting , haue their refuge in the rocks . christ is the beleeuers rocke , and his strong tower , his altar , and therfore he feares not what death can doe vnto him . christ hath assured him on his word , that hee shall haue all , teares wiped away , and the spirit secured him that he shall rest from his labors . in which regard he is so farre from lingring and hankering after a continuance in this baca of teares , this wildernes of feares , that he studies rather to enter into this rest , cries out with dauid , wo is me that i dwell in , meshek and kedar , when i think of peace , there is warre at hand : with ieremy , woe is mee that i dwell with a contentious people . with elias , i am weary of my life , an end good lord. or with blessed simeon , now lord let thy seruant depart in peace , into that land of peace ; heere i haue seene that there is no peace to bee had : all here is vanity & vexation of spirit . for a minute of peace , moneths of vanity , for a dram of hony , pounds of aloes and gall . soules here find no resting place for the soles of their feete , till they come to the mount ararat , whither their works follow them , where their sorrowes leaue them . and so conclude with vidus bressius , oh that my soule had i the wings of the doue to flie and make haste to that mountain of god , and hill of tranquilitie and eternitie . thus th' one dies howling , the other singing , because the one knowes he changeth for the better , the other for the worse : the one takes death for a gulfe of sorrow , the other for a port of libertie and ease : the one because he is stript for a scourging ; the other because hee layes off his clothes to go to bed after his toile . if queene elizabeth whiles she was a prisoner in her sisters dayes could haue been fully assured , and had clearely foreseene her owne long ; glorious , and prosperous reigne ensuing , would she haue wished her selfe a milke-maid for the present ? no , it had bin impossible . all our feares & doubts arise from infidelitie and the vncertaintie , or else from the deadnesse and dulnesse of our hopes . to put life into which , there can bee no better , no other help , then first to ground and root our faith in christ through the word and spirit : and then of ten to be setting before our eyes a state & condition happy aboue all that cities , kingdoms , crownes , pearles , and iewels , marriages , feasts , and all other metaphors and parables of scripture doe but shaddow out vnto vs. which supereminent and super aboundant felicity , paul that had been an eye witnes , not able to describe , much lesse to amplifie , summes it vp , an exceeding exceeding eternall weight of glory . a superlatiue transcēdent phrase such as is not to be found in all the rhetoricke of the heathens , because they neuer wrote of such a theame , nor with such a spirit . if any of vs had but halfe the strength of pauls faith , or life of his hope , or chearefull fore-imaginations , which he had of this felicitie , woe could not but haue the same desires , and longings for our dissolution and fruition of them . if we throughly beleeued and remembred this to bee the state of our selues and dead friends , would we ▪ or could we so feare for our selues , or mourne for them in blackes , whiles they are in whites , as iacob for ioseph , thinking him deuoured by some euill beast , when he was lording it in aegypt . no verily , but thinke of it , and looke for it we would with the same affections that children do for their playes , prentises their freedome , spouses their mariage , labourers their wages , husbandmen their haruest , heyres their inheritance , princes their kingdomes . mongst many thousands , i chuse to instance and end with monicah and augustines examples ▪ the mother vsing this speech to her sonne ; all that i haue desired to liue to see , is that which i now see : thee my sonne a christian. and now what doe i any longer in this base and impure world ? and hee of his mother : what cause haue i to mourne for a mother , of whose happinesse i may be so well assured . when i awake , i shall be satisfied . write , o christ , these meditations in our hearts , imprint these patternes so fast in our memories , that wee may all the dayes of our liues haue frequent fore-thoughts of our appointed change , chiefely in that last and solemne day of our death , when the prince of this world will be busie , and wee shall be weake , let thy comforter then bring them to minde , that by faith we may ouercome , and hauing the arke of thy couenant in eye , cheerefully passe through the waters of iorden , and so take possession of that land which flowes with all varietie of delights , without either end or sacietie : euen so come lord iesus , come quickly . finis . notes, typically marginal, from the original text notes for div a14753-e230 dr. tayler . tho. hawkes . beza . perbins . hall. byfield . notes for div a14753-e5110 2. kings 19. 15. ezek. 32. mysterious cloudes and mistes, shunning the cleer light, a little further disclosed in a short answer to mr. john simpsons long appendix, entituled, truth breaking forth through a cloud and mist of slanders, wherein the charge of slander, so far as it concerneth, both himself and some others, is taken of and removed / by tho. gataker ... gataker, thomas, 1574-1654. this text is an enriched version of the tcp digital transcription a42464 of text r21793 in the english short title catalog (wing g324). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 49 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a42464 wing g324 estc r21793 12260914 ocm 12260914 57885 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42464) transcribed from: (early english books online ; image set 57885) images scanned from microfilm: (early english books, 1641-1700 ; 916:2) mysterious cloudes and mistes, shunning the cleer light, a little further disclosed in a short answer to mr. john simpsons long appendix, entituled, truth breaking forth through a cloud and mist of slanders, wherein the charge of slander, so far as it concerneth, both himself and some others, is taken of and removed / by tho. gataker ... gataker, thomas, 1574-1654. [2], 13 p. printed by e. griffin, and are to be sold by fulke clifton ..., london : 1648. reproduction of original in cambridge university library. eng simpson, john, 17th cent. faith. a42464 r21793 (wing g324). civilwar no mysterious cloudes and mistes, shunning the cleer light, a little further disclosed, in a short answer to mr. john simpsons long appendix, e gataker, thomas 1648 9275 24 0 0 0 0 0 26 c the rate of 26 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-10 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-04 judith siefring sampled and proofread 2006-04 judith siefring text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion mysterious cloudes and mistes , shunning the cleer light , a little further disclosed , in a short answer to mr. john simpsons long appendix , entituled , truth breaking forth through a cloud and mist of slanders : wherein the charge of slander , so far as it concerneth , both himself and some others , is taken of and removed by tho. gataker b. of d. and pastor of rotherhith . london , printed by e. griffin , and are to be sold by fulke clifton , on fish-street hill , under saint margarets-church . 1648. to mr. john simpson . sir , i intend not to be over-long with you . my purpose is not to enter into dispute , about what you now professe to hold , or not hold ; or to examine how far forth your at present professed tenents are agreeable to truth : ( i have work of more weight to take up my time , that , in regard of my present infirmity , hangeth heavy on my hand ) but to cleare my selfe only , from such imputations as you have been pleased , in your late appendix , to cast upon me ; as having raised 1 a mist , and cloud of slanders , committed 2 great and horrid sin , and used 3 reproachfull , and railing speeches , against you . for answer whereunto , when i shall have but simply and plainly related what concerning you , i have delivered , and on what ground ; i suppose the hainousnesse , and horridnesse of this hideous charge , will with any indifferent reader be much allayed ; yea , i hope , your charge it selfe , will appeare to be groundlesse , and unjust . i shall rank the heads of it , in that order , wherein your selfe have laid them down . the first error , you say , that is charged upon you , is , that the morall law is of no use at all to a beleever ; no rule for him to walk , nor to examine his life , by ; and that christians are free from the mandatory power of it . concerning this i say only , that * it was at a publike hearing before a committee of the house of commons , in the star-chamber , by sufficient witnesses , proved to have been delivered by some of the three , that were there convented , and in particular , by mr. randall , and mr. simson . nor did i publish this , untill i had procured a view of the papers of the worthy chaire-man of that honourable committee , out of which , word for word , i transcribed the same . and if it be a wrong to divulge , what , in open court , in a judiciary hearing , hath publikely past , i must then confesse that herein i have wronged mr. s. otherwise not : for that is all , that herein i report nor doth mr. s. himselfe deny what i herein assert . only two evasions he hath , not to refell my report ; but to wipe that of from himselfe , which he is , it may well be , now in part ashamed of . the former is , that * some did either through ignorance , misapprehend , or through malice misreport , what he had delivered ; and that to clear himself concerning the first branch of it , he had in a sermon at algate , taught the contrary ▪ as for * the other three , he can either affirme , or deny them all . and indeed it hath been wel-observed formerly concerning divers , who have taught about this city , wherein people , athenian-like , too much affect novelties , that endeavouring to draw disciples after them , by broaching of new-fangled fancies , they have been wont to deliver their tenents in such ambiguous termes , that albeit their followers acquainted with their canting language , understood what they intended in them ; yet they might , by some colourable glosses , and nice distinctions newly-minted , make them seem to be no other , then what the sound , and orthodox held . but suppose mr. s. have in part since preached the contrary , to what hee was then charged with ; and that the rest of it , he can either say , or unsay , as he pleaseth ; yet what is all this to that , which was then charged upon him , or by witnesse proved against him ? which is all that i relate : and if it be well weighed , may come neerer home to what he now saith then himself taketh notice of . howsoever , it is no other to a tittle , then mine originall exhibiteth . and if mr. s. can , as he saith he can , averre the three latter ; i see not , why he should stick much at the first : since that it can hardly be conceived , what speciall use , the law morall should have in regard of a beleever , that may not be referred unto , and comprised under , one of those three . but this latter evasion it may be , will stand him in better stead : and it is indeed of larger extent then the former , either charge or defence : for therein , he chargeth not me alone now , but the honourable committee , who had the whole managing of the businesse , and his brethren , ( as he is pleased yet to terme them ) that by order attended the committee there . for he telleth his reader , that if this liberty had beene granted unto him , that his tenants might have beene received from himselfe , before he were censured for them , it might have prevented many reproaches , which he hath laine under , and many sins in those , who have rashly censured him· but withall insinuates that he was there , and then dealt with , as was john husse , at the councell of constance , by the outragiousnesse of that councell ; so many interrupting him at every word , and some mocking , and making mouthes at him , that it was impossible for him , to make a perfect answer to any thing : and in like manner , that when he endeavoured to acquaint the committee fully concerning his mind , he was so interrupted , ( and why added he not mocked , and mouthed , to ? ) that it was impossible for any man to know his mind , and judgement : and that it was frequently added by the brethren , ( as if they had the managing of the businesse , and not the committee ) that , that day was a day , wherein he was to heare the charge against him , and that there would be a day appointed , wherein he should have liberty to bring in his answer to the committee ; but that such a day is not yet to be found , nor , as he further intimates , is like to be , untill astraea ( an heathen goddesse ) come down from heaven ( where , but by poeticall fiction , she ne●er was ) to doe justice to the oppressed . concerning which , i shall take a little more pains , then i desired to doe , for the clearing of the committee , as well , as my self . mr. s. therefore here so telleth his own tale , that those , who were not acquainted with the proceedings of the committee , might conceive the carriage of the businesse to have beene such , as that he , and his complices there , had but one day of appearance , and on that day , they had their charge only given them , unto which , they were not suffered to return answer , to any purpose : for that if they spake ought to that purpose , they were interrupted , if not farre worse dealt with ; and told that they should have another day for answer . whereas indeed it is well known , that they had not , one , or two alone ; but many dayes of hearing . yea , that at their first appearing , before any charge formally entred , or proceeding to examination of witnesses , they were by the committee entreated to deliver their minds in writing , for the better clearing of themselves , concerning such points , as were suggested , to have been either taught or maintained by some of them , or to go for currant among their followers ; that so the businesse might be , in a fair , and friendly way ( if it were possible ) composed , without proceeding in any such judiciary course . but this they utterly at first , refused to doe ; nor without much urging , and pressing by the committee , could be induced , at length , to condescend unto . and when they had , by such importunity , been drawn to undertake it ; and a day assigned them , to bring in their answer ; how willing , or desirous they were , to clear what they had taught , or to make manifest , what their mind , and judgement was , may appear , by their answers returned to some of the questions , in writing delivered unto them ; which out of the copies remaining in the worthy chairmans hands , i shall here word for word , insert . question . 1. whether the morall law did oblige a beleeving iew to obedience ? answer . that the beleeving iew , before christ , ( if any such one was meant ) was kept under the law , shut up unto the faith , that should after be revealed . gal. 3.23 . quest . 2. whether the morall law doth now , as strongly oblige a beleeving christian to obedience ? answ . that the beleeving christian , after christs death ( if any such one be meant ) is not under the law , but under grace . ro. 6.14 . quest . 3. whether a beleever be bound to conform his life to the morall law ; because god in that law requires it ? answ . that the righteousnesse of the law is fulfilled in us , who walk not after the flesh ; but after the spirit . rom. 8.4 . i through the law , am dead to the law , that i may live unto god . gal. 2.19 . quest . 4. whether he that maketh the law his rule ; be a papist in heart , whatever he be in practise ? answ . that though the law be an eternall rule of righteousnesse ; yet he that putteth himself under it contrary to paul , is so farre a papist . quest . 5. whether the law be a rule , by which unbeleevers shall be condemned , and not a rule , by which they ought to walk ? answ . the law abstracted from christ , is no rule , for unbeleevers to walk by , for life . quest . 6. whether a beleever may make threatnings a motive to deterre him from sin ; and the promises a motive to encourage him to duty ? ans. that to serve god for the hope of a legall reward , and for fear of legall punishment , is no christian service : or , in mr. tindalls words , that to serve god , for fear of hell ; or the joyes of heaven , are but shadows of good works . quest . 7. whether peters person sinned in denying christ ; or his flesh only ? ans. that as it was in paul ; so in peter : no longer i , but sin , that dwelleth in me . rom. 7.17 . quest . 8. whether a beleever in sinning , breaks any morall law ? ans. sinne is the transgression of the law . 1 joh. 3.4 . quest . 9. whether when peter wept bitterly for denying christ , he did it out of weaknesse of faith , or duty to god ? answ . peters weeping might be from weak faith , and so from fear ; or , from strong faith , and so from love : but whether , we know not , only we hope it was an evangelicall duty· quest . 10. whether a beleever be as well pleasing to god , in the act of adultery , or murder , as before ? quest . 11. whether a beleever in the act of adultery , or murder , may see the discharge of that sin in christ , and his part in christ , before his repentance , and humiliation for it , as well as after all the humiliation in the world ? ans. 1. they are framed in very odious , and ambiguous terms . 2. that a true beleever seldome , or never falls into such wilfull , scandalous wickednesse ; because the love of christ constrains him far above all legall motives . 3. that if perhaps a beleever should fall so ; yet ought he not to adde infidelity to this other sinne . quest . 12. whether a beleever in the act of adultery , or murder , may enjoy as sweet communion with god , as in the performance of any holy duty ? ans. that the repetition of it , is unfit for any christian mouth , and eare . quest . 13. whether god doth chasten a beleever for sin ? ans. that the chastisement of our peace was upon him , that is , christ ; and that by his stripes we are healed . esay . 53.5 . quest . 14. whether a beleever falling into sinne , ought not to pray for the actuall pardon of it , in the sight of god , or only for the manifestation of it , to his own conscience , and the continuation of it ? ans. that when it shall be explained to us out of the scripture , what is meant by actuall pardon ; and what by the sight of god , then shall we be better able to answer to this proposition . quest . 15. whether there ought to be dayes of fasting and humiliation appointed under the gospell ? ans. we know nothing to the contrary . quest . 16. whether a christian ought to afflict his soul , with sorrow for sin , in a day of humiliation , and whether it be sin to sorrow for sinne ? ans. that all humiliation , and sorrow for sin , which is not of faith , is sin . quest . 17. whether a beleever humbling himself for sin , in these sad dayes , seeking gods face , and returning unto him , may not expect a blessing from god , and the nation for christs sake in so doing , and whether the doing of these duties for this end , be the cause why our fasting , and prayer prevailes no more with god , for the healing of the land ? ans. that although a man pretend to humble himself ; yet if he make his humiliation , repentance , and reformation , a fortresse , and tower of defence , the munition , armour , and wall of brasse , to defend the kingdome , and nation ; if he makes his repentance of such omnipotent efficacy , that there is no thunder-bolt so great ; no wrath so furious in god ; but it will abolish it , without so much , as mentioning the lord iesus , who only delivereth us , from the wrath to come , who if he had not delivered us from the desert of the sinfulnesse of our humiliation , repentance , and reformation , the just wages thereof would have been everlasting fire : we beleeve such humiliation , is neerer the pride of lucifer , then true christian humiliation . 2. that among the great sinnes of the kingdome , we beleeve , that the great esteem , dignifying , and exalting of our own works , doings , and duties , to make our peace with god , is a dethroning our great , and only peace-maker , and thereby a most dangerous enemy to the peace of this kingdome . now , besides that from some of these questions , it may be observed , what wholesome and savoury documents their followers ( at least ) deduce from the tenents by these men maintained ; to let ( i say ) that passe ; let any intelligent , and indifferent reader judge by most of their answers , whether these men desired to have men know their mind and judgement ; as this man pretendeth , that his desire , and endeavour was to have done , but that he was so interrupted , that it was not possible for him so to do . sure in writing there was no body to interrupt him , or them : and mr. s. himself , being the principall spokesman among them , was by some of the brethren in an orderly manner disputed with , without any such interruption , as he here complaineth of ; and was often also afterward heard at large . nor was there proceeding to any hearing of witnesses , untill they had refused to give more clear , and satisfactory answer , unto these , and some other of the questions , delivered unto them : for unto many of them , they returned no answer at all . and if this mans mind therefore were not then fully made known ( as he pretends ) concerning those points : himself was in fault ; in whose power , and at whose choise it was , to have fully in writing expressed the same , had he been minded so to doe : mean while , that he had so taught , as in the charge is related , was then , and there averred ; nor any exceptions taken unto those , that witnessed the same . these things then , so transacted at a publike hearing , and such points charged upon , and testified against , mr. s. to have been delivered by him , which himself cannot gain-say : i suppose it to have been no “ breach of charity ( as hee chargeth it ) to deem , that * from thence , those exclamations of his might well proceed ; away with the law , away with the law : as also that horrid speech , ( so i term it again , and still shall do , whatsoever colours mr. s. shall please to varnish it over with , thereby to smooth , or smoother the horridnesse of it ) the law cutteth of a mans leggs , and then biddeth him walk : which whether it be fitly paralleled “ with those passages of the apostle ; * the motions of sinne , which were by the law ; and “ the letter killeth : or , whether it do not justly deserve such an epithet , i shall leave to any pious , and impartiall christian to determine : for the speeches themselves are not denyed . and as for some “ harsh expressions of luther concerning the law ; as the like also concerning christ ; which in overmuch heat of passion , seem to have fallen from him ; and i would rather men should read in the writings of mr. s. and others of his way and strain , then hear from me ; i suppose men moderately minded will hardly justifie them ; muchlesse take liberty to themselves therein to imitate him , and yet further muchlesse to forge others thereby far harsher then those of his . the next matte of charge against mr. s. was , that he should teach , * that god doth not chastise any of his children for sinne , nor is it for the sins of gods people that the land is punished . whereunto might further have been added , that presumptuous speech of his in open court , then confidently uttred ; whereof my self was an ear-witnesse . that he did not beleeve , that any sinne of his own , or of any beleever , had any hand in the procuring of the judgements of god , then upon the land . as also what in a paper was given in by him , under his own hand , conteining the heads of a sermon preached at algate , at the giving , and taking of the covenant ( occasioned it seems by that question among others propounded ; whether a beleever may lawfully take the covenant , as it reqireth his confessing his sins , deserving the calamities , and judgements , that now ly upon the nation ? ) in these words . i did professe , that j thought what i had taught was a truth , that nationall punishments do not come upon a land , or nation , for those sins , for which gods justice is satisfied in christ . now concerning this , which he cannot deny , and yet would fain salv ; he maketh answer , that “ some few weeks , for want of experimentall knowledge , he was a little clouded in his spirit , concerning the doctrine of affliction ; but that his mistake was never charged upon him , by his accusers : ( which riddle of his , what it means , i cannot arread ) and that * yet in his darkest , and most cloudy discourses , he held forth enough to charitable and loving hearers , to free him from this charge . he might better have said , that by these , and the like assertions , he staved people of , and kept them aloof , such especially as were forward to rank themselvs , among the number of beleevers , from deeming their sins to have any hand in the procurement of gods judgements upon the state , and from being humbled in that regard , in the sight of god for the same . sure when he appeared in the star-chamber , he was far enough from holding out that , that might free him , from the charge : belike his appearance there , was within the compasse of those few weeks , during which his spirit was under the cloud , he speaks of . and yet by * a long lacinious discourse , to shew either the subtilty , or sublimity of his wit , in being able to argu either way , he would make men beleev , that he taught nothing then , but what he holds now , though he professeth now to have attained “ a more cleer and truly spirituall knowledge of the point . and herein he seems to resemble * one , that living sometime in the city , did preach publikely , that the plague was not infectious ; who being convented before autority , and qestioned for such his doctrine , his answer was , that he denied not , but that the plague-sores , or blains might be infectious ; but his meaning was , that the stroke of gods angel was not infectious . but as his doctrin , so delivered , whatsoever his reserved meaning was , did encourage people to repair over-boldly to those that were visited , and that , as was then deemed , to the damage , yea , and death , of not a few : so it may justly be feared , that these cloudy , or rather peremptory assertions of mr. s. have endamaged , and endangered soules , not a few , in with-holding them from serious humiliation for their sins , under the hand of god , as wel upon themselvs in particular , as upon the land in generall ; notwithstanding these his distinctions , which he cometh out with now ; but not heard of then , when this charge , was given in against him : at which time , it seemed to be grounded upon gods not sight of sin in any beleever , the principall subject of mr eatons book , then justified among them ; else what reason should there be of gods not inflicting evills nationall , more then personall upon any , in regard of sins satisfied for by christ , in both which † himself makes the case to be all one . mean while , what hath bin affirmed , is not here removed , that this position , in both branches of it , was by witnesses produced , proved to have bin delivered by mr s. which is as much as i avert . the like may be said of the next point ; to wit , * that if a man by the spirit , known himself to be in the state of grace , though he be drunk , or commit murder , god sees no sin in him to this mr s , saith nothing , but that † if he should name the party , that gave this in against him , it would be enough to acq●t him , in the judgement of those , that know him . but that † for the substance of it ( setting aside some words put in to bring an odium upon it , ) to wit , that god seeth no sin in his justified children , it is gods truth , which he hopeth to maintain unto death . and i hope then it was no fault , either for that party , whoever he was , to charge it upon him ; though those terms ( which whether mr s. instanced in , or no , is not much materiall ) might , if he did not , have bin spared : nor for me to relate what was then alledged . mean while , he that now acknowledgeth it , to be * a gr●ss error , and destructive to the power of godlines , to maintain , that god in no sense , may be said to see sin in his people ; having yet in those terms , ( which he now here acknowledgeth , ) taught it ; knowing it to be so in mr eatons book maintained , and yet joyning with those , that had bin publishers , and were then defenders of it , and the subject matter therein conteined ; nor at all , manifesting his dissent therein from them , which by writing he might have done , had he bin so minded ; he hath no cause to complain , if it were so charged upon him , as it was then taught , and had bin delivered by him : these instances inserted , not at all altering , or concerning the state of the question : and that the rather ; for that some of his followers ( whom , why i so term , i shall hereafter shew ) have in that manner , which he now would seem to condemn , maintained it . and let mr s seriously consider with himself , whether his delivering his tenent in such terms , having bin by his auditors so apprehended , have not given divers of them occasion to take the more liberty to sin , upon that conceit , that though they do commit sins never so heinous , or horrid , god doth not at all see it ; not is at all offended , or displeased with them , for the same . the nex● charge is with much vehemency prosecu●ed , to wi● , where i say , that * those grosly abuse the words of the psalmist , psal. 40.12 . who taking their rise from luthers application of them , with some harsh expressions unto christ , strain them so far , as to disswade christian people from troubling of themselves about confession of their sins , as being enough , for them to beleev , that christ have hath confessed them for them already , against the latter clause whereof , to wit , enough for them to beleev that christ hath here confessed them for them already , in my margent , i name mr s. preaching on that text . from which aspersion to clear himself , he affirmeth , 1. * that he tooke not his rise for the exposition of the place from luther , whose exposition thereof , be had not then seen . 2. † that the apostle expoundeth that psalm of christ ; and other autors of good note expound that passage of sins imputed unto christ . 3. that † i would make my reader beleev , that upon this account , he would wholy take away confession , which he denyeth ; and * is able , he saith , to prove the contrary , by the testimony of many godly , who then heard him , and would be deposed thereupon ; and † that the maine use of his sermon was to teach beleevers , how they should in an evangelicall way confesse sin , ever the head of the scape-goat , lev. 16.21 . in faith , beholding them laid , and charged upon jesus christ ; in which we do confesse , and acknowledge to the glory of gods grace , and christs goodnesse , that our sins are laid upon jesus christ . 4. that † about the same time , be preached in divers places , on 1 joh. 1.9 . which sermons might shew , that he is not against confession of sin . to all which i answer , 1. that i charge not him in particular , with taking the rise of his doctrine , therein , from luthers harsh expressions . there are others , that so do , whom in those words i intended . 2. nor do i control those , that understand either the psalm of christ , or that passage , of our sins impured unto christ ; tho i rather approve of another interpretation ; which i there propound . 3. nor do i charge him , that he would wholy take away confession of sin , which mr eaton himself doth not : but that herein he concurreth with him , and some others , in affirming that christ there confesseth our sins for us : and thereupon taking away all necessity of confessing our sins , in such manner , as the faithfull saints and servants of god , in scripture ordinarily do , as incensing gods wrath against us , under which we do lie , as * david ( though a beleever , and a person justified in gods sight ) did , untill we do make sincere , and serious acknowledgment of them . 4. and this being still constantly avowed by persons religious , and judicious , who then heard him , is no way removed , or contradicted by that which be here relateth to have bin the main use of his sermon : and all which i doubt not , but that , mr eaton himself , were he yet surviving , would readily subscribe unto . nor do i make any question but that those two parties , who pronounce , the one of them * such beleivers , to be but poore melancholie creatures , as are much troubled for new sins , supposing god to be angry with them for the same ; the other , that it is † a signe of the spirit of antichrist in persons , to be afraid of this sin , and of that sin ; and consequently of any sin ; yet would either of them owne the confession that mr s. here speakes of , and † telleth us , is the best confession : to wit , whereby we confes that our sins are laid upon christ . neither is this that confession that * david , and other † men of god , made of their sins , recorded in the word ; nor that which the word of god under that term and title of confession † requireth of us ; but an acknowledgement of them , as offences committed by us against god , and our sincere and serious sorrow for the same . neither would the confessi●n * made over the head of the scape-goat , ever have availed any , unles it were accompanied , with inward remorse and contrition of spirit , as † davids and that of those oth●r servants of god was . and all this therefore is but the crying up one necessary duty , for the crying downe and suppressing of an other . but the * great and horrid sin , that he would not have me forget to confesse , is the charging of him , for exhorting people to sinne , as fast as they will , ( because there is a fountain for them to wash in . ) whereunto he addeth , that he doth think that if † the devill himself should get up into a pulpit to preach , ( who doth often preach by his vicars and curates ) ( he might have added , no lesse often by schismaticks and sectaries , ) that he would not make use of any such exhortation . the words , upon occasion whereof , this hideous tragedy is raised , are these ; subjoyned to a relation of six severall tenents charged upon , and proved against those three , that appeared in star-chamber before the committee fore-mentioned , whereof mr s. was one ; and particularly that out of mr eaton then objected to them , and defended , that when abraham denied his wife , and in outward appearance seemed to lie in his distrust , lying , dissembling , and equivocating , that his wife was his sister , even then truly all his thoughts , words , and deeds were perfectly holy , and righteous from all spot of sin , in the fight of god freely . * to which may be added that wholesome exhortation , then also averred , to have been delivered by one of them likewise in the pulpit , which might posse for an use of the point , let beleivers sin as fast as they will , there is a fountaine open for them to wash in . concerning which he granteth , that † this was brought in against him , that he should in a sermon deliver those words just in the same terms , as i have related them , not as he now cutteth them asunder in relating of my relation ; nor doth he deny the uttering of them . only he addeth that † the party that gave it in , being by some ( i know not who , nor when ) demanded , whether he did deliver it , by way of exhortation , was so ingenuous as to acknowledge , that it was not delivered as an exhortation . then to justifie the matter , 1. * he paralleleth it , with those passages , rev. 22.11 . he that is unjust , let him be unjust still , and he that is filthy , let him be filthy still . 2. he telleth me , that † my learning might have taught me , that the word let , is not alwayes used by way of exhortation ; but sometime by way of supposition , and frequently signifieth as much as though , and † so taken , it is as seasonable a truth as he can in desire of my good , leave upon my spirit ; who though professing my self a beleiver , have sinned , as fast as i can , in his apprehension , against the laws of love , and the commandements of the lord jesus ; yet there is a fountaine opened , in which if god give faith , i may wash my selfe from these sins . to all which sore charge , and slight apologie , i answer , 1. that the speech it self , whether delivered in way of exhortation , or inference , ( and one of the two it must needs be ) doth savour too strongly of an incitation , and encouragement to sin , and that wilfully ; which was all that in the term to exhortation , i intended . 2. that if the thing it selfe be so hideous , that if the devil himselfe should preach , he would not make use of such an exhortation ; and yet by his own grant , the words may be so taken ; then those surely have just cause to ●ake shame to themselves , who use expressions in the pulpit , trenching so neer upon that , which is so hideous , that even the devill himself would not so use ; that they cannot without some subtile nicety be distinguished the one from the other . 3. that to draw scriptures thus in , as here , and before , to parallel , and bear out such speeches , as both that before , and th●s here , are , is to play , and dally with gods word , and to be boulder with it , then christian piety will well permit . 4. that it is a poore shift to help out such a loose speech , to tell us , that let is not alwayes a note of exhortation , when as the matter of the proposition , and manner of the conceiving it in those terms , sin as fast as they will , sound overmuch , and over loud , in any ordinary construction , to an incitement to willfull sin , for which , the though substitute in the room of let , is but a very sorry salv . as for this application of it to my self , that i have sinned , as fast , as i can , in his appr●hension , and yet if god give me faith , i may wash my self from these sins . i take the former branch as a fruit of his own selfish fancy , and the latter , as a frothy flout , and so leav them to him ; and this whole apology for my self , to the cen●ure of those that are of understanding , and abili●y , to discry , and discover the slights of imposters , th●ough such colours , as they are wont to glase over their unsound tenents withall ; and their shifts , in varying from point to point , as they find the bl●st of popular appl●use to blow . and now sir , i addresse my self again unto you , who that you may seem , not without cause to have laid such a load of sin upon me , that i could not possibly , in your apprehension sin faster then i have done , against the laws of love , and the commandments ●f christ ; in the close of this your discourse , tel your reader , * it might be exp●ted , you should speake somewhat to my reproaches , and railing speeches agai●st you ; but we know , you say , who hath said , men have learned to reproach me , and speak evill of me , and i to suffer . sir , what reproachfull and railing speeches , other have suffered , not some one , or two ; but the maine body of gods faithfull ministers , and messengers among us , from the mouths , and pens of those of that faction , which you have formerly adheared to , and complyed with , is too well known ; and i have at large † else where , discovered but sir , where are those reproachfull , and railing speeches , that you here charge me to have used against you ? or why do you not produce them ; or point , at least , to the places , where they are to be found ? you have raked , and scraped together all to a tittle , for ought i know , or can call to minde , that i have anywhere written of you ; what railings appear there , in any part of it ? or who is able to say , that i ever railed upon you , either in publique , or in private ? sir , it is none of my usage : what yours is , i wot not . this charge of yours therefore , i am well assured , you are lesse able to make good , then i am all , that hath bin by me charged upon you . for such erroneous points , as have bin broached by you , and others , if i have maintained the truth of god against you , or them , and discovered the evill consequents of them , i have therein done no more , then what my duty to god , and his people , hath in my place required of me : and that the rather , for that i perceived divers of my people to be too much taken with them . for your self , the time was , when having heard you , once , or twice in my place , and upon invitation of you home , had some conference with you ; i tooke so good liking of you , that not long after motion being made for a weekely lecture in my congregation , i recommended you , to some of my people , that were most active in the businesse , who upon enquiry enformed me , that y●u were like to settle , either at dunstans , or butolphs , whether of the two , i now remember not : and so that businesse was at an end . some good space of time after , i heard , by reports of many , some of mine own people , among others , who used to hear you ; that you were fallen into divers strange points , tending to antinomianism ; and that some of my congregation , women especially , were , by hearing of you , therewith infected : that which afterward appeared to be no false report , or groundlesse surmise , but a truth . for there repared to me one day , two women of your auditors , living under my charge , who were earnest with me , to have use of my church , for a day of solemn humiliation ; affirming that they would bring none , but ministers to perform the duties of the day . demand being made , who the ministers were ; the answer was , mr: simson , and mr. randal . why those ? because i had received some aspersions against mr. simson , ( i give you their words , ) which he would take off . what aspersions ? i had confuted some of his points , what points , or point ? i had taught that sanctification was an evidence of justification . and did he hold , and teach the contrary ? yea , and that which he had taught therein , was the truth , to wit , that sanctification was no sure evidence of justification ; that which according to their weak ability , they endeavoured stifly to maintain . in conclusion , i answered them , that if it were so , you should not , with my consent , come into my pulpit , by the leavening of my people , to make me work , for the unleavening of them againe . they told me plainely , if they could not have you in publike , they would have you in private ; and so i was after told they had . now true it is , that i had handled that point a little before purposely , upon occasion of another , that had neerer at hand , fallen upon that argument , and used some reproachfull terms , concerning that evidence , nothing minding mr s. but sir hence it appeares , what by your hearers acknowledgement , you then taught ; and that by your such teaching , whatsoever you now hold , or pretend to hold , people were then tainted , and some of mine own , among others ; ( for i presume they were not here in alone , ) who continue still stif both in this erroneous conceit , and in that other , which you now so deepely brand , concerning gods not seeing sin at all in his saints , which is not unlikely they sucked then together with the former , from mr randall , and your self , whom they constantly followed . but sir , if i had so exceedingly wronged you , as you here pretend ; and used such reproachfull , and railing language , as you here intimate , against you ; i marvel much , what the reason should be , that i never heard ought of it , all this while before , from you : which had bin no difficult matter , for you , to have done , either by word of mouth , or by a few lines in writing ; you being not ignorant of the place of my constant abode , whereunto by a continued state of infirmity , i have bin confined , now almost these three years . that which yet i should not have mentioned , save in regard of some reports that have bin cast abroad , whether coming from your self , or no , i know not . it is not long since , i suppose , about a twelv-moneth past , that one of my people repairing to me , as ▪ from your self , acquainted me with your willingnes , to bestow your paines , some lords day , with me , if i would give way to it . i told him , i thought it , not so safe for me so to doe ; in regard of those erroneous opinions that you had bin charged with , and had not cleared your selfe of . he replyed , that you now acknowledged your judgement in those points to be altered . i told him again , that if your judgement were altered , from what formerly you had hold ; you might do well to make it publikely known , thereby to undeceiv those , who had formerly bin misled by you : but that you should so prefesse , did to me seem very strange : for that within some few daies before , i had bin informed by a gentlewoman of good credit , that it was reported by a minister , then about the city , ( one in whose lecture , at great all-halows , if i mistake not , you succeeded , ) as from your self , that you had bin with me , and made it appeare unto me , that i had wronged you , in charging you with what you had not held . now sir , whether both these ▪ or either of them , came from yourself , or no , ( the latter whereof , for the subject matter of it , i am sure , is untru ) your self best know . i relate them both as they came to me ; wishing that the former of them , may be tru , and that god will be pleased to give you a right understanding in all things . thus , sir , i have done with you , and your charge against me , not intending to waste further time about this busines , which ( in regard of other more important employment , formerly hinted ) both is , and will be very precious with me : but to leav and referre what i have here said , to the consideration , and construction of others , thereof to deem , and upon advised perusall to determine , whether i have attracted such hainous , and horrid guilt , or no , as you herein charge upon me , by ought that concerning you , and your teaching , i have anywhere published . and if it be demanded , why this apology came no sooner abroad , since , that being so short , it might suddenly have bin dispatched ; the reason is , because by occasion of mine other hard task , ( the one half whereof , i had not as yet overcome , by reason of a long continued , and late renewed infirmity , being therein much retarded , and was loth therefore to filch time from for any other , not very necessary , by-busines , before i saw so much at least of it accomplished ) i had not leasure , so much , as to survey your charge against me ; nor was afterward able to returne so full answer thereunto , untill i had a view of some papers , concerning that busines of publike hearing ; whereof , by reason of disability to stir far abroad , i could not procure either fight , or transcript , but by others . to conclude all , sir , i shall beseech you , in the fear of god , advisedly to consider with your self , what multitudes of people , have of late bin drawn aaside , into gross , and pernicious errors , by those , whom you have sometime consorted , and complyed with ; and by your self , in likelyhood , not a few ( as some of them profess it ) among the rest : that you may be seriously humbled in the sight of god , for what of this kind , you have formerly failed , and faulted in ; sincerely to his glory acknowledge your former oversights therein ; discreetly , and prudently , for time to come , forbear such expressions , as may in ordinary apprehension , tend to the fomenting of liberty to sin , and loosnes of life ; and piously prosecute the pressing upon all sorts , the practice of repentance , which god by his judgements present upon us , doth so incestantly , and so instantly call upon us for ; and that duty , which god in his law reqireth of them , and whereunto in regard of creation , as wel , as of redemption , they ought to hold themselvs stil obliged : that so you may , if it be possible , ( which with some peradventure yet , is never like to be ; ) but that you may at least , do what in you lieth , to reduce those , whom you have formerly turned out of the way , and caused to stumble at gods law . by so doing , you will gain more sound peace , and solid comfort in the end , then by complying with the humors of people , unstable , and unsetled , ( of whose mutability , and inconstancy i doubt not , but that you have had , or seen some experience your self ) you shall be ever able to attain . the lord be with you , and vouchsafe unto you , and us all , spirituall wisdome to carry our selvs aright , and uprightly in all things , to the honour of his grace in us , and truth professed by us ; the preserving , and building up of his people , in either ; the faithfull discharge of our duty here , and eternall welfare , for , and with our blessed saviour hereafter . amen . finis . imprimatur , james cranford . iuly . 22. 1648. notes, typically marginal, from the original text notes for div a42464e-130 1 pag. 1. 2 pag. 60. 3 pag. 62. * preface to gods ey on his israel . p. 17.18 . * pag. 1. * p. 3. p. 52. p. 53. “ p. 17. * preface to gods ey , &c. p. 17. “ p. 28.30 . * rom. 7.5 . “ 2 cor. 3.6 . “ p. 18. * preface to gods ey , &c. ● . 18. “ p. 34. * ibid. * from p. 36. to p. 43. “ p. 34. * h. cl. † p. 42. * preface to gods eye , &c. p 18. † p. 43. † p. 44. * p. 50. * gods eye on his israel . p. 25. * p. 57. † p. 57.58 . † p. 58. * p. 56. † p. 58.59 . † p. 59. * psa. 32.3 , 4 , 5. * i. saltmarsh of free grace . p. 271. † earburie . see oxford account p. 36. † p. 59. * psal. 32.5 , & 51.3 , 4. † ezr. 9.6.15 . & 10.1.10.11 . nehem. 9. dan. 9. † prov. 28.13 . jer. 3 13. 1 john . 1 . 9· * levit. 16.216 p. 59. † psal. 51.3 , 17. * p. 60. † ibid * preface to gods eye , &c. p. 18. † p. 61. † ibid. * p. 61. † p. 62. † ibid. * p. 62. † preface to gods eye , &c. p. 10.13 . a most excellent and profitable dialogue, of the powerfull iustifying faith shewing what it is to beleeue in god, and what wonders are wrought by the power of beliefe, be it worldly or diuine, and what things do hinder beliefe : also how a man may hate himselfe, and by faith forsake himselfe, and kill the deeds of the flesh : the effect of the talke is this, that he which beleeueth in god, and in his son iesus christ, is able by the power of that beliefe, to mortifie his flesh, with the lusts thereof, through the holy ghost, and to serue god in spirit and truth / translated out of latine by arthur golding. 1610 approx. 72 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a20398 stc 6809.5 estc s342 22293056 ocm 22293056 25342 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a20398) transcribed from: (early english books online ; image set 25342) images scanned from microfilm: (early english books, 1475-1640 ; 1750:27) a most excellent and profitable dialogue, of the powerfull iustifying faith shewing what it is to beleeue in god, and what wonders are wrought by the power of beliefe, be it worldly or diuine, and what things do hinder beliefe : also how a man may hate himselfe, and by faith forsake himselfe, and kill the deeds of the flesh : the effect of the talke is this, that he which beleeueth in god, and in his son iesus christ, is able by the power of that beliefe, to mortifie his flesh, with the lusts thereof, through the holy ghost, and to serue god in spirit and truth / translated out of latine by arthur golding. golding, arthur, 1536-1606. [58] p. printed by n.o. for samuel rand, and are to be sold at his shop on holburne bridge, london : 1610. running title: the true beliefe of a christian. signatures: a⁴(-a1) b-d⁸ e². marginal notes. reproduction of original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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2002-12 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion a most excellent and profitable dialogue , of the powerfull iustifying faith : shewing what it is to beleeue in god , and what wonders are wrought by the power of beliefe , be it worldly or diuine ; and what things do hinder beliefe . also how a man may hate himselfe , and by faith forsake himselfe , and kill the deeds of the flesh . the effect of the talke is this : that he which beleeueth in god , and in his son iesus christ , is able by the power of that beliefe , to mortifie his flesh , with the lusts thereof , through the holy ghost , and to serue god in spirit and truth . translated out of latine by arthur golding . london printed by n.o. for samuel rand , and are to be sold at his shop on holburne bridge . 1610. to the christian reader . good reader , amongst the multitude of books both written and printed , that be at this day spread abroade in the world , i lighted vpon this little treatise of faith : wherein perceiuing a matter handled , so necessary & needfull to be read and knowne of all men , especially in these dangerous ( if not desperate ) daies , wherin iniquity haue gotten the vpper hand : and men are growne so blinde , that they striue more about the chaffe , then for the pure wheate corne it selfe , and content themselues to feede rather on the leaues then on the fruit of the fig tree ; that is , more to talke of an imagined faith , then to know , haue , and enioy in themselues , the true , powerfull , and liuing faith , which is a daily dying to sin , & rising to righteousnesse . seeing the same , i say , a worke so necessary to bee knowne of all men , i thought it good , being also perswaded thereto by many that haue found great benefite by it , to be a means for the printing of it ; that whosoeuer haue any zeale or desire to know the true faith , and to haue it with the fruites thereof effectually in himselfe , as is said he may view himselfe in this little pithy treatise of the powerful faith . the title with the authors name was torne out before it came to my hands : but whosouer was the writer , the matter will shew from whence it came . and so the almighty god which liueth euerlastingly , plant his true feare and faith in our hearts , that being iustified by this powerful faith that worketh through loue , we may haue peace with god , through iesus christ our lord. amen . a most excellent and profitable little booke , concerning the true christian faith. the persons that talke together are lewis and frederike . lewis . gladly in good sooth , friend frederick , haue i heard your talke both yesterday and today , and thereby i haue learned many things which i knew not before ; and this is one thing which hath chiefly moued mee , that you haue shewed that our lord commandeth not any thing which is vnpossible to bée done . for i was of beliefe before , that ( as it is commonly heard & taught ) gods commandements are vnpossible to be obeyed . which perswasion ( to tell you the truth ) hath made me slow to obey , so as i neuer strained my selfe to obey with my whole power . fred. the like hath befalne vnto mee also , and i could neuer yeeld my selfe truly and earnestly to obeying , before i beleeued that it was possible to obey : and truly hereby i haue learned the force of beliefe , which beliefe maketh a man desirous and willing to obey : and desire being afterward matched with power giuen of god , bringeth to passe that a man doth the things which he hath beleeued himselfe to be able to do , and so he is saued by obeying , as he was earst vndone by disobeying . and so being led by the spirit of christ , he fulfilleth the righteousnes of the law , not walking after the flesh , but liuing after the spirit : which righteousnesse is therfore called the righteousnesse of the law , not for that it maketh the beleeuer righteous , but because the law requireth it . for the whole performance thereof is christs , because it is brought to passe by his power and spirit , liuing & working in those that are his . the law thē cōmandeth , & christ fulfilleth , & so the praise is due , not to the commander , but to the performer . neuerthelesse it were to smal purpose to beleeue that it is possible to obey god , vnlesse a mā do also know the way how god may be obeied , without the which obedience faith is dead , & without faith no man can be saued . but this i would haue you to be perswaded of my lewis , that the discourses both of vs and of all others are ( to say no worse of them ) vnprofitable , if they traine vs not to obedience , and to the renewing of the man. lew. these things are true frederike . therefore that i may fare somewhat the better by your cōmunication , i pray you shew me by what meane i may attaine to obey god. for inasmuch as you haue shewed me by your talke , that it is possible to be done , i haue conceiued a desire of obeying . fred. o my lewis , would god that i my selfe were rightly obedient , to the intent i might leade thee by the hand , to obedience . as now it is impossible for me to leade you further then i my selfe haue attained vnto . lew. yet notwithstāding i beléeue you haue procéeded further forward then i haue done , & therfore i beséech you shew me but as far as you your selfe are gone . fred. willingly will i do that , lewis : but i am afraid the hardnesse and roughnesse of the way will scare you from it . lew. feare not : i hope i am ready to al things , be they neuer so hard , so i may attaine to the end that i desire . fred. i pray god to establish this willingnesse of yours , & to bring it throughout to the end . and therefore to goe in hand with the matter , you know how the author of the epistle to the hebrewes hath written , that without saith it is vnpossible to please god. lew. i know it well . fred. first of all then you must beleeue in god if you will be saued . lew. procéede on then to the other things my fredericke . for as concerning beliefe , i haue euer from my child-hood beléeued in god : and truly i am of opinion , that there be very few ( if there be any at all ) which beleeue not in god. fred. indeed it is very easie to be said , and so are men commonly perswaded . but i feare me it is said rather rashly , and of custome , then of truth . for the time hath bene , that euen i also haue beleeued the same , both of my selfe , and of others ; but when it came to the tryall , then i saw how farre of i was . lew. thinke you then that i haue no faith ? fred. i am not of opinion that you haue no faith lewis , but i thinke you haue so slender a faith , as it cannot rightly bee said to be faith , or saue you . and i pray you bee not offended with mee , for in as much as you haue said that you are ready to all things , be they neuer so hard , it is meet afore all things that you shold suffer to haue it shewed , that you want the thing which you weene you haue aboundantly : & soothly , the first entrance to the knowledge of truth , is to vnlearne the vntruth , or else there will be no roome for seede , where all is ouergrowne with weeds . come on therefore : let vs examine your beliefe . i pray you lewis , when you were a child did you beleeue in your father ? lew. what meane you by beléeuing in my father ? fred. that you tooke him for your father , and depended wholly vpon him . lew. yea that i did . fred. then if you wanted any thing , as shooes , apparell , or meate , you resorted to none but him , neither doubted you any whit his good will towards you . lew. surely no more then of mine owne . fred. againe , if any mis-hap befel you , you had your eye vpon him onely . lew. yea verily . fred. also if he promised you any thing , you doubted not of his performance . lew. no more then if i had had the thing already in my hand . fred. then tooke you no thought for his behauiour towards you , but onely of your owne towards him . lew. you say truly . fred. moreouer , if he either commanded you any thing , or did any thing himselfe , whereof you being a child knew not the reason , or which seemed to you against reason : yet notwithstanding you did it , and stood not skanning doubtfully vpon his doings . le. so is it . for vpon a time , whē new grapes were broght in , & he bad me tread vpon thē with my féet , surely me thought it was a fond thing to treade vpon so good and faire grapes , which i had rather should haue bene saued to eate . but because he was my father , i thought he cōmanded me not without a cause , & therefore i obeied him . also at another time , whē he shredded his vines , & grafted trées to my séeming it was against reasō to cut off y e boughs which nature had brought forth , & which were likely to haue broght forth fruit . but yet this thought ran alwaies in my minde , unlesse this were good , my father would not do it . fred. now let vs come vnto god. you say you beleeue in god the father , & by that name you call vpon him , saying : our father which art in heauen , and so forth . surely it is meete therefore that you should depend vpon him no lesse then you depended vpon your father when you were a child . lew. yea. fred. then if you want any thing , you fly vnto god alone , and you doubt not at all but that hee will giue you all things bountifully . what ? doubt yee ? why answer you not my lewis ? confesse the truth , and let not fleshly feare restraine you , which is wont to with-hold men frō being aknown of their vices , because they are afraid , lest hee to whom they be to be vttered , should mislike of them as of sinful folk , or make the lesse account of thē . but there is no such perrill toward you at my hand : for i cannot finde in my heart to mislike of any man for those things which i both see & bewaile in my selfe not long agoe ; and i doubt not , but are in others also , vnlesse they bee come already to their wayes end , which certesse we two ( that is to say , you and i ) haue not yet attained vnto ; neither will i make the lesse account of you for confessing the things with your mouth to your friend , which i am sure you acknowledge already in your heart . lew. o my frederike i am ashamed to be acknowne of it . uerily i am ( yea euen very sore ) afraid lest i should want bread and drinke , and such other things , specially when i sée i haue but a little money left , and no likely meane at hand whereby to get new money . fred. what if you haue your purse full , or some meane in a readinesse whereby to come by money ? thē you take no thought at all , or at least-wise , your thought is the lesse . lew. it is so . fred. ergo , you trust to your money , or to your owne policy , more then to god. lew. truly it is euen so . fred. but when you were a child , you trusted onely to your father . lew. yea. fred. now then you see how you beleeue not in god , but in your mony , and in your owne policy . verily i beleeue these things seeme boysterous vnto you , in that you be not able to deny them , and yet are either doubtful or ashamed to confesse them so soone . but enforce your selfe lewis . many things are to bee sifted out which lye lurking in our hearts , and the very root must be gone vnto , without the plucking vp whereof we cannot bee saued . let vs go on . what say you to aduersitie lewis ? is your minde nothing troubled at it ? lew. yes very sore . i can very ill away with it ; and besides that , i séeke all the corners of my wit for worldly helpe . fred. what do you concerning gods promises ? hee hath promised to giue all things needfull for your life , if you first seeke his kingdome and righteousnesse . do you certainly beleeue that promise , so as you doubt no more of his faithfulnesse then you did of your fathers when you were a child . lew. alas , i am farre from it . fred. but if your neigbour henry rottenfield , a rich man , and ( in account of the world ) a man of good credit , had promised you three hundred crownes , i am of opinion you were ridde of that care for a good sort of yeares . lew. yea that i were . fred. now god hath promised not 300. crownes , but all things that you haue need of , and yet you distrust him . lew. o how truly you say ? fred. lesse therefore doe you beleeue in god , i say not than in your owne father , but than in henry rottenfield . lew. i am compelled to confesse the truth . fred. and yet men may start from their promises , either through vntrustinesse , or for want : wherof none of both can befall vnto god. you therefore by this distrust of yours , doe falsly accuse god , either of vntrustinesse , or of want . lew. i do so indéed . fred. now if you doe thus distrust of god in the sustenance of your body , which notwithstanding you haue neuer wanted to this houre , can you trust to him for the blessed & endlesse life which you neuer yet tasted of ? for consider the matter after this sort with your selfe : if a king should now send an embassadour vnto you to adopt you for his son , and you beleeued him , how would you behaue your selfe ? lew. truly what substance soeuer i haue , i would make no reckoning at all of it ; & being here as a way farer in body , i should haue my minde running vpon the court : for a much like thing happened to me when i was a stripling . for whereas i liued in very slender state , i was called into the houshold of a certaine gentleman of great worship and wealth , wherupon i felt my mind so altered , y t i thought of none of the things which i had thought of before , neither was i pincht with any further care . insomuch that when my father & my mother were about to haue sent me a little money , i sent them word againe , that thenceforth i should néed no money . what néed many words ? i imagined aforehand in my minde , a kinde of fashion of the buildings , and of the place , and of the persons among whom i was to dwell , and yet had i neuer seene them . fred. i beleeue you lewis . for i my selfe haue had experience of the like . but what if you had not beleeued that message ? lew. surely i had continued in mine old state still . fred. and what if a man had seene you abiding in your former state ? might he not well haue auowed , that you beleeued not the message ? lew. yes , very well . fred. now let vs come to the matter . to them that loue god , god hath promised such good things , as neither eye hath seene , nor eare heard , nor heart of man conceiued . let vs confesse the truth here also my lewis . if we beleeued this promise throughly , should not our mindes be rauished vp into heauen , so as no earthly care might touch vs , & much lesse trouble vs ? lew. yes verily . fred. but now when wee bee glad of gaine , sory for losse , greatly grieued and cast downe with reproch , hoysed vp with honour , and ouerioyed with pleasure ; all which things are earthly : is it not an apparant proofe , that we beleeue not gods promises , but sticke still to the earthly inheritance ? lew. yes that it is . fred. what if god should promise vs some thing that might seeme vnpossible , as when he promised old abraham a son by sara , being old and barren too ? or what if hee should command vs a thing that might seeme vnreasonable ? as when he willed the said abraham to offer vp his sonne in sacrifice , by which sonne he had promised him an off-spring without number . lew. surely i am afraid wee would not beleeue him . fred. and yet was abraham the father of the faithfull ; so , as if we will bee saued , we must haue the faith of abraham . and thus much concerning beliefe in the father . now if we come to the sonne , i feare me , we much lesse beleeue in him . for i take not faith ( as a number thinke it ) to be a beleeuing that christ hath done and suffered the things which are written of him : for as for that faith or beliefe , the very diuels haue it . but i speake of the true , liuely , & mightfull faith , which is able euen to remoue mountaines ; whereof the lord speaketh thus . the signes that shal follow those which beleeue , are these : in my name they shall cast out diuels , speake with new tongues , and driue away serpents : if they drinke any deadly thing it shal not hurt them . when they lay their hands vpon sicke folkes , the sicke folkes shall recouer . doe these tokens follow your faith , lewis ? lew. no verily , fred. then you haue not faith . lew. why ? they deny that there is now any néede of myracles . fred. neither do i now require any such , neither were they at that time wrought by all beleeuers . for paul writeth : do all worke myracles ? haue all the gifts of healing ? doe all speake with tongues ? the thing that i require , is the same that peter requireth : get you strength to your faith , ( saith he . ) for needs must the faith of any man or of any time haue strength , if it bee matched with loue . which thing , that you may the better vnderstand , consider the force of worldly beliefe . a man beleeues that riches are good , and that it is possible for him to attaine to it by merchandise . hereupon , leauing oftentimes a very faire and deare-beloued wife , and yong children at home , hee vndertakes the vnmeasurable perils of robbers , of waies , and of seas , and endureth intollerable pains to feth the riches whereon hee hath set his beliefe and loue , euen from taprobane , and the isles of canarie , which are the vttermost parts of the world : and it is his beliefe that purchaseth him this stoutnesse . for vnlesse he beleeued , he would not do it . and therefore it may bee said that this man is enriched by beliefe . what shall wee say of learning , lewis ? the child beleeueth that learning and humane arts are a very goodly thing , and to bee sought with all his power . and thereupon applying himselfe to them day and night , hee endureth pouertie , cold , and whatsoeuer else , in seking them with all his might , to the intent hee may attaine to the thing which hee beleeueth to bee good . also what do souldiers ? what kind of calamity is there which they vndertake not , to obtaine either victory or reward ▪ how often watch they all the night long how often are they pinched with hunger , insomuch that sometimes they eate mice , rats , horses , yea & euen their own shooes , and afterward make their boast thereof ? whence haue they so great strength ? whence , but of beliefe ? for they beleeue the thing which they couet , to be good . againe , what do hunters doe ? do they not spend oftentimes the whole winter nights abroad , when the cold is so great that it giueth euen the flints ? yea and what do louers ? what inconueniences do they not most gladly endure to the intent to please the partie whom they be in loue withall ? and still they deeme themselues happy that they haue suffered those things for her sake . and this force of beliefe is seene , no onely in seuerall persons , but also euen in whole nations . for whereof comes it , that our italians doe so easily absteine from drunkennesse ? or that the swissers are so resolute in battell , that they will rather be slaine then flye ? euen of this , that they are perswaded in themselues , that so they ought to doe . and surely if they perswaded themselues alike in all other vertues , they should excell alike in all other vertues . many other things of the same sort may be gathered : so great is the power of the beliefe that worketh in thē . therefore let vs examine our faith , that we may seee whether christs spirit do dwell in vs or no. christ telleth vs that they bee blessed which doe hunger and thirst after righteousnesse : and hee commandeth vs to hoord vp treasure in heauen . come on . doe you feele as great thirst of righteousnesse , as euer you haue selt at any time of water ? or as great desire of gods kingdome , as the couetous man feeleth desire of money ? doe you watch day and night to please god ? haue you euer spent a whole yeare or twaine in the study of godlinesse ? lew. nothing lesse . fred. well : what strength haue you in suffering of wrongs ? if a mā strike you on the right cheeke , can you turne to him the left ? can you blesse him that curseth you ? can you wish well to him that reuileth you ? can you pray for him that raileth vpon you ? can you seeke his welfare which practiseth your death ? lew. soothly , i am very farre off from these things . fred. then doe you not beleeue in christ. for if you did , you would obey his commandements . lew. but i neuer referred beléefe to this obedience . fred. what manner of thing then did you take faith to be ? lew. i tooke it to be a trust of gods frée-bestowed mercy , offered vnto vs in christ. fred. to what purpose then deeme you christs commandements to serue ? lew. to put vs in minde of our infirmitie , in that we be not able to performe the things which we ought to doe , and so to make vs hang wholly vpon christ , who hath performed them for vs , and imparteth them vnto vs. fred. euen the apostles themselues trusted to gods free-bestowed mercy , & yet they obeyed christs commandemēts . neither doe i set saluation in our owne obedience , but in gods free mercy . but this i say , that whosoeuer beleeueth gods free mercy aright , obeyeth christs commandements . and if a man doe beleeue but gods free mercy onely , and not also his commandements , threatnings , promises , and sayings whatsoeuer : i say , his saith is maimed , and vnauaileable . for the full & mighty faith or beliefe , is that whereby the saints haue subdued kingdomes , wrought righteousnes , obtained the promises , and done such other things as any man may wonder to think of thē . for that man doth not rightly beleeue in god , which vpon a rashnesse doth but onely beheight himselfe sauation by his free mercy , ( after which manner the iewes do beleeue stil yet to this day : ) but he which doth so flatly yeeld credit and assent , not to some one peece of gods sayings and doings , but to all of them : as you haue reported your selfe to haue beleeued your father when you were a child : or as wee spake of the couetous and lecherous persons , which haue such a faith or beliefe , as is not dead and idle , but effectuall and workfull , counterfeiting the spirit of christ , and neuer resting till it haue obtained the thing that it desired . such a one is the true christian faith , which worketh through loue : and whosoeuer hath not such an one , doth falsly boast himself of saith . therefore whereas men doe commonly challenge faith to themselues , and yet liue in all kinde of wickednesse , they lye , and haue not the true faith , but a dead one , which is no more worthy of the name of faith then a dead man is worthy of the name of a man. that this is not faith indeede , christ himselfe sheweth sufficiently when he saith , that at his comming hee shall not finde faith vpon the earth . and also when vnto these which say , lord , lord , haue we not cast out diuels in thy name ? haue we not wrought wonders in thy name ? and hast thou not taught in our streetes ? hee shall say , i know you not , get you hence yee workers of wickednesse . ye see he wil admit none for faithfull , but only the weldoers and the obeyers . for they be the only persōs which haue the true faith , of whom it is written thus : these are they which haue maintained gods commandements , and the faith of iesus . now if you haue not the faith which may make you righteous , ( that is to say , chaste , lowly , gentle , liberal , and indued with such other of the vertues : ) see how far you be off from being able to worke the myracles which christ hath told vs should be the signes of faith . i require not here bodily myracles , which were appoynted to the first trayning of the church vnto faith : but the thing that i require , is , that he which beleeueth in christ should breed the same vertues in other men , which god hath bred in him : that is to say , that of drunkards , he should make them sober : of lecherous , chaste : of irefull , milde : and at a word , of vnrighteous , righteous , for , to cast out diuels , is to cast out the vices of lecherie , couetousnesse , wrathfulnesse , & such other . also to speake with new tongs , is to speake with fiery & burning speech , such as no man can withstand ; of which sort theirs is , which speake the things , not which they haue heard , but which they haue seen with their eies , heard with their eares , and felt with their hands : that is to say , which they haue printed throughly in their hearts , & which they do as verily beleeue , as you do verily beleeue that it is now day , or that anone it shall bee night . with such tongues they be able , truly and effectually to comfort the afflicted , to hearten the weake minded , to releeue them that are in despaire , to strengthen the feeble , to counsell the fearefull , and to performe such other things , which i make farre greater account of , then of the working of outward myracles , and of such as belong but onely to the body . if a man haue not these things himselfe , he can conuey them into others : i see not by what right he cā claime faith , vnlesse it bee the faith which the diuels haue , who do beleeue that there is a god , and do quake at him . but i speake of the true and iustifying faith , which maketh a man partaker of the nature of god , and causeth all things to bee possible to him . i haue shewed afore , how great force beliefe hath in matters of this world : and the same is to be seene euen in religion , be it false or true . the turkes beleeue that wine is not to be drunke , & therefore they cannot forbeare wine . the iewes beleeue that a man ought to absteine from the things which the law forbiddeth : & therfore they absteine . there are to be found which do pine themselues to death with long ouer-fasting : some whip themselues , i say not grieuously , but euen cruelly , till the bloud follow : other some for religion sake doe take vpon them long pilgrimages , wherein they endure beggery and many other inconueniences and perils . what shall i say of those which haue gelded themselues ? what shall i say of the circumcellions , who ( as the report goeth of them ) to the intent to become martyrs themselues , and to make otherfolks martirs with them , destroied thēselues by sundry sorts of death , as drowning , burning , and leaping from high places ; and perswaded other men to do the like : al which they did throughly beleeue . for vnlesse they had beleeued that those things were to bee done , they would not haue done them . to be short , whatsoeuer thing men beleeue is to be done , they cā ( endeuor to ) do it . now if their beliefe being false , and not only not grounded vpon gods commādement , but alse cleane cōtrary thereunto , haue notwithstāding such strength : i pray you what is not that faith or beliefe able to do , which is both commanded , & also procured and strengthened by him ? shal gods spirit haue lesse power in man then the spirit of sathan ? shall light bee of lesse force then darknesse ? ye see what force paules faith had : vnto this howre , ( saith hee ) we be hungry and thirsty , naked , and buffeted ; we bee tossed and turmoyled , we labour and worke with our owne hands . being rayled at , wee wish well : being vexed , we suffer it : being reuiled , wee take comfort at it . if they be ministers of christ , much more am i : in labour i exceede them : in taking stripes i goe beyond them : in being imprisoned i passe them : in death i haue often bene : of the iewes i haue fiue times receiued fortie stripes saue one . thrice haue i bene whipped . once haue i bene stoned : thrice haue i suffered shipwracke : day & night haue i spent in the deepe seas . often haue i iourneyed . often haue i bene in danger of riuers , of robbers , of mine owne countrymen , & of strangers ; in the citie , in the wildernesse , on the sea , and amongst false brethren : often haue i bin tired with trauelling and with watching : often haue i fainted for hunger and thirst in fasting : often haue i bene a cold for want of cloathes . and besides , all the other things which daily distresse me , verily the care of all churches lyeth vpon me . who is weakened and i am not the worse at ease for it ? who is offended and i am not grieued at it ? this is the almightie strength of faith lewis , wherewith he being armed , was enabled to do al things by him which strēgthned him : and if we haue the same strength , then surely there is cause for vs to thinke our selues to haue the same faith : if not , thē let vs not beare our selues in hand that wee haue the thing which we wāt ; lest it befal vnto vs as it doth to that man which dreameth that he hath found a treasure , and when he awaketh , he hath not an halfepeny ? lew. o my fredericke , my imagination that i abounded in faith , is but a dreame : but now being wakened by your words , i sée plainly , that i am quite and cleane without it , as the rest of the world is . for as for this effectuall power of faith , i neither finde it in my selfe , nor perceiue it in the world . fred. that you be faithlesse lewis , it is to be lamented : but that being so , you see your self to be so , that is not only not to be lamēted , but also to be reioyced at : like as a sicknesse is it selfe to be misliked , but the knowledge of the sicknesse is to bee well liked . lew. by what meane then , or by what medicine may this my disease of vnbeliefe be cured ? fred. by taking away the impedimēts of vnbeliefe . lew. which are those ? fred. you haue heard them of me already in my former talke . howbeit for asmuch as you haue scantly cōceiued them , as things that your eares haue not heard of : for our maner is not to bee ouerhasty in bearing words or things away which we haue not heard of afore , i will tell you thē more plainly . giue good heed . what thinke you to bee the cause why no man in matters of iustice , is admitted to bee a witnesse in his owne case ? lew. because all men doe loue themselues , and therefore will euer speake for themselues , or at least wise , neuer against themselues . fred. you say rightly . and if they bee not willing to speake against themselues , neither are they willing to heare any thing against themselues . for the truth that is against them , misliketh them lesse out of another mans mouth , then out of their owne . lew. it doth so . fred. and if they be vnwilling to heare those things , truly they be not willing to beleeue thē . for no mā wil willingly beleeue the things which he is loath to heare of : but al men do easily beleeue the things which they like of . as for example . if a man should say , that the goods of christians ought to be common among them , whether sort would easiliest beleeue it , the rich or the poore ? lew. the poore . fred. why so ? lew. because that by that match they should not lose , but rather win . fred. what would the rich folke doe ? lew. hardly , or not at al rather , would they beleeue it ; because they should thereby become the poorer , which thing they mislike of . fred. what if a man should deny that mens soules are deliuered out of purgatory by masses ? whether would the clergie or the laytie soonest beleeue it ? lew. not the clergie because that opinion would bee a diminishing of their reuenewes . lewis . what if it should bee said that vsurie were vnlawful for christians : were it possible to make those beleeue it which liue vpon vsurie , and become rich by it ? lew. scarcely . fr. what if one should teach , that men ought not to bee put to death for religion : whether would they soonest beleeue it which are in credit with the magistrats , and are diuines themselues , and yet are persecuters of other men , or at the leastwise willing to persecute them ; or the contrary sort ? lew. the contrary sort . for i know some diuines , who as long as they wanted that authority , and were troubled for religiōs sake , taught that men ought not to be molested for religion . and yet the selfe same persons hauing gotten wealth and authority , haue both taught & done the contrary . fred. you see then how faith is hindered by selfe-loue , so as men do not easily beleeue the things that are contrary to their liking . lew. i sée it plainly . fred. let vs consider then whether the same cause bee not an impediment to our beliefe in christ. in the doctrine of christ are histories , promises , and commandements . as for the histories , and promises , almost all men beleeue them , because that in them no duty on mans behalfe is required . neither is there any controuersie among christians , whether christ haue done the things which are reported of him in the holy scriptures , or whether he haue promised the things that are conteyned there . but what is the cause that so few beleeue his commandements ? lew. do fewer folke beléeue his commandements , then do beléeue his doings and promises ? fred. doubt you of that ? first , as touching gods commandements , whereas our maisters vniuersally be wont to teach , that they be not set downe to the intent we should obey them , but to make vs acknowledge our infirmities : what else is it then a discrediting of gods commandements . for seeing our lord hath said , that all things are possible to him that beleeueth : and paul saith , he is able to doe all things through him that strgēthneth him : surely that man which not onely obeyeth not gods commandements , but also beleeueth that it is vnpossible to obey them , doth not beleeue the commandements aright . whereupon it followeth , that looke how few folke obey the commandements , so few do beleeue them . lew. but this saying which you alledge , namely , that all things are possible to the beléeuer , séemeth to bee spoken of myracles , and not obedience . fred. it is spoken generally of all the workes of faith which i spake of in alledging that place of the epistle to the hebrewes . through faith the saints conquered kingdomes , wrought righteousnesse , &c. for surely , to worke righteousnes is a deed of faith . besides this , if gods wil be , that mē should through faith be able to work myracles , which notwithstāding are not of the necessity of their saluation : much more is it his will that they shold by the same faith be able to obey his commandements ; seeing that without obedience a man cannot be saued : and that to obey is not a harder matter then to work myracles ; and yet that to obey belongeth to all beleeuers : whereas to work myracles belongeth not to all , as i haue shewed afore . lew. indeede these things are true fredericke , but yet there remaineth one thing which i would faine haue opened vnto me . you said euen now , that all men beleeue christs histories , but not his cōmandements likewise . but if they beleeued y e whole story of christ , & specially his resurrection , in my opinion they should beleeue all the other things also . for no doubt but if they beleeued that iesus christ is risen from the dead , in so doing they should both beleeue that he is the very sonne of god indeed , and moreouer giue credit to all his sayings . in which respect iohn said : these things are written to the intent yee might beléeue that iesus is the annoynted sonne of god ; and that through beleeuing it , yée should obtaine life by his name . fred. whereas i deny that they beleeue his commandements , i would not haue it so taken , as though they beleeued not that his commanding of those things was well , and as became the sonne of god to doe : but that forasmuch as they beleeue not that the things which he commanded to be done , are either possible or needfull to be done , misconstruing them after their own fancy , & not according to his mind : i say they beleeue them not aright . for your better vnderstanding whereof , i will giue you an example . when god hauing brought the children of israel out of aegypt , commanded them to enter into the land of canaan , did they beleeue that god commanded it ? lew. yea verily . or else they would neuer haue sent spies into the land of canaan . fred. why then did they not obey him ? lew. because they were of opinion that the canaanites could not bee ouercome ; and that god had brought them out of egypt , not to conquer canaan , but to perish wretchedly in the wildernesse . fred. then did they not beleeue gods commandement according to gods meaning ; forasmuch as his meaning was that they should haue inuaded canaan , & subdued the canaanites . lew. you say the truth . fred. thē did they not beleeue aright lew. no , not aright . fred. whether then are they to be called beleeuers , or vnbeleeuers ? lew. truly by this reason they should be called vnbeléeuers . fred. and soothly so they be ( lewis ) in very deede . for in the very same place god calleth them vnbeleeuers in these words : how long will this people spite me ? how long will it be ere they will beleeue me , for all the miracles which i haue wrought among thē ? now if these be iustly called vnbeleeuers , the same reason leadeth vs to call the others vnbeleeuers , and distrusters of christs commandements , forasmuch as they do no lesse misconstrue the precepts of christ , thā the israelites did the commandements of god. for christ hath not wrought fewer miracles to vs , then moses did to them . neither did christ command vs lesse earnestly to subdue sin , then god commanded them to subdue the canaanites . neither are we lesse spiteful & distrustful towards him , if we deny that sin may be subdued , when as hee both commandeth vs , and promiseth vs strength ; then they were spitefull and distrustfull towards god , in denying it to be possible to ouercome the canaanites . neither do we offend lesse against the meaning of christ , when we deny that it is either possible for vs , or meant by christ , that wee should do the things which he hath commanded vs to doe , then the israelites offended against the meaning of god , when they wrested it another way then his open words imported . and therefore in denying them to beleeue christs commandements , i do them no wrong . as touching the place of iohn by you alledged , it is to be taken as if a man should haue said at that time to the israelites , god hath wrought these miracles for your sakes in aegypt , to the intent you should beleeue , and by beleeuing , enter into the resting place of canaan . but the cause why all of them came not there , was not gods purpose , but their owne hardening of their hearts against him : which thing would god were not done in christ also . but we see it is so : howbeit the author of the epistle to the hebrews warneth vs not to do it , citing this saying out of a certaine psalme : to day if ye heare his voyce , harden not your hearts , as your forefathers did harden theirs . therefore to returne againe to the matter : whereas these men are wont so diligently to picke out the things to beleeue , which belong to the office of god , & to refuse the things that pertaine to the duty of man , i pray you what a dealing is it ? gods gracious goodnesse hath yeelded saluation to all men : o how gladly is this admitted ? but as for that which followeth , namely , to teach vs to forsake vngodlinesse and worldly lusts , & to liue soberly , righteously , & godlily in this world , that is a seede which fewe men receiue . many beleeue that christ hath so performed that poynt , as that wee neede not to performe the same . againe , that the man is blessed to whom the lord imputeth no sinne , is easily beleeued of all men : but as for that which is annexed to it , namely , and in whose heart there is no guile , that they beleeue to be impossible . likewise , it is commonly vaunted with full mouth , that they which are in christ iesus , are not subiect to any condemnation : for it is a very sweete saying indeed : but as for this , which walke not after the flesh , but after the spirit , it is bitter , and of very fewe beleued . and ( to make fewe words ) men doe easily beleeue that they shall reape with ioy : but if you tell them that they must sow with teares , they put that sentence ouer vnto christ. hereupon it cometh to passe , that the false prophets , because they teach delectable things , and blaze abroad gods pleasāt promises with open mouth , do easily finde credit : whereas the true prophets , because they vrge men , & make them afraid with threats , & teach the truth seuerely , do beare sway among very few ; according as esay crieth out : lord who hath beleeued our preaching ? hereby it appeareth plainly ( my lewis ) that selfe-loue is the lot that men beleeue not the truth . and if self-loue were done away , they would beleeue nothing so easily as the truth , as who are born vnto truth , and doe by and by fall in acquaintance with it , as a thing of their owne kinne , if there bee no impediment to let it . therefore if you will rightly beleeue the truth , ( that is to say , god , ) you must needes put away selfe-loue , or rather conceiue a hatred towards your selfe . lew. truly frederike ▪ you win me to be of your mind in these things : but it is no smal matter for a man to hate himself . neither do i sée how i may attaine vnto it , or yet perceiue whether it bee possible for me to attaine thereto , i am so farre in loue with my selfe . fred. i know lewis , that it is a very hard thing , and passing the strength of a mā but in this case we must beare in mind , how that when sara beleeued not that she might breed child , our lord said of her : is there any thing which god cannot do ? the things that are vnpossible to man , are possible to god , and where god is our guide , nothing is to be despaired of . lew. i beseech you then shew me the way to attaine thereunto . fred. by gods leaue i will do it : giue eare vnto me . if i had a seruant in whom i very much delighted , faire-spoken , and seruiceable , which should prepare mee some meates that best liked mine appetite , & with the same meats should mingle poyson to bereaue me of my life ; and you , who loue mee , should haue knowledge thereof , what would you do ? lew. surely i would spéedily and earnestly giue you warning , that you should not taste of those meates , nor loue that seruant ; for that hée lay in waite for your life . fred. what if i should say , that i am delighted with the seruiceable behauiour of that seruant , and with the sweetnesse of his cooquery ? lew. i would counsell you that you should not make so great account of your present pleasure , as to lose your life for it . fred. what if some friend of yours were in loue with a flattering and painted harlot , which were diseased with the french pockes ▪ and you knew of it : what would you doe ? lew. i would make him priuy to her disease , and ( to the vttermost that i could ) i would disswade him from her company . fred. what if hee said he were delighted with her ? lew. i would tell him that fishes also are delighted with baites : but yet that it were folly to purchase so small pleasure with so great sorrows , or rather with death . fred. what if hee should say , that hee cannot but like well of the pleasure ? lew i would counsell him , that if hée could not yet restraine the desire of his mind , he should at least-wise resist it , and not yéeld to obey it . fred. but what if hee obeyed it for all that ? lew. then would i thinke him foolisher then the brute beasts , and worthy of any mischiefe . for fishes , wolues , foxes , puttockes ▪ and such other , bee they neuer so hungry , will neuerthelesse forbeare the baite , if they spye or mistrust any snare , or any thing wherewith they may bee caught . fred. you say truth lewis . thus then standeth the case . euery mans owne flesh is as a harlot ( as iudas termeth it in his epistle , ) yea and a painted harlot , which with her enticements and faire fawnings , doth allure , delight , and egge the man to sinne , and hold him downe in sin , and at length throwe him downe into death of the soule . and man being ignorant of the poyson , embraceth the pleasures , and yeeldes himselfe ouer to them . now commeth in truth as a friend vnto him , and warneth him that the wages of sinne is death , declaring vnto him that his flesh whom he tooke to haue bene his friend , is his deadly enemy . therefore if thou desire to be saued , thou must beleeue that thou hast not a more noysome enemy to thee then thy selfe , that is to say , then thy flesh , or thy lustfulnes ; & that as thou hast hitherto loued it , thou must hēceforth hate it & resist it , because it is noysome & deadly . and although thou canst not rid away her allurements out of hand , as indeede thou canst not , for they sticke fast to thee : the truth will say vnto thee , as it said in old time vnto moses ; goe thy way into aegypt ( for it lyeth in thee to doe that ) and i will bee with thy mouth , and i will enable thee to doe that which thou canst not do . euen so lewis , the truth saith vnto thee as now : do thou what thou art able , and god will enable thee to doe that which thou canst not do . as for examples sake . thou sittest at a well furnished table , and hast eaten inough already to refresh thy powers , and to staunch hunger . now there is brought in some delicate dishe , made to prouoke gluttony withall . by and by thy flesh is tempted with it , and putteth such an imagination as this in thy head : this is a fine dish , if i eate of it , i shall receiue pleasure by it . but the spirit striueth against the flesh , and warneth thee thus : beware lewis , that thou yeeld not vnto voluptuousnesse , for voluptuousnesse is a poysoner . for first , it calleth away thy mind from god , than the which there can be no greater mischiefe : for seeing that no man can serue two maisters , thou canst not serue both voluptuousnes & god ; because voluptuousnesse ouerwhelmeth the mind , beareth it downe to the ground , and separateth it from god. besides this , it also hurteth the body with surfetting , insomuch that although thou hadst no soule , yet oughtest thou to abstaine from superfluity , euen for thy bodies sake . i require not now that you should not be tempted with the inticements of the flesh , but that you should not obey them . and whereas you alledge that you cannot but obey thē , you be easily disproued . for if a man would giue you a floren to abstein frō the said dish , would you not absteine ? ( yes . ) and will you not absteine by reason of the truth ? do you not hereby bewray , that the truth beareth lesse sway with you then one floren ? or if some man should threaten that he would giue you a blow on the eare if you refrained not : surely you would refraine . behold god threatneth a blow vnto your soule , and yet you refraine not . the like i say of all other things . you be minded to haue to do with a whore , but because a boy is by , you doe it not . behold god is present , and yet you be not ashamed to do it . do you not now make lesse account of gods presence then of the presence of a boy ? or if you forbeare for feare of punishment at mans hand , and not as well for feare of gods punishment : doe you not preferre man before god ? you are angry with a man , and would faine cudgel him , but you forbeare for feare of the magistrate : why forbeare you not as well for feare of god ? i pray you make as great reckoning of god , as you doe of men ; why doth the feare of god beare lesse sway with you then the feare of men ? you slaunder your neighbour : god seeth the slaunder , and yet you do it neuerthelesse . but if men saw it , you would not do it . run through all things after the same sort lewis , & you shall see that whosoeuer doth more for the loue or feare of men , then of god , doth beleeue in men rather then in god. lew. o my fredericke , my conscience beareth me witnesse , that y e things which you say , be true and rightfull : but thereof springeth a griefe in my heart . lew. why so ? did you feele any such griefe when we treated of predestination , or of free-will ? lew. no , none at all . fred. i beleeue you lewis . for knowledge bringeth no griefe , but rather gladnesse , as which leaueth the old man vnminished . for although you could skill of all maner of mysteries , yet might you serue the diuell euer stil. but now when we deale with the forsaking of our selues , the flesh perceiuing that she must goe to wracke for it ▪ playeth as harlots are wont to doe when young men giue them ouer . they vexe them with the desire of them , and try all meanes to hold them still . euen so that harlot the flesh , which bewitcheth al men with the cup of her vncleannesse , as soone as shee perceiueth that a man mindeth to giue her the slippe , doth vexe him with the desire of her still , and leaueth nothing vnattempted , that shee may hold him still . hereof breedeth great griefe , according to the greatnesse of the loue towards the flesh ; like as if you were to forsake your country , looke how much you were in loue with your country , so much would it grieue you to forgo it . and surely sin is our country , ( for in sin haue our mothers conceiued vs ) which cannot bee forsaken without griefe . here is that crosse of christ , wherof he himselfe saith , if any man be minded to come after mee , let him take vp his crosse and follow me . and if any man come vnto me , & hate not father & mother , wife & children , brethrē and sisters , yea and euen his owne life , so as he be contented to beare his crosse and to follow me , he cannot bee my disciple . and to the intent you may vnderstand what the hating of a mans selfe is , & what crosse it bringeth with it , consider it throughly by the hating of another man. if you hated a man deadly , how would you bee minded towards him ? or what would you do to him ? lew. i would wish him all euill euen from my heart , & likewise enuy him any good : i would be sorry for his welfare , and glad of his aduersity . if a man brought me word of any mischāce of his . i would reioyce at it , & gētly entertain him , & liberally reward the messēger with some gift . to be short , i would loue mine enemies foes , and do them good ; & i would hate his friends , and do them harme if i could . all his sayings and doings would i prye at , and take aduantage of them , and by all meanes possible ( yea many times euen to mine own harme ) would i hurt him . finally i would kill him if i could , and that not by any common maner , but with the grieuousest death that could be : and i would doe what i could to wipe the very remembrance of him out of the world . fred. now turne this your hatred lewis , towards your selfe : for you are a deadly enemy to your selfe , & ought to hate your selfe deadly , & not other men , who cānot kill you , that is to say , your soule . and therefore you must take pains to wish all maner of euill , yea & euen death to your selfe , that is to say , to your flesh ; and to enuy her all good things , and to bee sory for her prosperity , and to be glad of her aduersity . and that if any man tel you any thing amisse of your selfe , you may reioice thereat in spirit , & liberally reward the reporter thereof : and ( to bee short ) that you may deuise and do all things against your selfe , as men are wont to do against those with whō they be at deadly hate , & that you neuer rest till you haue killed your selfe . and forasmuch as no man hath euer yet hated his owne flesh , ( as saith s. paul ) you must first and formost bee diuorced from your flesh , that shee may no longer be your flesh , but strange flesh : and in her steed you must place the spirit , betweene whom and the flesh there can neuer be any more concord or agreement then betweene fire and water . lew. o my fredericke , to tell you the truth , mee thinkes the things that you speake of , are as hard as stone . fred. i beleeue you lewis , and so must it needs be . but bee of good cheere , and begin euen now to loue me in spirit , because i am an aduersarie to your flesh . for it is for your benefite , and you cannot bee saued so long as your flesh is aliue . wherefore if you will be saued , see that ye hate your selfe , and forsake your selfe . and i will tell you an example of this forsaking . if a seruant giue ouer himselfe in bondage to you , he abandoneth himselfe , that is to say , his owne libertie and will , thenceforth to follow your will and not his owne . oftentimes when hee would sleepe , he must watch if his maister command him : when he would goe abroade , hee must tarry at home : when hee would play he must worke : and ( at a word ) he so forgoeth his owne freedome , that if he be asked what he will do , or what he mindeth to do , he must answer , what his maister listeth , at whose appointment hee is . so we ( if wee belong to christ , who hath bought vs at a great price , ) are not at our owne disposition or appoyntment , but at christs : and therefore wee must doe , not what we list , but what he listeth ; and worthily . for if hee , being the way and the truth , did notwithstanding so submit his will to the will of his father , that he said , not my will be done , but thine : what becometh it vs to do , which are ouer couered with errours and leasings ? therefore when you be about to bee angry without cause , you must restraine your anger at the appoyntment of christ. when you would giue your selfe to voluptuousnesse , you must absteine , and giue your selfe to sorrowing . when you would bee auenged of any body , you must forgiue him . when you would doe a man harme , you must doe him good . when you would laugh , you must weep . when you would sue for honour , you must endure shame . when you would seeke riches , you must suffer pouerty . and ( to be short ) you must in such wise depart from your own wil , as if you be asked what you would , you may answer , nothing but what christ listeth . and all these things shal you do through faith : for vnlesse you beleued , you would not do thē . but it is necessary to be vnderstood , what is meant by this saying of s. paules , that we must proceede from faith to faith . there is a certaine first and vnperfect beliefe , whereby a man is moued to renounce himselfe . this being once kindled , becommeth daily greater by a mans holding on , vntill at length hee become so farre , that he doth as certainly beleeue all gods sayings , commandements , promises , and threatnings : as you beleeue that the day shal succeed the night . hence springeth that almightie power of faith , wherethrough it is able to remoue mountaines : so as there is no pride , no couetousnesse , no lecherie , nor ( to be short ) no vice so huge and great , which that faith is not able to put away , and to plucke vp by the roote . howbeit ere euer a man attaine to that strength , hee is to endure many hard things in the way of his forsaking of himselfe ; and without such hardnesse there is no accesse to be had to that strength ; like as a figge or a grape cannot become sweet except it be first sowre . and because i my selfe haue not yet attained the victory , but do yet still sweate in the incounter of forsaking my selfe , and as yet am farre off from the garland : i will say no more concerning the victory , that is to say , concerning the thing which is vnknowne to me : but yet as much as i can , i will helpe you ( by gods grace ) in the incounter , if you wil be my companion . lew. truly for my part , although my selfe do shudder & start backe at it , yet am i carried with my spirit and mind , to follow you . for i sée no other way for a man to be saued , but by departing out of his owne nature , that hee may put vpon him the nature of christ ; and by caring , studying , striuing , and taking paines , to repaire the image , whereafter we were created . and therefore beséeching god y t it may be to his glory , 〈◊〉 mine owne saluation , henceforth i yeeld my selfe into this way , as a follower of christ , taking god for my guide . fred. and i thanke god for this willingnesse which he hath giuen you , beseeching him to finish his worke which hee hath begun in you ; and to bring you to that poynt , that yee may at length serue righteousnesse , as ye haue serued vnrighteousnesse ; which thing hee will vndoubtedly do , except you grieue his spirit , and cast it out through your disobedience . finally , of this i will warne you , that you must haue a rich faith , because you beleeue in him that is rich in doing good . for men haue euer sinned in beleeuing vnto wardly , and more niggardly of gods gracious goodnesse , then they ought to do . abraham and sara were rebuked for laughing , as though it had bene a matter to be laughed at , that god promised them issue when they were both old , and sara moreouer barraine . zacharias the father of iohn baptist , was striken dumbe for a time , because hee beleeued not the angels words . we be commonly more forward in following the weake beleefe ( or if i may so terme it ) the vnbeleefe of the godly , then in following their full and rich beliefe . why doe wee not rather follow those which durst beleeue all things ? elizeus durst craue double the spirit of elias , ( which soothly was a great thing euen by the record of elias himselfe ) and yet he obtained it : so vnpossible is it for any faith to be so great , but that gods gracious goodnesse and power doe surmount the same . all things ( saith he ) are possible to the beleeuer . againe , whatsoeuer you aske , beleeue that you shall obteine it , and yee shall haue it in deede . remember ( i say ) the saying of elizeus , speaking after this maner to the poore woman : borrow oyle vessels of thy neighbours , yea borrow a great sort , and the lord will fill them all full . euen so lewis , let vs do our endeuour , that wee may haue such a faith , as may be able to receue the greatest good things , and let vs be bold to beleeue that god both can and wil bring to passe , that wee shall loue him alone with our whole heart , soule , power , and strength . and hee of his owne gracious goodnesse , will bestowe all thinges vpon vs , much more largely then we can euen thinke , for his sonne , our lord iesus christs sake , to whom be honour , glory and dominion for euer . amen . finis . notes, typically marginal, from the original text notes for div a20398-e100 2 thes. 1.11 . rom. 6.2.4 . prou. 15. rom. 5.1 . gal. 5.6 . notes for div a20398-e160 he beginneth at the difficulties of obeying gods healthful commandements . the effectuall power & force of beliefe . the righteousnesse of the law , and why it beareth that name . beliefe without obedience is dead : a godly & christian wish concerning obedience . beliefe in god is most necessary to the obtaining of saluation . many things are easie to bee said which are hard to bee done . the first way to the knowledge of the truth what it is to beleeue in the father , is shewed by the gathering together of certaine circumstāces . how needful obedience to the father is , is shewed by examples . fleshly feare , 〈…〉 . how belife in god is neglected , by trusting too much to these trāsitory & flightfull things . that gods promises deceiue not the beleeuers . two things may let mē frō performing their promises ▪ honors change maners , as the common prouerbe saith . how boūtifull god is to them that loue him . proofes or tokens of mistrust in god. abrahams faith is of necessity to saluation . this ( as i take it ) is that which they call the historicall faith . the signes that are peculiar to the beleeuers . the force of worldly faith , and how wonderfully it moueth men . he proceedeth in shewing the strēgth of the worldly beleefe . how great force worldly beleefe hath euen amōg some whole nations . a triall of christian faith most worthy to be obserued . where obedience is not , there is not faith the mark whereat mans saluatiō shooteth . what things our forefathers attained to by their faith . the fond & idle beliefe of the iewes . the work fulnesse of christian faith appeareth in charity . who they bee which haue the true christian faith to what purpose bodily myracles are wrought . the diuels that lurk within vs , and what is meant by speaking with new tongues . the works of such as speak with new tongs . of the true & iustifying faith , & how mighty it is in working . no man doubts but that all these things are spoken of the wicked beleeuers . by an argument frō the lesser to the greater , he sheweth the force of true faith . paules faith warranted by his owne record . what thing held paul occupied chiefly & aboue all other things . the true faith hath scarce any place in the world . the impediments of faith shewed by an argument taken from the court barre , or from a case in law. an example by the vse of things in common . another example by the deliuering of soules , &c. the last example by the persecution for religiōs sake . selfe-loue is the hinderer of faith . there is no boubt among christians cōcerning the doings of christ : what is the cause that so few beleeue gods commandements . not myracles , but beliefe is needfull to saluation . the beleeuing of christs resurrection maketh all the rest of his sayings & doings credible . what is meant by not beleeuing of christs commādements , and who they be that offēd in that behalfe . how the israelites beleeued not god in that they beleeued not his cōmādemēts how the place taken out of iohn is to be vnderstood . psalm . 95.8 selfe loue dazeleth mens eyes that they cannot see to beleeue the truth . what is the cause why false prophets do easily finde credit . we must 〈…〉 hate our selues , and not loue our selues . all things , be they else neuer so impossible are possible to the power of god. how pernicious selfe-loue is , is shewed by certaine familiar exāples men are ●aught with pleasure as ●●shes are 〈◊〉 an an●gle & a ba●t 〈◊〉 their vndoing . euery mās own flesh is a harlot , of whom he warneth men to take very good heede . most wholsome counsel , & worthy to be followed . the incōparable harmes that come of pleasure . the preposterous ●re●erri●g 〈◊〉 the feare 〈◊〉 worldl●●unishnēt ●●fore the ●●are of gods ●rath & ●engeāce . the cōclu●●ō gathe●ed of the ●●ings go●●g afore . the knowing of many , yea or of al things is no let 〈◊〉 that 〈◊〉 may serue the diuell . 〈◊〉 being 〈◊〉 natiue ●ountry , ●annot bee ●orsaken without griefe to vs. euery mā is a deadly enemy to himselfe , & how such an enemy is to bee dealt with . the flesh & the spirit are cleane cōtraries , and fightful ▪ but one against another . a familiar example , wha● by 〈◊〉 goet● about to teach a man how to forsake himselfe . that to the beleeuer all things , seeme they neuer so high , hard , or aboue power , are notwithstanding easie to bee done . there is but onely one right way to the attainment of saluatiō . men must not conceiue spa●ingly , and niggardly , but largely 〈◊〉 aboun●antly of 〈◊〉 gra 〈…〉 dnesse . we cannot aske so largely at gods hand but that his bounty wi●● surmoun● it . god will grant vs all good things for christs ●●ke . the life of faith by samuel ward ... ward, samuel, 1577-1640. 1621 approx. 95 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a14750 stc 25049a estc s1745 21531087 ocm 21531087 24736 this keyboarded and encoded edition of the work described above is 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(eebo-tcp ; phase 1, no. a14750) transcribed from: (early english books online ; image set 24736) images scanned from microfilm: (early english books, 1475-1640 ; 1718:9) the life of faith by samuel ward ... ward, samuel, 1577-1640. the second edition, corrected and amended. 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text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith -early works to 1800. 2003-10 tcp assigned for keying and markup 2003-10 aptara keyed and coded from proquest page images 2003-11 emma (leeson) huber sampled and proofread 2006-10 aptara rekeyed and resubmitted 2006-11 pip willcox sampled and proofread 2006-11 pip willcox text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the life of faith . by samvel ward preacher of ipswich . the second edition , corrected and amended . london printed by augustine mathewes , for iohn marriot and iohn grismand , and are to be sold at their shops in saint dunstons church-yard , and in pauls alley at the signe of the gunne , 1621. to the honor and vse of the right honorable thomas earle of suffolke , lord of walden , knight of the honorable order of the garter , one of his maiesties most honorable priuy counsell . this manual , i first consecrate to your honor. the greatest greatnesse hath no greater honour belonging to it , then to bee an abrech , to persons , books , and causes of this nature . such cedars haue their spreadth and talenesse to shelter such fowles of the heauen vnder their shadowe : and faith is content in this vallie of vnbeliefe to receiue defence and countenance : where it rather giueth both . as christ in that olde allegorie of christopher seemes to be supported by him , whome in truth hee supporteth . and verely such bookes as haue life in them giue a longer life to their patrons , then the stateliest buildings and largest moniments . principally i dedicate , and deuote it to your vse ; charitie beganne at home . i first meditated , collected , and scribled them for mine owne benefit , carryed them about me with antoninus his title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , notes for my selfe . that which with all my might in seeking i haue sought to attaine , is the truth and effect of that which many thinges promise , but faith is only able to performe . fulnesse of ioy and constancie of content in the middest of the chaunges , wane , eclypses , and fuls of all externall things , and that one day aswell as another throughout the course of a mans life in that latitude and extent whereof this life is capable . to cry out , i haue found it , i haue found it , might sauour of vanity and arrogancy : altogether to deny it were an iniurie to the truth of gods spirit , word , and grace . such as haue found out sayling by the compasse , the art of printing , or should one man discouer a speedier passage to the indies , or meete with a speciall cordiall in physicke , or any lesse profitable secret , should he not iustly be sensured as enuious and iniurious to let such an one die with himselfe . what a sacriledge were it then to engrosse such a true elixar of spirituall life , as vpon some proofe , i am sure these prescripts containe . the substance therefore of them , i imparted first ot my flocke in sermons . nextly , considering how much i stood obliged to your lordshippe , and what speciall vse you might haue of them , i translated , and copied them out in the forme wherein now i humbly commend , and earnestly recommend them to your serious perusall and thorow triall . if vpon both , good shall bee thought the better , the more communicated , others shall accompt themselues beholding to your honor , as the principall occasion of publication . more i would say , but i feare to spoile the elegancie of augustine his preface to romanian , by englishing of it : wherein is the summe of what i would say . whither referring your lordship , i rest , and continue as euer i haue done since my reference without intermission , publikely , and priuatly to pray to the lord of lords that you may finde all fauour in the eyes of god and man , and that all true happinesse may be multiplyed vpon you , and yours in this life , and a better . your lordships in the lord samvel ward . the contents of this booke . the iust shall liue by his faith. page . 1 christ the fountaine , and faith the meane of life . 6 the third kind of the life of faith. page 12 the vse of faith. 16 the first vse of faith ot new-borne babes , 24 the vse of faith to young men in christianity . 34 an inforcement of the former vse , with a reproofe of the neglect and disuse of faith. 43 the vse of faith to a growne christian . 51 an obiection answered , and passage made to the life of sanctification . 60 how faith sanctifies and mortifies . 67 how faith viuifies . 78 how faith vpholds life in affliction . 86 an epistle to the reader pressing the vse of faith. 100 the life of faith . chap. i. the iust shall liue by his faith. the basest life excels the best meere being , as much as adam , the redde lumpe of earth whereof hee was made . the liuing dog , the dead lyon. betweene life and life what a breadth of difference is there ? from the mushrome to the angels how many kindes of life ? yea , in one and the same kind how many degrees ? the bondslaue hath a life as well as the king , the sicke man as the whole ; but such , as in comparison may rather bee termed a death . one best there is in euery kind as it approcheth neerest to that fountaine of life and being , with whom to be , and to be most happy is all one . poore man hath , or rather had a certaine pitch and period of happy life , consisting in the image and fauour of his creator , from which hauing once fallen , it would pittie one to see how lamely and blindly he reaspires thereunto . the most part groaping as the sodomites after lots dore , the blinde misguiding the blinde in the common labyrinth of error ; each one imagining he hath found the way , and so tells his dreame to his neighbour for a truth . the couetous when he hath gotté goods , as if he had gotten the true good , applaudes his soule , as if it were the soule of some swine , soule thou hast many goods , now , &c. the voluptuous when he hath satiate himselfe with the huske of pleasure , cries out hee hath liued the onely royall and iouiall life . the ambitious when hee hath climbed the pitch and slipperie hill of honour , builds his nest in the starres , thinkes himselfe in the skie and highest sphere of happinesse . alas , alas , doe not all these know they are in the chambers of death ? dead whilest they are aliue , no better then walking ghosts in the shapes of liuing men : seeking and placing a spirituall and heauenly iewell , in earthly pelfe , in watery pleasures , in ayerie honours , which being all dead , cannot affoord that life which they haue not themselues . verily , if one liue an hundreth yeeres , beget children , plant and build , and see no other good but such as these , the vntimely byrth is better then he . what then ? is this tree of life not to be recouered , no where to be found againe , yes doubtlesse , though there be many by-pathes , there is a way ; though many errors , there is a truth ; though many deathes , there is a life . and behold , oh man that standest vpon the waies , inquiring after life . he that is the way , truth and life that came from heauen to vanquish death , and by his death hath brought thee to life againe , who onely hath the words of life , hee hath shewed thee the true way to life . hath he not twise or thrise shewed thee in this liuely oracle of his , the iust shall liue by faith. yea , but if a man like to our selues might come from the dead that hath made proofe of this way and life , and would speake of his own experience : would we heare ? behold paul , slaine by the law , reuiued by the gospell , what doe wee thinke of him ? did he not from the time of his conuersion to the time of his dissolution , enioy a constant tenour of ioy ; liue , if euer any , comfortably , happily : and doth not hee tell vs , euen while he liued in the flesh , that he liued by the faith of our lord iesus christ. surely he must needs be blessed that liueth by the same faith with bloffed paul. come therefore , you which desire to see good dayes and lay holde on the waies of life . beleeue and liue . chap. ii. christ the fountaine , and faith the meane of life . what then ? commit we sacriledge against christ in deifying of faith ? rob we the lord to adorne the seruant with his diuine honours ? god forbid . let that be giuen to christ which is christs , and that to faith which is faiths . let the power of life and death be intirely reserued euer ascribed to the lord of life , the well of life , the light and life of the world , the breath of our nosthrils , the life of our liues . thy body , oh man ! hath it soule which enliues it , and so hath thy soule its soule whereby it liues , and that is christ the quickning spirit . take away the soule from the body , and earth becomes earth ; seuer christ and the soule , what is it but a dead carrion ? elementary bodies lighten and darken , coole and warme , die and reuiue as the sunne presents or absents it selfe from them , christ is to our soules the sunne of righteousnesse : sin parts vs ; faith reunites vs : and so wee liue primarily and properly by christ as by the soule : by faith , secondarily , as by the spirits , the bond of soule and body : by a personall and speciall faith appropriating christ to the beleeuer , as the leg or arme liues by proper sinews , arteries and nerues , vniting it to the liuer , heart and head , such an one as paul had in christ that dyed for him , whereby hee ingrosseth the common god to himselfe , as if his and no bodies else . thus saith hee himselfe that is the truth and the life , i am the life and resurrection of the world , hee that beleeueth in mee , though hee be dead , yet shall he liue and not die . and this is the testimony of those three heauenly and earthly witnesses . god gaue life to the sonne , and he that hath the sonne hath life . and he that hath faith hath the son. so that whateuer we lend to faith , it redoundes to the honor of christ ; neither haue we any sinister intent to praise the wombe or the paps of faith , but to cast all vpon christ who giues and works this faith in vs , vivisies and nourishes it , yea iustifies the imperfection thereof by the perfection of his merit . nay , let faith knowe that if shee should waxe arrogant towards her lord , or insolent ouer her fellow seruants , she should lucifer-like fall from her dignity , and in so doing , of the best of graces , become the worst of vices . verily , what hath the habite of faith in it selfe considered better or equall with loue ? is it not a poorer and meaner act to beleeue then to loue : more like a beggarly receiuing , then a working and deseruing hand ? haile then oh faith freely graced , graciously exalted aboue all christs handmaides . thy lord hath looked vpon thy meane estate , because that hauing nothing of thine owne , as other vertues haue , whence thou mightest take occasion to reioyce , thou mightest the better exclude that hatefull law of boasting , the more humbly and frankely reflect all vpon thy lord : who willingly emptied himselfe that he might fill thee with honour , whiles hee sayes to the cured of the palsey goe thy way thy faith hath saued thee . hence forth cals hee thee no more seruant or friend , but stiles thee as adam his spouse , chauah , the mother of all liuing : counts it no iniurie to diuide his praises with thee , likes it well that thou which doest nothing but by him , shouldest bee said to doe all things which he doth : to purifie the heart , to ouer come the world , to saue men , &c. and è contra , hee to doe nothing without thee , which yet does all of himselfe . hee could worke no miracles in capernaum because they had no faith. so glorious and wonderfull things are spoken of thee : ( i had almost said ) so omnipotent is thy strength which hast said to the sunne and moone , stand yee still ; yea if but as big as the least graine , canst say to the greatest mountaines , remoue . what can god doe which faith cannot doe if requisite to bee done ? questionlesse , iustifying faith is not beneath miraculous in the sphere of it owne actiuitie , and where it hath the warrant of gods word . it 's not a lesser power then these , to say , thy sinnes are forgiuen thee , thy person is accepted of god , what-euer thou askest thou shalt haue , &c. wherefore we need not doubt vnder christ without feare of praemunire , or offence to his crowne and dignity , to affirme of faith , that it is gods arme and power to the enliuing and sauing of euery beleeuer , as it is written , the iust shall liue by faith. chap. iii. the third kinde of the life of faith. bvt least wee seeme to speake swelling thinges , whiles we soare in the cloud of generalities , let vs descend to some solide particulars . three thinges there are whence commeth death to the soule of man , sinne with the guilt thereof giues the first deadly blow , exposing it to the wrath of god who is a consuming fire , whose anger is the messenger of death , whence came the first thunderbolt striking thorough the soule , that sentence of god to adam , thou shalt dye ; and such as nathans to dauid , thou hast sinned and art the childe of death . the second , is the spott and corruption of sinne deprauing , yea , deading all the faculties of man to spirituall actions , which made paul cry out , that which i would doe , i doe not ; and wretched man that i am , who shall deliuer me from this body of death . thirdly , that swarme of plagues and army of punishments , in the re-reward wherof comes first a second death . all which made iob cry out , why is light giuen to him that is in misery , and life vnto the bitter in soule ? which long for death more then for treasures ; and ioy when they can finde the graue . were it not for these three , man might liue , fare , and doe well , but sin hauing entred into the world , brought in death with it , which reigneth and triumpheth ouer the sonnes of adam with this three-forked scepter , of guilt , of corruption , of punishment . here comes in faith with a three fould antidote , brings vs to the tree of life , whose fruit and whose leaues heale vs of the sting and deadly poyson of sinne : working in vs a three-fold life opposite to the forenamed deaths . the first is the life of righteousnesse , discharging vs from the sentence of death , restoring the light of gods countenance appeased in christ our surty : which made dauid cry out , blessed is the man whose sinne is couered . the second is the life of the spirit , or new life , regenerating & reuiuing euery faculty , & quickning vs to euery good worke ; which maks paul glory , that he is able to do al things through christ inabling him . the third , is the life of ioy and comfort , cheering the soule in the middest of all trials and tribulations ; which made iob in the valley of death exult and trust in his liuing redeemer , and paul insult ouer all kinde of calamities as more then conquerour , romaines 8. in these three , being contained what-euer accomplisheth the life of the soule : may not faith well be said to supply abundantly all things pertaining to life and godlinesse ? but what doe i treating of the kindes of life ? what should i blot paper and tyre my reader in writing of the kinds of faith , the degrees of faith , or any other motions of faith : things so well known of those that know any thing of christ ? that nothing so much vexeth me to see so much spoken and written of faith , so little done by it , the theory of it so throughly canuased and cleered in controuersies and sermons , and the practise of it so obscured and disgraced in the liues of christians . chap. iiii. the vse of faith. oh faith when i read of thee , when i meditate of thee , when i feele any part of thy vertue , i finde thee to be a wonder-worker , i conceiue nothing but high and stately things of thee . when i looke into the world and vpon the liues euen of such as call themselues beleeuers especially of the common sort , i begin to question my thoughts for dreames , and to say ; faith , thou art but a name , a sound , a meere word , no powerfull thing . why are many of thy followers so dead , so mopish , so melancholly ? why are worldly men as merry , as iocund as they ? yea , why are many ciuill men as righteous as they ? whence should this wrong and disparagement proceed ? is thy vertue exhaust , thy strength decayed in this old age of the world ? or is it because men know thee not ? verily neither of these . no drugge , no herbe so commonly extolled , so famously knowne . paul of old , luther of late , with infinite moe , euery catechisme haue blazoned the name , described the nature , set out the properties and effects to the full . only the miserie is , the world either knowes not the vse , or forgets the practise of it . there wants a practicall luther which should deale by faith , as socrates by phylosophie , who brought it out of the skies and bookes into cities and houses , taught and vrged the familiar and quotidian vse of it . doth not all the praise , beautie , and lustre of faith , as well ; or more then of other vertues consist in action and not in motion ? is not the gaine and benefit of it in sense and feeling , not in knowledge or discourse ? is not the throne and seat of it rather in the heart then in the head ? who knowes not there is a doctrinall speculation and discourse of faith easily by reading and hearing attained , such in one as schollers , that neuer went out of their studies and schooles haue , of remote countries , of their commodious situation , pleasant riuers , high mountains , costly buildings , rich mines , iewels , and al other commodities : which , what a frigid and ieiune contemplation is it , in comparison of that delight and benefit which the merchant and trauiler enioyeth by a reall sight and fruition of them ? what is the notionall sweetnesse of honey or sugar to the experimentall taste of them ? and yet this aery , windie stuffe is all , the world at this day cares for and hunts after . the schoole-men and casuists , what doe they but languish into vselesse , needlesse , and endlesse questions , spending their thoughts about this magnificent vertue in cold and bloudlesse subtleties of the subiect , obiect , kindes , &c. preachers for the most part inuring themselues to declaime in praise of some morall vertue , and to inueigh against some vice of the times , happily sometimes finde leisure to weaue a curious spiders webbe in commendation of faith , rarely shewing or pressing the life , and vse of it . in a word , will you see the fashion of the world. the schooles disputes of it , the pulpit preacheth of it , profession talkes of it , prophane men sweare by it , two or three , few or none liue by it . i met with a story of an ancient hebrew , a reuerend rabby , who that he might the more liuely conuince the people in his times of their neglect of practise of this excellent grace , put himself into the habit of a mountebanke or trauelling aqua-vitae-man , and made proclamation of a soueraigne cordiall water of life he had to sell : being called in and demaunded the shew of it ; turned them to the bible , the fountaine of life , and to seuerall places of it , as the thirtie foure psalme , &c. intimating , that if they would make vse and daily drinke of the water they had , they might ( as it should seeme hee did ) liue farre better , and more comfortably then vsually they did . and indeede , why is there such a price put into the hands of fooles that know not the worth and improuement of it ? as secrets and misteries in good artisens , that haue sometimes a faculty whereby they can earne tenne or twenty shillings the day , and might liue as well as landed men ; but then they haue another boone withall , they loue idlenesse , pastime and good fellowship , and so liue like beggars : or as land and money in the hands of those ( whom we therefore aptly call misers ) to haue and to hold , but neuer make good vse of it : who may well be said to vse the world , as if they vsed it not , for they put it foorth to vse , or locke it from themselues and others ; goe basely , fare hardly , liue in debt to backe and belly , as if they knew not it would buy them good meate and good cloathes , and other necessaries and conueniences for their liues . it is possible a man may haue a toole , a medecine , or an engine , and not haue the skill or strength to vse it . it is possible a man may haue a gift of god , and not the gift to vse it throughly , else needed not paul call on timothy to stirre vp the gift that was in him . among all the gifts of god there is none more vsefull then faith : others are profitable for some few things , this is for this life and the life to come , for all parts and purposes of our liues , in the vse of it manifold and rich euery manner of way . chap. v. the first vse of faith to new-borne babes . and first , let me beginne with thee that art beginning to liue this life , thou embryo that art in hatching , that hast so much life , as to know thy selfe dead in sinne , and to desire to liue in christ , ( for what should i cast away speech vpon scelets and skulles , carnall men i meane meere strangers to this life of faith , i expect not reading should put life and spirit into them , onely i pray for such that they may heare gods voyce in the ministerie , and liue : ) but as for thee whom the law hath wounded , and the gospell is healing , who art euen at the byrth , and stickest betweene the knees , onely wantest power to come into the light ; who liuest but feelest not thy life , holdest christ but with benummed hands ; beleeuest , but canst not yet beleeue thou hast faith : what is the matter thou art still ensnarled in the cords of death ? why loosest thou not thy handkerchiefes and commest out of thy graue , and walkest chearefully in the land of the liuing ? suffer faith to doe her perfect worke in thee , to forme christ in thee , suffer not thy selfe alwaies to bee detained in the throwes and throbs of feare and doubt . the common causes of this slownesse of beleefe and snares of death , i obserue in most to be one of these three . first , immoderate aggrauation of sinne . secondly , foolish and proud humilitie . thirdly , preposterous desire of sanctification before iustification . first , thou wouldest beleeue , but thou hast beene a sinner . whom came christ to saue but sinners ? and whom doth hee iustifie but the vngodly ? oh! but thy sinnes are scarlet , crying , scandalous sinnes . said i not all things are possible to faith , onely if thou canst beleeue . are not all faults easily pardonable to an infinite mercy , which exceedes mans , as heauen doth earth ; which can redilier forgiue seuenfie , then man seuen offences . well did mar●●●s answere the diuell , himselfe obiecting his former life to him , that euen his might bee pardoned if hee could beleeue . did not christ take the flesh of rahab and bathsheba , and did hee refuse to take their sinnes vpon him ? did not his blood wash dauids bloody sinne as white as snow ? doth not he delight to forgiue much , that hee may binde to loue much ? shall not his fauour abound to the sense of thy faith , where sinne hath abounded to the wounding of thy heart ? but thou art an olde habituate sinner . as if christ came from heauen to cure onely small fearres , greene cuttes , and not deepe inuetorate woundes , diseases of eight , of twelue , of eight and thirty yeares olde : to cast out single diuels , and not legions also ? oh then take heede thou adde not to thy great and many sinnes , a greater then all : cains sinne , which was greater in infidelitie then in fratricide . all thy help is to looke of thy selfe an obiect of confusion , and to looke vpon christ an obiect of consolation : and then how fiery and deadly so euer thy sting bee , by meere looking ( a strange cure i confesse , yet most approued ) that is , by sole beleeuing thou shalt be cured and liue . secondly , but forsooth thou wilt be more mannerly then so with peter thou wilt not suffer christs precious hands to wash thy foule feete . take heede thy modesty turne not into pertinacy , lest he swear in his anger thou shalt haue no part in him , if thou stubbornly refuse his gratious offer : he liked well the humility of that cananitish that bore the terme of dogge , but better her confidence , that would not be said nay of the crums of his table . and shalt thou not tenne times , more honour him and please him , in trusting his mercy and sealing to his truth , then in fearing his iustice and dreading his power ? take heede of pride in the clothes of humilitie . bee not deceiued , it is pride and high pride , not to come when thou art called . faith is obedience , and obedience is more acceptable then curtesie & complement . the sooner thou commest the better welcome . it is rudenesse and not good manners not to do as thou art bidden to doe , yea , so often and earnestly charged to doe . to doe the worke of god is to beleeue in him whom he hath fealed and sent to be thy sauiour . thirdly , oh! but thou wouldest faine first repent , amend and doe some good workes , and then thou wouldest bee bold to come . that is , thou thinkest thou shalt not be welcome vnlesse thou come with thy cost . thou wouldest accept of a pardon if thou mightst pay for it : but his are free , and he bids thee come and buy without siluer , or else he saies , thou and thy money perish . thou wouldest goe the old and naturall way to worke . what shall i doe to inherit euerlasting life , but that is now farre-done and impassable through our infirmity : besides , before thou canst walke or worke , thou must be aliue . did christ indent with zacheus for restitution and almes ? or paul bid the iaylour first repent , become a new man , and then beleeue ? no they knew that the one would voluntarily , necessarily , together , & immediately follow or rather accompany the other . wherefore swim out of these weedes , lay hold on the rocke , and to facilitate thy birth by the act of beleeuing , set beefore thy eyes christs freedome to all suitors in the time of his flesh , repelling none that truely desired the price of his blood : and especially , gods esteeme of faith aboue all other graces , deeds , or acts of thine . study , striue , endeauor to beleeue , as thou doest in a difficult point to conceiue . pray for a faculty and for the act of beleeuing . be not euer beleeuing , and neuer a beleeuer ; euer beginning to liue , and neuer liuing . liue to day , to day is saluation offered , steppe from death to life , and write this day thy birth day , and number from hence the dayes of thy life , in which of a childe of perdition , thou are made the sonne of god through faith , and so made foreuer . doest thou beleeue this with thy whole heart ? driue on the charriot of thy life with ioy and reioycing till thou come to the marke . but what signe shall i haue of the truth of my faith ? may it not bee presumption if without repentance and sanctitie ? how shall i be sure it is not that vaine and dead faith saint iames speaketh of ? at the first , it shall suffice to finde and feele a change of the minde , an vnfained purpose , desire , and resolution of new vniuersall obedience , which is contemporary with faith , though the younger and a second brother in order of nature : which where it is , sufficeth to warrant faith , and to embolden the confidence in the first act of conuersion . zacheus , the iaylor , and all new conuerts had not any more , could haue no experience of amendment of life , and yet relyed vpon the word beleeue , and thou shalt bee saued . chap. vi. the vse of faith to young men in christianity . pvt off now thy sackcloth and ashes , put on the garments of ioy and gladnesse . let not white raiment be wanting , nor oyle to thy head . liue i say , liue to day , liue to morrow , liue oh christian for euer . not for one or a fewe dayes , but all the dayes of thy life . this thou mayst doe , if thou wilt learne to vse thy faith , not as men vse wedding apparell , for a weeke or two after marriage , and then lay it vp for high and solemne dayes onely . this indeed is the fashion of beleeuers at their first conuersion : beeing iustified , to haue peace and ioy in beleeuing the remission of their sinnes , and for a while to bee glad of their estate ; but then to neglect and determinate the vse of faith , as if it had now done all it should or could doe : except till they relapse againe into some foule sinne , then to recouer life againe , vsing it as vsquebath and strong waters for swones and heart qualmes onely , not being acquainted with a dayly and quotidian improuement of it : which ought to bee as constant and continuate as is the vse of fire and water , of salt , of bread , or wine , or whateuer is more ordinary and necessary then other : such as no part of our liues may well be without . serues faith for entrance and beginnings , and not for proceedings and encreasings . are we not nourished by the same elements of which wee consist ? is faith the midwife and breeder of ioy and peace , and not the nurse and foster-mother of them . cherishing and feeding thee till thou come to a full and perfect age in christ ? is not the fruit of it sweeter in the eare then in the blade ? hearken therefore to mee , oh thou of little faith , and lesse vse of it . doest thou desire to haue a continuall feast , to reioyce alwaies in the lord ? i know thou desirest it with all thy soule . let me prescribe a dyet , a daily dyet without omission , strictly to bee kept , ( the lord giue thee and mee grace to obserue it ) looke how duly thou refreshest thy bodyly spirites by vse of repast , or recreations ; so often at the least bee sure to cheere vp thy soule by the vse of thy faith. let thy soule haue two or three walkes a day vp to mount tabor , that is , into some retyred place of meditation and prayer , such as isaaks field , gornelius his leaded , dauids closet , &c. but what is there to be done ? i answere , still make vse of thy faith. but what is that you call vsing of faith ? i now come to the point , to the chiefe misterie of spirituall life . shore vp thy soule in this mount to conuerse with christ. looke what promises and priuiledges thou doest habitually beleeue , now actually think of them , rowle them vnder thy tongue , chew on them till thou feele some sweetnesse in the palate of thy soule . view them ioyusly , seuerally : sometimes muse of one , sometimes of another more deepely , and lest ( as patients oft doe in physicions billes ) thou still complaine of obscurity : thus doe , thinke with thy selfe how excellent a thing it is to haue all thy debts cancelled , how sweet a thing to haue god appeased , how glorious a thing to bee the sonne of god , how happy and safe a condition for thee to bee sure thy perseuerance and saluation , how pleasant a state to bee ●●●●● of the fiere of death 〈◊〉 〈◊〉 , how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of glory . feastmakers in ancient time had speciall officers that cheered vp their guests , they thought it not enough to set store of meate beefore them , but one must come in and say , fall too and be merry , let vs eate and drinke , it is a good time , &c. thus say thou to thy selfe , as paul to the corinths ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) let us feast and bee merry . christ hath made vs holy-dayes , our paschall lambe is slaine , haue any more cause to bee merry ? with these soliloquies mingle some eiaculations to heauen , for grace and ayde : and leaue not , descend not this mount till thou findest and feelest thy soule in some cheerely plight , reuiued and warmed with these spirituall flagons of wine , in the strength whereof thou mayest walke all the day following . this is that which the sp●●se calles , walking into the gardens and eating of the fruits , &c. which in plaine termes , i call , vsing of faith , and liuing by faith. which if thou wilt duely inure thy selfe vnto , thou wilt not maruell why i called it , ascending mount tabor : thou wilt say thy selfe , vpon good proofe , it is good to be here , dayly to be here , often to come hither . this is that exercise of faith , which paul inioynes timothy , and calles stirring vp , or in kindling . fire in the embers vnstirred , glowes not , heats not the house ; sugar in the cup vnstirred sweetens not the wine . and in such it is all one not to haue faith , and not to vse it . it may well bee said of money-hoorders , they haue no quicksiluer , no currant money , they haue no more that which they haue , then that which they haue not . and so of such beleeuers as doe not thus vse their faith , they haue no liuely faith , they were almost ( for matter of feeling , and for present benefit and comfort ) be without faith. a man is little the better for a sleeping habit . it is a rare portion , saith salomon , and that which god giues onely to such as are good in his eyes , to make vse of wealth , to eate , drinke , and bee merry : it is a much rarer to vse faith. what is a man the better for a locke if he haue not the key to vse it withall ? it is not a trade , but a trade well followed . it is not land , but land well tilled that maintaines men . oh that this did as clearely appeare to the world in the matter of faith , as it doth in all other habits , graces , giftes , vertues and good things whatsoeuer , that the principall beauty and benefit of them consists in vse , fruition and action , not the bare profession , yea the very increase and perfection of them . vse limbes and haue limbes , the more thou doest , the more thou mayest . the oftner the liberall man giues almes and does good turnes , the more his liberality growes , and shines . vse will breed perfectnesse , and through disuse things perish , and come to nothing ; as the plowsheare laid vp , rusts and consumes ; imployed , glisters , doth good and lasts the longer . let any man diligently and throughly improue , and great will be his faith and great the ioy it will bring in . chap. vii . an inforcement of the former vse , with a reproofe of the neglect and disuse of faith. wherefore i say again , liue by faith , againe i say , alwaies liue by it , reioyce alwaies through faith in the lord. i dare boldly say , it is thy fault and neglect of this exercise , if thou suffer either thy own melancholly humor , or satan to interrupt thy mirth and spirituall alacritie , and to detaine thee in dumps and pensiuenesse at any time . what if thou beest of a sad constitution , of a darke complexion ? is not faith able to rectifie nature ? is it not stronger then any ellebore . doth not an experienced both diuine and phisition worthily preferre one dramme of it before all the drugges in the apothecaries shop for this effect ? hath it not soueraigne vertue in it to excerebrate all cares , expectorate all feares and griefes , euacuate the minde of all ill thoughts and passions , to exhilerate the whose man ? but what good doth it any to haue a cordiall by him , if he vse it not ? to weare a sword souldier like by the side , and not to draw it forth vpon an assault ? when a dump ouer-takes thee , if thou wouldest say to thy soule in a word or two ; soule , why art thou disquieted ? know and consider in whom thou beleeuest ? would it not presently returne to it rest againe ? would not the master rebuke the windes and stormes and calme thy minde presently ? hath not euery man something or other wherewithall hee vseth to put away dumps to driue away the ill spirit as dauid with his harp : some with merry company , some with a cup of sack , most with a pipe of tobacco , without which they scarce ride or goe , if they misse it a day together , they are troubled with rhumes , dulnesse of spirits , they that liue in fennes and ill ayres , dare not stirre out without a morning draught of some strong liquor . poore silly smoaky helps , in comparison of the least taste , ( but for dishonouring of faith , i would say ) whiffe , or draught of faith. oh! that wise christians would as often take the one , as idle guls doe the other ? would not the drawing in of sweete ayer from the pretious promises breede excellent blood and cheerely spirits ; it is a mystery in bodily health that to keepe the arteries and the nosthrils , veines , and other passages to the head , heart , and liuer , cleere and free from colds and obstructions , maintaines a healthfull and cheerefull temper . the pipe of faith is the same to the soule . hee that is astmaticall , narrow breathed or straight breasted in his faith , cannot bee but lumpish and melancholly . wherefore as thou louest thy mirth aboue all other , tend this vitall artery aboue all keepings , keepe thy faith and it will keepe thy ioy : it will keepe it an euen euerflowing current , without ebbe and flowe , clouds and eclipses , turning euer vpon the hinges of heauenly and solid mirth . and indeed , how or why should it be otherwise ? doe not christians consider how vnseemely it is for them , to goe drooping , hanging the head ? is any so simple to think because hee is a christian that hee should affect a sad carriage , a deiected look , a demure countenance like an image ? away with such monkish hypocrisie . how doth it become the righteous to reioyce ? do they not consider how they wrong themselues of the maine benefit of their iustification ? what is a christian but his mirth ? wherein doth the kingdom of heauen consist but in ioy ? doe they not see how they offend standers by and beholders ? is not heauinesse a check that driues away and mirth as a lure that wins to the liking of their profession ? men wonder to see a rich man that hath the world at will , all things at hearts desire , to be but in a fit of heauinesse . what , say they , should hee ayle ? the irish aske such , what they meane to die ? but i wonder a thousand times more to see one that hath christ to friend , that beleeues god to be his shepheard , that knowes all must worke for the best , to bee at any time out of tune or out of sorts . for a n●abal to be all a mort like a stone , it is no newes to me ; but to see nehemiahs countenance changed , there must needs be some extraordinary cause : should such a man as he feare , or carke , or grieue ? what if it doe not yet appeare what thou shalt bee ? is a yong ward prouder and gladder ( in his minority ) of an vncertaine reuersion , then a yeoman of his present estate ? and is not faith an hypostasis and euidence to thee of an infallible inheritance ? canst thou bee sad , which mayest say , not to thy belly , but to thy soule , thou hast , not many goods , but fulnesse of all treasures , layd vp , not in the earth , where moath and canker and theeues may come , but in heauenly places , out of the deuils reach , and that not for many yeares , but for euer and euer , neuer to bee taken from thy soule , nor thy soule from them . oh thou vaine man ! shew mee thy faith by thy ioy : if thou liuest dumpishly , and yet say thou liuest by faith , i wil as soone beleeue thee as him , that shall say hee hath the phylosophers stone , and liues like a beggar , if it were euer well with thy faith , could it euer bee amisse with thee : should not the temper of thy body follow the temper of thy soule , and the temper of thy soule , the temper of thy faith ? the body may incline thy soule , but the soule commands the body , and faith is the lord of them both . according to thy faith , so be it vnto thee , so will it be with thee . vse thy faith and haue ioy : encrease thy faith , encrease thy ioy . chap. viii . the vse of faith to a growne christian. nay christian , now i haue gotten thee hither , i must draw thee yet a pegge higher , and tel thee , it is a small thing for thee to come to an ordinary pitch of cheerefulnesse , except thy ioyes exceedes the mirth of a worldling , yea of a professed epicure in the qualitie and quantitie of it . if thy mirth bee not a sweeter and more rauishing mirth of an higher kinde , of a more pure defecate nature , of a more constant tenure , then any carnall man what euer , thou disparagest faith , thou art very little and yong in the kingdome of heauen , which consists not in meates and drinkes , but in ioy vnspeakeable and glorious , in the ioy of the holy ghost . and must not that needes bee another manner of ioy then euer entred into the heart of a naturall man , then euer a sardanapalus tasted of ? yes vndoubtedly . so must bee construed that text , 1. cor. 2. not of the ioyes of heauen , which here the spirituall man himselfe cannot tell what they shall be , but of the gospels ioy , of the wine and fatlings already prepared and now reuealed to the beleeuer by the spirit : which if the carnall man scorne and scoffe at , thou canst no more helpe him or prooue to him , then a seeing man to a blinde man that hee sees orient rich colours . it is enough for thee to secretly feele and enioy it . only it ought in thy life so to be expressed ; yea , so to shine in thy forehead , so to be read in the very face of thee , that their teeth may be set on edge , and that they may enquire , what is thy beloued aboue other beloueds ? what is that makes this man thus merry in all estates ? thus let them enuy at thine , let not thy soule descend to theirs . are not the gleanings of ephraim better then the vintage of abiezer ? shouldest thou that hast tasted of the grapes of canaan , long after the onions and garlick of aegypt ? is pharphar like vnto iordan ? hast not thou riuers of water euer flowing out of thy belly ? and wilt thou stoope to their puddle waters , to their stolne waters , blousing , carding , dicing , whoring , &c. which should not thy soule altogether lothe and abhor , after the taste of faiths nectar and ambrosia . but euen their ordinary and lawfull delights , the wine and oyle , musicke , hunting , hawking &c. to these god allowes thee to stoope for thy bodies sake , as the eagle to the prey , or as gideous souldiers to soope thy handfull , not to swill thy belly full . if plato could tell the musitians , that phylosophers could dine and sup without them , how much more easie is it for saint augustine to weane himselfe from the childish rattles and may games of carnall delights , to bee merry without the fiddle . good leaue hast thou , yea , right and title to vse all externall recreations , wherof before thou wert but an vsurper , but vse them aright as if thou vsedst them not , knowing how to put thy knife to thy throat , and how to be without them : to bee as one that liueth not by them but by faith. were it not odious to see a man that hath a spouse peerelesse for beautie , to liue with a deformed blouse ? to see one professing some liberall science , to liue by some base manuall trade ? no better fight is it to see a christian vpholding his ioy by course and earthly pleasures , that hath more noble and generous , yea , angelicall delights ; then which , what hath heauen better but in degree only , and manner of fruition ? what hath this world comparable ? alas poore phylosophers , when i read your treatises of tranquillitie of mind , of consolation , of remedies against both fortunes , though in some things you come neere the kingdome of heauen , yet how dull are your comforts to one of ours ? the highest of yours to the lowest of ours ? had you but through a creuis or lettice seene the things which the eie of faith seeth with open face , how would you in comparison of christianisme haue loathed your stoicisme and epicurisme ? had you but with the tip of your tongue , tasted of faiths dainties , how would you haue magnified faith aboue all your cardinall vertues ? you that so composed your liues by ieiune and empty contemplations of an autarky in vertue by the rules of nature ; what stately liues would you haue led and liued , if the grace and hopes of the gospel had appeared to you by the rules of faith ? as for you poets of the lighter and pleasanter veine , when i read your oades and sonnets , chaunting out your choice ioyes and loues , your wishes and vowes , framing a conceited happinesse to your selues , as the highest you could imagine or desire : what low streines and meane aire do i reckon them , in comparison , of our christian and diuine hymnes ? what pittifull subiects for such sublimated wits ? what difference between your oaten pipes and our heauenly harpes ? salomon that loued both these loues , liued both liues , and sung songs of both sorts , when god raised his muse to an higher tune , and taught it to sing the song of songs , how despised he his former windy vanities in comparison of his new spirituall delicacies . wherefore , o christian , that hast such transcendent obiects of thy thoughts aboue al other men , why shouldest thou not euer keepe thy soule vpon the wing , euer in a manner bee in the third heauens , rowling and tumbling thy soule in these beds of roses : i meane these meditations of thy iustification , sanctification and saluation through christ , without which , why should one day passe thee ? why any one part of a day ? why should not thy soule haue her due drinkes , breakfasts , meales vndermeales , beuers , and after-meales , as well as thy body ? thus to redeeme time , thus to taske and tye thy soule to such heauenly round of worke , would it not make the mill of time pleasant , the yoke of businesse easie ? would not pretious time glide swiftly and easily away like a boate with full winde and tide needing no oares ; or a free mettald horse needing no spurres , needing no idle pastime to driue it before thee ? shall it not be a pleasure to thee to want other pleasures ? thus mayest thou make all thy daies christ-tides , easters , whitsundaies , birthdaies , and holydaies : not enuying foelix his felicitie , festus his festiuitie , nor diues his daily purple and delicious fare : but liuing a life kingly and angelicall , in comparison of the vulgar sort . chap. ix . an obiection answered , and passage made to the life of sanctification . happily thou replyest , all this were possible and easie , were it not for that euen amiddest this diligent practise of faith , euen in the stricktest watch , in many things the best faileth , many knowne frailties will escape , and more escape vnknowne : and how can mirth chuse but bee damped with frequent slips ? the answere is , such an one as keepes the watch of his god , and pretermits no day without the forementioned duties , shall seldom or neuer fall into any foule slough , and dash the ship of his faith against any dangerous rocke , and if hee doe , long hee cannot lye , but his faith will set him on worke to goe out , weepe bitterly , and make his peace presently with his lord , and conscience , that he may enioy his wonted repasts : and for his ordinary infirmities it will daily fetch him out a pardon of course , washing and scouring his soule euery morning and eueuing , more duely then any pharisie his face or hands : and set him on worke euery day as hee runnes into arrerages , to draw the redde lines of christs crosse ouer the blacke lines of gods debt booke . and what if as an all-seeing god hee sees our violation of his lawe , and knowes better then our owne consciences euery peccant act of ours in thought , word , or deed ? what if god looke vpon the hand-writing against vs ? doth hee not see the billes cancelled with the pretious blood of his sonne and our suretie ? which for matter of guilt , defilement , and punishment is all sufficient to expunge , couer , nullifie , abolish , and wholly to take away our sinnes , in such sort that he neither sees , will see , nor can see them as sinnes and debts bearing action against vs , obliging vs to any penalty ; no more then the creditor who though hee sees the items in his booke , and knowes what debts haue beene , yet sees them crossed , cleared : and what thought then neede the debtor take for such debts ? why , but is not this to make faith a pandar to sinne ? and to make good the papists and worldlings slander of solifidians . that make no more of it , but drinke and take tobacco ; sinne , and beleeue ; get a pardon of the olde , and a licence for the new . oh peeuish and froward generation to whom it is not giuen to knowe the mysterie of faith , which is of the nature of soueraigne mundifying waters , which so wash off the corruption of the ulcer , that they coole the heate , and stay the spread of the infection , and by degrees heale the same : and of cordials which so comfort and ease the heart , as also they expell the noxious humours and strengthen nature against them . these are ministred onely to prepared bodies , these pearles are not for swine , this diuinity wee preach not in gath and askelon to vncircumcised prophane ones that will turne euery good thing to their owne destruction : but this belongs to the sealed fountaine , to the spouse of christ alone : which when shee hath washed her feete how loath is shee to foule them againe ? when shee hath appeased her beloued , howe doth shee adiure her-selfe and others by the hyndes and roes , not to awaken and offend him againe ? the text sayeth , not euery hypocrite , euery profligate professor of faith that liues as hee listes , shall liue by his faith , but the iust or righteous ? which golden sentence is indeede ambiguously enunciated of purpose by the holy ghost that it may either way bee taken , the iust by his faith , shall liue : or , the iust shall liue by his faith , yet so as it hath but one right eare to bee holden by , and that is onely for the hand of the righteous man : implying , that whosoeuer beleeues , or liues by his faith , is also and must of necessity bee a righteous man , a iust man , not onely imputatiuely , but inherently in part : such an one as vnfainedly loueth righteousnesse , studieth the practise of it , denieth and hateth all vnrighteousnesse , endeuoureth euery day to bee more and more righteous , and so deserueth the denomination of righteous . so that looke how the rationall soule , includeth and implyeth the animall , so doth iustification , sanctification , being indiuiduall . chap. x. how faith sanctifies and mortifies . so i slide into the second part or kinde of christian life , consisting in holinesse and righteousnesse , which i shall easily demonstrate not onely to bee an indiuiduall companion , but a naturall and necessary effect of faith. for looke how the strength of the heart breedes , not onely cheerefulnesse but actiuenesse : motion as well as health ( whence it is that life , is put for liuelinesse and agility ) driues away all lassitude , hebetude , and indisposition , brings in aptnesse and delight to stirre : the like doth faith in the soule : which may as the former in the body , for a time stand with some sleight distempers , spots of the skinne , atche of limbes , but not long with deadly diseases , either vanquishing them , or vanquished by them . this noble vse of faith will excellently appeare in both the parts of this newe life , mortification and viuification : and in each of these , two manner of wayes doth faith produce this effect ; partly as a moouing , partly as a procreant cause . in the first kinde admirable is the pitho & saada of faith aboue all the oratory in the world : all the common incentiues taken from profitte , pleasure and honour , all the topicke places of logicke , figures of rhetoricke , what poore and weake engines are they to the irresistable pe●arre of faith , which sayeth , but ephata , and presently our euerlasting gates yeeld and stand open . for thus it goes to worke with vs , hath christ giuen himselfe for thee , forgiuen thee so many debts , conferred , fauours of all kindes vpon thee , and what hast thou to retribute ? if thou giue all thy goods to the poore , thy body to the fire , thy soule , to his seruice ; yea were euery hayre of thine head a man or angell , were not all short of recompence ? louest thou , louest thou this sauiour of thine , and darest thou , or wilt thou dare to venture vpon any thing displeasing him , is there any thing too good , too heard or deare for him ? mary , if thy teares will washe his feete , wilt thou not poure them out ? is thine haire too good to bee the towell ? is there any spicknard too costly for his head ? ioseph , the lord requireth the handsell of thy tombe , and wilt thou deny him ? zacheus , louest thou thy wealth aboue his honour that hath saued thee ? stephen , louest thou thy life aboue thy master ? can , or did any beleeuer giue the nay to these melting commaundes or commaunding entreaties of faith , will it take the repulse ? doth it not constraine and extort more then all rackes and strapadoes , allure more then all wages and prizes ? doth not this magnes as easily drawe weighty yron as other iet doth strawes ? so that when thou wouldest bee sure to speed and obtaine any thing of thine vntoward heart , set faith a worke to make the motion , and that will be sure to speede , not onely by this perswading facultie , but also by a diuine power secretly effecting what it requires , conueying into the heart , will , and abilitie vnto the deede . it stands not without doores as a mendicant flexanimous perswader , but enters into the closets of the heart , shootes the barres , vnlocks the boults , takes away all reluctation and redaction , infuseth a plyable willingnesse : of woluish and dogged , makes the will lambe-like , and doue-like : of wilde and haggard , morigerous and mansuete . no otherwise then the medicine curing the vicious stomacke , and restoring it to health , makes it long for wholesome meate , as before for coales and ashes . all this it doth by fetching supernaturall efficacie from the death and life of christ ; yea , part of that mighty power where by christ raised himselfe from the dead , cured all diseases , and wrought all his miracles : by the vertue whereof it metamorphizeth the heart of man , creates and infuseth new principles of action . make triall of this in mortifying the flesh to sinne , and quickning thy spirit to holinesse . for example , complainest thou of some preualent corruption , some violent passion that oft carries thee headlong against thy desire and resolution , as castrusius to hierom , who shall helpe mee subdue nebuzardan , goliah , holofernes , my raging lustes that are too mighty for mee ? answere thy selfe as dauid himselfe to the like : through thee o lord shall wee doe valiantly , ouer edom shall i cast my shooe , &c. yea , when thou hast spent all thou hast vpon other phisitions , tried all morall conclusions of purposing , promising , resoluing , vowing , fasting , watching , selfe-reuenging , yet get thee to christ , and with a finger of faith , touch but a hem of his garment and thou shalt feele vertue come from him to the curing of thy disease . what if thou hast often encountred thy enemie , and receiued the foyle , relapsed after victorie : yet cast not away the sheeld of faith , but with the israelites against beniamites the second and third time , set a fresh in the name of the lord , and they shall flye before thee . complainest thou with augustine of his in-bred , hereditary , habituall , inueterate vices , holding thee in the adamantine chaines of custome , against which thou hast often resolued , and resolued , modo & modo , now i will leaue them , and now i will forsake them , why should i not as well as such and such , as potitian and victorinus , and yet they keepe thee prisoner still , full against thy will and endeauours . find out the cause , which hee had reuealed to him in te stas & non stas . thou standest vpon thine owne feete , and therefore fallest so foulely , thou wilt like a childe goe alone , and of thy selfe , and therefore gettest so many knocks . dye to thy selfe , renounce the broken reede of thine owne free-will which hath so often deceiued thee : and put all thy trust in the grace of christ , and it will crucifie the olde man , and giue him his hoc habet , his deathes wound , pierce his sides , and breake his knees in peeces . be weake in thy selfe and strong in the lord , and through faith thou shalt bee more then conquerour . leaue tuggling and strugling with thy sinne , and fall with iacob to wrestle with christ for a blessing : and though thy selfe goe limping away , yet shalt thou bee a prince with god , and bee deliuered from esaus bondage . yea , what if satan , what if legions of principalities , and powers haue long held possession in some strong fort of thy heart , beginne to pleade prescription , scorning as the iebusites to bee eiected out of their impregnable tower : hast thou faith , and canst thou beleeue , persist in resisting and hee shall flye , and thou shalt see him fall like lightening before thee . christ raised from the dead , not onely the daughter of iairus which was yet within bed , not layd forth : nor the sonne of the widdow newely carryed out of the gate to buriall , but lazarus that had foure daies lyen in the graue ; to that ende , sayeth augustine , that such as haue long beene dead in sinne , yea such as vpon whom satan hath rowled the stone of custome , and such as stinke in the nostrilles of the world through putrified soares of sinnes , should not yet despaire , but know that which falles out in frequent experience , faith can cure diseases past all other cures and hopes . through faith thou shalt roule away the stone from the caue of makpelah , and take out the fiue kings that haue domineered and tyrannized ouer thee , set thy feete in the neckes of them and triumph ouer them . chap. xi . how faith viuifies . and what is there yet further , thou wouldest haue faith doe for thee ? oh sayest thou ! it is not enough to bee healed of the disease , vnlesse thou mayest take vp thy bedde and walke ; yea , leape and skippe as the lame restored to his limmes . oh! that i could finde that life of grace which i see in some that can make it their meate and drinke to doe the will of god. though i be not pestered and mastered with any reigning corruption , yet i finde my selfe so dull and vntoward , that i take no pleasure in my life . know also that this quickning power , faith only can helpe thee withall . to pray , to meditate , to haue thy conuersation in heauen , to keepe a sabbath cherely is as easie to thee as to iron to swimme , and stones to ascend vpward , but nothing is impossible to faith : it can naturalize these things vnto thee , metamorphize thee , make thee a new creature , of a moule of the earth a soule of heauen , of a snaile a dromedarie : such a change as the sunne workes in the vapour , when of an earthy heauy substance , it makes it light and aery , apt to ascend into the middle region . such a change cyprian saith hee felt in his conuersion : and how else came dauid to that high delight in gods seruice , that he loued the commandements of god more then thousands of gold and siluer , the honey and the honey combe , that hee rose at mid-night to meditate in them . the selfe-same duties may be done by the ciuill man , and by the beleeuer ; for the outside and deede done , both may goe to church , heare a sermon , reade a chapter , but the one goes as the beare to the stake , as a slaue to the mill , and the dullard to schoole , in comparison of the other who hath a different internall principle : which is as a spring and oile to the wheeles , that makes them goe smoothly and currantly , makes the yoake light and easie . they that trust in the lord shall renue their strength , lift vp the wing as the eagle , runne and not bee weary , walke and not faint . faith it is that fetcheth sap from the roote christ , that makes euery tree bring forth fruite in it kinde , euery christian in his owne calling . what else made dauid so worthy a souldier ? what taught his fingers to fight , so that a bowe of steele was broken in his hand ? what made paul an able minister of the gospell , gaue him the doore of vtterance , made his tongue as the penne of a readie writer ? hee beleeued , therefore hee spake . what made onesimus of a false eye-seruant , trusty to his master , as to the lord ? the like might bee said of all trades and sciences . looke what a full treasurie of all sorts of graces christ hath stored vp in him , faith dreineth and deriueth them out of his fulnesse to the vse of euery seuerall christian , euen grace for grace . faith is the conduit cocke that watereth all the herbes and flowres in the garden . all which the more i consider , the more i pitty the preposterous care and vnhappy trauell of many well affected , who study the practise of this and that vertue , neglecting this cardinall and radicall vertue ; as if men should water all the branches of a tree and not the roote : faine would they abound and shine in patience , meeknesse , zeale , yet establish and roote not themselues in faith , that should maintaine all the rest , are ambitious to doe good workes , build hospitalles , giue almes , but study not to doe the worke of the father : and what is the worke of the father , but to beleeue in the sonne whom hee hath sealed and sent into the world to bee relyed on for saluation ; which worke is the gratefullest work that we can performe , and which will make gratefull all that we doe besides : without which all that we can doe will not please him . what cares hee for thy thousands of rammes , thy riuers of oyle ? hath he not shewed thee , oh man , that he that trusteh in his sonne honoureth him most of all in putting to his seale that hee is true ? this honour if thou wouldest doe vnto him , hee would honour thee with all other graces and withhold no ornament , no good thing from thee , if it be fit for thee . meeke thou shalt be as moses , patients as iob , zealous as dauid , thy soule and life embroadered with all kinde of shining graces , as the high priests apparell with iewels wherefore adde this prescript to the former when thou art on the toppe of mount tabor , solacing thy soule in thy lord , and his fauour through faith : feasting and banqueting with him as ester with ahasuerosh . bethinke thy selfe what suite thou hast to him , what troublesome enemy thou wouldest bee ridde off , suppose it bee some potent haman of prid , make but thy complaint , and it shall bee executed and crucified before thine eyes . consider what grace thou standest in neede of , and make thy petition as achsah to caleb , and hee shall giue thee the springs aboue and the springs beneath . this prescript if thou wilt dayly obserue , some daies more largely and feruently , as the spirit that blowes how and where it lists shall assist , and as occasion shall require : but euery day some what more or lesse ; though i will not promise thee thou shalt attaine to perfection of degrees such as the perfected spirits of the iust enioy in glory : because here thou shalt euer beleeue but in part , and therefore bee holy but in part : yet this i dare promise , as thou growest from faith to faith so shalt thou grow from strength to strength in all other graces , till by degrees thou attaine to the fulnesse and maturitie of age in christ , which shall make thee a saint in earth , alight in this darke world , and make thee able to liue in holinesse and righteousnesse all the dayes of thy life , with much more comfort to thy selfe , and credit to the gospell , then strangers to this life of faith , either doe , or imagine may be done . chap. xii . how faith vpholds life in affliction . say then , o christian , is there any thing yet behinde that may impeach the cōpleat happinesse of a beleeuers life , speake now if there be any thing that hinders it , which faith cannot helpe ? oh! yes saies the flesh ( which euer is cowardly and loues ease ) though a man be neuer so iustified and sanctified , yet may he liue in pouerty , in crosses , yea in great & manifolde pressures , and what a life can there bee in such extremities ? oh how doth faith heere lift vp the crest , shine and triumph aboue nature , reason and all morall vertues in her incomparable valour ? being in all these not as they , onely a patient perforce , or a meere bearer , but more then conquerour ; not onely , not daunted , but reioycing to fall into manifold trials and tentations ; knowing it selfe to bee the adamant , that nothing will breake ; the palme , that sinckes not vnder the waightiest of burthens ; the oyle , that euer ouer-swims the greatest quantity of water you can powre vpon it , the sheate anchor , that holds when all other tackling breakes . here is the crowne and garland of faith. were it not for conflicts , what superexcellent vse were then of faith ? euery cock-boat can swim in a riuer , euery sculler saile in a calme , in daily and ordinary gusts , euery man of a patient temper or cheerely disposition can hold vp the head , but when a blacke tempest comes , a tenth waue flowes , and one deepe calls another , nature yeeldes , spirits faint , heart failes : then to stand erect , then to liue and raigne , that onely can faith doe , which hath the word for the compasse , and christ at the helme . the greatest aduersities that are , are but the exercise , yea the soile and luster of faith. man gloryes when he can tame tygers and lyons , thinks himselfe a stately king when hee can make an elephant bow and stoope to him , when he leads a beare on the ring , or can handle a serpent without hurt ; but what a small conquest is this to that of faith ? when it makes shame , pouertie , sickenesse , persecutions , banishment , yea death it selfe , not onely , not dreadfull and harmefull , but tractable and seruiceable ? questionlesse , great and sundry aduantages hath a christian by vertue of his faith , aboue any naturian or politique by all his reason ; onely , heere is the defect of christians that they want skill , or else forget to holde vp their shield when a dart comes suddenly vpon them . like him that was robbed by a theefe with a staffe onely in his hand , hauing himselfe a pistole at his backe ready charged , but surprised vpon the sudden , altogether vnmindefull , or vnable to vse it . and if a man hath a target that is impenetrable , what is hee the better if his heart or arte faile him when hee should defend himselfe by it ? this makes christians when they ayle any thing , with saul to runne to endor , with asa to send out to the physitians , as if faith could stand them in no steed . when therefore a storme rises , presently runne and awaken thy sleeping faith , knocke at faithes doore , ho faith , helpe at a pinch , now doe thy office , and faith will presenly ayde and releeue thee with one of these speciall cordials . first , whereas sense and reason did but dimmely and cloudily suggest to their followers certaine broken and confused opinions , little better then dreames of destinie and prouidence . faith will confidently and euidently assure thee of this ground of comfort , that the least ticke befalles thee not , without the ouer-ruling eye and hand , not onely of a wise god , but of a tender father , and fellow-feeling elder brother , who knowing thy mould doth more exactly measure out euery crosse vnto thee , then the carefullest apothecaries do their scruples and drammes of dangerous physicke . secondly , out of this principle , faith will , extract these infallible conclusions , this estate is not the axe of perdition but the pruning knife of affliction : this cuppe is not a potion banefull , but medicinable , how bitter and wringing soeuer . whateuer befals , being in christ , it cannot bend to thy confusion , condemnation or vtter vndoing , but an issue shall bee giuen out of it . what terrible noyse soeuer the storme shall make ouer thy head , it shall bee but as hailestones vpon the tiled or leaded house that rattle more then hurt . thou art kept by the power of his might the euill one shall not touch thee : thou art in safe harbour vnder the rocke christ , and mayest know in whom thou hast trusted , and art sure neuer to be confounded . if it be sicknesse or pouerty , it is in thy fathers owne hand : if the rodde bee in some malicious enemies hand , if hee turne thee ouer to a seruant to scourge thee , and dresse him in the diuels habit to scare thee , yea though satan himselfe buffette thee , yet he stands by , lookes on , will moderate and number the stripes : the diuels could not goe one inch beyond commission in the swine : hee knowes thy strength is not the strength of whales or stones , and therefore will not permit them to lay on more , then thou shalt well beare : his wisdome & grace will be sufficient for thee . hee that is in good termes with a prince , feares not the approach of heraulds or purseuants : he that is out of debt feares not baylifes or sergeants , but imagines they come vpon some good messages . afflictions are scarrbugges to wicked men , as bushes to theeues , but if thou bee a beleeuer , at peace with god in christ , they lay off their terrible vizard , and come with an amiable , countenance . god thy father hath giuen the whole host and army of afflictions more inuiolable charge then danids , doe the younge man , my sonne absolon , no harme . doe my annointed no harme . thirdly , faith will further assure that he hath not onely giuen them a prohibition or negatiue commission but an affirmatiue iniuuction to doe thee all good that may be : he hath said vnto them , purge , refine , trye , exercise , breed the quiet fruit of righteousnesse , giue him experience of his faith , make him bring forth more fruit : so that though there be in thy phisicke some maligne or poysonful ingredients , yet being administred by him that knowes thy temper and disease , and entirely affects thy health , it shall bee so mingled with allaies and correctors that the confection shall be good , and all together shall and must worke for the best . when thou feelest thy bowels wring , or ( as in a sea-sicknesse ) are dead sicke for the present , remember thou shalt bee the better many daies after . and though with iob and dauid thy querulous flesh complaine , and grunt , and groane , yet when it is ouer a little , thou shalt bee able to say , oh this was good for me ! i would not for any thing but i had borne the yoake in my youth , that i may liue the more comfortably in age : considering that sicke thou art , and that of many humours , thy father should not loue thee , if he should feede thee with sweete meate , and mingle no aloes with them : much folly is bound vp in thy back , and if thy indulgent father should forbeare the rodde he should hate and not loue thee . fourthly , moreouer faith will reminde thee of christs partnership in thy affliction , and of thy conformity with him , the first borne , onely begotten , and entirely beloued sonne of god , if hee that was without sinne , yet was not without stripes , wilt thou looke to bee a cockered adoniah ? and what if the crosse bee heauy , and thou a weake childe , yet christ a gyant at one end , beares part of it , and makes it light and easie , hee is quicke of feeling , when stephen is stoned , saith , saul why persecutest thou mee ? besides what more honourable badge and cognisance canst thou haue of thy sonship , then this resemblance of him , not as now glorified in the heauens , which thou must stay for till thou come there , but as in the way to glory , when hee despised the shame , suffered the crowne of thornes , the scepter of reed , the spittings , buffetings , mockes and mowes , and all reproches of vile sinners , the piercing of the speare , and shewed himselfe to be the sonne of god , not by descending from the crosse but by enduring the crosse : and shall i not ( saith he ) drinke the cup which my father hath tempered ? and if thou wilt bee his disciple , the first lesson in his schoole is , christs crosse , deny thy selfe , take it vp and follow him , and glory with the martyrs , now am i like my lord and master . lastly , faith will set before thee as before him the infinite recompence of rewarde , not onely renowne in this world , which yet by faith the patience , not onely of iob , but of all martyrs haue obtained , but that farre most excellent hyperbolicall weight of glory : which paul eying , counted his afflictions ( which to vs would haue beene intollerable ) light and momentany , not worthy the naming in comparison : which made him not onely , not weepe and howle , but sing in the dungeon , and reckon it a speciall fauour and honour to be counted not onely a beleeuer , but a sufferer for christ. and god forbid , that a beleeuer should glory in any thing so much as in the crosse of christ , in his wounds and scarres for his lord and master : as that worthy vincentius sayd to the tyrant , threaten these things to your courtiers and carpet knights ; rackes , strapadoes , torments , are but a play to vs , we souldiers chuse to bee in christs garrison , rather then in the court , in the field and fore-front of the battle , then in the pallaces of princes . the more hazard and perill , the more glory and honour . and what else desire wee but to dye dayly , that the life in christ may be manifested in vs ? yea , in the very instant of death , faith helpes the beleeuer to liue , so as he may be said not to see death , & neuer to dye , ( but that requires a iust treatise by it selfe . ) let all the complaints , greeuances , wants , and miseries of the world be searched and gaged ; the bottome will bee found either to be want of faith , or of the vse and practise of faith : so that we may well say with augustine , to any christian sinking vnder his crosse , or shrinking at his enemy , hast thou lost thy faith ? and conclude with that worthy ensigne-bearer of christ , many are the troubles of the righteous , but by faith wee stand , by faith we fight , by faith we ouercome . chap. xiii . an epistle to the reader pressing the vse of faith. now reader , for so i chuse to call thee in a postcript , whē thou hast reade the booke , rather then in a preface , when thou maist there leaue as many do . giue me now leaue to grapple with thee , and minister to thee an iutergatory or two . how many doest thou knowe within thy conscience , liue this life of faith ? many thou seest liue by their lands , by their wits , by their shifts : but how many by their faith ? for the want of this vse of faith , doe not many poore christians thinke , and say of it , as a poore labouring countrey-man sayd to his neighbour in serious priuate talke , that he neuer beleeued there was any such summe as a thousand pounds of money , but that onely rich men gaue it out so , in boasting , or pollicy to excite others to labour : so saith the common protestant , out of doubt there is no such sweetnesse in the life of faith : for wee see not beleeuers so cheerefull and contented aboue other men . if attists and trades-men did no more dayly and duely follow their worke , then most christians doe practise their faith , would they not be starke beggars ? but to aske thee a more profitable question , leaue iudgeing of others , and answer mee in good serious sooth between god and thy soule , hast , and doest thou thy selfe liue by thy faith ? let mee a little put thee to it , prooue and examine thy selfe , and take for instance this present weeke or day past wherein thou readest this little manuell . how hast thou and vsually doest thou spend the day ? what thought diddest thou awake withall ? what was thy morning draught for thy soule next thy heart ? what hath cheered and made thee merry in priuate and in company ? whether thy sports and meales , more then thy heauenly ejaculations ? deale plainely , not with me and this booke ( which yet shall witnesse against thee , if thou refuse to practise it when thou hast read it ) but with thy selfe . hast thou , or hast thou not challenged some time more or lesse , halfe , or quarter of houre at the least , for this exercise of thy faith ; hast thou not troubled thy selfe about the many things , that this one onely needefull hath beene forgotten ( that which only should be called worke and businesse ) hast thou not melted the day , yea , it may bee the weeke , or moneth past , and made thy soule wholly to fast and pine for want of these refeshings : if so , as i most iustly feare it in most of my readers , how much more in such as are vsually no readers ? why then let thy heart smite thee for thy folly , smite thou thy selfe vpon the thigh , and say , how haue i liued , or rather not liued , but consumed precious dayes in time-eating vanities ? how comes it about that the greatest part of my life is the least part wherein i haue liued . oh then recouer and recollect thy selfe before thou goe hence , and be no more . wilt thou dy before thou hast liued , as boyes slubber out bookes before they learne their lesson . oh learne to liue this life , it is neuer too late , it is neuer , i am sure , too soone ; it is no shame to learne it what age or condition soeuer thou bee of . bee thou prince , potentate , nobleman or gentleman , though few such readers i looke for : remembring well what bradford tels the earle of bedford , and augustine tels romanian , whiles hee was in the mouthes of all men , most honorable , most munificent , most fortunate , in the full of his prosperitie , in the source of pleasures in the toppe of greatnesse , &c. who durst lispe a word of a better life , of true happinesse , or what boote was it for any man to make mention of any such matter . yet if any such god will perswade to make tryall of this life , thou which saist , what is a gentleman but his pleasure ? shalt then tell mee , as salomon of his youth such gentry is but vanity ; true pleasure there is none but in this life . what is a christian but his faith ? and what is his life but the vse of his faith ? beest thou a scholler , a prophet , or sonne of the prophets , what is thy worke ? what is thy scope ? or what should it bee in thy selfe and others , but this life of faith ? what is paul or apolloes but such as by whom you haue beleeued ? what euer you teach , before you haue taught this you were as good preache to the stooles and stones of your churches ? what are your auditors but dead bones , and skulles , till they , beleeue , and till christ be formed in them . get first an hold whereon you may fasten your engines to drawe them to vertues and good workes . you which would doe that in soules which elisha did in bodies , raise them from their graues : interpretors one of a thousand get the tongue of the learned to declare their righteousnesse vnto them , the righteousnesse i say of faith : shew your selues skilfull workemen , such as haue been brought vp not onely in moralls of the heathen , subtilties of scholemen , sentences and conceipts of postilers , rosaries , destructories , anthologies , but in the wholesome word of faith , which are the arme and power of god to the saluation of euery beleeuer . aboue all let it be our wisedome to liue our selues by that which we teach others to liue by ; wee that haue , or might , or should haue more faith then common christians , is it not a shame if we liue not more happily , and cheerefully then priuate christians ? not by our liuings wherein the laity hath now gotten the start of vs for the most part , but by our faith , wherein wee haue the aduantage of them , or else shame be it to vs. is it not a shame to see an honor of a thousand pound a yeere liue as meanely as a poore farmer , a master and professor of an art , as a meane practisioner . yet this i must say euen to the meanest tradsmen and poorest people , this life belongs not to such onely that are booke learned , but is equally obuious and open ( as the kings high way ) to all sortes of trauailers to heauen . honourable liues , pompous liues , voluptuous liues , poore folkes haue small hope to atteyne vnto : but a true happy life they may and doe liue as well as the learnedest cleakes and greatest princes , if they get the gift to practise that , which , such for the most part doe but study and talke of . to conclude , what euer thou art , or who euer that desirest to mend thy condition , to better thine estate , to multiply thy life , to change thy few and euill daies of thy pilgrimage , into good and many : behold here is the art of liuing well and liuing long . life is not to bee numbred by the houres , but measured by cheerfulnesse , as moneyes not by tale but value . a little peece of gold conteynes a great many peeces of siluer . manhood consists not in the bulke of the bones , but in the mettall and spirits . is not one weeke of an healthy man , better , then a yeere of a crasie ; one sun-shine houre , then a gloomy day ? i haue often mused how a man might come neerest to that life which adam lost , and recompence in this latter age of the world , ( wherein the liues of men are so contracted ) the longaeuity of those that liued before the floud . and this is the best helpe i finde : to liue well is to liue twise . a good man doubles and amplifies his dayes : one may speake as much in few words as another in many . persius wrote more in a few leaues then marsus in large volumes . one day led by the rules of faith is better then an immortalitie of vanity . a man may liue to as good content to himselfe and others , in a short space , as others in a long life ; some are old in yeeres tediously drawne out , others in howers cheerfully spent , some haue been long , and others haue liued long , and they onely are such as haue liued this life ; of whom i conclude as doth the story of the kings , ieremiahs prophecie , touching zedekiah vpon his aduancement by the king of babell , his portion was a continuall portion , a kingly portion , euery day a certayne all the dayes of his life , such i say it is , or might be , if christians might be perswaded not to content themselues to professe or thinke they haue faith , but to liue by their faith : onely before i part with thee , take from me one caueat , one aduise , one request , and so an end . first , take heede thou mistakest me not in all this , as if i had spoken of an absolute perfection in this life equall to vision & fruition in the life to come , confounded heauen with earth , as if i thought my selfe , or any other to haue comprehended . if any man thinkes hee beleeues any thing , hee beleeues nothing yet as hee ought to beleeue , but all things in part , and imperfectly . wee cannot by all our assiduousnesse in reading , prayer , and meditation haue gods spirit at an absolute command , no more then mariners the winde , or husbandmen the showers , so as the most obseruant beleeuer hath his turbida interualla , his buffetings , lest hee bee too much exalted , his desertions wherein his beloued will hide himselfe behinde the grates , not to bee found of him for a while , that hee seeke him more eagerly , and prise his presence more thankefully , more heedefully keepe him when hee hath him , and be wholly dependant on his grace ; yet so as this remaines most sure and certaine , that the constant and dayly practiser of his faith shall constantly , and congruously bee seconded with the gusts and gales of his spirit , the onely true zephirus and fauonius , shall haue satan tyed vp from long and frequent molesting him , shall not haue such tedious absences of the spirit , such vncertaine fits and moodes of his ioy and comfort , as the negligent and loose beleeuer , but a more stedfast frame and tenor of ioy , then any other kinde of man in the world that takes not this course . prouided that thou take this aduise , that for the better and stronger vse of this faith , thou seele vp thy senses and chaine vp thy reason . walking by sight , and walking by faith are opposite things : and therefore as men fortifie the visuall beames of one eye by closing the other ; so must thou winke and close vp the eye of thy soule to all worldly things , that thou mayest by the prospectiue of faith fixe thy spirituall eye vpon heauenly delights : not that thou needest goe out of this world and sequester thy selfe like an eremite into dennes and caues , retired from all societie , but euen in the middest of all glistering obiects see them as if thou sawest them not ; that is without being deepely affected with them . so looked paul from off the things that are seene euen in the middest of rome , and looked vpon things which were not seene : and moses in pharaohs court saw him that was inuisible . a right beleeuer goes through the world , as a man whose minde is in a deepe study : or as one that hath speciall haste of some weighty businesse , goes through a street ; that gazeth on nothing , heare 's nothing , mindes nothing that is in the way , but onely that which his head is taken vp withall : our conuersation is in heauen , our treasure is in heauen . oh! that all our thoughts were there , so as no earthly obiect might detaine , or distract them , no more then must needes bee in our callings , so that the maine bent and intention of all that is within vs might be set vpon the dayly nourishing of our faith. for which purpose i make this parting and farewell suite vnto thee , as thou meanest to receiue any good by this booke . that thou wouldest euen from this very houre wherein thou endest the reading of it , determine and couenant , betwixt god and thy soule , neuer whilest thou liuest on the face of this earth to omit one day ( god enabling thee by his spirit ) wherein thou wilt not vindicate and redeeme , at the least , one halfe or quarter of an hower , either twise or once in the day , at the least : wherein all other affaires layd aside , thou mayest withdraw thy selfe apart from all company , and occasions , with a non obstante , to practise the exercise formerly prescribed . that is , by prayer , reading , and meditation , to put some strength and life into thy faith , till thou hast cheered , and reuiued , and warmed thy soule therewithall . this if thou shalt inuiolably obserue , the strength , the feeling , the comfort , and the fruites of thy faith will by little and little insensibly , and in a little while , most sensibly thriue and growe till thou commest to the ripenesse of age in christ. what hurt can it bee to thee if thou shouldest binde thy selfe by vow hereunto , or if thou fearest thy strength , yet by full purpose thus to doe all and euery day of thy life : that so in the lees and dregs of time , whiles fleshly protestants are raysing contention about matters of faith , or making sects and schismes in the church about needelesse trifles , thou maist edifie thy selfe in thy most holy faith and whilest thou liuest in the darke wombe of this world , liue by the nauell of faith till thou come to haue thy mouth satiate with fulnesse of all good things at the right hand of god. when , as elizabeth folk said , faith shal cease to be faith and be turned into fruition , and wee receiue the ende of our faith , the saluation of our soules . these things haue i written that your ioy may be full . the iust shall liue by his faith. according to thy faith so be it to thee . lord increase our faith. the bookeseller to the reader . gentle reader , i pray thee take notis that master ward , hath lately published a most remarkable monument , of the inuincible nauie of 88. & the vnmatchable powder treason 1605. necessary to be had in the house of euery good christian , to shew gods louing and wonderfull prouidence , ouer this kingdome , when the papists twise sought their vtter ruine & subvertion . these monuments are to be sold where these bookes are sould in saint dunstones church-yard , and pauls-ally . vale. 24 of ianuary . 1621. finis . notes, typically marginal, from the original text notes for div a14750-e120 lib. 1. contra academicos . notes for div a14750-e630 heb. 2 4. rom. 1. 17. gal 3. 11. heb. 10. 38. gal. 2. 20 , notes for div a14750-e820 chrysost. in 1 cor. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iohn 11. 25. 1 iohn 5. act. 15. 9. 1 ioh. 5. 4. 1 pet. 1. 9. notes for div a14750-e1200 iob 3. 20. psal. 32. phil. 3 notes for div a14750-e1710 ioh. 6. notes for div a14750-e2510 doct. bright of melanch . notes for div a14750-e3740 esay 40. 31. iudg. 1. 14& . notes for div a14750-e4100 1 sam. 28 7. 2 chr. 16. 12. foxe in 14. apoc. notes for div a14750-e4560 1. cor. 3. a needfull caueat . a profitable aduice . an earnest request . justifying faith: or, that faith by which the just do live briefly describ'd in a discourse on 1 joh. 5.12. by the author of a late book, entitled summum bonum, or, an explication of the divine goodness, &c. to this discourse is added, an abstract of some letters to an eminent learned person, concerning the excellency of the book of common prayer, &c. elys, edmund, ca. 1634-ca. 1707. 1679 approx. 75 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a39353 wing e675c estc r204257 99825330 99825330 29710 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a39353) transcribed from: (early english books online ; image set 29710) images scanned from microfilm: (early english books, 1641-1700 ; 1883:17) justifying faith: or, that faith by which the just do live briefly describ'd in a discourse on 1 joh. 5.12. by the author of a late book, entitled summum bonum, or, an explication of the divine goodness, &c. to this discourse is added, an abstract of some letters to an eminent learned person, concerning the excellency of the book of common prayer, &c. elys, edmund, ca. 1634-ca. 1707. [6], 12, [2], 23, [5] p. printed for william crook, at the sign of the green dragon without temple-bar, london : 1679. dedication signed: e.e., i.e. edmund elys. "an abstract of some letters to an eminent learned person, concerning the excellency of the book of common-prayer, &c." has separate dated title page and pagination; register is continuous. identified as wing e563 (entry cancelled in wing 2nd ed.) on umi microfilm set "early english books, 1641-1700" reel 1883. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on 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illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england. -book of common prayer -early works to 1800. faith -early works to 1800. 2005-11 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-06 elspeth healey sampled and proofread 2006-06 elspeth healey text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion justifying faith : or , that faith by which the just do live , briefly describ'd in a discourse on 1 joh. 5. 12. by the author of a late book , entitled summum bonum , or , an explication of the divine goodness , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. basil . in psal . 115. to this discourse is added , an abstract of some letters to an eminent learned person , concerning the excellency of the book of common prayer , &c. london , printed for william crook , at the sign of the green dragon without temple-bar . 1679. illustrissimo virtutum omnium exemplari , domino heneagio finch , baroni daventriae , summo angliae cancellario . aequum videtur , ut linguâ non vulgari te alloquar , colendissime domine , quem genii , & indolis adeo non vulgaris esse expertus sum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tuam verè coelestem ego sane naturam potius seraphicam vocarem , quàm humanitatem . nimirùm hujusmodi in me contulisti beneficium , ut quale sit solus deus cognoverit , nec quisquam poterit mortalium rem aliquam tot , & tam miris involutam circumstantiis animquantumvis perspicacissimo penit● inspicere . hasce nostras bonitatis infinitae explicationis nostrae vindi● as , & liturgiae anglicanae laudes t● bi dicatas velim ; namque anim tuo gloriosissimum bonitatis infinitae seu divinae characterem impressum v● disse gestio ; ac tui sanè me semper oportebit , in precationibus nostr● quotidianis meminisse , utpote , q● sum , & ero — dum spiritus hos r●get artus , amoris , ac reverentiae vinculo arctissimo dominationi tuae obstrictus e. e. to the learned and pious readers . the more just the complaint is of the excessive multitude of books , so much the greater cause there is for the publication of such short discourses as this , by which i have contributed some assistance to persons virtuously dispos'd , to observe that excellent precept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simplifica teipsum , viz. to draw off their minds from the distracting multiplicity of imaginations concerning the truth , to the life and practice of the truth it self , which chiefly consists in the efficacy of this apprehension , that the divine essence is absolutely one , and that our lord jesus christ , with the father and the holy ghost , is the onely true god he that believes this as he ought , will certainly despise this present world , an● love the lord our god with all his heart , and with all his soul , and with all his strength , and with all his mind ; and his neighbour as himself . i doubt not but you will readily joyn with me in this fervent aspiration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that hath the son hath life , he that hath not the son of god hath not life . 1 joh. 5 , 12. these words are such a kind of epitome of the gospel , as that is of the law , which is given us by our saviour , luke 10. 27. thou shalt love the lord thy god with all thy heart , &c. for what is the subject of the gospel , but the good will of god towards men , through his beloved son jesus christ our lord , that to believe in him is the way , the onely way to life and salvation , which is fully implyed in these words of the apostle , he that hath the son hath life , &c. here let us consider first what life is , as we are to understand it in this place . secondly what it is to have the son. life , i shall define thus : 't is a principle of acting according to the nature of man. by the nature of man i do not understand his essential form , that without which he cannot be a man ; but that course , mode , or kind of acting which he was made , or constituted in . now you know , moses sayes , that man was made after the image of god , and solomon sayes , that god made man upright , to wit , he appointed him to actuate his intellectual faculties chiefly and principally upon himself , the fountain of all goodness , infinite beauty , infinite love : and his senses with his passions , or sensitive affections upon objects fully agreeable , and satisfactory to their several capacities : in a word , nature is to abhorre that which is evil , and to cleave to that which is good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( sayes the stoick ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man may be said to be alive , or dead either in respect of his animal , or sensitive ; or of his rational , or spiritual faculties : in respect of the former , every man lives till there be a separation of the soul and body : for all the sensible motions of any mans body in this present world , that tend directly to the support , or conservation of the sensitive nature , viz. to the keeping of the soul and body together , are in some measure pleasing , or satisfactory . but by reason of those manifold pains and diseases , anguishes , and dissatisfactions of our senses external , and internal , which in this present world we are subject unto , the church may well say as she doth , in the midst of life we are in death . non est vivere , sed valere vita , sayes the epigrammatist . the rational or spiritual life he only lives , whose heart is set upon god , as the principal object of all his love , so that all his other loves flow from and back again into the love of god , as lesser waters from , and into the ocean . even those , who habitually love the lord their god with all their heart , and with all their soul , when they exert any act of the will that is not formally , nor virtually the love of god , they are dead , and they abide in death , 'till they are renew'd by repentance , 'till the course of their souls be turn'd by an act of holy love. thus a great number of those that are truly godly , that live the rational , divine life , by reason of their manifold backslidings may say of themselves , as st. paul speaks in respect of his temporal calamities , that they are in death oft . 2 corinth . 11 , 23. the best life rational , or sensitive , which most men live , as to this present world , differs little or nothing more from death , than a shadow from darkness . i conceive the pen-men of the holy ghost have so often compar'd the life of man to a shadow , not only in respect of his vanishing , perishable condition , but also of that deficiency of light ; or life , which all of us in this mortal body are subject unto . but that little portion of spiritual life ( if i may so speak ) which he that hath the son is partaker of even here upon earth , is infinitely more worth than the whole world , and as for his sensible death , or dissatisfactions , which he suffers at present , they continually work together for his good , they are no other than the instruments of the holy ghost working upon him , to fit , and prepare him for an eternal life of soul and body in heaven . this notion of life and death , which i have endeavour'd to express unto you , we may easily demonstrate to be most suitable to the sense , and import of several texts of scripture . she that liveth in pleasure is dead while she liveth . 1 tim. 5. 6. what can be more plain than this , that the apostle attributes life and death , in divers respects , to the same person , at the same time ? and whereto are those respects but to the animal or sensitive ; and to the rational or spiritual life ? she is dead , i. e. is separate from god the fountain of life , the fountain of all true joy , and comfort : while she liveth , while her sou● remaineth in conjunction with her body : who liveth in pleasure , i. e. who indulgeth to her self such pleasures as are either in their own nature unlawful , or else become so , being inordinately i. e. absolutely desir'd or enjoy'd . i. e. without respect to their due subserviency to the spiritual , or divine life , which requires them only for this end , that our bodies being recreated , strengthen'd and refresht by them may become more vigorous in such operations , which the blessed god commands us to exercise them in . let the dead bury their dead , sayes our saviour , matthew 8. 22. what can be meant by the dead in this place but those that embrace this present world , and so despise the glorious gospel of our lord and saviour jesus christ : of whom , sayes st. john , in him was life and the life was the light of men. you know , all sinsul actions are in the holy scriptures call'd dea●● works , being the fruits or effects of spiritual death or separation of the soul from god. thus , you see , that the scriptures plainly demonstrate , that sin , the separation , or disunion o● the heart from god , is death : and as for all troubles , or disturbances of our senses external or internal , as such , as they are to the wicked , that is to say , the wages of sin , you know what the apostle says of them , the wages of sin is death . death i : but that is everlasting death . indeed we an● here to understand chiefly and principally even lasting death . indeed we are here to understand chiefly and principally everlasting death , those horrible gnawings of the worm that shall never dye , the burnings of the fire that shall never be quenched : but that all trouble is the wages of sin , who can deny that considers what he sayes ? in what we have already deliver'd , it is implyed , that godliness , or a pure , and heavenly temper of mind , is life , which we shall shew expresly ; and then shall proceed by gods assistance , to declare unto you what it is to have the son . in testimony of this truth , we shall produce but one text of scripture , that one being so plainly and unquestionably agreeable to what has been said , rom. 8 , 6. to be carnally minded is death , but to be spiritually minded is life , and peace . the former words of this verse are a further proof of what we have spoken of death , to be carnally minded is death ; but , to be spiritually minded is life and peace . and what is it to be spiritually minded , but to have our minds set upon god , who calls himself a spirit , and the father of spirits , as the principal object of all our thoughts and inclinations ? but here it may be objected , that life is the reward of godliness , or holiness ; and death the wages of sin : how then is godliness life it self , and sin death ? to this i answer , first , that whatsoever is properly life of the body in this present world , is really distinct from godliness : and the great and good god gives unto all the godly , all those that have the son , so much of it , as he in his infinite wisdom sees them to stand in need of for the working out of their salvation , for the preparing of their souls for heaven . and that glorious life of the body , which they that have the son shall have for ever and ever in heaven , this also is really distinct from godliness , of which it is the reward . but it has indeed a great affinity therewith , or conformity thereunto , which we can have but little knowledge of at present , but somewhat of it we may apprehend by that saying of the apostle , 1 cor. 15. 44. it is rais'd a spiritual body . here it is most evident , that the bodies of the saints after the resurrection , shall be throughly affected with the temper of their god-like spirits ; as they are in some measure even in this present world. all these several acts of godliness , charity , or divine affection , which the elect of god perform in this mortal body , have the nature of obedience : but that one continued act of the most intimate , full , perfect adherence to the one infinite good , being by the free mercy of god in christ made absolutely for ever and ever uncapable of the least defection , is the reward of all the godly , or holy actions , which are perform'd by gods elect , whilst they are in the world. finally , these holy performances are in divers respects acts of obedience , and the reward thereof . in respect of their conformity to the will of god , they are acts of obedience ; in respect of the joy , and satisfaction they impart to the soul of the doer , they are in a manner their own reward . that poet had a glympse of this truth , who say'd ipsa quidem virtus pretiumsibi , virtue 's its own reward . but it shines forth most gloriously in the holy scriptures . david sayes expresly ps . 19. 11. in keeping of them ( viz. the judgments , or just commandements of god ) there is great reward . in the three precedent verses he does most pathetically set forth the great joy , and satisfaction they import to the soules of the obedient , upon which account he sayes here , in keeping of them there is great reward . the statutes of the lord are right , rejoycing the heart &c. her wayes ( sayes solomon prov. 3. 17. 18. ) are ways of pleasantness , and all her pathes are peace ( this he speaks of the ways of wisdome , and what are her wayes but the wayes of the commandements of the onely wise god ? ) she is a tree of life to them that lay hold on her , and happy is every one that retaineth her . we may easily conceive how the service of god , which is the life of a true christian , is perfect freedome , if we consider that a man's freedome is to do what he would do , for certainly he onely does what he would , that is to say , he onely satisfies his will or intellectual appetite , who conforms it to the divine will , which we cannot doe , unless we have the son . without me ( sayes the son john 15. 5. ) ye can do nothing . and john 8. 36. if the son shall make you free , ye shall be free indeed . he that hath the son ( sayes his beloved disciple ) hath life , &c. but what is it to have the son ? that we may know what it is as we ought to know , shine upon us o father by the influences of the holy ghost in the face of the son jesus christ the brightness of thy glory , that in thy light we may see light. to have the son is to believe in him , which is to have him dwelling in our hearts by faith , for so the apostle phrases it in his prayer for the ephesians , that they might syncerely believe in the lord jesus christ , that christ sayes he , may dwell in your hearts by faith. but , alas , what stirs , and petulant controversies have there been , and are still continued amongst those , that joyntly profess the christian religion concerning the nature of faith in christ , of the faith of gods elect ! a man can hardly say any thing by way of description of it , but presently up starts one , or other , with some argument to disprove what we say . i shall do what i can in declaring my sense of it to speak convincingly , and unexceptionably , and therfore i shall pass by all such descriptions of it , as i have found to have been controverted , though i do heartily approve many of them , as implying the same truth , which i shall endeavour to set forth in these words : the faith , we speak of , faith by which the just do live , faith that overcometh the world , faith that worketh by love , is such an assent to the truths contained in the holy scriptures , which includes in its nature the trusting in god the father almighty maker of heaven and earth , for grace and for glory , through the merits of the past sufferings , and the power , and virtue of the present intercession of jesus christ his only son , our lord. by grace i understand principally all those measures of holiness , of purity of heart , of participation of the divine nature which are attainable here upon earth , and secondarily whatsoever the onely wise god judges to be the means of attaining thereunto : by glory i understand the full perfect , eternal enjoyment of the holy , blessed and glorious trinity , in the kingdome of heaven . by trusting in god for grace , and for glory through the merits and incession of jesus christ i understand a syncere absolute expectation from god of whatsoever he knowes to conduce to our eternal happiness , that is , a perfect conformity to our blessed redeemer , both in body and soul , upon the bare account of his promise to give us freely whatsoever we shall ask of him in the name of his son , that is to say , in a syncere beliefe that the son , being over all , god blessed for ever , did in time , for us sinful creatures to reconcile us to the holy creator of all things , take upon him the nature of man , was conceiv'd by the holy ghost , born of the virgin mary , suffer'd under pontius pilate , was crucifyed , dead , and buried , he descended into hell , the third day he rose again from the dead , he ascended into heaven , and sitteth at the right hand of god the father almighty , from thence he shall come to judge the quick , and the dead . the syncerity of this belief consists in a true , and real bent , or intention of the heart to live no longer unto our selves , but unto him that dyed for us , and rose again . but here it may be say'd , why do you not mention the pardon of our sins ? must we not trust in god for that also ? i answer , god's pardoning of our sins is implyed in the giving us his grace , in making us partakers of the divine nature , in shedding abroad his love in our hearts by the holy ghost : for they that are partakers of the divine nature , they that love god above all things , from whence necessarily flowes the loving of every man as themselves , they are in christ and christ in them : and , you know , the apostle sayes there is no condemnation to them who are in christ jesus , who walk not after the flesh , but after the spirit . rom. 8. 1. from the due consideration of what has been say'd , this most important truth shines forth most evidently , that we cannot do any thing acceptable unto god , but only in the power of the holy , blessed , and glorious trinity : and hence it is that the frequent repetition of the gloria patri , that most excellent doxologie , glory be to the father , &c. and the like frequent mention of the name , and merits of jesus christ our lord , hence it is , i say , that these excellent passages in our liturgie , which some naughty men have call'd vain repetitions , cannot but be exceeding pleasing , and satisfactory to all truly christian devout souls . as for those , who are still so mad , as to dislike this truly catholick doxologie , they are more fit for our pity , than our arguments . and let that pity ever move us to pray our almighty , and most merciful father to draw them out of those waters of strife , those loose , variable , turbulent opinions and to lead them by his good spirit in the pleasant wayes of truth , and peace . and now , my brethren , let us seriously examine our own hearts , and see whether or no we are spiritually living or dead men. does the main stream of our affections run out not upon the things that are on the earth , but the things that are above , where jesus sitteth on the right hand of god ? do we find any rational contentment , and satisfaction even in the objects of our sensible sorrows , in our sicknesses , and reproaches , in ●he sicknesses , and reproaches of our nearest friends and relations , or in any other kind of affliction ? certainly , he that hath the son , he that dwelleth ●n love , cannot but know , and feel that the lord our god is as constantly good in all that he does , as true in all that he sayes : that ●●her's nothing absolutely , and in its own naure evil , but only the aversion of the will of the creature from the infinite wise , and good creator , that all things work together for the good of those that ●ove god , and therefore he rejoyceth in tribulation , and gives thanks always for all things to god even the father , in the name of jesus christ . do we indeed , and in truth resolve , through christ enabling us , to do always to all men , as we would that in the like case any one should do unto us ? if so , then we begin to live , then we begin to satisfie our immortal soules , which finite objects can never in any measure truly satifie ; then i say we begin to satisfie our thirsty soules with the participation of the divine nature , with the real enjoyment of the lord our god , who calls himself the fountain of living waters , and he that drinketh of this water shall never thirst , but it shall be in him a well of water springing up into everlasting life . joh. 4. 14. here ( it may be ) some unsanctifyed man may say in his heart , but what if i find that i am in a state of death , what shall i doe ? i cannot give life unto my self . 't is true , thou can'st not , but christ will give thee life , if thou wilt not reject it . awake thou that sleepest , and arise from the dead , and christ shall give thee light , the light of that glorious day that shall never end , that light in which thou shalt for ever see , and enjoy him in whose presence there is fullness of joy , and at whose right hand there are pleasures for ever more . but i am not able to arise from the dead : not , in thine own naturall power , but thou mayst certainly by the power of the lord of life , that calls upon thee to arise : this call , this commandement is life everlasting . if thou wilt not stop thine ears against it , thou shalt live for ever . but i do not yet understand this mystery , how i should act in the power of christ . take it for thine own , rely upon it in a sense of thine interest , or propriety in it. how shall i do that ? why it is in a manner thine own already , because it is freely offer'd unto thee . so that there can be no other cause of thy abiding in death , but the perverseness of thine own will , because thou wilt be a fool , and embrace this present world , and despise the lord of glory , because thou wilt be the worst of mad men , a destroyer of thy self , a lover of death . but oh ! why wilt thou dye ? receive the lord jesus , and he will give thee power to become one of the sons of god , to have thy conversation in heaven : he will make thee partaker of eternal life , of joy unspeakable , and full of glory . and , o , that we would all hearken with the utmost propensity , and intention of our hearts , and minds to the voice of the lord our god , calling upon us in the words of the blessed psalmist , with which i shall conclude my discourse : kiss the son , lest he be angry , and ye perish from the way , when his wrath is kindled but a little . blessed are all they that put their trust in him. amen . halleluiah . an abstract of some letters to an eminent learned person , concerning the excellency of the book of common-prayer , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 8. 1. london , printed for william crook , at the green dragon without temple-bar , 1679. sir , i humbly entreat you to tell me whether you do not judge it sinful to stay at home on the lords day , rather then go to church only to hear the common prayer . preaching doubtless is in no wise to be neglected , but this i must say , that i cannot apprehend that that person has any actings of that faith which worketh by love ( without which all the knowledge we gain by hearing sermons does not edify , but only puff up the mind ) who when he comes to the place of god's publick worship , knowing that he may not expect a sermon there , is not confident that he shall be as much edified by the prayers , & chapters &c. as he should be by never so good a sermon . but however , by reason of the rarity of the habit of true christian faith ( even in that part of the world , which we call christendome ) and the frequency of the long interruptions of its actings , where it is , various , & fresh expressions of saving truths ( which are apt to excite the minds of the unsanctifyed by the phantasie to give heed to the sense they import ) are very necessary . but this is most evident , that people are exceeding apt to take the sensible workings of their soul stir'd up by the novelty of expression in sermons , & the emphatical pronunciation of the preacher &c. for fervency of spirit ; which sensible motions i presume you will grant are of no value , otherwise than as they are subservient to rational abhorrence of all sin , of all inordinate affection to finite objects ; or to a rational , or spiritual inclination to the one infinite good through jesus christ our lord , the effectual notices of which infinite good how is it possible but we should be continually stir'● up unto in the hearing of the common prayer , we would apprehend the free offers of the spirit of truth , which the father of our lord jesus christ makes unto us in an unlimited abundance in the use of all such means of grace , as he calls us unto . here i could run out with much fervor o● indignation against the despisers of these means o● grace , & strong guards from those accursed errors , socinianism &c. which whilst i liv'd in oxford , seem'd to me to be coming in like a mighty torrent upon this distracted kingdom , whil● the frequent professions of belief of the trinity , gloria patri , and the three creeds were ca● out of our churches . if it be say'd , what reformation have we now ? &c. i reply , that one reason of this kingdom 's miscarriages , i might say abominations , is , that some of those that are syncerel● learned , & pious have not such an esteem of ou● liturgie , as they ought to have ; and hundreds ●● those that are thought by the vulgar to be so , ●● themselves despise it , or countenance others in doing . you give me not any punctual answer to my question , whether you do not judge it sinful to stay at home ( though to read good books &c. ) on the lords day , rather than come to church when nothing is to be heard there , but the common prayer . you say you are more against spending the lords day in idleness or in any thing which is worse , than in hearing that alone . i thank god i was never so mad , as to make a question of this : i have nothing to say to it but that i dislike these words , worse than the common prayer , which seem to insinuate that it is not good. i am not guilty of ●lighting preaching ( as 't is taken in contradistinction to reading &c. ) as you seem to conceit . i affirm , that to suit , or proportion our expectations of grace , in the use of all means whereunto we are called , to the apprehensions of infinite bounty , &c. is a property of saving faith. but , say you , god who appointeth several means , doth usually work according to them ; and when he withdraweth them it is a judgment , which it were not , if he had promis'd as much grace without them as with them . i grant , that god who appointeth several means , doth usually work according to them . but i utterly deny , that when he withdraweth any particular means of grace it is a judgment to him who is in the act of syncere love to the blessed jesus ; for such a one is at all times , and in all places under the gracious influences of the infinity of light and love , directing him how ( by submission to the diuine will withdrawing any particular means of grace , and by the renewing his resolutions to make a right use of all such means as god shall at any time call him unto , &c. ) he may receive of the fullness of christ , in as great measures , as he could have done in the use of the means withdrawn from him . the lord give us both understanding in all things . now i have found the way by your letter to discover your thoughts concerning the common prayer , in your printed papers ; i shall not trouble you with any more post-letters on that subject : but shall stick to the defence of this great truth , that the withdrawing of any particular means of grace is not a judgment to him that is in the act of divine love — against which you argue thus : that which tendeth to hinder his continuance in that act of love is a judgment , but such is the withdrawing of some means of grace . i answer , the withdrawing &c. is so far from being directly , and in its own nature that which tendeth to hinder &c. that , as it is in its own nature , viz. the work of the infinitely good god , it is the means of grace , and he takes it for such that is in the act of divine love , as i endeavour'd to shew you in my last . we question not , say you , gods bounty , but his will : shew us a promise that when a man is deprived of the preaching of the gospel , the communion of the church , the company of all good men , and cast amongst impious deceivers , and haereticks , he shall have his love continued , and encreas'd as much as if he had better means . i answer , this promise of our saviour , whatsoever ye shall aske the father in my name he will give it you ( john 16. 27. ) would ingage the heart of any one in the act of divine love , if god should put him into such a condition , as you express , to expect from god through our lord jesus , as much grace or improvement of his divine temper under that dispensation of providence , as he knows he could have grounds to expect in the use of those means of grace which the only wise god has thought fit to withdraw from him . but i am ready to say with you , if god should take away the bible , and preaching from the land , i would take it for a judgment , though the common prayer were left us : neither did i ever say any thing to the contrary : but i have say'd implicitly , and shall upon all occasions say expresly , that nothing retains the nature of a judgement , or sign of the wrath of god , to him that is in the act of divine love , which essentially implies rational complacence in every thing that proceeds from the will of the infinitely good god , i do not grant ( as you may gather from what i have say'd ) that any particular means of grace are better , or more spiritually advantageous , than the being depriv'd of them , will certainly be to him that complies with the divine will in that dispensation , doing whatsoever is his duty to do in relation thereunto . if in saying we question not gods bounty , but his will : and gods bounty giveth grace according to his liberty of will , you imply this proposition ( which i find asserted by a very ingenious person e. w. in his no praeexistence p. 13. ) that the will of god sometimes obstructs the effluxes of his goodness ; your meaning is false , as i shall demonstrate , if you shall call me thereto . 't would be absur'd indeed to say that gods bounty giveth grace per modum naturae , quantum in se , but gods offers of grace ( as i have formerly exprest my self ) are in an unlimited abundance . grace is receiv'd by the faithful ad modum recipientis : 't is only the measure , or non-ultra of the recipients expectancy that stints its influence . i shall not give you , and my selfe the trouble of writing unto you any of my reflexions on the former part of your letter , supposing that whatsoever is in it opposite to my assertion will be fully refuted in my reply to your direct answer to my last , beginning thus : but you have a promise that whatsoever we ask shall be given . ans . yes ; whatsoever you ask according to gods will : but it may be his will to punish a cold love , and other sins consistent with love , and not to remove the punishment upon our asking ; and indeed why should any man ask i● that is of your opinion ? but you describe him to be one that wholly complieth with the divine will , doing whatsoever is his duty . you do not well to leave out these words of mine in that dispensation and in relation thereunto , for by them i signifyed the praying conditionally for the restoration of the lost means of grace , and the using of all possible means for the recovery of them , because it is our duty so to do ; not but that we may have sufficient grounds to expect from god , in case he judg'd fit not to restore them , the same grace we should expect by the restoration of them . this is a full answer to those words of yours : one part of his duty is to ament the judgement of the removal of the means , and to pray for the restoration ( so that here you are self-contradictory ) and to these words , why should any man ask it that is of your opinion ? by an act of divine love i understand such an act of the will , or tendency of the heart to god , as implies an aversion 〈…〉 . finite objects , unless as they stand in 〈…〉 him , or ( to speak more accurately ) as they 〈…〉 him. he that is in this act has all things that are of god , actually good unto him . and whatsoever he asks being actually in this divine temper of mind ( which implies that faith which punishes the heart ) is certainly according to the will of god , which is our sanctification ( as the apostle speaks ) which certainly implies thus much : that god would have us to ask nothing of him principally and absolutely but that we may be holy as he is holy . and that when we ask in syncerity for grace or holiness in the name of jesus , it is alwayes the will of god to supply the defect of any particular means of grace . but if you mean , say you , that as long as a man is perfect , and never sinneth no want of means hurteth him , &c. i mean , as i have often say'd , that when a man is in the act of divine love ( as i have describ'd it ) no want of means hurteth him , but it does not follow but it is our duty , as earnestl●●● desire any particular means of grace when 〈…〉 depriv'd of them , as to make use of them when we have them , but this desire , as of all things else but grace , or holiness , is but 〈…〉 exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the royal philosopher speaks ) the use of the truth i assert in this , and my other letters , is to cure the souls of men o● this most dangerous disease , viz. the conceit tha● any thing can be directly , and in its own nature the hindrance of our attainment to further degrees of grace , or holiness , save only the naughtiness of our own hearts . from hence also it is manifest to those that understand that the common prayer is agreeable to the scriptures , that no man can be a loser ( as your word is in one of your letters ) by comming to the place of gods publick worship to hear those prayers when there is no preaching there , unless by the perverseness of his own heart . i do not speak this to derogate from frequent preaching ; i know it is very necessary , especially for unsanctifyed people . i do not apprehend my self concern'd in what you bid me to demonstrate : but this proposition , gods will is the same with infinite goodness , is a demonstration of the falseness of this , that gods will sometimes obstructs the effluxes of his goodness . i say further , that 't is essential to god being infinite in goodness , to fill the capacities of his creatures according to his infinite wisdom . though the almighty may not be say'd to give grace per modum naturae , quantum in se , yet he may rightly be say'd to do it secundum naturam bonitatis infinitae . you do well to joyn wisdom with free-will , for all that the almighty does is according to the councel , i. e. the wisdom of his own will , which imports the communicativeness of his goodness to all the capacities of his creatures . in answer to my saying that gods offers of grace are in an unlimited abundance , you write thus : say you so ? who made thee to differ ? doth god do no more for any but offer them grace ? is the recipient's ●xpectancy none of his gift ? can god make no man ●etter than he is ? nor take the heart out of any man , otherwise than by offer ? is not faith whereby we accept that offer , the gift of god ? doth a clod , or stone so ●int gods influence that he could not make it an an●el , if he pleas'd ? nor make any creature nobler , or other than it is ? doth god give as much grace to all he infidel heathen world , as to christians ? or do they so stint his influence that he can give them no more ? woe to us , if we have no more than the general offers of grace , and yet i believe not that this offer is unlimited , or equall to all the world. good sir , be not so hasty , do not run on in a conceit that my words import that we make our selves to differ from the unsanctified . doth god ●o no more , say you , for any , but offer them grace ? i answer ; that gods offering of grace is he making of men presently capable of doing ●is will , by the assistance of his good spirit ; ●o that all the acts or inclinations to act , of gracious souls , as such , are the gift of god. the re●ipient's expectancy is the gift of god , but the non-ultra , or deficiency of it , is of himself . can god make no man better than he is ? to this , i answer ; any mans being better than he is , is not the object either of gods volition , or nolition : not of the former , for then ( you know ) his will would be resisted : not of the latter , for ●hen he would be the direct cause of the creatures not doing what he hath commanded him ●o do : the onely cause then that any man is not what he ought to be , is the perverseness of own will. as to the words following , nor t● &c. if you think fit to continue this dispute , a express what you mean by them in a plain way opposition to any thing that i have said , i sh● give you an answer . doth a cold or stone , ●● i answer ; any such creature may be annihila● and another angel created , but that it shou● be made an angel ( if we speak in sensu rigoros● implyes a contradiction . every creature is in own nature res optima , though some creatures are better to us than others , because they ● more exhibit to us the notice of the divine goodness ; and some creatures are better to themselves than others , because they do more enjoy it , whi●● is all in them all. god knows , i do not aff●●● obscurity of expression , but such deep thin● cannot be set forth in vulgar phrase . to wh●● you say of the heathen world , i shall make other reply but this , that gods judgments are u●searchable , and his wayes past finding out . but though we cannot shew how many trut● concerning his boundless goodness &c. do co●port with what we apprehend of his wayes in m●ny instances of his dealings with the sons of me● it does not follow , that we should thereupon the least scruple at these truths . that gods offers of grace are in an unlimi● abundance ( which you say you do not believe i prove thus : if god cannot be the direct cau● of stinting the influences of his grace or goodness into the hearts of men , then his offers of gra●● in an unlimited abundance : but god cannot the direct cause , &c. the minor is evident in ● , that the essence of god is infinite goodness . i shall in this paper give you my reflexions but some part of your last letter , wherein there many things so pertinently express'd in op●●sition to what i have written to you , that my ●●flexions , or rather animadversions thereon , are ●eeding advantageous unto me , for the im●●ovement of my most satisfactory speculations ●●●cerning the divine goodness , whose infinity we ●●st be ever careful that we do not derogate ●●m , upon any pretences of preserving the liber●● of the divine will. liberty of will ( so far as ●●mplyes perfection , must of necessity be implied the notion of the infinity of being . i declare is to be the root of all my apprehensions in ●●eological matters , est unum simplici●r infinitum . ● shall now betake my self to the consideration what you say in your last letter . i think i ●●d not give any other reply to that you say , man doth use all possible means for the recove●●● &c. but only to tell you , that by all possible ●ans , i understand all things which we know ●e such means , being also assur'd that 't is possi●● for us to use them as such . on my explica●● of what i understand by an act of divine ●e , your animadversion is this : how easie had it ● for you to have told me , whether you mean a per●● love , or an imperfect culpably , and a perfect aversion , &c. or a culpably imperfect ? i must confess i have observ'd so many learned men needlesly entangling themselves in the hardest knots of controversie by reason of these words , perfection , and imperfection attributed to the workings of men hearts , that i have thought it my duty to do what i can do to avoid the use of them ; but since you urge me to it , i shall tell you that the motion , o● tendency of the heart , which i call an act of divine love , does not imply , or include in its nature any culpable imperfection , but is as contrary to all love of creatures , or finite objects ( unless only such as arises from their relation to the first being ) as light is to darkness . to my saying that he who is in the act of divine love has all things that are of god , actually good unto him , you answer thus : while he is sinfully imperfect in this act , he hath not the perfection which he wants , nor that complacential acceptance with god , nor that perfect freedom from castigatory penalties internal , or external , nor that glory which would be good to him ; and all this is of god. i answer ; as to castigatory penalties , so far as they import nothing but what may be imputed unto god , as the author thereof , they are actually good to him , viz. they all work together for his good whilst he is in the act of divine love , and all his reflexions thereon are the rejoycing of his heart the perfection he wants &c. are not , but only in god , the fullness of all that he wants : and certainly it is actually good for him , that there is in god whatsoever is wanting unto him . by being actually in this divine temper , i mean the exerting of an act of divine love , or adhaerence of the heart unto god , in which act there is nothing culpable , though there may remain dispositions in the heart very contrary thereunto , from which it often comes to pass , that many of us who are in some measure sanctified sink deep into such impurities of heart , and mind , as we sometimes fancy our selves elevated so far above , that there 's no danger of falling into them . but i can far more easily describe what it is to be holy , i. e. to be in the light , than discourse accurately , and clearly of the works of darkness . he cannot ask any thing not agreeable to the divine will , who desires nothing , but this , or in subordination thereunto , that his will may be conformable to the divine will in all things . whether he pray directly , and expresly for things temporal , or spiritual , he actuates his heart in a way of conformity to the will of god , who prays , as he ought , viz. asking in faith , which worketh by love. i suppose by what i have already say'd , you will perceive , that ●n asking for holiness we virtually ask for justification , or pardon , and the continuance of being &c. and when we expresly ask for these according to the mind of christ , we virtually ask for holiness , or purity of heart . the consummation whereof is the fullness of life , and glory . all desires of holiness are acts of holiness consider'd with respect to their efficacy to make way for further acts , or tendencies of heart unto god. the free mercy of god in jesus christ our lord is the root , and principle of all that good which groweth in us , or ( if you will ) in which we grow the sense of which is implyed in all motions ●● the heart acceptable unto god. by absolutely i mean but what we are to understand by fi●●● in the gospel , where our saviour sayes , se●ye first the kingdom of god , &c. i. e. chiefly , an● principally , so as to ask nothing else but in su●ordination thereunto , and upon condition , if ● may conduce to our furtherance in the way of holiness , which lead unto everlasting g●●ry . i do still most confidently averr , that this is most dangerous disease of the soul , to conce●● that any thing can be directly , and in its own nature , the hind'rance of our attainment to farther degrees of grace , save only the naughtiness o● our own hearts . but , say you , must we not carefully avoid that which indirectly hinders also ? i answer , we must avoid , or set our heart against nothing but what we find to be the will of god reveal'd in his word , that we should loath , or b● averse from . any thing , which for ought w● know , god will bring to pass , as to the deprivin● us of any particular means of grace , we must endeavour to prevent by all wayes of duty to god and man , which we apprehend probable to prove successfull for the prevention thereof . but we must have a care that our heart be mov'd again this , which for ought we know god will effect for the glory of his name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with exception , as i spake in my last . you say the penal withholding of the operations the spirit is a direct hindrance , and in its own nature . if it be true that whatsoever god is the author ●f , can never be in any wise evil to us , but only ●y our wrong , or perverse apprehensions of it , then ● suppose you will grant that this proposition of ●ours bears no force against me . and whether this be a truth or no , i shall referr you to consider by taking a review of what i have already written of the divine goodness . and by your most ●erious , and unprejudic'd judgement of what i shall say hereafter in giving my reflexions on your animadversions , on my saying that gods will is the same with infinite goodness , &c. the good lord lift up the light of his countenance upon us , that we may at length attain to the full enjoyment of the way , the truth , and the life . i shall here present you some more of my apprehensions of the immense influence of the divine goodness upon all , and every part of the creation . i am conscious to my self of the smalness of my abilities to express such a truth in any way answerable to the excellency , and importance thereof . but some sparklings of that light , viz. the notion i have of the immensity of the divine goodness , which from my youth up has given me far greater satisfactions than i should ever have had in all the learning in the world without it , some sparklings , i trust , you will perceive in these following lines . you say to these words of mine , gods will is the same with infinite goodness , very true : but the question is , what that goodness is ? i say it is not a wi● to communicate to creatures as much good , as he can ▪ for then the world had been eternal &c. i answer that the goodness of god is himself , the infinity of goodness , wisdom , power , of all excellency , and perfection . 't was not essential to him to create , i. e. not necessary for the infinity of being to produce out of himself these finite essences , but they being produc'd by his power , according to his wisdom i. e. the councell of his infinitely good will , 't is essential , or necessary to his being infinite , to be all in them all. the divine power being infinite , such expressions as these , as many creatures as god can make &c. can in no wise import any reality to the understanding . to your saying that all saints , and angels would have the same degree of glory , i answer , that there is no want in heaven , no absence , or privative not-being of any degree of glory , or communicated divine goodness ; there is nothing but refulgency of the glorious divine nature . that one creature should be better to it self , and to other creatures , is most rational to conceive , it being no way inconsistent with the notion of the one infinite goodness . as for damnation , this i say , so far as it imports nothing else but what is of god ; it is in its own nature altogether good : it becomes evil only to those to whom the infinity of love is a consuming fire . there 's nothing absolutely , and in its own nature evil but sin . but of all instances , say , there 's none that confuies me more than the per●●sion of sin. to this i answer , that by permision of sin we must not conceive any thing of which ●e may say it is of god , but only his making such ●eatures , whose nature implies a possibility of ●nning , and the continuing them in being after ●●ey have sinned . there is , say you , an higher thing in god , which his goodness , even his infinite perfection , and love himself , which is to be communicated according to ●● wisdom and free will , and not as a natural necessary emanation from his essence to the utmost of his ●●solute power . to this i answer , first , that utmost ●ower is in no wise to be spoken of god , whose ●ower is infinite . secondly , i do conceive ●●at your notion here is not contrary to mine , ●●ough it come somewhat short of it . i think your ●●eaning is not opposite to what i understand by ●●e diffusiveness of the divine goodness , but only any conceit of the limitation of the divine pow●● which no creature is able to resist . there can no impediment to it ab extra &c. but i add neither ab intra , call it negative , or self-limiting , or ●hat you please . therefore i say again , 't is essen●●●l to infinite goodness to fill the capacities of his creatures &c. which , i think , i shall clearly de●onstrate thus : that which does not fill all cre●●ed capacities is not infinite , therefore &c. but perhaps you will say is not a sinner capable of being sanctified . i answer , that sin is the creatures ●●king it self uncapable for the present of the ●ivine goodness through a false conceit that the creator is not all in all. for i hold , yea i know and am perfectly assur'd , that this conceit is virtually , if not formally implyed in all sin , or aver● on of the heart from our holy one . my using these words secundum naturam bonitatis infinit● was not ( as you say ) to hide the sense , but to prevent your opinion that i should hold such an absurdity as this , that god acts any thing ad ul●mum posse , which words can in no wise be spoke● of god : but it seems i had not my aim . for in the close of your letter you tell me that you think m● work is to prove , that god communicateth goo● naturally to the utmost of his absolute power , as th● sun doth its influence of light , heat and motion god forbid that i should undertake to prove tha● god acts like a finite agent , as finite , as having any utmost , or limited power . whether i misu● derstand goodness ( which is another passage in you● letter ) i shall entreat you to consider , by what shall say of it in my present reflexions upon the words of yours . his goodness , even his infinite perfection , and love to himself . this is god himself , he is his own infinite joy , and life , and glory . he is all in all things , and ecents , sin only excepted , enjoying himself in these small creatures , which are so contemptible in the sight o● men , no less than in the most glorious of the heavenly hosts . and the more we partake of the divine nature the more we delight ourselves in a● the works both of creation , and providence . here i cannot but tell you , that i hate as the gates of hell the folly and madness of some of the adversaries of our liturgie , which prompted them ●o speak contemptuously ( under pretence forsooth ●f zeal for the pure service of god ) of that excellent hymn . o all ye works of the lord , bless ye the lord , praise ●im , and magnifie him for ever . o all ye angels of the lord , bless ye the lord &c. there is , say you , a negative limitation which is ●ot in gods power , and you seem to grant it to be in ●is wisdom , which you truly call the councell of his will. but what wisdom doth , it doth as the guide ●f the will , and therefore as wisdom is the reason of ● [ i suppose you mean of a man 's not being actually better than he is ; for you say in the next page , ●hat our want of goodness is the consequence of a ●eer non velle ] negatione directionis , so the will ●ust needs be the cause of it negatione volitionis . to ●his i answer , that the cause that any man is not ●etter than he is , is not that god cannot make him better , i. e. that there is any defect of power in god : neither can it be rightly said , that god can make him better than he is , for i understand those words , as you rightly conjecture in sensu composito . but perhaps you will say god could have made him better than he is . to this i answer , that the making him better than he is was never the object of the divine power , of which there can be no other object ad extra , but what is judg'd fit to be brought to pass by that wisdom which is essentially the same with infinite goodness . this deep ●hing ( let me presume to tell you in all humility ) ●equires your utmost attention . neither are these negations ( if we may put a periphrasis of noth● in the plural number ) of wisdom to direct , will to execute the cause , &c. for of m● negation there is no issue , or consequence . ● that you say , reflecting upon my words co●cerning the object of gods volition or noliti● &c. i do most affectionately approve , as i●porting very much of the same truth , for wa● of which dr. twisse ( whom you mention ) see● to me in many passages of his controversial wr●ings , to rave ( and talk indeed like a schol● but like one out of his right wits ) rather than dispute . but you seem to faulter very much when you come to say , that our want of goodness the consequence of a meer non velle . for ( as i sa● but now ) of a meer negation , or nullity , i. e. nothing , there is no issue or consequence at a● i think , say you , that it is not true , that voli● quà talis efficit ad extra , sed tantùm quatenus ●● potentiam operatur . to this i answer , volitio d●vina ad extra , quà talis , divina inquam , efficit ● extra , nam essentialiter includit sapientiam , & p●tentiam infinitam . to these words , omnis volit● non est efficiens ( for god willeth himself ) much less omnis nolitio , i answer thus : gods willin● of himself may not properly be term'd efficien● but it is effectual , or to the purpose ; that i● which he willeth to be : and every object o● his volition ad extra , is , or shall be , throug● the efficacy of his power , set on work by th● infinite goodness of the councel of his will. as fo● the divine nolition , this i say : by it we mea● not the negative of volition , but an adverse act the will , which essentially implying infinite ●●●sdom and power , can never be frustrated , but wayes effects the opposite to that , to which it is ●●verse : so that if any man's being actually bet●● than he is , were the object of divine nolition it ●●st needs follow that god would be the direct ●use of the opposite thereof , viz. that the man is ●●tually so bad , as he is . what then is the cause ●● ? i say again , onely the perverseness of his ●n will : sin only can be the cause of sin. what ●use than had the first sin ? why ( as in effect i we say'd already ) none at all . man 's own perversess of will , say you , was not the cause of his first ●rverting , or sin. when we speak of perversness of will with reference to the first sin , we mean ●●thing but the first sin under that notion , not at this perverseness of will is really distinct ●●om the first act of the will perverted . i can●●t translate optima into any english , so suitable ●● my conceptions , as these words full of goodness . i did not retire into silence ( as you speak ) at ●e instance of the heathens , but told you this cer●●n truth , that we ought not to deny our as●●t to such evident propositions , as this , that 't is ●ssential to infinite goodness to fill the capacities ●● all creatures ; so that properly , and in the strict● sense there is no evil , but the aversion of the ●ill of the creature from the will of the infinitely ●ood , and wise , and powerful creator : to this , say , we ought not to deny our assent , because we ●●nnot give an account of some particular wayes of providence i. e. of the modes , or several kinds the influence of infinite goodness upon some pa●… of the creation . modes &c. we attribute only extrinseco to the divine providence , they being only in the creatures . the reason , or proof of the consequence , if god cannot be the direct cause 〈◊〉 stinting &c. is this , because if he cannot be t●●direct cause of stinting his influence &c. it is 〈◊〉 his part unstinted , that is to say , in an unlimit●… abundance . but , say you , god may non age●● without any stinting cause : what restrain'd him fr●● making the world from eternity ? to this i answe● though god may non agere without a cause such a sense as you instance in , yet there is a●wayes some cause of his not-giving grace to a●man to do what he commands him ; not that th●● can be any impediment put upon god , but th●… he is ab extrinseco denominated not-giving gra●● for that the creature does not receive it from his the cause of which non-reception is only the pe●versness of his own will , which indeed is nothing else , but his aversion from the divine goodness . to your objection against my description 〈◊〉 gods offering of grace . viz. offering is less th●… making , and making is more than offering &c. i answer thus : every real offer must needs imp●● the presenting of the object of reception : wherever there is an object of reception , there is a capaci●● or power to receive : there can be no power to receive that which is good , but only from god : therefore i do again most confidently ●…verr , that gods offering of grace is the making men presently capable of doing his will , or ( as we ●ay speak ) of receiving his commands , by the assi●ance of his holy spirit . from my description of gods offering of grace here may be an objection rais'd against what has ●een so earnestly insisted on , viz. that the divine goodness fills all the capacities of his creatures & c. ●ut the answer is easie . viz. that the present ca●acity of doing the will of god is fill'd , i. e. the will of god is done according to that capacity , where the capacity is not instanly nullifyed by the creatures sinning , or averting itself from the di●ine goodness . the sense whereof that i may more ●igorously excite in the mind of the learned and pious reader i shall here give him my latine translation ( together with the original ) of an excellent prayer compos'd in english verse by the ●ncomparable mrs. k. p. the same sense in two languages seems to me to condense the thoughts of the reader , and to give the greater strength to their influence upon his affections . eternal reason , glorious majesty , * compar'd to whom what can be say'd to be ? whose attributes are thee , who art alone , cause of all various things , and yet but one ? whose essence can no more be searcht by man , then heav'n thy throne , be grasped with a span. yet if this great creation was design'd , to sev'ral ends fitted for ev'ry kind ; sure man ( the worlds epitome ) must be form'd to the best , that is , to study thee . and as our dignity 't is duty too which is summ'd up in this , to know , and do. these comly rowes of creatures spell thy name , whereby we grope to find from whence they came by thy own chain of causes brought to think there must be one , then find the highest link . thus all created excellence we see is a resemblance faint , and dark of thee . such shadowes are produc'd by the moon-beams of trees , or houses in the running streams , yet by impressions born with us we find how good , great , just thou art , how unconfin'd here we are swallow'd up , and gladly dwell , safely adoring what we cannot tell. all we know is , thou art supreamly good , and dost delight to be so understood : a spicy mountain on the universe on which thy richest odours do disperse . but as the sea to fill a vessel heaves more greedily than any cask receives besieging round to find some gap in it , which will a new infusion admit ; so dost thou covet how thou mayst dispense upon the empty world thy influence , lov'st to disburst thyself in kindness : thus the king of kings waits to be gracious . on this account , o lord enlarge my heart to entertain what thou would'st fain impart . nor let that soul by sev'ral titles thine , and most capacious form'd for things divine , ( so nobly meant that when it most doth miss 't is in mistaken pantings after bliss ) degrade it self , in sordid things delight , ●r by prophaner mixtures lose its right . ● , that with fixt , unbroken thoughts it may ●dmire the light which does obscure the day . ●nd since 't is angels work it hath to do , ●ay its composure be like angels too . when shall these clods of sense , and phantsy break , that i may hear the god within me speak ? when with a silent , and retired art ●hall i with all this empty hurry part ? to the still voice above my soul advance my light , and joy plac'd in his countenance , ●y whose dispense my soul to such frame brought may tame each treach'rous , fix each wandring thought , with such distinctions all things here behold , and so to separate each dross from gold , that nothing my free soul may satisfie but t' imitate , enjoy , and study thee . o ratio omnipotens , majestas , gloria summa , cui si * confertur quicquam non esse probatur , cui quod inest , est tu , qui cunct is rebus habere esse suum varium das unus semper , & idem ; cujus non magis explorari essentia possit humano ingenio , quàm summi culmina coeli comprendi palmo . at fuerint si cuncta per orbem in certos generis diversi condita fines , ipsum hominem , mundi specimen , quò maxima spiret nasci constat , idest , quò se tibi , maxime , reddat . hoc nostrum officium est , haec nostra est gloria , sc● et facere usque , jubet quicquid divina voluntas . condita quaeque tuum , quasi sculpta vocabula nome designant : fontem hinc pervestigamus eorum : scilicet ostendit causarum longa ca●ena esse unam summam , ● quâ pendent singula , causa● naturae quicquid praeclarae lumina s●argit hoc levis immensi perhibetur luminis umbr● quales in fluviis tectorum , aut arboris umbras producit tenui splendescens cynthia cornu . idêis tamen innatis bonitas manifesta est illa tua , & nullis te clausum finibus esse , hîc alto absorptos nos lux immensa recondit tutò admirantes non enarrabile verum . novimus hoc solum de te , bonitate suprem gaudentem , titulo te velle agnoscier isto . mons es aromaticus : jucundos suavis odores divite profluvio totum diffundis in orbem . ut coit unda aliquod vas impletura receptum in mare , scrutando rimas , quibus influat usque prosiliens , plus quàm possit vas accipere urgens : ut , pater alme , tuâ possit bonitate repleri sic urges vacuum foecundo numine mundum . ipse benignus amas te dispensare : favorem exhibet indignis , condonat crimina gratis rex regum . amplifica deus o ter maxime nostr●● cor : avidè arripiat , quod tu largir is amanter . o , anima haec titulis tibi soli debita multis magna , tuique capax ( tam purum , nobile cui sit ingenium , ut sitiat verum , quod devia linquit ) ne se deliciis pravis illapsa , minorem quàm quae facta fuit , faciat , revoluta deorsum , jus adeo antiquum potiundi numine perdens . ● utinam certis immotae viribus ipsa mentis in augustum sit sacro rapta stupore ●umen , quo victi vel lucida tela diei ●n tenebras abeunt . quam fungi munere oportet angelico , angelicam tandem , pater optime , reddas ●lli temperiem . quando ista repagula , sensus , ●laudentes animum , penitus rumpentur , ut intus alloquio deus ipse suo me personet ? arte quando ego tranquillâ , curâ semota metuque despiciam stolidi bacchantia gaudia mundi ? tu rape sursum animam : lenem super aethera vocem audiat : inque tuo semper mea gaudia vultu ponantur . nostras te disponente medullas nè superet fallax , agitet nec mobile . coenum ; clariùs ut valeam rerum cognoscere causas , atque auro cautè scoriam distinguere vilem , ut ruptis tandem mens evolet ignea vinclis , et tibi se jungens aeternâ pace quiescat . finis . page 7. of the letters , line 12. for punishes read purifies . books newly printed this year , 1678. for william crook . 1. the wonders of the peak in darby-shire , commonly led , the devils arse of peak . 2. reflections upon antient and modern philosophy , m● and natural ; treating of the philosophers of all count● and ages . 80. 3. melpomene , or the muses delight ; being new poems songs , written by several of the great wits of the pres● age. 4. decameron physologicum , or ten dialogues of natural losophy . by tho. hobbs of malmsbury . 80. 5. tunbridge wells , or a dayes court-ship ; a comedy ac● at the dukes theatre . 6. the man of new-market , a comedy , acted at the thea● royal. 7. a discourse , whether it be lawful to take use for mon● written by sir rob. filmer , and published by sir r●● twisden . 120. 8. the school of righteousness : a sermon preached before king by dr. sandcroft , arch-bishop of canterbury . 40. 9. praxis curiae admiralitatis angliae . notes, typically marginal, from the original text notes for div a39353-e3290 * in cujus essentiae comparatione esse nostrum non esse est . s. greg. ior. 16. c. 16. a discourse concerning a guide in matters of faith with respect especially to the romish pretence of the necessity of such a one as is infallible. tenison, thomas, 1636-1715. 1683 approx. 104 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a64357 wing t695 estc r37882 17150689 ocm 17150689 105906 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64357) transcribed from: (early english books online ; image set 105906) images scanned from microfilm: (early english books, 1641-1700 ; 1160:15) a discourse concerning a guide in matters of faith with respect especially to the romish pretence of the necessity of such a one as is infallible. tenison, thomas, 1636-1715. [6], 43 p. printed for ben. tooke ... and f. gardiner ..., london : 1683. other eds. show author's name on t.p. advertisement: 1 sheet bound before t.p. running title: of a guide in matters of faith. errata: prelim. p. [6] reproduction of original in the union theological seminary library, new york. includes bibliographical references. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature. popes -infallibility. faith. 2003-05 tcp assigned for keying and markup 2003-06 spi global keyed and coded from proquest page images 2005-02 rachel losh sampled and proofread 2005-02 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion books printed for fincham gardiner . 1. a perswasive to communion with the church of england . 2. a resolution of some cases of conscience which respect church-communion . 3. the case of indifferent things used in the worship of god , proposed and stated , by considering these questions , &c. 4. a discourse about edification . 5. the resolution of this case of conscience , whether the church of englands symbolizing so far as it doth with the church of rome , makes it unlawful to hold communion with the church of england ? 6. a letter to anonymus , in answer to his three letters to dr. sherlock about church-communion . 7. certain cases of conscience resolved , concerning the lawfulness of joyning with forms of prayer in publick worship . in two parts . 8. the case of mixt communion : whether it be lawful to separate from a church upon the account of promiscuous congregations and mixt communions ? 9. an answer to dissenters objections against the common prayers , and some other parts of divine service prescribed in the liturgy of the church of england . 10. the case of kneeling at the holy sacrament stated and resolved , &c. in two parts . 11. a discourse of profiting by sermons , and of going to hear where men think they can profit most . 12. a serious exhortation , with some important advices relating to the late cases about conformity , recommended to the present dissenters from the church of england . 13. an argument to union ; taken from the true interest of those dissenters in england who profess and call themselves protestants . 14. some considerations about the case of scandal , or giving offence to the weak brethren . 15. the case of infant-baptism , in five questions , &c. 16. the charge of scandal , and giving offence by conformity , refelled , and reflected back upon separation , &c. 1. a discourse about the charge of novelty upon the reformed church of england , made by the papists asking of us the question , where was our religion before luther ? 2. a discourse about tradition , shewing what is meant by it , and what tradition is to be received , and what tradition is to be rejected . 3. the difference of the case between the separation of protestants from the church of rome , and the separation of dissenters from the church of england . 4. the protestant resolution of faith , &c. a discourse concerning a guide in matters of faith ; with respect , especially , to the romish pretence of the necessity of such a one as is infallible . london , printed for ben. tooke at the ship in st. paul's church-yard , and f. gardiner at the white-horse in ludgate-street . 1683. the contents . the question , whether a man , without submitting his judgment to an infallible guide on earth , may arrive at certainty in matters of faith. p. 1. the moment of this question . p. 2. the temptations to a belief of the negative part of it , sloth and vitious humility . p. 2. the resolution of the question in six propositions . p. 3. propos. 1. the true faith and the profession of it never failed yet , nor shall it ever fail , in all places . 3 , 4 , 5. propos. 2. wheresoever god requires faith , he gives means sufficient for the obtaining of it . 5 , 6. propos. 3. whatsoever those means are , the act of assent is ultimately resolved into each mans reason . 6 , 7 , 8. propos. 4. no true reason directeth to an infallible guide on earth . 8. this is proved by several considerations . consid. 1. god did not set up such a guide amongst the israelites . 8 , 9. consid. 2. god hath no where promised such a guide to christians . 9 , 10. either directly . 10 , 11 , 12. or by consequence . 12 , 13. consid. 3. god hath not given direction for the finding of such a guide ; which he would have done , had he designed the setting of him up . 13 , 14. consid. 4. we cannot find out such a one by the strictest enumeration . 14. for 1. this guide is not the church diffusive of the first ages . 14. nor 2. the faith of all the governours of all the primitive churches . 14. nor 3. an universal or general council . 14 , 15 , 16 , 17. which whilst the reformed deny , they do not assume to themselves such authority in their synods . 17 , 18. nor 4. is this guide any present church pretending to declare the sense of the churches of former ages . 18 , 19. nor 5. is this guide the bishop of rome . 20. this is shewed by the following arguments . arg. 1. the romanists themselves are not at agreement about his authority . 20. arg. 2. the infallible guidance of it is denied in the publick form of the popes profession . 21. arg. 3. his plea for this guidance as successor of st. peter is insufficient . 21. arg. 4. the writings of the popes manifest their ignorance and fallibility . 21. both in lesser matters . 22 , 23. and in matters of faith. 23. particularly , pope vigilius erred in a matter of faith. 23 , 24. and pope honorius . 24 , 25 , 26. arg. 5. there seems not , in the constituting such a guide , either necessity or fitness . 26. propos. 5. the reformed , especially those of the church of england , refuse not all ecclesiastical guidance , though they submit not to any pretended infallible guide . 26 , 27 , 28 , 29 , 30. nor doth our church pretend to immediate illumination in matters of necessary faith. 30 , 31. nor doth it exalt private reason to the prejudice of just authority . 31 , 32. but the vnlearned have more of the just guidance of authority in it , then in the church of rome it self . 32. propos. 6. though ecclesiastical authority is a help of our faith , yet the scripture is the only infallible rule of it . 32 , 33. this proposition is handled in three assertions . assert . 1. a man , without a papal guide , may know which are the true canonical books . 33 , 34. assert . 2. he may also find out the necessary articles of faith contained in those books . 35. the necessary doctrines are therein contained . 35 , 36. the sense of the words in which they are delivered , may be found out without submission to such a guide . 36 , 37 , 38 , 39 , 40 , &c. assert . 3. a submission of our unprejudiced assent to the holy scripture as the rule of faith , is the true means to vnion in faith in the christian church . p. 42. errata . page 2. marg . l. 5. for , affirmative r. negative . p. 16. l. 13. for , abots r. abbots . p. 17. l. 10. for doubts r. doubles . p. 18. l. 21. for christian ancient r. ancient christian. p. 19. l. 19. for , them r. it . p. 20. l. 27. blot out the comma betwixt mauritius and burdin . p. 22. l. 13. for . salvations r. salutations . p. 23. l. 2. after this add ; refuse matter , it. l. 12. for nomina r. nomine p. 24. l. 3. after ▪ of , — add , an . l. 25. for , rigour r. vigour . p. 26. marg . l. 3. for consid. 5. r. arg. 5. p. 36. marg . put p. 583. after critique . p. 38. l. 1. for council r. counsel . p. 40. l. 6. for , relectance r. reluctance . a discourse concerning a guide in matters of faith. the design of this discourse is the resolution of the following query . whether a man who liveth where christianity is profess'd , and refuseth to submit his judgment to the infallibilty of any guide on earth , and particularly to the church or bishop of rome , hath , notwithstanding that refusal , sufficient means still left him whereby he may arrive at certainty in those doctrines which are generally necessary to the salvation of a christian man. satisfaction in this inquiry is of great moment . for it relateth to our great end , and to the way which leads to it . and it nearly concerneth both the romanists and the reformed . if there be not such a guide , the estate of the romanists is extreamly dangerous . for then the blind take the blind for their unerring leaders ; and being once misled , they wander on without correcting their error , having taken up this first as their fixed principle , that their guide cannot mistake the way . on the other hand , if god hath set up in his church a light so very clear and steddy as is pretended ; the reformed are guilty of great presumption , and expose themselves to great uncertainty , by shutting their eyes against it . now , there lyes before men a double temptation to a belief of the being of such a guide in the christian church ; sloth and vitious humility of mind . sloth inclineth men rather to take up in an implicit faith , than to give themselves the trouble of a strict examination of things . for there is less pain in credulity , then in bending of the head by long and strict attention and severe study . also there is a shew of humility , in the deference which our understandings pay unto authority ; especially to that which pretends to be , under christ , supreme on earth . although , in the paying of it without good reason first understood , men are not humble but slavish . but these temptations prevail not upon honest and considerate minds , which inquire , without prejudice , after truth , and submit to the powerful evidence of it . such will resolve the question in the affirmative ; and they may reasonably so do by considering these propositions which i shall treat of in their order . first , the christian church never yet wanted , nor shall it ever want , either the doctrines of necessary faith , or the belief and profession of them . secondly , wheresoever god requireth the belief of them , he giveth means sufficient for information and unerring assent . thirdly , whatsoever those means are , every man 's personal reason giveth to the mind that last weight which turneth deliberation into faith. fourthly , the means which god hath given us towards necessary faith and the certainty of it , is not the authority of any infallible guide on earth . yet , fifthly , all ecclesiastical guidance is not to be rejected , in our pursuance of the doctrines of christian faith , in the finding out or stating of which it is a very considerable help . sixthly , by the help of it , and principally as it offers to us the holy scriptures in the quality of the rule of faith , we have means sufficient to lead us to certainty in that belief which is necessary to life eternal . first , the acknowledgment and profession of the necessary doctrines of the christian faith , are annexed inseparably to the christian church . there is but one faith ; and according to the saying of leo the great * , if it be not one , it is not at all : for it cannot be contrary to it self . and though it be but one , yet men of differing creeds pretend to it , as the merchants of relicks in the church of rome shew , in several places , the one seamless coat of christ † . this one faith never did , nor ever shall in all places fail . the apostles were themselves without error both in their own assent to the fundamentals of the christian faith , and in the delivery of them . they heard the oracles of christ from his own mouth , and they were witnesses of his resurrection ; and they spake * what they had seen and heard . and they gave to the world assurance of the truth , by the miraculous signs of their apostolical office. and if they had not had such assurance themselves , and could not have given proof to others of their mission , there would have been a defect in the first promulgation of the gospel ; and such as could not afterwards have been amended . that which , at first , had been delivered with uncertainty , would , with greater uncertainty , have been conveighed down to after ages ; and men , who , in process of time , graft error upon certain truth , would much more have grafted error upon uncertain opinion . ever since the apostles times there has been true faith , and the profession of it in the catholick church : and it will be so till faith shall expire , and men shall see him on whom they before believ'd . for a church cannot subsist without the fundamentals of christianity . and christ hath sealed this truth with his promise , that there shall be a church as long as this world continues . * i mean by a church a visible society of christians both ministers and people ; for publick worship on earth cannot be invisible . but the true faith and the profession of it is not fixed to any place , or to any succession of men in it . god's providence has written the contrary in the very ashes of the seven churches of the lesser asia . neither is any particular church , though so far infallible in fundamentals as to be preserved from actual error , an infallible rule to all other christians . if they follow the doctrine of it , they err not , because it is true ; but if they follow that church as an unerring guide or canon , they mistake in the rule and motive of their faith. for that particular church which teacheth truth , might possibly have err'd ▪ and the church which errs , might have shined with the true light. but the whole church cannot so err in any age ; for then the very being of a church would cease . neither doth it , hence , follow , that the faith of the roman church , when luther arose , was the only true and certain doctrine . for that church was not then the only visible church on earth . the greek church ( for instance sake ) was than more visible than now it is , and more orthodox : the rich papacy having much prevailed upon the necessities of it by arguments guilded with interest . that church did not err in fundamental points ; the article of the procession of the holy ghost from the father by the son , which the romans accuse of heresie , being easily acquitted of it , if men , agreeing in the sense , forbear contention about the phrases . besides ; if our fore-fathers under the papacy embraced the true faith , we have it still ; the faith not being removed , but the corruption . their question therefore [ where was your religion before luther ? ] is not more pertinent amongst disputers than this is amongst husbandmen , [ where was the corn before it was weeded ? ] we have seen that necessary faith is perpetual , and it is as manifest that wheresoever god requireth the belief of it , he vouchsafeth sufficient means for information , and unerring assent . of all he does not require this belief , for to all the gospel is not preached , and where it is preached there are infants , and persons of age so distempered in mind , as to remain unavoidably children in understanding . and though the same sum of doctrines is generally necessary to salvation , yet the creed of all men is not of equal length , seeing they have unequal capacities . but wheresoever there is a particular society of men , who call themselves a church , yet err actually in the necessary articles of the faith , it is certain they were not forced into that error for want of external means . for the just judge of the world would never have required unity in the faith upon pain of his eternal displeasure , if he had not given to men power sufficient for such unity . no tyrant on earth has been guilty of such undisguised injustice as that is , which maketh a law for the punishment of the blind because they miss their way . the art●cles of christian religion come not to the mind by natural reason but by faith ; and faith comes by hearing or reading ; and where these means are not offered , a man is rather an ignorant person than an unbeliever . wherefore our saviour told the perverse jews , * that if the messiah had never been reveal'd to them , they had not been answerable for the sin of infidelity : but that , since he was come to them , and by them despised , their infidelity was blackned with great aggravation . the means , then , are sufficient wheresoever the end is absolutely required ; but whatsoever those means are , the act of assent is to be ultimately resolved into each mans personal reason . for no man can believe or assent but upon some ground or motive which appears credible to him . he could not believe unless he had some reason or other why he believed . when all is done ( said mr. thorndike * ) men must and will be judges for themselves . i do not quote the saying because it is extraordinary , but because that learned man said it who was careful to pay to authority its minutest dues . if a man believes upon authority , he hath a further reason for the believing of it . he is not willing to take pains in examining that which is proposed to him ; or he thinks himself of less ability in understanding than those from whom he borrows his light. if he desireth another to judge for him , his choice is determined by the opinion he hath conceived of him . every man has his reason , though it be a weak one , and such as cannot justify it self or him . something at last turns the ballance , though it be but a feather . this the romanists own as well as the reformed , till it toucheth them in the case of a new convert . to induce a man of another particular church to embrace their communion , they submit these weighty points to his private judgment : what is a true church , and which are the marks of it ? what is the roman church ? and whether the marks of the true church do only belong unto the roman ? what men or what books speak the sense of that church ? they tell us * that the light of a man 's own reason first serves him so far as to the discovery of a guide ; also that , in this discovery , the divine providence hath left it so clear and evident , that a sincere and unbyassed quest cannot miscarry . but when once this guide is found out , the man is afterwards , for all other things that are prescribed by this guide , to subject and resign his reason . as if it were not as difficult to judge of such a guide , as of his direction . it seems , the roman church is like a cave , into which a man has light enough to enter ; but when once he is entred , he is in thick darkness . but , how subservient soever our reason may be to our faith ; the means which god hath given us towards the certain attaining of it , is not the authority of any infallible guide on earth . this will not be disbelieved by those who weigh well the following considerations . first , god did not set up such a constant , infallible guide among the jews ; though , at first , he gave assurance to them by miracle , that moses had received his commission from him , and had brought to them the tables which he had written , for their direction , with his own finger . some of the sanedrim were of the sect of the sadduces , who erred in the fundamental point of a future state. most of them erred in the quality of the messiah , not considering their scriptures so much as their traditions . and of the errors of the levitical priesthood there is , in the old testament , * frequent mention , and great complaint . and the prophet malachy , † as soon as he had said , the priests lips shall preserve knowledge , he adds this reproof , but ye are departed out of the way . it is true , the israelites were , by god , directed in difficult cases to an assembly of judges * . but they were not judges of controversies in doctrine , but in property . to their sentence the people were to submit , as to an expedient for peace ; though judgment might be perverted , or mistaken . it must be , also , confessed that god spake to them by the oracle of vrim , and that the voice of it was infallible . but its answers concerned not the necessary rudiments of the mosaick law , but emergencies in their civil affairs ; those especially of peace and war. but if we admit that there was under judaism a living infallible guide ; it does not , thence , follow , that it must be so under christianity . for their small precinct ( the people of which were thrice in a year to come up to the temple ) was much more capable of such a judge than the christian church , which is as wide as the world. also the new revelation is more clear and distinct than the old one was , and stands not in such need of an interpreter . secondly , god hath , no where , promised christians such a judge : he hath no where said that he hath given such a one to the christian church . and seeing such a one cannot be had without gods supernatural assistance , the most knowing amongst men being subject both to error and to falshood ; it is great arrogance , whilst the scripture is silent , to say he is in being . and to affirm that if there were not such a guide , god would be wanting in means sufficient for the maintenance of peace and truth , is presumptuously to obtrude the schemes of mans fancy upon god's wisdom . he can govern his church without our methods . now , god hath no where promised such a judge to christian men ; though he hath promised help on earth , and assistance from heaven to men diligent and sincere in their inquiries after truths which are necessary for them . there are two places of scripture , which are by some taken for promises of such a nature , though they were not , by the divine wisdom , so intended . of these , the first is that which was spoken by christ unto st. peter . * the gates of hell shall not prevail against ( the church . ) which promise concerneth the church in general , and the necessary faith of it , and not any particular persons , or places , or successions of persons in them . and christ doth here assure us , that the gates of the grave shall not swallow up the church ; that it shall not enter in at them ; that it shall not die or perrish . but he doth not say he will preserve it by the means of any earthly infallible guide . he can , by other ways , continue it till time it self shall fail . the other place of scripture is , the promise of christ a little while before his ascension into the heavens . † lo , i am with you alway , even unto the end of the world : as long as this age of the messiah shall last , and that is the last time or age. this promise is , indeed , made to the apostles , and to their successors also . but it is a promise of general assistance ; and it is made upon condition that they go forth and make disciples of all men of all nations , and baptize them , and give them further instruction in the things which christ gave in charge to them . and some of the successors of the apostles have not performed these conditions ; and the governour of the church of sardis had not held fast what he had received and heard . as god hath not promised an unerring guide , so neither hath he said he hath set up such an one in any church on earth . he hath not said it , either directly , or by consequence . the places which are supposed directly to affirm this , are two , and both mistaken . one of them is that of christ to his disciples , after he had given commission to them to preach the gospel , * he that heareth you , heareth me ; me the infallible way and the truth . this speech , if it be extended to all ministers , it makes them all infallible guides . and it is certain they are so , as long as they deliver to the people what they received from christ. but the words are especially directed to the seventy disciples who were taught to preach a plain fundamental truth , that the kingdom of god was come nigh to the jews . † and these disciples were able to give to the jews a demonstration of the truth of that doctrine which they taught , by miraculous signs : by healing the sick , * and doing , among them , mighty works . another place , used as an express testimony is that in the first to timothy to whom st. paul saith , that the church is the pillar and ground of truth . but this place also is misapplied . it seemeth to be spoken of that church of ephesus in which st. paul advised timothy to behave himself with singular care : which place hath so far failed that the lofty building called st. john's church , † is now become a turkish mosch . but if it were spoken in a general sense , it would amount only to this meaning : a christian church is like a pillar sustained by a pedestal on which a writing is so fixed , that all who pass by may see it . it is ( as jerusalem once was to the heathen-world ) a city on a hill : it is a visible society which giveth notice to jews and gentiles of christianity , and is instrumental to awaken their observation , and by their sense to prepare the way to their belief . for , this advertisement being so publickly given to them , they have fair occasion of examining the grounds of christian truth , which when they find , they will be induced to build upon them . in this sense likewise , though not in this alone , apostolical men were called lights and pillars . in the book of the revelation * this promise is made to him who persevereth in his christianity , notwithstanding the cross which it brings upon him . him will i make a pillar in the temple of my god , and i will write my name upon him , and the name of his god , and the name of the city of his god which is new jerusalem [ or the christian church . ] and s. chrysostom † gives s. paul the titles of the light of the churches , the foundation of the faith , the pillar and ground of truth . the governours of the church do ministerially exhibit christian truth ; they do not by mere authority impose it . among the places which are said to prove , by good consequence , that there is a living guide of faith , that in the eighteenth of st. matthews gospel * is the principal . there our saviour , requireth his followers , if their brethren persisted in their offences , to tell it to the church , and to esteem them no longer members of their society , if they despised the sentence of it . from whence they conclude with strange inadvertence , that such a decree is therefore infallible . but our lord speaks of their brothers trespasses against them , and not of his heresie : and of the discipline , and not of the doctrine , either of the synagogue or the church . in which case if we submit , even where there is error in the sentence , for peace sake , and because we are come to the last appeal ; we worthily sacrifice private good to publick order . and such submission is safe in point of property , though not in point of doctrine ; for we may , without sin , depart from our property , but not from our faith. now , much of this that has been said in order to the explication of the foregoing places , might have been well omitted , if i had designed this little discourse for the use only of such romanists as had been conversant with the writings of the fathers . for then i should have needed only to have cited those ancients , and shewed that their sense of these several places was plainly different from the modern interpretations of the church men of rome . and , by this way of arguing , they are self-condemned . for they fall according to their own rule of expounding scripture by the unanimous consent of the primitive fathers , who with one voice , speak another sense . those who doubt of this may receive satisfaction from the learned letters of monsieur launoy . * if god had promised an infallible guide , or told us he had given one to his church , he would , doubtless , have added some directions for the finding of him . for , to say in general , you shall have a star which will always guide you without all dangerous error ; and not to inform us in what part of the firmament it is to be seen , is to amuse rather than to promise . now , god hath no where given us such direction . he hath no where pointed us to this church , or that council ; to this person , or that local succession of men. he hath not said the guide is at antioch , or hierusalem ; at nice , or constantinople ; at rome or avignon . you will say , he hath directed us to st. peter . i answer , no more than to the rest of the apostles , to whom he gave equal power in their ordination ; * all of whom he made equally shepherds of the flock ; † to all of whom he gave equal commission to make proselytes of all nations . * and in this sense st. chrysostom † affirmed concerning st. paul that the whole world [ or the world of the roman empire ] was his diocese . you will reply , that he promised , on him particularly upon this rock , or stone , this kipha ( a syriac word of the masculine gender † ) this peter ; to build his church . i answer , the ancients took the word as feminine , * and understood it rather of his confession than of his person . if it was spoken of his person , it was spoken by way of emphasis , not exclusion ; for there were twelve foundations † of these he might be called the first , having first preached the gospel to jews and gentiles , * the eleven standing up with him , and he speaking as the mouth of the apostolical colledge . we cannot , by the strictest ennumeration , find out any living infallible guide existing in any age after st. peter in the christian church . 1. this guide could not be the church diffusive of the first ages . for the suffrages of every christian were never gathered . and if we will have their sense , they must rise from the dead and give it us . 2. this guide cannot be the faith ( as such ) of all the governours of all the primitive churches . the sum of it was never collected . there were anciently general creeds , but such as especially related to the heresies then on foot ; and who can affirm , upon grounds of certainty , that each bishop in the world consented to each article , or to each so expressed ? 3. this guide is not a council perfectly free and universal . for a guide which cannot be had , is none . if such a council could assemble , it would not err in the necessaries of faith. for there cannot be a regular flock without a shepherd ; and if all the spiritual shepherds in the world should at once , and by consent , go so much astray ; the whole flock of the church catholick would be scattered . and that would contradict the promise of christ the supreme , faithful , infallible pastor . but there never was yet an universal council properly so called : neither can we suppose the probability of it but by supposing the being of one temporal christian monarch of the world who might call , or suffer , it . in the councils called general , if we speak comparatively , there were not many southern or western bishops present at them . it was thus , at that first oecumenical council , the council of nice ; though , in one sacred place ( as eusebius † hath noted ) there were assembled , syrians and cilians , phoenicians , and arabians ; paloestinians egyptians , theboeans , libyans , mesopotamians ; a persian , a scythian bishop ; and many others from other countries . but there was but one bishop for africa , one for spain , one for gaul ; two priests as deputies of the infirm and aged bishop of rome . whilst ( for instance sake ) there were seventeen bishops for the small province of * isauria ; yet such councils are very useful ; such we reverence ; but god did not set them up as the only and the infallible guides of faith. if these were such guides , what guided the church which was before them ? by what rule was ebion judged before the council of nice ? how can we be infallibly guided by them in controversies of faith not determined by them ; nay not brought before them ; nay scarce moved till these latter days ? such ( for the purpose ) are the controversies about the vertue of the sacrifice of christ , and of justification by the faith of mere recumbence upon his merits . or how shall a private man who errs in the faith , be deliver'd from his heresy , seeing he may die some years ere a council can assemble , or , being assembled , can form its decrees . arius vented his heresy about ten years before the council of nice was called for the suppressing of it . and soon after he had given vent to it , it spread throughout egypt and lybia and the upper thebes , as socrates † has reported : and , in a short time many other provinces and cities were infected with the contagion of it . and , in the pretended council of trent , no less than five popes were successively concerned ; and it lasted , in several places longer than two legal lives of a man. * there was , indeed , a canon in the western church † for the holding of a council once in the space of each ten years : but that canon has not been , hitherto , obeyed ; and as affairs stand in the church , it is impracticable . for the pope will exclude all the greek and reformed bishops : he will crowd the assembly with bishops of his own creation ; and with abots also ; he will not admit of former councils unless they serve his purpose ; not so much as that of nice it self . * he will be the judge , though about his own supremacy . he will multiply italians and others who , upon oath † owe their votes to him . he will not hold a council upon the terms approved by all romish princes . nor did they agree at their last council ; the emperour would not send his bishops to bologna , nor the french king his to trent . and though the french church believed the doctrines of that synod , yet they did not receive them from the authority of it , but they embraced them as the former doctrines of the roman church . and the parisian faculty (a) prepared the way to the articles of trent . notwithstanding all this , we firmly believe that at least the first four general councils did not err in faith ; and it is pious to think that god would not suffer so great a temptation in the church on earth . yet still we believe those councils not to be infallible in their constitution , but so far as they followed an infallible rule . for the greatest truth is not always with the greatest number : and great numbers may appear on contrary sides . the council of constantinople under constantine copronymus , consisting of three hundred thirty eight bishops , decreed against the use of images in churches . yet the second synod of nice consisting of about three hundred and fifty bishops determin'd for it . and , a while after , in the west , the council of frankford consisting of about three hundred bishops , reversed that decree : and , after that , the council of trent did re-establish it ; though there the voting persons were not fifty . with such uncertain doubts of belief must they move who follow a guide in religion without reference to a further rule . but , here , there is offered to us , by the guide in controversies , * an objection , of which this is the sum . the fifth canon of the church of england does declare that the thirty nine articles were agreed upon for the avoidance of the diversities of opinions and the establishing of consent touc●ing true religion . consent touching true religion is consent in matter , of faith. establishing of consent relateth both to layety and clergy . the third and fourth canons of 1640. decree the excommunication of those who will not abjure their holding popery and socinianism . the re●ormed churches in france teach the like doctrine , threatning to cut them off from the church who acqu●e●ce not in the resolution of a national synod . † the same course was taken with the remonstrants in the synod of dor● . * wherefore protestants ought not to detract from the authority of general councils , whilst they assume to themselves so great a power in their particular synods . the force of this objection is thus removed . every church hath power of admitting or excluding members , else it hath not means sufficient to its end , the order and concord of its body . every particular church ought to believe that it does not err in its definitions ; for it ought not to impose any known error upon its members . but though it believes it does not err , it does not believe it upon this reason , because god hath made it an infallible guide ; but rather for this , because it hath sincerely and with gods assistance followed a rule which is infallible . and , upon this supposition , it imposeth doctrines , and excludeth such as with contumacy dissent from them (a) 4. this guide is not the present church declaring to particular christians the sense of the church of former ages . how can this declaration be made , seeing churches differ , and each church calls it self the true one , and pretendeth to the primitive pattern . the church of rome hath , on her side , the suffrages of all the councils and fathers , the first , the middle the last , if campian the jesuite may be believed (b) on the other hand monsieur larroque hath written a book of the conformity of the protestant churches in france with the discipline of the christian ancient church , taking it for granted that their doctrine was catholick . and we likewise pretend , both to the doctrine and discipline of it . all of us cannot be in the right . the roman church , without any proof , calleth her self the church catholick ; and she pretendeth to conveigh to us the sense of the ancient fathers and councils ; which sense was that they understood formerly by the word tradition . * and in this sense a romanist said of pope honorius † , that he had broken the rule of tradition . but how can we esteem that church a faithful representer of the sense of the ancients whilst the reformed consult the ancients with equal ability , and find a contrary sense in them ? whilst the church of rome , * by a kind of ecclesiastical coinage , stampeth divine authority upon books esteemed by the councils and fathers to be apochryphal ? † whilst it hath forged decrees of popes , * and ( like a deceitful gibeonite ) rendred that which was really new , in appearance old and mouldy , on purpose to promote imposture ? how doth it give us the sense of the ancients , when it owneth what it formerly disowned as canonical , the epistle to the hebrews † ? when it taketh away the cup which pope gelasius called a grand sacrilege * ? when it now rejecteth the communicating of infants which , in former times , was esteemed by many a very necessary point ? when a former pope gregory condemns the title of universal pastor as anti-christian , and a latter insists upon it as the choicest flour in the papal prerogative ? when st. austin (a) and from him the very breviary (b) shall expound christs promise , of being always with his church , of the presence of his divinity and of his spirit , and not of his body : and pope innocent the third shall interpret them as meant also of his corporal presence (c) ? and , if the roman church falsifyeth written tradition , how shall we trust her for oral ? and how and at what time did that oral tradition remove from greece to rome where the greek church , which it alloweth to have been once possessed of the true tradition , is accused of heresie ? at the same time ( i suppose ) that the chappel of the virgin removed from nazareth to loretto . this principle of oral tradition is most uncertain to their judges ; and to those to whom they offer it , it is most obscure . it is a principle on which they can serve a purpose , in justifying novel doctrines as oral traditions not known to any but the roman church , which pretendeth to the custody of them . 5. god hath not set up any one person in the catholick church in the quality of an unerring guide in the christian faith. the bishops of rome who pretend to this prerogative , do but pretend : it is a tender point ; and the pope's legates , in the council of trent , * were enjoyned to give forth this advertisement , that the fathers , upon no account whatsoever , should touch it , or dispute about it . they who examine it , will soon reject it as false and useless . and , 1. whether the pope be or be not the guide , the men of the roman communion are exposed to dangerous uncertainty . for , it is not yet determined amongst them , whether they are to follow the pope , with , or without , or against a council . yet a pope hath owned a council which deposed other popes , and by decree , set it self above them , or rather vindicated the superiority due to it . thus martin the fifth received the papal mitre from the council of constance , after it had deposed gregory the twelfth , benedict the thirteenth , and john the twenty third . again , there have been , by the account given us in their own historians , † more than twenty formed schisms in that church ; two or more popes pretending at the same time to the infallible chair , and each of them not being without their followers and giving holy orders . and at this time there is risen an apologist * for mauritius , burdin or gregory the eighth , though he was ejected by the roman church , which received gelasius into his place ; burdin being disliked by them as a creature of henry the emperour . this schism ( saith st. bernard † ) distracted that church and gave it a wound only not incurable . and baluzius * professeth that it was then difficult to understand which of the two , gregory or gelasius , was the legitimate successour of pope paschal . now , how useless , to them , is the pretence of a guide , when they want some other guide who should tell them which of the pretenders they may securely follow ? secondly , the popes themselves , in their solemn profession , suppose themselves liable to the misleading of the people even in matters of faith. for , having owned the faith of the six general councils , * they further profess themselves and others to be subject to an anat●ema , if they advance novelty contrary to the aforesaid evangelical tradition , and the integrity of the orthodox and christian faith. thirdly , if the pope challengeth this power of infallible guidance , he must lay claim to it by his succeeding of st. peter in the chair apostolical . but , then , by equal reason , the successors of each apostle may challenge the office of an infallible guide . for the power which christ gave to st. peter , he gave to the rest : it was not special . and , for the bishops of antioch who first succeeded st. peter , they have a much fairer pretence than those of rome . the truth is , hierusalem was properly the mother-church : though rome was the imperial city ; and if , by this means , the popes had not sate higher , they would not have pretended to see further than others . fourthly , those who have considered the writings of many popes , and the decrees made by them , have found no reason to lay their faith at their golden sandal . it is manifest to every learned man that the eyes of the pope are not ( metaphorically ) like those of augustus in which ( it is said ) there appeared a brightness like that of the sun. if we had more of their history , and more of their writings , we should find more of their errors . they have shewed both ignorance and extravagance in opinion , and error in the faith it self . there are not , perhaps , weaker or more absurd passages in any ecclesiastical writer , than we may find in the works of pope innocent the third , who was called the wonder of the world * . he saith of subdeacons that they represented the nethinims † ( or nathinnims as he calls them ; ) and that nathaniel was one of that order . * that the pope does not use a pastoral rod , because st. peter sent his staff to eucharius the first bishop of treves , to whom maternus succeeded , who , by the same staff , was raised from the dead . † that the people have seven salvations in the mass , in order to the expelling the seven deadly sins , and receiving the seven fold grace of god. * that an epistle , signifying in greek an over-sending or supererogation , the word agrees very well to the apostolical epistles , which are superadded to the gospel (a) he allots to each article of the apostolical and constantinopolitan creeds , a particular apostle , and finds the mystery in all things that are twelve in number . for example sake , in the twelve loaves of shew-bread ; in the twelve tribes ; twelve hours , twelve months . he gives this reason why water is by the bishop mixed with wine in the holy chalice ; because it is said in the revelation , that many waters signify many people , and that christ shed his blood for the people (b) he saith that judas was not at the sacrament (c) because he was not to drink it new with christ in his kingdom , which priviledge he had promised to all the partakers . he teacheth that mice eat only the shews of consecrated bread (d) he professeth rather to venerate sacraments than to prie into them (e) because it is written in exodus the twelfth , concerning the paschal lamb , eat not of it raw , nor sodden at all with water , but rost with fire . i have not narrowly ransacked the plaits of the popes vestments , for this is obvious enough ; and so were a great many other sayings of equal weakness ; but i am weary of the folly of them . there have been other popes , also , injudicious even to duncery . eugenius the third approved of the prophesies or enthusiastick dreams of hildegardis , in the synod of tryers , as inspirations . pope zachary judged the true doctrine of antipodes , to be heretical in the case of the more learned and knowing virgilius (a) herein the pope committed a greater error than the poor priest who baptized in nomina patria & filia & spiritûs sancta (b) and whose lack of latin boniface the german apostle would have punished by the rebaptization of his proselytes , if the said virgilius had not , by application to that pope , prevented it . it is true , virgilius was accused as an heretick who had set up another sun and another moon , as well as another world of men whose feet were opposite to ours . but velserus himself (c) hath the ingenuity to confess that this was meant only of the sun and moon as shining to our antipodes , as well as to us : and that the accusation was framed by ignorant men who had not the acuteness to understand the globular form of the earth , and the scheme of the proposer . neither had pope zachary himself sagacity enough to discern the nature of this ridiculous charge . he who can mistake truth for heresie , may mistake heresie for truth . now that popes have erred not only in lesser things , but even in matters of faith , is plain from history . i will instance , only , in vigilius , and honorius , for-bearing to speak of liberius and divers others who swerved from the truly ancient catholick faith. pope vigilius framed a constitution in favour of the three chapters or nestorian-writings of ibas bishop of edessa , theodorus of mopsuestia , and theodoret bishop of cyrus . this constitution was published by cardinal baronius † out of ancient manuscript in the vatican library : and he calls it a decree * in defence of these chapters . in this decree the pope doth not only justify these heretical writings , but , with the followers of theodorus , he falsly chargeth upon the council of chalcedon the epistle of ibas * , and calls it orthodox . this charge the fathers of the fifth general council (a) shew to be unjust and false . that council condemneth those three chapters as heretical . and , together with them , it condemneth (b) pope vigilius and others under the name of sequaces or followers of nestorius and theodorus . baronius himself acknowledgeth that the decree of that council was set up against the decree of that pope (c) these chapters had not been condemned if they had not contained in them the nestorian-heresie . the epistle of ib●● does , in particular manner , extoll the d●r●● . and the council affirmeth concerning his creed , that the father of lies composed it . and it denounceth a ●●rse against both the composer and the believers of it . yet doubtless , these writings were , in themselves , inconsiderable enough . but the council opposed them with such rigour , because the faction had made them very popular , and advanced them into the quality of a kind of bible of the party . for pope honorius , he fell into the heresie of the monothelites . * that is , of those who held that there is but one will in both the natures of christ. this doctrine he published in his epistles . this he declared in the sixth general council † he is , in the seventh council * condemned as a monothelite . and he was expressly anathematized for confirming the wicked doctrine of sergius . the guilt of heresie in honorius , is owned in the solemn profession of faith made by the popes at their entrance on the papacy (a) this matter is so manifest that melchior canus (b) professeth , no sophistry is artful enough to put the colour of a plausible defence upon it . a late romanist hath undertaken to write the history of the monothelites (c) ; and the defence of honorius seemeth to be the principal motive to that undertaking . yet so great is the power of truth , and such , in this case is the plainness of it , that , in the apologist himself , we find these concessions : that the pope (a) was condemned by the council , and that the council was not to be blamed † ; that pope leo the second owned both the council and the sentence , and that honorius was sentenced as an heretick . * he would abate this guilt by saying (b) that honorius erred as a private person , and not as head of the church , because his epistle was hortatory , and not compulsive . it is true , he erred not as head of the church , for such he was not , neither as such was he owned . but he erred as a publick person and with heretical obstinacy . for pope leo , as he noteth , said concerning him , that he had made it his business to betray and subvert the holy faith. (c) now this matter of fact sufficeth for the refuting all the fallacious reasonings of the patrons of papal infallibility . for all must agree that they are not unerring guides who actually err . the sieur de balzac (d) mocks at the weakness of one of the romish fathers who offered four reasons to prove that the duke d' espernon was not returned out of england : and offered them to a gentleman who had seen him since his return . there seemeth no sitness in the constituting of such a guide ; nor any necessity for it . had it been agreeable to gods wisdom , his wisdom would not have been wanting to it self . god having made man a reasonable creature , would not make void the use of deliberation , and the freedom of his judgment . there is no vertue in the assent , where the eye is forced open , and the light held directly to it . it is enough that god ▪ the rewarder of them who believe , hath given men sufficient faculties , and sufficient means . and , seeing holiness is as necessary to the pleasing of god , and to the peace of the world , as union in doctrine ( to which there is too frequently given a lifeless assent ; ) seeing there must be christian obedience as long as there is a church ; seeing ( as the guide in controversy * himself urgeth ) the catholick church and all the parts of it are believed , in the creed , to be holy as well as orthodox ; we ask not the romanists an impertinent question when we desire them to tell us , why a means to infallibility in the judgment , rather than irresistibleness in the pious choice of the will , is to be , by heaven , provided in the church ? both seem a kind of destination of equal necessity . but , though the reformed , especially those of the church of england , see no necessity for an infallible guide , nor believe there is one on the face of the earth , yet they do not reject all ecclesiastical guidance ; but allow it great place in matters of discipline and order ; and some place also ( though not that of an unerring judge ) in matters of faith. at the beginning of the reformation the protestants , though they refused the judgment of the pope their enemy , yet they declined not the determination of a council . and , in the assembly at ausburgh , the romanists and protestants agreed in a council as the umpire of their publick difference . at this the pope was so alarumed ( saith the sieur de mezeray * ) that he wrote to the kings of france and england , that he would do all they would desire , provided they hindred the calling of a council . in the reformation of the church of england great regard was had to the primitive fathers and councils . and the aforesaid french historian was as much mistaken in the affairs of our church , when he said of our religion , that it was a medly of the opinions of calvin and luther (a,) as he was afterwards in the affairs of our state , when he said king james was elected at the guild-hall king of england (b.) the romannists represent us very falsly , whilst they fix upon us a private spirit , as it stands in opposition to the authority of the catholick church . mr. alabaster (c) expresseth one motive to his conversion to the roman church in these words : weigh together the spouse of christ , with luther , calvin , melancthon : oecumenical councils with private opinions . the reverend and learned fathers with arius , aetius , vigilantius , men always in their time burned for hereticks [ of which words , the former are false reasoning , the latter are false history . ] the bishop of meaux (d) reasons after the same fallacious manner , supposing a protestant to be of this perswasion that he can understand the scriptures better than all the rest of the church together , of which perswasion he saith very truly , that it exalteth pride , and removeth docility . the guide in controversies (d) puts the question wrong in these terms . whether a protestant , in refusing the submission of his judgment to the authority or infallibility of the catholick church in her councils , can have , in several articles of necessary faith , wherein the sense of scripture is controverted , as sure a foundation of his faith , as he who submits his judgment to the foresaid authority , or also infallibility ? here the catholick church is put in place of the roman , authority and infallibility are joyned together ; and it is suggested dishonestly concerning the reformed , that they lay aside the authority of the catholick church in her general councils . authority may be owned where there is no infallibility ; for it is not in parents natural or civil : yet both teach and govern us . if others reject church-authority , let them who are guilty of such disorderly irreverence , see to it . the christians of the church of england are of another spirit . of that church this is one of the articles : the church hath power to decree rites and ceremonies , and authority in controversies of faith. there is a question ( saith mr. selden * ) about that article concerning the power of the church , whether these words [ of having power in controversies of faith ] were not stolen in . but , it 's most certain , they were in the book of articles that was confirmed ; though , in some editions , they have been left out . they were so in dr. mocket's † ; but he is to be considered in that edition as a private man. now this article does not make the church an infallible guide in the articles of faith , but a moderator in the controversies about faith. the church doth not assume that authority to it self in this article which , in the foregoing * , it denied to the churches of jerusalem , alexandria , antioch and rome . when perverse men will raise such controversies , who is so fit , for peace sake , to interpose , as that church where the flame is kindled ? there can be no church without a creed ; and each particular church ought to believe her creed to be true , and , by consequence , must exercise her authority in the defence of presumed truth . otherwise she is not true to her own constitution . but still she acts under the caution given by st. augustine . (a) you bind a man on earth : take heed they be just bonds in which you retain him . for justice will break such as are unjust in sunder . and whilest the church of england challengeth this authority , she doth not pretend to it from any supernatural gift of infallibility , but so far only as she believes she hath sincerely followed an infallible rule . for of this importance are the next words of the article before remembred . — it is not lawful for the church to ordain any thing that is contrary to gods word written . — and besides the same it ought not to enforce any thing to be believed for necessity of salvation (b.) after this manner the church of england asserteth her own authority ; and she runs not into any extream about the authority of councils , or the catholick church . we make confession of the ancient faith expressed in the apostolical , nicene , or constantinopolitan and athanasian creeds . the canons of forty reject the heresie of socinus as contrary to the first four general councils (c.) our very statute-book hath respect to them in the adjudging of heresie . (d) yet our church still teacheth concerning them (e) , that things by them ordained have neither strength nor authority , unless it may be declared that they be taken out of holy scripture . when controversies arise , especially when the doubts concern not so much the article of faith it self , as the modes of it , we grant to such venerable assemblies a potiority of judgment . or if we assent not , yet for peace sake we are humbly silent : we do not altogether refuse their umpirage . we think their definitions good arguments against unquiet men who are chiefly moved by authority . we believe them very useful in the controversies betwixt us and the church of rome ; and as often as they appeal to primitive fathers and councils ; to fathers and councils we are willing to go with them , and to be tryed by those who were nigher to the apostles , in the quality of witnesses rather than judges . we believe that in matters of truth of which we are already well perswaded , there may be added by the suffrages of councils and fathers , a degree of corroboration to our assent . in sum we say with s. aust●ne * that there is of councils in the church of god a most wholesome [ though not an infallible ] authority . and if s. gregory naz●anzen never saw ( as he saith ) a happy effect of any synod , (a) this came not to pass from the nature of the means as not conducive to that end , but from the looseness of government , and the depraved manners of the age in which he lived : for such were the times of valens the emperour . it is true , there are some among us , though not of us , who , with disdainful insolence , contemn all authority ; even that of the sacred scripture it self . these pretend to an infallible light of immediate and personal revelation . it hath hapned according to the proverb , every man of them hath a pope within him . henry nicholas puffed up many vain ignorant people with this proud imagination . hetherington a mechanick , about the end of the reign of king james , advanced this notion of personal infallibility . his followers believed they could not err in giving deliberate sentence in religion (a) and this was the principle of wynstanley and the first quakers , though the leaders , since they were embodied , have in part forsaken it . but these enthusiasts have intituled the holy spirit of god to their own dreams . they have pretended to revelations which are contrary to one another . they can be guides to themselves only , because they cannot by any supernatural sign prove to others that they are inspired . and such enthusiasm is not otherwise favoured in the church of england then by christian pity , in consideration of the infirmity of humane nature ; but in the church of rome , it hath been favoured to that degree , that it hath founded many orders and religious houses , and given reputation to some doctrines , and canoniz'd not a few saints amongst them . the inspiration of s. hildegardis , s. catharine of siena , s. teresa , and many others seemeth to have been vapour making impression on a devout fancy : yet the church of rome in a council under leo the tenth , hath too much encouraged such distemper as prophesie * . for private reason , it is the handmaid of faith ; we use it , and not seperately from the authority of the church , but as a help in distinguishing true from false authority . and in so plain a case as heresie , if our church thinketh a private man may without an infallible guide on earth judge aright of it , it does but believe as pope adrian believed , as he professed in a synod at rome , of which profession report is made in the second synod of nice † for , speaking of the sentence against pope honorius , he excuseth it in point of good behaviour , because it was given in the case of heresie . for in that case , and in that case alone , he allowed inferiors ( so he was pleased to call the oriental bishops ) to reject the corrupt sense of those who are superior to them . i will hasten to the next proposition , after i have added one thing more which relates to the guidance of ecclesiastical authority : and it is this . those of the unlearned laity who are members of the church of england , have much more of the just guidance of ecclesiastical authority than the like order of men in the church of rome . for the authentick books of that church being all written in the latin tongue , the illiterate people resolve their faith into the ability and honesty of their confessor or parish priest. they take it upon his word , that this is the doctrine , this the discipline , this the worship , of their church . whereas each minister in our church can direct the people to the holy bible , to the books of homilies , articles , canons , common-prayer , ordination , as set forth in their native tongue , by publick authority . of this they may be assured by their own eyes , as many as can but competently read . they do not only take this from the mouth of a priest , but from the church it self . where the laws of the church and the statutes of the civil government are written in an unknown tongue , there the unlearned depend more upon private than publick authority ; for they receive the law from particular priests or judges . though ecclesiastical authority be a help to our faith , yet the holy scripture is the only infallible rule of it ; and by this rule and the ministerial aids of the christian church , we have sufficient means without submission to papal . infallibility , to attain to certainty in that faith which is generally necessary to salvation . i do not mean that , by believing the whole canon of the scripture in the gross , we thereby believe all the necessary articles of the faith , because they are therein contained . that looks too like a fallacy ; and it giveth countenance to an useless faith. for he that believes on this manner , hath as it were swallow'd a creed in the lump only , whereas it is necessary for a christian to know each particular article and the general nature and tendency of it . otherwise his faith will not have a distinct influence upon his christian behaviour to which if it were not useful , it were not necessary . to believe in general as the scripture believes , is with the blind and flexible faith of a romanist , to believe at adventure . he believes as his church believes , but he knows not what is the belief of his church ; and therefore is not instructed by that faith to behave himself as a member of it . the scripture is that rule of faith which giveth us all the particular articles which are necessary to eternal life . by this rule the primitive fathers govern'd themselves , and this they commended to the churches . and clemens alexandrinus (a) does in terms , call the consent of the old and new testament the ecclesiastical canon , and the touchstone of true and false . i will not multiply testimonies ; enough of them are already collected (b) . i will rather pursue the argument before me , in these three assertions . first , a protestant without the submission of his judgment to the roman church , may be certainly directed to the canonical books of holy scripture . secondly , he may without such submission , sufficiently understand the rule of faith , and find out the sense of such places in those canonical books , as is necessary to the belief of a true christian. thirdly , this rule of faith is the principal means of union in faith in the christian church . first , a protestant without the submission of his judgment to the roman church may be certainly directed to the holy scriptures . it is commonly said by men of the roman perswasion , but injudiciously enough , that we may as well receive our creed from them , as we do our bible . the scribes and pharisees might have said the like to the people of the jews . but with the good text , they conveighed down to them a very false gloss , and misinterpreted the prophesies , as meant of a pompous temporal messiah . but , for the reformed , they have received neither creed nor bible from the church of rome . the first enumeration of those books they find in the apostolical canons , and in those of the council of laodicea ; no western writings . they have received the scriptures from the universal church of all ages and places , the copies of them having been as widely dispersed as the christians themselves . and they receive them not from the infallibility of any particular church , but upon the validity of this sure principle , that all the christian world , so widely dispersed , could not possibly conspire in the imposing of false books upon them . for particular churches , we may , of all others suspect the roman , in reference to the scriptures . for what sincerity of dealing may we hope for from such a cabal of men as has forged decrees of councils and popes , obtruded upon the world apocryphal books as books canonical , purged out of the writings of the fathers such places as were contrary to their innovations , depressed the originals under an imperfect latin copy , and left on purpose in that copy , some places uncorrected for the serving of turns . for example sake , they have not either in the bible of sixtus , or in that of clement ( both which , though in war against each other , are made their canon ) changed the word [ she ] in the third of genesis , (a) for [ that , or , he. ] but , contrary to the hebrew text , to the translation of the seventy , to the readings of the fathers , they persist in rendring of it after this manner ; she shall break thy head. they believe this reading tendeth most to the honor of the blessed virgin , whom they are too much inclined to exalt , in the quality of a mother , above her son. the english translation of doway hath followed this plain and partial corruption . secondly , a protestant may without submission of his judgment to the roman church , find out , in the books of holy scripture , the necessary articles of christian faith. two things are here supposed ; and both of them are true . first , that the scriptures contain in them all the necessary articles of our faith. secondly , that the sense of the words in which these articles are expressed in scripture may be found out by a protestant , without the submission of his judgment to the papacy . first , the scriptures contain in them all the necessary articles of the faith. this is true , if the scriptures themselves be so : for this they witness * st. paul (b) saith of the old testament , as expounded of christ , that it was able to make a man wise unto salvation . much more may this be affirmed of the entire canon . the apostles preached the necessaries to salvation , and what they had preached they wrote down * concerning the manner of it , eusebius may be consulted † . for the primitive fathers , they allowed the scriptures to be a sufficient rule . irenaeus said of them they were perfect * ; and of the words of st. austine this is the sense ; among those things which are plainly set down in scrpture , all those things are to be found which comprehend faith and good manners . nay , the romanists themselves attempt to prove their very additional articles out of the bible . that there are in it the articles of the apostolical creed , is evident enough to a common reader . but how the romish articles should be found in that bible which was written some hundreds of years before they were invented , is a riddle beyond the skill of apollo . secondly , the sense of the scriptures , in matters necessary to salvation , may be found out by men of the reformed religion , without submission to roman infallibility . the learned know the originals , and the true ways of interpretation . and amongst us , those of the episcopal clergy have obliged the world with such an edition of the bible in many languages as was not before extant in the roman church . and a romanist who writes with great mastery in such matters , prefers it before the great bible of paris (a.) for those of the laity who are unlearned , they have before them a translation which errs not in the faith. and the phrases are not so obscure , but that , by study and ministerial helps , they may understand them . they have , before them , a translation which errs not in the faith. of this the italians and french may be convinced by comparing the translations of james de voragine , and the divines of lovain with those of signior diodati , and olivetan or calvin . and the english may receive satisfaction in this matter by comparing their translation with that of doway . in all of them they will find the same fundamental doctrines of faith. and were there any such material alteration made in our bible , it would appear by the notorious inconsistence of one part of the canon with another : it would have been , long ago , detected , and exposed to publick shame , both by the romanists and the other dissenters from our communion . but the former are not able to produce one instance ; and the latter agree with us in the use and excellence of the translation , though in other things , they extreamly differ from us : and where they do but dream we err they forbear not to proclaim it . in so much that a difference in the translations of the psalter which concerns not faith or manners † and a supposed defect in the table for keeping easter have been made by them publick objections * and stumbling blocks in the way to their conformity . it is true , there is a romanist who hath raved against the bible of the reformed , in these extravagant words (a;) the sectaries have as many different bibles , in canon , version , and sense , as are days in the year . — the sectarian bible is no more the word of god then the alcoran , almanack , or aesops fables . of great corruption he speaks in general , but his madness has admitted of so much caution , that he forbears the mention of any one particular place . the learned romanists understand much better , and the ingenuous will confess it . and they are not ignorant that we translate from the original tongues , after having compared the readings of the most ancient copies , and of the fathers : whilst they translate the bible from the vulgar latin , which , indeed , in the new testament is a tolerable , but in the old , a very imperfect version . if our english bible were turned into any one of the modern tongues by a judicious romanist who could keep council , it would pass amongst many of that church for a good catholick translation . and this is , the rather , my perswasion , because i have read , in father simon (a,) that not unpleasant story concerning the translation of mr. rené benoist a doctor of the faculty of paris . this doctor had observed that a new latin translation of the organon of aristotle , performed by a person who understood not the greek tongue , had been very well received : upon this occasion he was moved to turn the bible into the french tongue , though he was ignorant of those of the greek and hebrew . for the accomplishing of this design , he served himself upon the french translation of geneva ; changing only a few words , and putting others of the same signification in their room . but , it seems , he was not exact enough in this change of words . for he having over-looked some words which were used by the genevians and not the romanists , a discovery was made by the divines of paris , and this edition of the bible was condemned by them , though published under the name of one of their brethren . i do not say that such places of scripture as contain matters of faith , are plain to every man. but those who have a competence of capacity , who are not prejudiced against the truth , who pray to god for his assistance , who attend to what they read , who use the ministerial helps which are offered to them , shall find enough in holy writ to guide them to everlasting life . in finding out the sense of the scriptures , the church gives them help , but it does not , by its authority , obtrude the sense upon them . the guides of it are as expositors and school-masters to them : and by comparing phrase with phrase , and place with place , and by other such ways , they teach them how to judge of the meaning themselves . they give them light into the nature of the doctrine , they do not require them to take it upon trust . they endeavour to open their understandings that they may , themselves , understand the scriptures . and if they cannot themselves understand the doctrine , it will be of little use to them in their lives . for they then believe in general that it is a necessary truth ; but what truth it is or for what ends it is necessary , they apprehend not . a foolish master in the mathematicks may require his schollars to take it upon his word that a problem is demonstrated : but a wise and useful teacher will give them light into the manner of the demonstration , in such sort , that they themselves shall at last be able to judge that it is truly performed : and till they can do this , they are not instructed . st. hierom relates it in praise of marcella a roman lady (a,) that she would not receive any thing from him after the pythagorean manner , or upon bare authority . she would , with such care examine all things , that she seemed to him , not so much his schollar as his judge . it is certain that there are great depths and obscure mysteries in the holy bible . but the doctrines of christian faith are , to the sincere and industrious and such as wait on god in the way of the reformed church , sufficiently plain . but to the idle , the prejudiced , the captious , light it self is darkness . the romanists affright with this pretence of obscurity and profoundness ; as if we must not adventure into any part of the waters , because in some places , we may go beyond our depth . if there are hard and difficult places which the vnstable wrest ; who required their meanness to make a judgment of that for which they might perceive themselves to be insufficient ? but whilst st. peter speaketh of some few places in st. paul's writings which are obscure , he does , at the same time , suppose many others to be plain enough for the capacities of the unlearned . and if they be evil men , though very learned , they will wrest the plainest places ; and ( as some did in st. hieroms * days ) they will draw violently to their private sense a text of scripture which is incongruously , and with relectance applied to it . it is true all sects of christians cite the scriptures ; but that does not prove the obscurity of those sacred writings : it rather shews the partiality , boldness , and sophistry of those who alledge them . all laws are obscure if this argument hath force in it . for every man , in his own case , has the law on his side . men take up their opinions and heresies from other reasons ; and then , because the name of scripture is venerable , they rake into the several books of it , and they bend and torture places , and force them on their side by unnatural construction . so do the socinians , producing all the niceties of grammar and criticism in a matter of faith. yet the guide in controversies (a) useth it as an argument against the plainness of this rule of faith , that the socinians cite the holy scriptures in favour of their heresie . but is not this argument two-edged ? and will it not cut as well on the other side , and do execution against the words , of fathers and councils , and the apostolical creed it self ? for the socinians ( those especially who are turned arians ) since petavius hath furnished them with quotations , will cite the writings of the ancients : and slichtingius , a mere socinian , * hath expounded every article of the creed in a sense agreeable to the heresie of his master . but , if the scriptures were so obscure in necessary matters , what remedy would be administred by the roman church ? they cannot offer to us any ancient ; infallible exposition . what the antients have said , the reformed generally understand much better then popes , amongst whom there have been some who could scarce read the holy gospel in latin. for the fathers of the earliest ages , they were more busied in writing against heresies , then in explaining of scriptures . nor , to this day hath the roman church , given any authentick collection of expositions , either of the ancients or of her own . and if we must go to any church for a comment on the scriptures , let the roman be one of our last refuges . for it is manifest that the key the papalins use , is the worldly polity of that church . and as they like , so they interpret . had not they governed themselves by this art , we should not have found in the writings of their popes , and in the very canon law it self , those words which were spoken to jeremiah expounded of the supremacy of the bishop of rome (a) i have set thee over kings , to root out , to pluck up , and to destroy . (b) the donatists found their church in these words of the canticles , tell me ( thou whom my soul loveth ) where thou feedest ; where thou makest thy flock to rest at noon . for they expounded this ( as it liked them best ) of the flock of their party in the southern country of africa . such expounders of scripture are those popish writers , who interpret [ feed my sheep ] of the universal monarchy of the bishop of rome , and conclude that a pastor must drive away wolves or depose princes hurtful to the church . but the straining of such metaphorical expressions ( as an excellent person * saith ) proves only that they want better proofs . and , by a like way of interpretation , from the same text it might be concluded that all christians are fools , because sheep are silly creatures . no expositions are more besides the sense of the text , or more ridiculous , then some of those which may be found in the authentick books of the roman church . and those who composed them appear to have looked asquint on the scriptures . for whilst they looked on them , they seem to have looked another way . i will instance only in a few of those many absurd expositions , with which the roman breviary abounds . the words of the angel to the holy virgin [ a sword shall go through thine own soul also ] are (a) interpreted of that word of god which is quick and powerful , and sharper then any two-edged sword. and this sense is designed as an evasion of their reasoning , who from that text , conclude concerning the blessed virgin , that she died , and was not miraculously assumed . the ascension of elias is thus expounded . (b) he was taken up into the aerial , not the aetherial , heavens ; from whence he was dropped in an obscure place on earth , there to remain to the end of the world , and then to expire with it . they say † of job , that when he spake of a bird , and of her path in the air , he , by a figure , called christ a bird , and , by the motion of it in the air , figured also our lords ascension . we may perceive , by these few instances , what an entrance into the sense of scripture is like to be given , whilst a pope has the key of knowledge in his keeping . thirdly , if men would use the church as their ministerial guide , and admit of the scripture as the only rule by which all matters of faith are to be measured , they would agree in the proper means to the blessed end of unity in the faith. this was the perswasion of st. austin who thus applieth himself to maximinus * ; neither ought i at this time to alledge the council of nice , nor you that of ariminum : for neither am i bound to the authority of the one , nor you to that of the other . let us both dispute with the authorities of scripture which are witnesses common to both of us . whilst the romanists ascribe the differences which arise amongst the reformed to their want of an infallible guide , and to their different interpretations of the scriptures , they unskilfully derive effects from causes which are not the natural parents of them . there is ( saith st. austine ) one mother of all strifes , and she is pride . neither doth the scripture divide us , nor does the infallibility of their judge unite them . their union ( such as it is ) ariseth from the mighty force of their external polity ; and they speak not differently because they dare not ; and the strength of that polity arose at first from rome , not as the chair of st. peter but as the seat of the empire . our divisions like theirs , arise ( as all wars do , be they ecclesiastical or civil ) from the unruly lusts and passions of men. and from these likewise , arise generally the misinterpretations of plain laws , and rules ; the sense of which must be made to chime according to the interest of prejudiced men , or else they will not give attention to them . if the lusts and passions of men were mortified ; all christians agreeing in the certainty of the scriptures , though not of any living guide ; and the words of the one being as intelligible as those of the other : all might agree in one creed , and put an end to those unnecessary controversies which entangle truth , and extinguish charity . finis . notes, typically marginal, from the original text notes for div a64357-e1630 the question . the moment of ●his question . the temptations to believe the affirmative part of this question . the true resolution of the query . prop. i. * nisi una est fides , non est . l. m.ser . 23. † see ferrand . l. 1. c. 1. sect. 4. disquis . relig. * acts 4.19 , 20. * s. mat. 28.20 . prop. ii. * jo● . 15.22 , 24. prop. iii. * to the reader of the dis. of govern. of church●s . * r. h. guide in controv. in pref. p. 3. prop. iv. consid. i. * isai. 56.10 . jez . 2.8 . ez. 7.26 . c. 22.26 . † m●l . 2.7 , 8. * deut. 17.8 . to 12. see levit. 4.13 . consid. ii. * s. mat. 16.18 . † s. mat. 28.20 . revel . 3.1 , 2 , 3. * s. luke 10.16 . † s. luke 10.1 , 9. * ver. 12. 1 tim. 3.15 . † ryc . of the greek ch. p. 44. * revel . 3.12 . † in 1 cor. 9.2 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * s. mat. 18.15 , 16 , 17. see deut. 17.6 . * launoy in epist . ad carol. magistrum ad jacob. bevil . ad . guil. voell . ad raim . formentinum in 5. par . epist. consid. iii. * joh. 20.21 . † s. mat. 9.36 . c. 10.6 . 2. pet. 5.2 . * s. mat. 28.16 , 17 , 18 , 19. † s. chrys. in 1 cor. 9.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. † see r. h. guide in controv . dis. 1. p. 5. and socin . in loc. * s. hil. de trin. l. 6. dixit petrus , tu es filius dei , &c. super hanc igitur confessionis petram ecclesiae edificatio est v. launoy in epist ad voellum . † revel . 21.14 . ephes. 2.20 . * act. 2.14 , 41 , 47. iv. consid. † euseb. l. 3. vit . const. c. 7. ▪ 8. p. 487. socrat. e. h. l. c. 8. p. 19. * v. concil . lab● . tom. 2. p. 50 , &c. † socr. eccl. hist. l. 1. c. 6. p. 9. * from a. 1545. to a. 1563. † v. council . const. sess . 39. * v. greg. magn . ep. 6.31 . leo. 1. ep. 53. gelas . 1. ep. 13. † concil . labb . tom. 10. p. 23 , 379. & pontific . roman . (a) a. d. 1542. in coll. sorb . see richer . h. conc. general . vol. 4. p. 162 , 163 , &c. object . * r.h. annot. on d. still . answer . p. 82 , 83. † art. 31. ch. 5. du consistoire . si un ou plusieurs , &c. * syn. dord . sess . 138. answer . (a) see artic. 20 , 21 , 22. (b) camp. rat. 3. p. 180. rat. 5. p. 185. * lib. diurn . pontif. p. 35. etenim hujus apostolicae traditionis normam quam venerandam sanctorum 318. patrum con●ilium quod in nicaea , &c. & p. 43. hujusmodi evangelicam traditionem . † ant. dezallier in histor. monoth . p. 123. * conc. trid. sess. 4. decr . 1. † v. constit . apost . can . apost . conc . laod. conc . nic. 1. s. hieron . prolog . &c. euseb . e. h. l. 4. c. 26. p. 149. cron. l. 2. &c. * v. blondelli pseudo-isodorum . † v. s. hieron . in isai. c. 6.8 . * gratian in de consecr . dist . 2. cap. 2. (a) s. aug. tract . 30. in job . & tract . 50. (b) brev. rom. dom. infra . oct . asc. 3. noct . lect . 7. p. 440. (c) innoc. 3. myst. miss . l. 4. p. 196. * h. conc. trid. l. 2. arg. i. † see the index of onuphrii , vit . pontif. ed. colon. 1610. * steph. baluz . in miscellan . l. 3. p. 471. to 514. † s. bern. ep. 219. * baluz . ibid. p. 514. difficile tum erat , &c. arg. ii. * lib. diurn . pontif. 2. professio fidei . p. 43. — vndè & districti anathematis interdictioni subjicimus , si quis unquam , se● n●s , sive est al●us , qui novum aliquid praesumat contra bujusin●di evangel●cam traditionem , & orthodox●efid●i , christianaeque religionis integritatem , &c. arg. iii. arg. iv. * mat. par . a. 1217. stupor mundi . † ezra . 8.20 . * innoc. 3. myst. missae l. 1. c. 2. fol. 158. † innoc. 3. ibid. c. 62. fol. 165. * ibid. l. 2. c. 24. fol. 170. (a) ibid. c. 29. fol. 171. (b) ibid. c. 58. fol. 177. (c) ibid. l. 4. c. 13. fol. 189. (d) ibid. c. 16. fol. 190. (e) ibid. c. 19. (a) epist. zach. p. ad bonifac. inter op . m. velseri . in l. 5. rer. boic . p. 148. de perversa autem [ virgilii ] doctrinâ , quam contra dominum & animam suam locmutus est , quod scil . alius mundus & alii homines sub terrâ sint , ali●squesol & luna , si convictus fuerit ita consiteri , hunc accito concilio ab ecclesiâ pelle sacerdotii honore privatum . (b) velser . op . ibid. p. 147. (c) vels . ibid. p. 149. † baron . annal . a. 553. n. 48. ed. colon. p. 486. * id. ibid. n. 218. p. 419. * id. an. 553. n. 192. p. 511. (a) conc. constant . 2. collat . 6. (b) defin. conc. col . 8. (c) baron . annal . 553. n. 212. p. 417. — act. mque est ( ut apparet ) adversus vigihi constitutum , licet pre reverentà ipsum non nominaverint . * dezall . hist. mon. scrut . 5. p. 192 , 193. altera phrasis honoriana longè dificilior , munimè tamen dissimulanda , ea est , quod dicat apertè . unde & unam voluntatem fatemur dom . nostri jesu christi . † syn. 6. act . 13. see richer . hist. conc. general . vol. 1. p. 569. &c. * syn. 7. act. ult . p. 886. con. in labb . richer . h. conc. gen. vol. 1. p. 658. ad calc . ejusd . act. 7. in ●mn . editionibus concil . legitur epist. synod . quam tarasius , &c. — et diserte narrat cunctos patres — honorium damnasse . (a) lib. diurn . pontif. conf. fid . 2. p. 41. autores verò novi haeretici dogmatis , sergion , pyrrhum , paulum , & petrum episcopos , unà cum honorio ( qui pravis corum assertionibus fomentum impendit ) pariterque & theodorum pharamitanum , & cyrum alexandrinum , cum eorum imitatoribus , &c. (b) melch. can. loci com . l. 6. c. ult . p. 242 , 243. &c. (c) anton. dezallier . hist. mon. par. 1678. (a) id. ib. p. 224 , 225 , 226. † 218. * id. p. 220. (b) p. 207 , 208. (c) id. p. 122. profanâ proditione immaculatam fidem subvertere conatus est . — flammam confovit , p. 123. (d) socr. 〈◊〉 . p. 4●0 . c●●●id . v. * r. h. annot. on d. st. answ. p. 81. prop. v. * hist. fran. a. 1530. (a,) mez. hist. a. 1548. (b.) id. ib. a. 1603. (c) see i. racsters 7 motives of w. a. p. 11 , 12. (d) confer . avec m. claude . p. 110. (d) r. h. annot . on d. st. answ. p. 84. art. 20. * mr. selden in his colloquies ; a ms. in the word church . sect. 5. † doctr. & polit . eccl. ang● . a. 1617. p. 129. * artic. 19. (a) s. aug. d● verb. dom. super mat. ser. 16. (b.) art. 20. (c.) can. 5. (d) 1 eliz. 1. sect. 36. (e) art. 21. * ep. 118. concil . in eccl. dei saluberrimam esse authoritatem . (a) greg. naz. ep. 42 , ad procopium . (a) see d. dennisons white wolf . * conc. lat. sess . 11. a. 1516. inter labb . conc. max. p. 291. caeterùm si quibusdam eorum dominus futura quaedam in dei ecclesia inspiratione quapiam revelaverit , ut per amos prophetam ipse promittit , & paulus ap. praedicatorum princeps spiritum , inquit , nolite extinguere , prophetas nolite spernere , hos aliorum fabulosorum & mendaciumgregi connumerari vel aliter impediri minime , volumus . † syn. nic. 2. art. 7. sec. vers . anastasii . licet enim honorio post mortem anathema sit dictum ab orientalibus , sciendum tamen est quia fuerat super haeresi accusatus , propter quam solam licitum est minoribus majorum suorum moribus resistendi , vel pravos sensus liberè respuendi , &c. prop. vi. (a) cl. alex. strom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. & strom. 7. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (b) v. davenant . de judice & norm● fidei . c. 12. p. 53. &c. d. till . rule of faith. part . 4. sect . 2. p. 320. &c. assert . i. (a) gen. 3.15 . assert . ii. * see s. joh. 20.30 , 31. c. 21.25 . (b) 2 tim. 3.15 , 16 , 17. * iren. l. 3. c. 1. † eus. hist. eccl. l. 2. c. 14. * iren. l. 2. c. 47. s. aug. de doct . christ. l. 2. c. 9. (a.) v. p. s. p. hist. critique . p. — mais elle est 583. plus ample & plus commode ; &c. † see hook. eccl. pol. book fifth . sect. 19. * mr. hs. peaceable design renewed . p. 14. (a;) a. s. reconciler of religions , printed 1663. c. 11. p. 38 , 39. (a,) histoire critique . ch. 25. p. 392 , 393. (a,) s. hieron . in prf . ad comment . in epist. ad galat. — vt sentirem me non tam discipulam habere quam judicem . v. psal. 119.99 . * s. hieron . in ep. ad paulin. ad sensum suum incongrua aptant testimonia — et ad voluntatem suam s. scripturam repugnantem trabunt . (a) r. h. guide , &c. disc. 4. p. 375 , 376 , 377 , 378 , &c. * v. confess . fid . christ. ed. nom . eccles. polon . &c. (a) v. innoc. 3. in decret . greg. l. 1. tit . 33. c. 6. greg. 7. ep. l. 8. ep. 21. extrav . de major & obed. c 1. p. pi. 5. in bull● cont. r. eliz. in camd. annal . a. 1570. (b) jerem. 1.10 . * d. falkner in christ. loy . p. 315. (a) domin . infrâ octav. nativ . in 2. nocturno lect 8. p. 175. (b) dom. infrâ oct. asc. in 3. noct. p. 443. † infra . oct. asc. 3. noct. lect. 8. p. 447. assert . iii. * s. aug. cont. max. l. 3. the profit of believing very usefull both for all those that are not yet resolved what religion they ought to embrace, and for them that desire to know whither their religion be true or no / written by s. augustine. de utilitate credendi ad honoratum. english augustine, saint, bishop of hippo. this text is an enriched version of the tcp digital transcription a26214 of text r7850 in the english short title catalog (wing a4213). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 136 kb of xml-encoded text transcribed from 78 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a26214 wing a4213 estc r7850 12193897 ocm 12193897 55956 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26214) transcribed from: (early english books online ; image set 55956) images scanned from microfilm: (early english books, 1641-1700 ; 119:3) the profit of believing very usefull both for all those that are not yet resolved what religion they ought to embrace, and for them that desire to know whither their religion be true or no / written by s. augustine. de utilitate credendi ad honoratum. english augustine, saint, bishop of hippo. a. p. [20], 134 p. printed by roger daniel ..., london : 1651. translation of: de utilitate credendi ad honoratum. preface signed: a.p. this work also appears, on reel 649:7, as the fourth title in: five treatises, 1651 (wing v455). reproduction of original in yale university library. eng faith. a26214 r7850 (wing a4213). civilwar no the profit of believing, very usefull both for all those that are not yet resolved what religion they ought to embrace: and for them that de augustine, bishop of hippo, saint 1651 25066 476 0 0 0 0 0 190 f the rate of 190 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-10 tcp assigned for keying and markup 2005-11 apex covantage keyed and coded from proquest page images 2006-01 john latta sampled and proofread 2006-01 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion the profit of believing , very usefull both for all those that are not yet resolved what religion they ought to embrace : and for them that desire to know whither their religion be true or no . written by s. augustine . london , printed by roger daniel in lovels court , near pauls church-yard . 1651. the preface , to the well-disposed reader . learned reader , i know thou art not ignorant , that of all the affairs and businesses in this world , there is none of that consequence and importance unto thee , as the saving of thy soul : and that our blessed saviour who knew best of all the inestimable value thereof , and vouch●●●ed to redeem it at so dear a rate as with his own p●etious bloud , plainly declared the importance thereof , when he said in the gospel , mat. 16. 16. what is a man profited , if he shall gain the world ●nd loose his own soul ? or what shall he give in exchange ther●of ? wherefore let me advise thee to seek out and embrace the true faith and religion , for that without such a faith ( according to the apostle , heb. 11. 6. ) it is impossible toplease god , and without pleasing of him , it is impossible to be saved . if thou thinkest that thou ha●t found out the truth already , and that thou dost embrace it , then give me leave to tell thee , that the world at this present abounds with an hundred here●ies at least the embracers whereof shall not ( according to s. pauls doctrine , gal. 5. 20. ) inherit the kingdome of god , and yet ( as the same apostle doth affirm , ephes. 4. 5. ) there is but one lord , one faith , one baptisme : so that it is an hundred to one , but that thy faith and thy religion are false , and thy salvation is in danger thereby . is there not then great reason that thou shouldest well consider , whither the faith and religion which thou embracest be true or no , when upon this resolution depends thy fr●●tion of unspeakable blisse , or intolerable suffering of endlesse pa●ns for all eternity ? how to find out the true faith & religion it is a matter of very great difficulty , not onely by reason that there are many faiths and religions in the world , and of all these there is but one true , and all the rest be false , but also for that the controversies debated now adayes are so many , and so intricate , that few have leasure to study them , and fewer ability to conceive and understand them : yet the zeal of learned writers hath not been wanting to satisfie men herein . but what age since the apostles dayes hath brought forth any man so able to perform so great a task , as was that incomparable doctor s. augustine lib. 3. de eccles. fol. 170. who ( as doctour field asserteth ) was the greatest and chiefest of the antient fathers , and the most famous of all the divines which the church hath had since the apostles time : and as doctour covell affirmeth in his answer to master burges pag. 3. ) hath farre excelled all others that have been or are like to be hereafter ( those onely excepted that were inspired by the holy ghost ) both in divine and humane knowledge . what man since the apostles dayes , could ever so well discem true doctrine from false , truth from errour , and true faith from heresie , as could that great s. augustine who did not onely like another david , fight against the goliah of one heresie , but like another joshua fought the battels of the lord against all the force and power of heresie in his dayes , for fourty years together ? wherefore if this great doctour should have left any advises or instructions behinde him unto any of his dear friends that were then hereticks , whereby he taught them how to find out the true faith and religion , amongst so many heresies● ought not such instructions to be greatly desired , and if any such could be found to be highly esteemed , and diligently perused ? surely thou wilt say , that coming from so great a doctour , and being so proper and necessary fot these times , without doubt they ought . why then learned reader , give me leave to pre●ent unto thee a learned treatise of his , which he sent unto his dear and learned friend honoratus , to draw him from the manichean her●sie to the true religion ; i durst not presume to tender it unto thee in this poor english habit , were i not confident that thou seekest more after the true religion and the saving of thy soul , then after vain eloquence , & the entising words of humane wisdome ; 1 cor. 2. 4. but i will assure thee , under this poore attire thou wilt find a rich and a learned discourse of great s. augustine , not onely very profitable for those that are not yet resolved in point of religion , but also for them that dere to be satisfied whither the faith and religion which they embrace , be true or no . if the stile be displeasing and ungratefull unto thee , know that very many of the african fathers have harsh stiles , besides consider how hard a matter it is to teach a native african to speak true english . in this work , first he shews how the old testament is to be expou●ded , and defends the authority or it against the manichees that rejected it . secondly he overthrowes that manichean principle . that nothing is to be believed in point of faith which is not first by reason made manife●t and evident unto the believer . in the third place he adviseth ●ervent and frequent prayer , peace and tranquility of mind , and a sequestration of affections from terrene things , as aids necessary ●or the finding out the truth : then declaring that christ hath raised a very great and a famous church consisting of all nations , which is to continue very visible and conspicuous even to the worlds end , he exhorts honoratus to addresse himself unto the pastours and teachers thereof , and to learn of them the true faith and religion . this way of proceeding to find out the truth , is far more short and easie then by the examination of all the points of controverted doctrine by their conformity to the holy scrip●ures , for it consists in two points onely , first , in seeking out which of all the churches is the church of christ , and secondly , whither this church can erre or no . for the finding out of the church s. augustine proposed four marks unto honoratus , unity , universality , sanctity , and apostolicall succession , the which are set down very plainly in scripture . the unity of the church is twofold , in body , and in faith ; in regard of the first , our saviour faith , his church is one fold and hath one shepheard joh. 10. 16. and the apostle calls it one body , 1 cor. 12. 13. in respect of the second , s. paul earnestly exhorted the corinthians , 1 cor. 1. 10. to speak the same thing , and that there be no division amongst them : but that they be perfectly joyned together in the same mind and in the same judg●ment : and he beseeched the ephesians to endeavour to keep the unity of the spirit in the bond of peace , ephes. 4● 3 , 4● 5. affirming that there is one body and one spirit , one hope of their calling , one lord one faith , one baptisme ; and the scripture testifieth that in the apostles dayes the multitude of believers were of one heart and of one soul . acts 4. 32. the universality of the church is also twofold , in time and in place ; this later was foretold by the prophet moses relating gods promise made to abraham of an ample posterity , and that all the nations of the earth should be blessed in his seed : gen. 22. 18. gal. 3. 8. by the royall psalmist●declaring that god the father would give unto his son the heathen for his inheritance , and the uttermost part of the earth for his possession , psal. 2. 8. and that he should have dominion from sea to sea , and from the river to the ends of the earth : psal. 72. 8. and by the prophet isaiah , affirming that all nations shall flow to the mountain of the lords house , isa. 2. v. 2. for the accomplishment of these prophecies our blessed saviour declared , luke 24. v. 44. that all things must be fulfilled which were written in the law of moses , ●nd in the prophets , and in the psalm●s , concerning him : and v. 47. that repentance and remission of sinnes , should be preached in his name among all nations , beginning at jerusalem ; and for the performance hereof , he gave a commission unto his apostles to teach all nations , matth. 28. 19. and to preach the gospel to every creature , mar. 19. v. 15. that the church of christ should be universall for time , and continue perpetually unto the worlds end , it was plainly foretold by the prophet isaiah , who speaking of our b. saviour , saith , that of the encrease of his government and peace there shall be no end . vpon the throne of david● and upon his kingdome shall he sit to order it , and to establish it wit● judgement , and with justice from henceforth even for ever ; and that no doubt may be made of the performance hereof , the prophet add●s , the zeal of the lord of hosts will perform this . and by the prophet daniel affirming that in the dayes of those kings shall the ●o● of heav●n set up a k ngdome which shall not be left to other people , but it shall break in pieces and consume all those kingdomes , and it shall stand for ever , dan. 2. 44. all which was confirmed by the angel gabriel , saying , the lord shall give unto christ the throne of his father david and he shall reign over the house of jacob , and of his kingdome there shall be no end , luke 1. ver. 32 , 33. for the perpetuall settlement and establishing of this church , christ said unto s. peter : vpon this rock i will build my church , and the gates of hell shall not prevail against it , matth. 16. 18. touching the sanctity of the church of christ , god by the prophet ezekiel saith , i will set my sanctuary in the midst of them for evermore : and the heathen shall know that i the lord do sanctifi● israel , when my sanctuary shall be in the midst of them for evermore , ezek . 37. v. 26 , 28. and by the prophet malachi , mal. 1. 11. from the rising of the sunne , even to the going down of the same , my name shall be great among the gentiles : and in every place incense shall be offered ●nto my name , and a peace-offering . unto this sanctity our blessed saviour exhorts us , saying , let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven , matth. 5. 16. and mark 7. v. 13 , 14. enter ye in at the strait gate , for strait is the gate , and narrow the way , which leadeth unto life , and few there be that find it . and teaching how to distinguish the good from the bad , he saith , v. 20. by their fruits ye shall know them . as for apostolicall succession , s. paul saith , ephes. 4. v. 11 , 12 , 13. that christ gave some apostles , and some prophets : and some evangelists , and some pastours and teachers , for the perfecti●g of the saints , for the work of the ministery , for the edifying of the body of christ , till we ●ll come into the unity of faith , and of the unity of the son ne of god , unto a perfect man , unto the measure of the stature of the fulnesse of christ , that is , ( as doctour fulk against the rhem. test . in ephes. 4. sect. 4. fol. 335. and mr. calvin in his instit. cap. 8. de fide , sect. 37 , 38. pag. 233. 234. do expound ) for ever . as for the second point , whether the church of christ can erre or no , s , augustine saith , that neither the violence of heathens , nor the subtilty of hereticks can overthrow it , which agrees with our savionrs promise , matth. 16. 18● that the gates of hell shall not prevail against it ; and , to preserve her from all errour and heresie , christ promised to be alwayes with her even to the worlds end , matth. 28. 20. and god made this covenant with her : isa. 59. 21. my spirit that is upon thee , and my words which i have put in thy mouth , shall not depart out of thy mouth , ●or out of the mouth of thy seed , nor out of the mouth of thy seeds seed , saith the lord , from henceforth and for ever ; by which words ( saith mr. calvin in comment . hujus loci ) god promiseth that the church shall never be deprived of this inestimable benefit , to be governed by the holy ghost , and to be suported by heavenly doctrine : and to this effect he sent down the holy ghost to teach the church all truth and to remain with her for ever , joh. 16. 13. joh. 14. 16. thus thou seest how s. augustines instructions for finding out the truth are grounded in scripture , but more expressely in s. pauls doctrine , who tells us , rom. 10. 17. that faith cometh by hearing , and hearing is by the word of god ; if we ask him how men may come to hea●e the word of god● he answers , v. 14 , 15. how shall they hear without a preacher ? and how shall they preach unlesse they be sent ? so that faith is bred in men by hearing and believing the word of god , made known unto them by preachers lawfully sent : which preachers ( as he saith to the ephesians ) ephes. 4. v. 11 , 12 , 13. are alwayes to be found in the church of christ , and are placed there , ver. 14. that from henceforth we be no more children tossed to fro , and carried about with every wind of doctrine by the sleighs of men , and cunning craftinesse whereby they lie in wait to deceive ; which is an office that cannot be performed by men that are frail and subject to errour , unles the lord by his divine assistance , doth preserve them from erring . doctour field having considered the facility and solidity of this method , doth advise all those to practise it , that desire to be satisfied in matters of religion in these terms , epist. dedic. of the church . seeing the controversies in our time are grown in number so many and in nature so intricate , that few have time and leisure , fewer strength of understanding to examine them : what remaineth for men desirous of satisfaction in things of such consequence , but diligently to search out , which amongst all the societies of men in this world , is that blessed company of holy ones , that houshold of faith , that spouse of christ , and church of the living god , which is the pillar and ground of truth : that so they may embrace her communion , follow her directions , and rest in her judgement ? now that thou maist be the better able to follow this wholesome counsell , let me advise thee with care and diligence to peruse this e●suing treatise , and that thou maist ●eceive much benefit thereby for thy souls health , thou hast already the prayers of s. augustine , and thou s●alt have the hearty wishes and desires of thy charitable welwisher . a. p. the table . chap. i. how s. augustine came to be de●eived by the manichees . page . 1. ii. that the manichees do condemn the old testament . 11 iii. of the four wayes of expounding the old testament . 15 iv. 3. ways whereby men fall into errour . 31 v● of the truth of the holy scripture . 37 vi . that the holy scripture is first to be loved before it can be learned 4● vii● th●t we ought not to judge rashly of the holy scriptures : and how , and with what care and diligence the trve religion is to be sought for . 49 viii . of the way to the instruction of piety : and of the wonderfull pains s. augustine took to find it out . 63 ix . of credulity . 68 x. why credulity is the w●y to religion 75 xi . of under standing , belief● and opinion 83 xii . that it is the safest w●y to believe wise men . 93 xiii . that religion takes her beginning from believing . 98 xiv . that christ chiefly exacted belief 104 xv . of the most commodious way to religion . 114 xvi . that miracles do procure belief . 117 xvii . the con●sent of nations be●●eving in christ . 124 xviii . the conclusion by way of ex●ortat●●n . 129 the profit of believing . chap. i. how saint augustine came to be deceived by the manichees . o honoratus , if any heretick , and a man believing hereticks did seem unto me to be one and the same thing ; i should think fit to be silent at this present , and to abstain both from speaking and writing in this cause : but now whereas they do verymuch differ ( for he is an heretick ( according to my opinion ) who for some temporall benefit , and chiefly for glory and his own preferment , either broacheth or followeth false and new opinions : but a man believing hereticks , is one that is del●ded with a certain imagination of piety and truth ) i held it to be my duty to deliver thee my opinion , touching the finding out and embracing the truth , with the love whereof we have both ( as thou knowest ) been greatly enflamed even from our youths . truth is a thing farre differing from that which vain men do conceive , who having too deeply lettled their affections upo● these bod●ly and corporall things , do hold and imagine it to be nothing else , but what they do perceive and discer● by those five most known messengers of the body : and they tosse to and f●o and rerevolve in their minds the impressions and images which they have received from these things , even when they endeavour to disbeliev● their senses : and by a deadly and a most deceitfull rule taken from thence , they think that they do frame a right and perfect judgement of the ine●●fable secrets and mysteries of faith . there is nothing more easie ( my most dear friend ) then for a man not onely to say , but also to think that he hath found out the truth : but how extream hard it is to find it out indeed , thou wilt ( as i hope ) acknowledge and confesse upon the perusall of these my writings ; which that they may prove beneficiall unto thee , or at least not hurtfull , and unto all those into whose hands they may chance to light , i have beseeched the divine majesty , and i do beseech him , and i hope it will come to passe , if mine own conscience can but bear me witnesse that i came to write them not with a desire of vain renown or frivolous ostentation , but with a pious and a serviceable mind . my intent therefore i● to prove unto thee , if i can , that it is sacrilegiously and rashly done of the manichees , to speak bitter words and inveigh against those , who following the authority of the catholick faith● are fortified and strengthened befo●ehand by believing , and are prepared to receive the light of the divine grace , before they can behold that verity and truth which is seen and beheld with a pure and clean mind . for thou knowest , o honoratus , that we put our selves into the company of such men for no other cause , but for that they said , that , the terrour of authority being set aside , they would with plain and admirable reasons bring their hearers and followers unto god , and free them from all errour . for what else was it that enforced me to follow them , and to hearken to them attentively , almost for the space of nine years , having despised and contemned the religion which by my parents was ingraffed in me , being a little child , but for that they affirmed that we are terrified with superstition , and commanded to believe , before any reason is given us of belief : and that they importune and urge none to believe , untill the truth be first discussed and made manifest unto them ; who would not be allured with these promises ? especially the mind of a young man desirous of truth , a babler , and one that was puffed up with pride upon ●isputations had with some skilfull and learned schoolmen : and such an one they found me then to be , namely , who despised ( my former religion ) like old wives tales , and desired to embrac● and with greedinesse to receive the manifest and sincere truth which they promised to teach and deliver . but again , what reason withdrew me and called me back that i did not wholly adhere u●to th●m , but kept my self in the degree of hear●●s , as they use to call them , and did ●ot forgo the hopes and affairs which i had in this world ; but for that i also noted and observed , that they were more eloquent and copious i● consuting others , then firm and certain in proving● and maintaining their own grounds ? but what shall i say of my self , who was now become a catholick christian : who being almost exhausted and greedy after a very long thirst , was now with an ardent affection returned again to the breasts of the church , which i shaked and wrung , much weeping and lamenting , to the end i might not onely draw from thence sufficient comfort for my misery and a●fliction , but might also recover my former hope of life and salvation ? what then shall i say of my self ? and as for thee , thou didest so vehemently hate and detest them , that i could hardly draw thee by entreaties and exhortations to hearken unto them and try them : and when thou hea●dest them , with what other thing i pray thee we●t thou taken and delighted ( for i beseech thee , call it to remembrance ) but with a certain great presumption and promise of reasons ? but because for a long time they made many large and vehement discourses touching the errours of un●k●●full men ( which every one that is but meanly learned can easily do ) it was late before i came to the knowledge thereof . and if they delivered any thing unto us out of their own men , we thought there was a necessity to receive and embrace it , when as other things up on which we might rely , occurred not : wherein they dealt with us as deceitfull fowlers are wont to do , who prick down limetwigs by a waters side , to the end they may deceive the thirsty birds : for they stop up , and by some means or other they cover the other waters that are thereabouts : or they drive the birds from thence with frights and fears , that not by their own free choise and election , but meerly for necessity and want of water they may fall into their snares . but why do i not return this answer to my self , that such neat and pretty similitudes as these , and such like reprehensions may be both most civilly and most snappishly objected by any enemy or adversary whatsoever , against all those that deliver any thing by teaching or instruction ? but yet for this cause i thought it necessary to insert some such thing into these my writings , that i may warn and admonish them thereby to leave off all such manner of proceedings : to the end that ( as a certain man said ) the toyes of common places being set aside , one thing may contend and strive with another , one cause with another , one reason with another : wherefore let them forbear to say , what they hold in a manner necessary to be spoken , when any one forsakes them that hath long been their hearer , the light is passed through him . for thou my greatest care ( for i am not too solicitous for them ) seest how vain a thing this is , and how easie a matter it is for any one to blame and reprehend it ; this therefore i leave to thy wisdome to be discussed . for i am not afraid le●t thou shouldest think that i was deprived of light , when i was entangled with a worldly life , and had a remote and obscure hope of a beautifull wife , of the pomp of riches , of the vanity of honours , and of other hurtfull and pernicious pleasures : for i ceased not to desire and hope for all these things ( as thou knowest right well ) when i was their follower and heard them attentively : not do i attribute this to their doctrine● for i confesse they diligently warned and admonished me to beware of these things : but to say that i am now desti●ute of light , when as i have al●enated and withdrawn my self from all these shadows and ●emblances of things , and have resolved to content my self with such food onely , as may seem necessary to the health of my body : and that i was enlightned and shining before , when i was addicted unto those things and was intangled with them , is the part of a man ( to speak in the mildest manner ) who lesse con●iderately ponders the things of which he much desires to talk and discourse . but if you please let us come to the matter . chap. ii. that the manichees do condemn the old testament . thou art not ignorant how the manichees reprehending the catholick faith , and especially renting and tearing in pieces the old testament , do move and disturb the unskilfull people : who truly know not how those things are to be understood , and how being taken they may profitably descend and be conveyed into the veins and marrow of tender souls . and because there occurre certain things in those books which may give some offence to those that are ignorant and carelesse of themselves ( as the greatest part of the common people is ) they may be plausibly reprehended and blamed , but cannot be plausibly defended by many , by reason of the mysteries which are contained therein ; and those few that can do it , affect not publick and open conflicts whereby to divulge their fame and renown , and for this cause they are not known at all but unto those onely , who with much care and diligence do seek and enquire after them : wherefore touching this rashnesse of the manichees , in reprehending the old testament and the catholick faith , hear i beseech thee , the things which move and trouble me ; the which i desire and hope that thou wilt receive with such an hearty mind and good will as by me they are delivered and spoken ; for god , unto whom the secrets of my conscience lie open and are manifest , knows , that i deal not malitiously in this speech , but as i conceive , it ought to be understood in proof of the truth , unto which long since i have addicted my self , and that with an incredible care and solicitude , lest i should erre and go astray with you , which i may easily do ; when as to hold the same course with you● and yet to embrace and keep the right way , it is a matter ( not to speak too harshly ) of extream difficultie . but i presume that even in this hope which i have of your attaining together with me unto the way of wisdome , he , unto whom i have consecrated my self , will not leave nor forsake me : when dayes and nights i endeavour to behold : and for that i perceive my self to be weak and infirm , by reason that the eye of my soul is for my sinnes , and the custome thereof wounded with the stripes of inveterate opinions , i beg it oftentimes with weeping and tears , and as it happeneth unto mens eyes , which after the sufferance of a long blindnesse and d●rknesse are hardly open : they have a great desire to see light , and yet by their twinckling and turning away , they refuse to behold it , especially if any one should endeavour to expose them to the light of the sun : so it falls out with me at the pre●ent , for i acknowledge that there is a certain unspeakable and singular good of the soul , which may be seen and contemplated with the mind , but i confesse with tears in mine eyes and sighs from my heart that i am not yet fit nor able to behold it : wherefore the divine goodnesse will not forsake me , if i fain nothing , if i speak according to my duty , if i love the truth , if i affect friendship , and if i take a great care that thou mayest not be deceived . chap. iii. of the four wayes of expounding the old testament . those that earnestly desire to know the old testament , are to understand that it is taught and expounded after four manner of wayes : according to the history , according to the etiologie , according to the analogy , and according to the allegory . think me not foolish for using greek names : first , for that i have so received , and i dare not deliver this otherwise unto thee then as i have received : next thou also observest , that we have no usuall names for these things : and if i had framed any by-interpretation , i should be lesse apt to be understood : and if i should use any circumlocution , i should be lesse quick and lesse ready in discoursing : this onely i intreat and beseech thee to believe , that howsoever i may erre , i do it not out of any arrogancy or pride . the scripture is treated according to the history when it is declared therein what is written , or what is done : and what is not done but written onely as it were done . according to the etiology , when it is shewed thereby for what cause any thing is either done or said . according to the analogy , when it is demonstrated that the two testaments , the old and the new , are not contrary the one unto the other . according to the allegory , when it is read therein that certain things that are written , ought not to be understood according to the letter , but according to the figure . all these manner of wayes of alledging scripture , have been used by our lord jesus christ and by the apostles . he cited scripture according to the history , when , unto those that objected that his disciples had plucked the ears of corn upon the sabbath day , he answered , have ye not read what david did , when he was an hungred , and they that were with him : how he entred into the house of god and did eat the loaves of proposition ( or shew-bread ) which it was not lawfull for him to eat , neither for them that were with him , but for priests onely ? mat. 12. 1 , 3 , 4. 1 sam. 21. 6. exod. 29. 32. he alledged scripture according to the etiology , when having forbidden the dismissing of wives for any cause but onely fornication , unto the pharisees , who told him that moses had given men leave to dismisse them , having first given them a bill of divorce , he said : this moses did for the hardnesse of your hearts . deut. 24. 1. mat. 19. 8. for here a cause was rendred , why that was well permitted by moses for a time , to the end that this which christ commanded might seem to shew and demonstrate other times but to declare how the divine providence hath with a certain wonderfull disposition ordered and composed the courses and order of these times , it is a long work . now touching the analogy , whereby appears the accord and consent of both the testaments , what shall i say , but that all those have used it , unto whose authority the manichees do give place , when as they may consider with themselves how many things they are wont to say are thrust into the divine scripture by i know not what co●rupters of the truth ? which i alwayes thought to be an extream weak speech even when i heard and followed them : neither was this my opinion onely , but thine also ( for i well remember it ) and it was the opinion of us all who endeavoured to be somewhat more carefull and wary in judging , th●n was the common people and multitude of believers . and whereas they have expounded and declared unto me many things that did much move and trouble m● ( namely those wherein they boasted and bragged oftentimes , and th●t more abundantly because more securely , as not having any adversary to resist and oppose them . i think they have spoken nothing more impudently or ( to speak more mildly ) with lesse circumspection and more weaknesse , then that the divine scriptures are falsified and corrupted : when as it ought but lately to have been done , and yet they cannot convince it to be ●o , by any copies that are now extant : for if they did say , that they did not think that they ought to receive those scriptures at all , because they are written by such authours as they did not conceive to have written the truth , their pretence of rejecting them would in some sort be more hidden , and their errour more humane and pardonable : for upon this ground they have rejected the book which is called the acts of the apostles : at which their proceedings , when i well weigh it and consider it with my self , i cannot sufficiently wonder and admire ; for they wanted not onely humane wisdome herein , but even a reasonable and an indifferent judgement : for that book hath so many things , which are like unto those which they do receive● that it seems to me to be a great folly not to receive this also , and if any thing displeas●th them therein , presently to say it is false and put in : now if they judge such a speech to be impudent ( as indeed it is ) why should they conceive those things to deserve any credit and est●em in s. paul's epistles , and the four books of the gospell , wherein i know not whether or no , proportionably speaking , there be many more things then there could be in that book , which they would have men believe , to have been thrust in by falsifiers and corrupters ? but this indeed is my opinion , which i request thee to weigh and consider with me , with a very clear and peaceable judgement : for thou art not ignorant how the manichees endeavouring to bring in the the person of their authour manicheus into the number of the apostles , do say that by him we have received the holy ghost , whom our lord promised to send to his disciples : if therefore they should receive those acts of the apostles wherein the comming of the holy ghost is evidently declared and set down●act . 2. 2. they could find no ground to say why that was inserted and put in : for they pretend i know not what corrupters of the divine books to have been before manicheus his time : and that they were corrupted by those that desired to confound the law of the jews with the gospel of christ ; but this they cannot say of the holy ghost , unlesse perad venture they will affirm that the corrupters could foretell things that were to come , and thereupon did put into their books that which might be produced against one manicheus who sometimes was to come , and who should say and averre that he had sent the holy ghost ; but of the holy ghost we intend to speak more plainly herea●ter ; but now let us return to our former matter ; for i think that i have sufficiently demonstrated and shewn , that the historicall sense is to be found in the old testament , and the etiologicall and analogicall in the new : it remains that i shew also the allegoricall therein . our redeemer himself alledgeth in the gospel an allegory out of the old testament , saying : this generation seeketh after a sign , and none shall be given unto it , but the sign of the prophet jonas : for as jonas was three d●yes and three nights in the whales belly : so shall the sonne of man be three dayes and three n●ghts in the heart of the earth . mat. 12. 39 40. jonas 1. 17. and what shall i say of the apostle paul , who also in his 1 ep. to the co●inthians c. 10. to the 12. v. signifies , that the ●●story it self of exodus was an allegory of the christian people that was to come ? moreover brethren , i would not ( saith he ) that ye should be ignorant how that all our fathers were under the cloud , exod. 13. 21. num. 14. 14. deut. 1. 33. psal. 78. 14. and all passed through the sea : exod. 14. 22. josh. 4 , 23. psal. 78. 13. and were all baptized unto moses in the cloud and in the sea : and did all eat the same spirituall meat , and did all drink the same spirituall drink : ( for they drank of the spirituall rock that followed them , and the rock was christ ) but with many of them god was not well pleased : num. 24. 28. and 26. 65. for they were overthrown in the wildernesse . now these things were our figures ( or examples ) to the intent that we should not lust after evil things , as they also lusted . psalm . 106. 14. neither let us worship idols , as some of them did , as it is written , exod. 32. 6. the people sate down to eat and drink and rose up to play . neither let us commit fornication , as some of them did , and there fell in one day three and twenty thousand men , num. 25. 9. neither let us tempt christ , as some of them tempted him , and were destroyed by serpents . numb. 21. 6. neither let us murmure , as some of them murmured , and they perished by the destroyer . numb. 14. 37. and all these things happened to them in a figure ( or for an example ) but they were written for our admonition upon whom the ends of the world are come . the same apostle useth also a certain allegory , which is much to our purpose , because the manichees are wont to alledge it in their disputations , and boast of it , when writing to the galathians he saith , gal. 4. 22 , 23 , 24 , 25 , 26. for it is written that abraham had two sonnes , the one by a bond-maid , gen. 16. 15. the other by a free-woman● gen. 21. 2. but he that was by the bond-maid was born according to the flesh ; but he that was by the free-woman was born according to promise : which things are said by an allegory : for these are the two testaments , the one from the mount sina which gendreth to bondage , which is agar ( for sina is a mountain in arabia adjoyning to hierusalem that now is ) and is in bondage with her children : but hierusalem which is above is free , which is the mother of us all . here therefore those too too wicked men whilest they endeavour to frustrate the law , do enforce us to allow and approve of those scriptures : for they diligently observe that it is said , that they are in bondage that are under the law , and they often alledge that last above the rest , galath. 5. 4. christ is become of no effect unto you that are justified by the law , ye are falne from grace . we grant all these things to be true , neither do we say , that that law is necessary , but onely for those unto whom bondage is yet profi●able and expedient ; and therefore tha● it was fitly and commodiously ordained th●t such men as could not be reclaimd and withdrawn from sinning by reason , ought to be constrained by 〈…〉 ●●mely by the threats and terrours of those 〈…〉 even fools themselves can perceive and apprehend : from which when the grace of christ doth free us , it doth not condemn that law , but it invites us for the time to come to obey his charity , and not to serve and be subject to the terrour of the law . for that is a grace , that is to s●y , a benefit , which they that yet desire to be under the bonds of the law , do not understand that the divine majesty hath imparted unto them ; whom paul the apostle doth deservedly reprove , as though they were in●idels , because they did not believe that they are now freed by our lord jesus christ , from that servitude and bondage whereunto they were subject for a certain time by gods most just order and disposing . hereupon it is that the same apostle saith . gal. 3. 24. the law was our peda●●●●● 〈…〉 ●●ere●ore gave unto men a pedagogue whom they should fear , who gave them afterwards a master whom they should love : and yet neverthelesse in those precepts and commandments of the law , ( which it is not lawfull for christians now to use , such as are either the sabbath or circumcision or the sacrifices , and whatsoever is of that sort ) so great mysteries are contained and comprehended , that every godly man may understand that there is nothing more pernicious and hurtfull , then that whatsoever is comprised therein should be understood according to the letter , that is , to the native sense of the words : and nothing ●ore wholesome and profitable , then to have it expounded according to the spirit or spirituall sense and unde●standing : hence it is that the letter killeth , but the spirit quickeneth or giveth life . 2 cor. 3. 6. hence it is , that in the reading of the old testament , the self same veil remaineth untaken away , because in christ it is made vo●d : vers . 14. for not the old testament , but the veile thereof is made void in christ , to the end that may be understood and made manifest by him , which without him is hidden and obscure : and therefore the same apostle immediately after saith : but when thou shalt turn to christ the ve●l shall be taken away , vers. 16. but he doth not say that the law or the old testament shall be taken away : they are not therefore taken away by our lo●ds grace , as though unprofitable things lay hidden and were covered there , but rather the veil or cover is taken away , wherewith wholesome and profitable things were covered and kept close . this is the benefit which they reap and receive , who with a studious and a devout mind and not with a troubled and wicked spirit , do se●k after the sense of those scriptures : and both the order of things , and the causes of what is s●id and done● and so great an accord of the old testament with the new , even to the last tittle , and so great mysteries and secrets of figures are ●●●●ly and plainly 〈◊〉 and shewn : that all the things that are found out by interpreting them , may enforce men to confesse and grant that they are miserable and wretched● that will condemn these things , before they have attain●d to the knowledge of them . touchi●g t●ose words of the apostl● : the le●●er killeth , but the spirit quickneth , as they are here expounded by s. augustine , he passeth this judgement , that he did more conveniently in his op●●io●● expound them in his book de spiritu & litera , though this sense is not to be rejected . lib. 1. retract . ● . 14. chap. iv. of three wa●es whereby men fall into errour . that for the present the depth and profoundneste of knowledge and science being set aside , i may so treat with thee , as i think i ought to treat with my familiar friend , that is , as well as i can , but not so well as i have admired to see very learned me● been able to do : there be three kinds of errour into which men may fall when they reade any thing ; i will speak of every one of them . the first kind is , when that is thought to be true which indeed is false , and was thought to be ●o by the authour that wrote it . the second kind not being of so large an extent , yet no lesse damageable and hurtfull then the former , is , when that which is false , is thought to be true● and was thought to be so by the authour that wrote it . the third kind , is , when some truth is learned out of another mans writing , which the authour himself that wro●e it , understood not : in which kind there is no small profit , yea if thou dost consider it attentively thou shalt find that the reader gains unto himself the whole profit of the reading . an example of the first kind is this : if any one should say and believe that rhadamanthus heareth and judgeth in hell the causes of the dead because he read it in virgils verses ; for this man erres two manner of wayes : first , for that he believeth that which he ought not to believe ; and secondly , for that the authour which he read , is not thought to have believed it . an example of the second kind may be this● because lucretius writes● that the soul is made of atomes , and that after dea●h it is dissolved into the same atomes and perisheth , if any one should think that this is true , and that he ought to believe it : for this man is not lesse unhappy for perswading himself certainly in so great a ●atter that to be true , which indeed is false , for that lucretius , by who●e books he was deceived , was of that opinion ; for what doth it avail him to be certain of the authours opinion , when as he hath made choise of such an authour , not by whom , but with whom he might erre and be deceived ? an example of the third kind is this : if any one having read some place in epicurus his works wherein he praiseth continency should affirm , that he placed the chie●e●t good and felicity in virtue ; and that therefore he ought not to be blamed nor reprehended ; now though epicurus believes that the chiefest happinesse of man consists in corporall pleasures , yet what prejudice doth this man receive and sustain by his errour , when as he holds not so filthy and hurtfull an opinion , nor for any other cause is he pleased with epicurus , but for that he conceives him not to have held so bad an opinion as ought not indeed to have been h●ld and maintained ? this errour , is not onely humane and pardonable , but also oftentimes most worthy of a man : for what if a man should make me this relation touching one of my loving friend● that my friend when he was come to mans estate , told him in the hearing of many , that his infancy and childhood had been so plea●ing and delightfull unto him , that even he swore he would lead such a l●fe afterwards : and that i had received such certain proofs of the truth of this matter , that i could not without shame and impudency deny it : should i seen worthy of blame and reproof , if i should think that when he said this , he meant and intended to signifie thereby , that he took much delight in an innocent life , and a mind alienated from those appetites and desires wherewith mankind is wont to be involved , and thereupon my love and affection towards him should be much increased , although perhaps the young man having been foolish in his tender age , had greatly affected a certain l●berty in playing and eating and sluggish rest ? for suppose he had died after i had received this relation touching him , and no body could be found that could tell me what his judgement and opinion was herein : would any one be so mischievous and wicked , as to fall out and be angry with me for praising his resolution and intention according to the intelligence which had been delivered and imparted unto me ? yea what if a just valuer and esteemer of things should perhaps make no difficulty to praise and commend my good will and opinion , for that i was taken and delighted with innocency , and being a man would rather frame a good conceit of another man in a doubtfull matter , even when he spake otherwise then he ought to have done ? chap. v , of the truth of the holy scripture . now thou hast heard the three kinds of errour into which men may fall that reade any thing : hear also so many conditions and differences of the same scriptures , for it is necessary that so many do occurre ; for either some one hath written a profitable work , and another doth not rightly and profitably understand it : or the writer and the reader have both bestowed their labours unprofitably ; or the reader doth well and rightly understand , but the authours work is uselesse and unprofitable . of these three kinds the first i d●●allow not , the last i esteem not : for ●hether can i blame an authour whose work is not well and rightly understood , if he be no way guilty of that fault , nor can i be troubled to see an authour read that hath not known the truth , when i see that his readers do receive no hurt nor prejudice thereby : wherefo●e , there is one kind that is most approved , and is most purged and cleansed from errour , which is , when not onely good works are set forth , but are also well and rightly understood by their readers ; yet notwithstanding that also is divided into two kinds , and it is not wholly free from errour : for it happeneth oftentimes that the writer hath a good meaning● and the reader hath so too , but another then he , and oftentimes a better conceit , oftentimes a lower , and yet one that is commodious and profitable : but when as we attain to the true sense and meaning of the authour which we reade ; and the work much conduceth to the leading of a good life , the truth appears abundantly therein , and there is no gap nor passage that lies open to falshood and deceit . this kind is very seldome to be found , when the discourse is about things that are extremely hard and obscure ; neither in my opinion can it be clearly and manifestly known● , but onely be believed : for by what proofs or arguments can i so perfectly gather what the will of a man is , that is absent or dead● that i can swear and take my oath what it is : when as if he were asked even being present there might be many things which he might most officiously conceal and hide , although he wer● not a wicked man ? but to know the quality of the authour i think it no●hing avails to the knowledge of the matter : yet neverthelesse he highly deserves to be reputed and esteemed to be a good man , who by his books and writings affords great assistance unto mankind and to posterity . now i would have the manichees to tell me in which kind they place the errour ( which they conceive ) of the catholick church . if in the first it is a grievous fault indeed , but we need not seek farre to know how to defend it ; for it is sufficient to deny that we understand it , as they conceive , when they inveigh against it . if in the second , it is no lesse ●grievous , but the same words will serve to confute it . if in the third , it is no fault at all . go to then , and hereafter consider the scriptures themselves : for what do they object against the books which are called the old testament ? do they say that they are good , but that we do not well and rightly understand them ? but they themselves receive them not . do they say that they are neither good , nor rightly understood by us ? but this is sufficiently ●onvinced by the former defense ; or will they say , that we rightly understand them , but that the books be naught ? what is this , but to acquit and absolve their living adversaries , with whom they are in debate , and to accuse those that are formerly dead , with whom they have no contention nor strife ? verily i do believe that all the works which those men left to posterity , were profitably written , and that they were great and very holy men , and that that law was made and published by gods will and command : and although my skill and knowledge be but very little in books of that kind , yet this i can easily prove to be true unto one that bears an equall and an impartiall , and not an obstinate and a refractory mind ; and i will do it , when thou wilt afford me an attentive and a courteous hearing , and mine own occasions will permit . but now is it not sufficient for me , howsoever that businesse goes , not to have been beguiled nor deceived . chap. vi . that the holy scripture is first to be loved before it can be learned . ohonoratus , i call mine own conscience and god , who inhabits pure souls , to witnesse , that i judge and esteem nothing to be more 〈◊〉 nothing more chaste , nothing more rel●gious then all those scriptures be , which under the name of the old testament , are held and embraced by the catholick church . i know thou admirest to hear me talk thus , for i cannot disguise nor dissemble the matter , we have been exhorted and perswaded to believe far otherwise : but truly , a rasher act cannot be committed ( rashnesse being a fault unto which we were addicted being yet but children ) then to forsake the judgement of the exposit●urs of any kind of books who professe that they can receive them , and can teach and deliver them to their disciples : and to require their judgement and opinion of them , who being constrained , i know not for what cause have denounced a most sharp and bitter warre ag●inst their authours and compilers ? and that i may speak of those scie●ces whe●ein perhaps a reader may 〈◊〉 without any heinous crime or off●●ce , who ev●r thought that the exposition of the profound and obscure books of aristotle ought to be received from his enemy ? or who being desirous to learn the geometry of archimedes , would take epicurus to be his master , against which he disputed very sti●fely and eag●●ly , and yet ( as ● conceive ) he understood nothing thereof ? are those sc●iptures of the law most plain and easie , against which they proceed with violence in vain and to no purpose , as though they were exposed and lay open to the capacity of the common people ? i think these men are like to that woman which they themselves do laugh at and deride , who being angry to hear the praises of the sunne , and to have it recommended unto her by a certain manichean woman to be worshipped , as she was religiously simple , starts up upon a sudden , and stamping often upon the place , which the sunne with his beams had enlightned thorough a window , began to cry out , behold i contemn and tread under foot the sunne and thy god . that this was done altogether foolishly , and like unto a woman , no man can deny : but do not those men seem to resemble her , who casting forth violent speeches and curses against the things they understand not , neither why they were written , nor what manner of things they be ( which seem as t●●●g● 〈◊〉 ●ere low and contemptible , but to them that understand them they are subtile and divine ) think to receive some benefit thereby , because unskilfull men do countenance and applaud them ? believe me whatsoever is contained in those scriptures is high and divine : there is truth altogether in them , and most fit instruction both for the amending and reforming mens minds : and it is certainly so well digested and ordered , that every one may receive from thence that which is sufficient for himself , if he comes prepared to take it with such piety and devotion , as true religion doth require . should i go about to prove this unto thee i must alledge many reasons , and entertain thee with a longer discourse : for first i must perswade thee not to hate the authours themselves , and then to love them : and this i must effect by a●● 〈◊〉 ●eans● rather then by expounding their opinions and their writings : and therefore if we did hate virgil , yea if we did not love him upon the commendation of our predecessours before we understood him , we should never be satisfied in those innumerable questions touching him wherewith grammarians are wont to be much perplexed and troubled : nor should we give ●are to any man that could resolve those questions to his honour and praise , but we should give countenance and shew favour unto him who by those questions would endeavour to shew that he erred and doted ; but now when as many men do labour to expound them , and that after divers manners , and every one according to his skill and ability , they receive the chiefest commendation and applause , by whose expositions he is found to be a better poet , and he is conceived and believed even by those that understand him not , not onely to have committed no fault nor errour , but to have said nothing which doth not de●erve much glory and praise : and therefore if a master fails but in a small question , and knows not what to answer , we are rather angry and offended with him , then we will conceive that by any fault committ●d by maro he is silent and dumb : but if a master should in his own defence , 〈◊〉 that so great an authour hath committed a fault , he would loose so much credit and reputation thereby , that his scholars would hardly continue with him even though he should hyre them with wages and rewards . how great a matter were it for us to give so much credit to those writers by w●ose mouthes the holy ghost hath spoken as antiquity confirmed by a long continuance doth testifie and declare ? but we forsooth being very wise young men , and wonderfull searchers of reasons , not having so much as perused those books nor sought o●t masters to expound them unto us , nor somewhat accused our own slownesse herein , nor held them to have any judgement or understanding who affirmed that those works had for a long time been read , kept and expounded thorough the whole world , though that no credit was to be given unto them , being moved by their words , who were their enemies and offended with them , by whom we were enforced with a false promise of reason to believe and embrace unheard of millions of fables and ●ales . chap. vii . that we ought not to judge rashly of the holy scriptures : and how and with what care and diligence the true religion is to be sought for . but now if i can , i will accomplish that which i have begun , and i will treat with thee after such a sort , that in the mean time i will not expound the catholick faith , but i will shew unto them that have a care of their souls some hope of divine fruit , and of finding out the truth , to the end they may search out the great mysteries and secrets of faith . he that seeks after the true religion , doth without doubt either believe already that the soul is immortall , unto whom that religion may be commodious and profitable , or he desires to find her to be so in the same religion ; and therefore all religion is for the souls sake : for the nature of the body howsoever it doth put him to no care and solicitude , especially after ●eath , whose soul hath taken a course by which it may become blessed . wherefore true religion if there be any , was either onely one chiefly instituted for the souls sake : and this soul erres and is foolish , as we see untill she gets and possesses wisdome , and that perhaps is the true religion , if i seek out and enquire the cause of her erring , i find it to be a thing which is extremely hidden and obscure . but do i send thee to fables ? or do i enforce thee to believe any thing rashly ? i say our soul being entangled and drowned in errour and folly , seeks after the way of verity and truth , if there be any such to be found , if thou findest not thy self thus inclined and disposed , pardon me , and make me i pray thee , partaker of thy wi●dome : but if thou doest , let u● , i beseech thee both together seek out the truth . imagi●e with thy self that no no●●c● had as yet been given unto us , nor no insinuation made unto us of any religion whatsoever . behold we undertake a new work , and a new businesse . professours of religion are i believe to be sought for , if there be no such thing . suppose then that we have found men of divers opinions , and in that diversity seeking to draw every one unto them ; but that in the mean time , some amongst these do surpasse the rest in renown of ●ame , and in the possession of almost all people . whether they embrace the truth or no it is a great question ; but are they not first to be examined and tried , that so long as we erre ( for as men we are subject to errour ) we may seem to erre with mankind it self ? but thou wilt say , truth is to be found but amongst a few certain men : if thou knowest amongst whom it is , why then thou knowest already what it is . did not i say a little before that we would seek after the truth , as though we were yet ignorant thereof ? but if by the force of truth thou doest conjecture that there be but few that embrace it , and yet thou knowest not who they be , what if those few do lead and rule the multitude by their authority , and can dive into the secrets and mysteries of faith , and can make them in a manner plain and manifest ? do we not see how few attain to the height of eloquence , and yet the schools of rhetoricians do make a great noise throughout the whole world , wit● companies of young men ? do all those that desire to become good oratours , being terrified with the multitude of unskilfull men , think that they ought to addict themselves rather to the studie of the orations of co●cilius and erucius , then to those of tullius cicero ? all men affect the things that are strengthened and confirmed by the authority of their ancestours . the simple sort of people endeavours to learn those things which a few learned men have delivered unto them to be learned : but very few there be that attain unto great eloquence , fewer there be that practise it , but fewest of all that grow eminent and are famous . what if true religion be some such thing ? what if a multitude of ignorant people frequents the churches , it is no proof nor arg●ment , that therefore none are made perfect by those mysteries ? and yet if so f●w should studie eloquence , as there are few that become ●loquent , our parents would never think it fit to have us recommended unto such masters . when as therefore the multitude , which abounds with a number of unsk●lfull people invites us to these studies● and makes us earnestly to affect that which few do obtain , why will we not admit that we have the like cause i● religion , the which peradventure we contemne and despise to the great perill and hazard of our souls ? for if the most true and most sincere worship of god , though it be but amongst a few , yet it is amongst those with whom the multitude , though wholly addicted to their appetit●s and desires , and farre from the purity of knowledge and understanding● doth con●ent and agree , which without all doubt may come to passe : i ask , what answer are we able to give if any one should r●prove our ●ashnes & folly for that having a great care to find out the true religion , we do not diligently search it out amongst the masters and teachers thereof ? if i should say the multitude hath discouraged me . why then hath it not disheartened men from the study of the liberall sciences which hardly yields any profit to this present life ? why not from seeking after money and getting wealth ? why not from obtaining dignities and honours ? moreover , why not from recovering and preserving health ? finally , why not from the desire of a blessed & an happy life ? in all which affairs though many men be imployed , yet few there be that ate eminent and excell . you will say that the books of the old testament seemed to contain absurd things . who are they that affirm it ? namely enemies , for what cause or reason they did it , is not now the question ; but yet they were enemies , you will say when you read them you understood so much by your own reading . is it so indeed ? if thou hadst no skill in poetrie at all thou durst not take in han●terentianus maurus without a master ; asper , cornutus● donatus , and a multitude of other authours are thought requisite for the understanding of any poet , whose verses deserve no greater esteem then the approbation and applause of a stage : and thou without a guide doest undertake to reade those books , and without a master darest passe thy judgement upon them , which , howsoever they be , are notwithstanding by the confession of almost all mankind , published to be holy and replenished with divine matters : nor if tho● findest some things therein which seem unto th●e absurd , dost thou rather accuse the dulnesse of thy wit● and thy mind corrupted with the infection of this world ( as the minds of all fools are ) then those books which peradventure by such kind of men cannot be well conceived and understood . thou shouldst do well to seek out a man both pious and learned , or one that is esteemed and reputed so to be , by the approbation and consent of many ; by whose instructions thou mightest become better , and more expert and skilfull by his learning . such an one ( saist thou ) was not easie to be found : it would be some labour and trouble to seek him . there was none such in the land wherein thou didst dwell . if so , what cause could more profitably enforce thee to travell ? if he lay hid in the continent or firm land , or were not there at all ; thou shouldst sail beyond sea : if he were not there to be found by the shore , thou shoulde●t make a voyage even unto those lands , wherein the things which are contained in those books are said and reported to have been done . o honorat us have we done any such thing ? and yet when we were but most wretched and silly boyes we did at our own pleasure , and in our own judgement , condemn a religion , and that perhaps a most holy one ( for i speak , as yet , as though some doubt were to be made thereof ) whose fame and renown hath already possessed the whole world . what if the things which ●eem in those scriptures offensive to some that are ignorant and unskilfull , be for this cause so written and set down , that when such things are read as ●gree not with the sense of all sorts of men , but much lesse with theirs that are holy and wise , we may with more care and diligence seek out a secret and hidden meaning thereof ? doest thou not see how men labour to interpret the pastorall catamite , upon whom the rough shepherd poured out his affections : and how they as●irm that the boy alexis ( upon whom plato is also said to have made some love-ver●es ) signifies i know not what great and mysterious matter , but that it surpasseth the judgement and understanding of unskilfull men : when as indeed that poet abounding in his inventions may without any detestable crime or offence be conceived to have published lascivious songs ? but were we indeed hindred and withdrawn from seeking out the true religion , either by the publishing of some law against it , or by the power of them that oppose it , or by the contemptible shew and appearance of men dedicated to the service of god , or by any base or di●honest report ; or by the newnesse of the institution , or by some hidden profession thereof ? no , no , none of these things did withdraw and hinder us : all laws both divine and humane do permit men to seek out the catholick faith , and certainly it is lawfull according to humane law to hold & embrace it , if so long as we erre , we be uncertain of the divine law . we have no enemie that puts any fright or terrour into our weaknes : although truth and the salvation of our souls , if it be sought after , where it is lawful to seek it with most safety ; and it cannot be found , ought to be enquired for with any danger and hazard whatsoever ; the degrees of all powers & dignities do most devoutly impart their service unto this sacred and divine worship : and the very name of religion is most honourable , and hath a very great esteem and renown . what hindereth us then at last to seek out carefully , and to examine with a pious and diligent search , whether here be that truth which though few do know and retain after the sincerest manner , yet the favour and good w●ll o● a●l nati●●s doth con●●i●e therein ? all this being so , imagine ( as i said ) that we now make our first enquiry what religion we ought to embrace , both for the cleansing and reforming of our souls . without doubt we must take our beginning from the catholick church , for there are now more christians then if the jews were joyned with the worshippers of idols . and where●● of the same christians there be divers heresies , and all would have themselves thought to be catholicks , and do call others besides themselves hereticks ; the church is one , as all do grant , greater in multitude , if thou considerest the whole world , and ( as those that know do affirm ) more sincere in truth then all the re●t ; but as for truth it is another question . but that which is sufficient for those that seek it , is , that the catholick church is one upon which other heresies do impose divers names , when as every one of them is called by its proper name , which it dares not deny ; where by we may understand by the judgement of● arbitratours not hindred by any favour● unto whom the name catholick which all seek after , ought to be attributed . but lest that any one should think that this thing ought to be debated with much babling or superfluous discourse● there is one church indeed wherein even the humane laws are after a sort christian . yet i will have no preocupation of judgement to be drawn from hence , but i judge it to be a most fit beginning for the seeking out of the truth . for there is no fear least the true worship of god relying upon no proper force of its own , should seem to stand in need to be upheld and supported by them whom ●t ought to sustain and support : but certainly it were a perfect happinesse , if the tru●h could there be found , where with most security it may be sought and retained : but if it cannot , it ought to be sought for in another place , what danger and perill soever be incurred . chap. viii . of the way to the instruction of piety , and of the wonderfull pains sa●nt augustine took to find it out . having thus resolved and determined these things , which in my opinion are so right and just , that i ought to prevail in that cause with thee , whosoever were against it : i will recount unto thee as well as i can , what course i took to find out the true religion , when as i sought it with such a mind and resolution as i have now declared , that it ought to be ●ought for . when i was departed from thee beyond the sea , now staggering and doubting what i ought to embrace and what to reject ( which doubting daily encreased in me from the time that i gave ear unto that man , whose coming unto us , was as thou knowest ) promised as from heaven , for the resolving of all the difficulties where with we were troubled , and i knew him to be a man like other men , but onely that he was cloquent , i held a great debate and deliberation with my self being now in italy ; not whether i should continue in that sect into which i was sorry and grieved that i had faln , but by what means i might find out the truth , for the love whereof thou canst bear me witnesse , how i sighed and groaned . i was often of an opinion that it could not be found out , and the great waves of my thoughts and cogitations moved me to assent to the academicks . oftentimes again when i considered as well as i could , that the mind of man is endued with such vivacity and naturall strength , with such wisdome and sharpnesse of wit , and with such quicknesse of judgement and understanding , i did not think that tru●h could lye hidden and be concealed , but onely that the manner of seeking it was hidden and unknown , and that that manner was to be received from some divine authority , it remained that i should enquire what that authority was , when as in so great dissensions and diversity of opinions every one did promise that he would teach and deliver it . whereupon there occurred unto me an intricate wood or labyrinth into which it was very tedious and irksome to enter ; and my mind remaining restl●sse am●ngst these things , was toss●d to a●d fro with a great desire of finding out the truth : yet neverthelesse by little and little i brake off from their company more and more whom i had already purposed to forsake , and there was nothing now remaining in so great perils and dangers , but that with tears and pittifull words , i should beseech the divine providence to assist and help me ; and this i did deliver gently and carefully , and now i was almost shaken by some disputations had with the bishop of millan s. ambrose , l. 5. conf. c. 14● so that not without some hope i desired to enquire many things touching the old testament , which ( as thou knowest ) being discommended and dispraised unto us we abhorred and detested . and i had resolved to remain so long a catechumen in the church unto which i was delivered by my parents , untill i could find out that which i desired , or could perswade my self that it ought not to be sought for . wherefore if there had been any one then , that could have taught me , he might have found me a most apt schollar and very docible . after this manner and with the like care and anxiety of thy soul thou seest that thou hast been long troubled and afflicted , and if thou seemest to thy self to have been already sufficiently tosse● , and wouldest make an end of these labours and pains : follow the way of the catholick discipline , which hath proceeded from christ himself by his apostles even unto us , and from hence shall descend and be conveyed to posterity . chap. ix . of credulity . thou sayest my advice is foolish and ridiculous , seeing that all men do make it their profession to embrace and deliver catholick doctrine . that all hereticks do professe this i cannot deny , but after such a manner , that unto those which they entice and allure unto them , they promise to give a reason for the most hidden and mostobscure things : and chiefly for this cause they blame and reprehend the catholick church , becau●e those that approch and come unto her are commanded to believe : but they glory and boast that they impose not upon their followers the yoke of faith and bel●eving● but open unto them the fountain it self of teaching and instruction . what ( sayst thou ) could be uttered or spoken more redounding to their praise and commendation ? it is not so . this they promise having no power nor ability to perform it , but that by the name and pretence of reason they may winne and allure much company unto them ; for the soul of man naturally rejoyceth at the promise of reason , and not having regard to her own forces and weaknesse , by a desire she hath to eat the meats of those that are in health ( which are not prudently given to the infirm ) she hastily falls upon the poyson of the deceivers . but as for true religion it can by no means be well and rightly received without some weighty command and force of authority , unlesse those things be first believed , which every one may afterwards attain unto , and learn if he carries himself well , and be thought worthy of it . perhaps thou requirest some reason hereof , whereby thou mayst be induced and perswaded to believe that thou oughtest not sooner to be taught by reason , then by faith and belief . which i can easily give unto thee , if thou wilt accept and receive it from me with an equall and impartiall mind . but that it may commodiously be done , i would have thee as it were answer to such questions as i shall propose unto thee . and first of all i would have thee to tell me : why dost thou conceive that we ought not to believe ? because ( sayst thou ) credulity it self , from whence men are called credulous , seems unto me to be a certain vice , else it would not be a custome to object this name by way of reproch . for if a suspitious man be culpable and faulty , because he suspects things not certainly known : much more doth a credulous man deserve to be blamed , who differs herein from a suspitious man , that he that is suspitious maketh some doub● in unknown things , but he that is credulous makes none at all . in the mean time i admit of this opinion and this distinction ; but thou knowest also that we do not say a man is curious but by way of taunt and reproch , but when we call a man studious , we speak it in his praise a●d commendation : wherefore if you please , mark what difference you concei●e to be between these two . thou answerest , that although both be moved with a great desire of knowing , yet in this they dif●er , that the curious man enquires after the things that belong not unto him , but the studious on the contrary after his own affairs . but we grant that a wife and children and their welfare do belong unto a man , and therefore if any one being gone a farre off out of his native soile should make a diligent enquiry of those that come from his parts , how his wife and children do , he hath certainly a great desire to know it , and yet we call not this a studious man , although he be desirous to know , and even those things which do chiefly belong and appertain unto him . wherefore now thou understandest that that definition of a studious man is herein defective and imperfect : that every studious man desires to know the things that belong unto him , but that every man that hath such a desire ought not to be called a studious man ; but he who exceedingly seeks after the things which belong to excellent breeding , and to the adorning of the mind , we rightly call ( in latine ) a student , that is , a desirous man , especially if we adde what he desires to hear . for we call one also studious of his friends , that loves his friends onely : yet neve●thelesse we think him not worthy of the common name of studious men without any addition . but one that desires to know how his friends do , i wonld not call him studious or desirous of hearing , unlesse having a good fame and credit he should often desire to hear the same thing , but if he should but once desi●e to hear it , i would call him a student or desiring man . now reflect upon a curious man , and tell me whether if any one should willingly hear a short tale not conducing at all unto his profit , that is , of things not belonging unto him , and this not with great eagernesse and often , but very seldome and very modestly , either in some banquet , or in some meeting or assembly , wouldest thou think him to be a curious man ? i conceive not , but truly he that hath a care of that thing which he would willingly hear might seem indeed to be so . wherefore the definition also of a curious man ought to be corrected by the same rule as is that of a studious man . and therefore consider also , whither the things formerly spoken ought to be amended . for why is he not unworthy of the name of a suspitious man , who sometimes suspecteth something , and he of a credulous man that sometimes believeth something ? wherefore as there is a very great difference between one that is desirous of any thing , and one that is altogether studious , and again between one that hath a care of a thing , and one that is curious : so is there between a believing man and a credulous man . chap. x. why cre●●lity is the way to religion . but thou wilt say , now see whither we ought to believe in religion . for neither if we grant it to be one thing to believe , another to be credulous , doth it follow , that it is no fault to believe in matters of religion : for what if it be a fault both to believe and to be credulous , as it is both to be drunk and to be a drunkard ? whosoever thinks this to be certainly true , can in my opinion have no friend at all . for if it be a thing unreasonable to believe any thing , either he commits a foul fault that gives credit to his friend ; or if he believes him not , i see not how he can call himself a friend , or the other . here peradventure thou wilt say , i grant that something ought sometimes to be believed : now declare how in religion it is not ● thing unreasonable to believe any thing before we know it , or understand it . i will if i can . wherefore i ask thee , which doest thou conceive to be the greater ●ault , to instruct an unworthy person in religion , or to believe that which is said by the instructours and teachers thereof ? if thou understandest not whom i call an unworthy person : such an one i mean as comes to receive and embrace religion with a feigned and dissembling heart . thou grantest , as i conceive , that it is a thing more worthy of blame to expound to such an one the holy mysteries of faith , then to give credit to religious men , affirming something of religion it self . neither would it become thee to give another answer . wherefore now imagine with thy self , that the man were present who is to in●truct thee in point of religion : how wilt thou make him believe that thou comest with a true and an unfeigned mind , and that thou usest no deceit nor dissimulation in this businesse ? thou wilt say that upon thy good conscience thou feignest nothing , assuring it with all the words thou canst use , but y●t with words . for being a man thou canst not so open the corners and secrets of thy mind to another man , that he may know thee inwardly . and if he shall say : behold i do believe thee : but is it not more fit that thou also shouldst give credit unto me , seeing that if i hold and embrace any truth , thou art to receive the benefit thereof , and i to impart it ? what answer shall we give , but that he ought to be believed ? but saist thou , had it not been be●ter to alledge reason unto me , that i might followit without any rashnesse whithersoever it should lead me ? perhaps it had been : but seeing that it is so great a matter for thee to know god by reason , doest thou think that all men are capable of understanding the reasons whereby the mind of man is led to the knowledge of divine things● or the greater part of them● or but a few ? i think , thou sayst but a few . doest thou believe that thou art in that number ? thou saist , it is not my part to answer to that question . thou thinkest then that it is his part also to believe thee in this matter : which he doth indeed . onely let me put thee in mind , that he hath already twice given credit unto thee , speak●●g uncertain things : and that thou wouldest not so much as once believe him , whe● he religiously warned and admonished thee . but suppose this to be so , and that thou comest with a ●incere mind to embrace religion , and that being one of those few men , thou canst understand the reasons by which the divine power i● certainly known● doest thou think that religion is to be denied to other men , that have not so great wi●s and judgements as thou hast ? or doest thou conceive that by little and little they ought to be led by certain degrees to those chiefest secrets ? thou plainly seest what course of proceeding is the more religious . for thou canst not think that any man ought by any means to be forsaken or rejected in the desire and affection of so great a matter . but art not thou of opinion , that unlesse a man ●irst beli●ves , that he shall attain unto that which he intended , and bears an humble and a suppliant mind , and being obedient to certain great and necessary precepts● be very w●ll purged and made clean by a certain course of life , he cannot otherwise obtain those things that are purely true ? indeed thou thinkest so . if then they , who by certain reason can most easily conceive the divine mysteries , ( one of which sort i believe thee to be ) should proceed in this way , wherein those walk that first do believe , would they receive any hu●t thereby ? i think not . but yet thou saist , what necessity is there of delay ? because , although by their proceedings they shall not prejudice themselves at all , yet they will endamage others by their example . for there is hardly any one , that hath so high a conceit of himself as he can have ; and he that thinks too humbly of himself , ought to be raised up , and he that thinks too high , ought to be repressed , that neither the one may be overcome by despair , nor the other cast down headlong by boldnesse and presumption . which is easily brought to passe , if even those that are able to flie , should a little be enforced to go , lest any should be dangerously invited thereunto , and thereby also a sufficient care may be had of others . this is the providence of true religion : this god himself hath appointed and command●d : this hath been delivered by our predecessours of happy m●mory , this hath been observed even untill our dayes ; to go about to overthrow this order● is nothing else but to seek out a sacrilegious way to true religion . which whosoever do , cannot attain unto that which they intend ; though that be granted them which they desire . for howsoever they surpasse and excell in wit , unlesse the divine majesty doth aid and assist them , they creep upon the ground . which assistance he then affords when they that tend and walk towards him , have a care to proceed according to the course of humane society . then which degree and step towards heaven nothing can be found more firm and stable . verily , such is the force and efficacy of this reason , that i cannot re●i●t it , for how can i say , that nothing ought to be believed unlesse it be known ? besides all friendship is taken away unlesse something may be believed which cannot be demonstrated and proved by certain reason : and oftentimes without offence credit may be given to such stewards as are servants to lords . but in matters of religion what can be done that is more unreasonable and unjust , then that gods prelates should believe us , when we promise that we come to embrace religion with an unfeigned mind ; and we refuse to give credit unto them , when they teach and instruct us ? finally , what way can be more wholesome and profitable , then by believing those things which god hath appointed as preparatives for the culti●ating and adoring the mind to be first disposed , and made fit to understand and receive the truth ? or if thou beest already sufficiently disposed thereunto , rather to go a little about , where thou maist walk with the greatest safety , then bo●h to be the authour of danger to thy self , and an example of temerity , and rashnesse unto others . chap. xi . of vnderstanding , belief and opinion . vve have shewed already how without offence we may follow those that command us to believe : it remains that we consider for what cause they are not to be followed that promise to conduct and lead us by reason . some are of opinion that they can ●earken and give eare to these promisers of reason , not onely without any blame or dispraise , but also with some commendation and praise ; but it is not so , for there be two sorts of persons that deserve praise in point of religion : the one which hath already found out the true religion , which we ought to judge most happy and blessed : the other which with the greatest care , and after the rightest manner , doth seek after it : the first sort is now in possession of it , the second is in the way , by which notwithstanding most certainly they will arrive at it . there be three other kinds of men which are indeed to be misliked and detested . the first is , of those that are opinative , that is , who think they know that which they know not . the second is , of those who truly do perceive their own ignorance , but do not so seek that they may find . the third is of those that ●either think they know , nor have any will or desire to seek . there are also three things in the minds of men , near as it were the one unto the other , most worthy to be distinguished , to understand , to believe , and to think . of which , if they be considered by themselves , the first is alwaies without offence , the second sometimes faultie , the third never without a fault ; and this we ought to reserve to the same beatitude and felicity . for in this life how much soever a man knows his knowledge doth not as yet make him most blessed , for that there be incomparably more things whereof he is ignorant . for to understand great and worthy , and divine things it is a most blessed thing . but it is not hurt full to understand superfluous things , but perhaps it was prejudicial to learn them , when as they took up the time of necessary things . also it is not a miserable thing to understand hurtfull things , but to do or suffer them . for if any one understands how his enemie may be slain without endangering himself he becomes not guilty by understanding it , if he desires it not : yea if he be free from such a desire , who is more innocent and guiltlesse then he ? in believing a man is then to blame , when either he believes some unworthy thing of god , or gives too facile and easie credit unto the things reported of man . but in other things , if a man believes any thing , he commits no fault by believing , though he understands that he knows not the thing which he believes . for i believe that in times past , most wicked conspiratours were put to death by the power and authority of cicero : but this i do not onely not know , but also i know assuredly that i can by no means attain unto the knowledge thereof , to be opinative or to be led by opinion , is for two causes an unseemly thing : first , because he cannot learn a thing● if it be to be learned , that hath perswaded himself that he knows it already . and secondly , for that rashnesse is of itself a sign or token of an ill disposed minde . for although any one thinks that he knows that which i said touching cicero ( as there is nothing that can hinder him from learning it ) yet because he can have no certain knowledge of it , and for that he understands not , that there is a great difference , whither any thing be comprehended by certain reason of mind , which we say is to understand , or whither it be committed to common fame or writing , to be profitably believed by posterity , he erres indeed ; and there is no errour but hath its foulnesse and deformity . wherefore that we understand we attribute it to reason : that we believe , to authority ; and that we are opinative , to errour and mistaking : but every one that understands doth also believe : and so doth every one that is opinative : but not every one that beli●ves , understands : and no man understands that is opinative . if therefore these three kinds be referred to those five sorts of men whereof we made mention a little before , to wit , to the two approved kinds which we put in the first place , and to the other three vicious kinds ; we find that the first kind ( which is those that are happy ) doth believe truth it self : and that the second kind ( which is those that are desirous and lovers of truth ) doth believe authority : in both which kinds the believers deserve praise . but in the first of the vicious kinds ( that is of those that think they know that which they know not ) there is indeed a faulty credulity . the other two disallo●ed kinds ( that is , both those that seek after truth with a despair of finding it out , and they that seek not after it ) do believe nothing ; and this is onely in things belonging to some doctrine or discipline , for how a man can believe nothing in the other actions of his life i understand not . albeit even amongst those that affirm that in their actions they follow probable opinions , some there be that will seem rather not able to know any thing , then to believe nothing . for who doth not believe that which he doth approve ? or how is that which they follow profitable , if it be not approved ? wherefore there may be two kinds of those that oppose the truth : the one that opposeth knowledge onely , and not faith : the other that condemneth both the one and the other . but whither any can be found that use such proceedings in humane af●airs , i am wholly ignorant . these things are spoken that we may understand , that believing the things which we do not as yet fully know nor understand , we are vindicated and defended from the rashnesse and temerity of opinative men . as for them that say that we ought to believe nothing , but that which we k●ow , they have ●nely regard to the name of opinion , which i confesse is but base and ignominious : but if any one will consider attentively , that there is a very great difference between these two things , whither a man thinks that he knows a thing , or whither being moved by some authority , he believes that which he understands that he knows not , he shall certainly shun and avoid the crime both of errour , inhumanity and pride . observation . s. a●g●stine in his first book of retractations and fourteenth chapter , would have those words . ( the one which hath already found out the true religion which we ought to judge most happy a●d most blessed ) so to be understood , that they are most blessed not in this life , b●t in that which we hope for , and unto which we go by the way of faith , for ( saith he ) they are to be conceived to have found out that which is to be sought for , who are there already● whither we by seeking and believing● that is by embracing the way of faith do desire to arrive . and again he affirms that those words : to understand great and worthy and divine things , it is a most blessed thing● ought to be referred to eternall beatitude . and upon these words : ( there is a great difference whither any thing be comprehended by certain reason of mind , which we ●ay , is to understand : or whither it be committed to common fame , or writing to be pro●itably believed by posterity ; ) and upon these : ( that we understand we attribute it to reason : that we believe to authority ) he maketh this explication : this is not so to be understood that in common discourse we should be afraid to say we know that which we beli●ve by credible witnesses , for when ●e speak properly , we are onely said to know that which we comprehend by firm reason of mind . but when we speak with words more fit to be commonly used , as the scripture also speaketh , we make no doubt to say , that we know both that which we perceive by our corporall senses , and which we believe upon the report of credible witnesses , but yet so that we understand what difference there is between the one and the other . chap. xii . that it is the safest way to believe wise men . if that which is not known ought not to be believed , i ask then how can children obey parents and embrace them with mutuall love and affection , whom they may believe not to be their parents ; for that who is their father , it cannot be known by reason , but it is believed upon the word and authority of the mother : and as for the mother , she often is not believed , but midwives , nurses and servants : for if her child may be stoln from her and another put in the place , cannot she deceive being deceived ? and yet notwithstanding we believe , and that without any doubt and staggering at all , that which we confesse we cannot know : and unlesse this were so , who sees not but that piety the most holy tye and bond of mankind would be violated and defiled by a most proud wickednesse and offence ? for who , though he be a mad man , can think him worthy of blame , who doth perform his obliged duties unto those whom he behev●s to be his parents , although indeed they were not ? on the co●trary who will not think fit to have him cast out of the society of men , who will not love those which perhaps are his true parents , for fear les● he should love those that are false ones ? many arguments may be brought to shew that nothing at all remains safe and secure in humane society if once we are resolved to believ● nothing which we cannot know nor understand . but now hear tha● whereby i am confident i shall at the present more easily draw and perswade thee , that seein● the question is concerning religion , that is about the worship of god , and the knowledge of divine things ) those are les●e to be followed , and hearkned unto , who most readily promising reason , do forbid and prohibite us to believe . no man doubts , but that all men are either fools or wise men ; i call not those wisemen here , that are prudent , ingenious , and witty but those that are endued with as firm and certain a knowledge both of divine and huma●e things as man is capable to receive and do lead their lives and frame their manners conformable thereunto : but as for others , how learned or unlearned soever they be● or whither they deserve to be praised or d●spraised for the manner of their lives● i repute and account them in the number of fools : which being so , what man , though but of a slender understanding doth not plainly see , that it is more wholesome and profitable for fools to obey the precepts and commands of wise men , then to frame and order their lives according to their own judgements and fancies ? for every thing that is done , if it be not rightly done , it is a fault : nor can any thing be by any means rightly done , which doth not flow and proceed from right reason ; now right reason is virtue it self ; but amongst what sorts of men is virtue to be found , but in the mind of a wise man ? wherefore the wiseman onely offends not ; but every fool offends , unlesse it be in those actions wherein he doth obey a wise man ; for such actions do proceed from right reason● nor is the fool to be accounred master ( as i may say ) of his own actions● he being as it were but the instrument or servant of the wise man . wherefore if it be better for all men not to offend then to offend● verily ●●l fools would live better if they could be servants to wise men . and if this without doubt be ●●t and expedient in things of lesse moment , as in buying or tilling a field , in marrying a wi●e , in the education and breeding of children , and finally in the managi●g of private affairs : much more is it expedient in matters of rel●gion . for hu●ane things are both more easie to be known then divine : and in all things that are more holy and more exce●lent , we sinne so much the more g●ievously and dangerously● by how much we ow● unto them a greater honour , reverence and re●pect . wherefore thou ●●●st that from hence forth there remains nothing more for us to do , so long as we are fools● but , if we desire to lead a good and a religious life , to seek out wi●e and prudent men , that by obeying of them we may not so much feel the dominion of ●olly , whilst it is in us , and at the length we may become wise men our selves . an observation . s. augustine in his first book of retractions , and fourteenth chapter advertiseth that his division of men into wise men and fools , is to be understood of men after they come to the use of reason , whereby they are distinguished from beasts , as we say all men desire to be blessed , wherein little children cannot be included for they cannot yet de●ire it . chap. xiii . that religion takes her beginning from believing . here again ariseth a questio● of great difficulty : for how shall we that are fools be able to find out a wise man , ●eeing that divers do indifferently challenge that name unto themselves , although almost none dare presume to do it openly , when as they do so disagree amongst themselves about those things , in the knowledge whereof wisdome doth consist , that it is necessary to think that either none of them are wise men , or that there is but one certain wiseman . but when a fool enquires who that is , truly i s●e not by what means he can be plainly discerned and perce●ved : for a man cannot know any thing by any signs whatsoever , unlesse he knows the thing it self , whereof these be the signs ; but a fool knows not wisdome . for wisdome is not like gold and silver and such like things , which thou mayest both know when thou seest , and yet not enjoy and possesse them : he that wants wisdome cannot see nor behold it with the eye of his mind : for all the things which we perceive with our corporall senses , are outwardly proposed and presented unto us ; and therefore we may behold strange and externall things with our eyes albeit we have not any of the things , nor any thing of that kind : but that which is perceived by the understanding● is inwardly in the mind , and it i● nothing el●e to have it , but to see and behold it . but a fool wants wisdome , and therefore knowes it not , for he cannot see it with his eyes ; for he cannot see it and not have it : and he cannot have it and still continue and remain a fool : wherefore he knows it not , and whilst he knows it not , he cannot know it in another place : and therefore no man so long as he remains a fool , can by most certain knowledge find out a wise man , by obeying of whose precepts and commands he may be freed from so great an ev●l as folly is . now it is god onely that can give satisfaction to this mighty difficulty , and afford remedy for this g●eat evil ; and because our question is ●bout religion , unlesse we both believe that there is a god , and that he gives assistance to humane minds , we ought not indeed to inquire and seek for true religion . for what do we desire to find out at length by so great an endeavour ? what wish we to attain unto ? whither do we long to arrive ? is it unto that thing which we believe not to have a being nor to belong and appertain unto us ? nothing is more perverse then such a mind . when thou durst no● beg a favour of me● or with impudence durst crave one dost thou come to demand how religion may be found out , when thou thinkest not that there is a god . and that we care not whither there be any or no ? what if it be so great a matter● that unlesse it be diligently sought for , and with all might and power it cannot be found out ? what if the extream difficulty of finding out the meaning and understanding of that which shall be found out doth vex and trouble the mind of the seeker ? for what is more pleasant and familiar to our eyes , then this light is ? and yet a●ter long obscurity and darknesse they cannot endure it . what is more fit and commodious for a body that is consumed and exhausted with sicknesse , then meat and drink ? yet we see that those that are upon recovery are restrained and kept back that they may not pres●me to feed so plentifully as well men do , lest by a full diet they should return to their former di●ease . i speak of those that are recovering their health : but what do we not enforce the sick men themselves to eat something ? which is so great a trouble unto them , that certainly they would not obey us● did they not believe that they shall escape that sicknesse thereby . when therefore wilt thou settle thy self to a most painfull and labo●ious search ? when wilt thou adventure to take so great care and labour upon thee , as this businesse doth deserve , when as thou dost not believe that there is any such thing as that which thou seekest ? wherefore it was rightly instituted and ordained by the majesty of catholick discipline , that before all things they should be induced and perswaded to believe , that come to receive and embrace religion . chap. xiv . that christ himself chiefly exacted belief . seeing my discourse is concerning th●se that desire to be called christians● i pray tell me what reason can that heretick alledge unto me ? what can he say to draw me from believing , as from a rash and incons●de●ate thing ? if he commands me to believe nothing● then do i not believe that there ●s any true religion in the world : and becau●e 〈◊〉 do not believe that there is ●ny s●ch thing , i do not ●eek after it . but he ( as conceive ) will sh●w it to the ●eeker ; for so it is written : he that seeks shall find . ●here●ore i would not c●m● to him that ●orbids me to b●lieve , unlesse i believed something . ●s there any greater madnesse , then that i should displease them onely with a belief which is supported by no knowledge● a●d yet that belief alone ha●h b●o●ght me to the ●elf same man ? what shall i say● but that all hereticks do exhort us to believe christ ? can they be mo●e oppo●ite and contrary to themselves ? wherein they are to be pressed two manner of way●s . first they are to be asked , where is the reason which they promised , where the re●●●hension and blaming of rashnesse where the presumption of science and knowledge ? for if it be an ab●u●d thing to be●●eve anyone without reason w●y 〈…〉 expect● why dost thou go 〈…〉 to have me believe any one without ●eason that i may ●o●e easi●y 〈…〉 by thy reaso● ? ●ill thy rea●●n bu●●d any thi●g that is firm & stable upon t●e foundation of temer●●y & ●ashnesse ? i speak according to ●hem whom we discontent & di●please by believing . for to believe before reason , when thou art not yet fit to conceive and understand it , and by faith it self to prepare the mind to receive the seeds of verity and truth , i judge it to be not onely a most wholsome and profitable thing , but also so necessary , that tho●e that have sick and feeble minds cannot recover their healths without it : which because they conceive to be a ridiculous thing and full of rashnesse , it is impudently done of them to perswade and exhort us to believe christ . moreover , i confesse that i have already believed christ , and have p●rswaded my self , that that is true which he hath said● although this my belief be supported by no reason . this is the first lesson o heretick which thou wilt teach me ; but becau●e i have not seen christ himself , how he vouchsafed to appear amongst men , who is publickly reported to have been seen even by the eyes of common people give me leave a little to consider with my self upon whose words i have believed , that there was a christ , that being already guarded and fortified by such a faith , i may give ear and hearken unto thee ; i perceive that i believed and gave credit unto none , but to a setled and confirmed opinion , and to a most renowned fame and report of people and nations : these people also i see in all places to be in possession of the secrets and mysteries of the catholick church . why shall not i then chiefly enquire of them diligently what christ hath commanded● by whose authority being moved , i have already believed that christ hath commanded some profitable thing ? wilt thou better expound unto me what● christ hath ●aid ? whom i would not think to have been , or now to be , if thou didst recommend it unto me to be believed . this therefore ( as i said ) have i believed upon a famous report of men , confirmed with consent and antiquity : but you who a●e both so few , and so turbulent , and so new , it is certain you can produce and bring forth nothing which may de●erve c●edit and belief . and therefore what a madnesse is this in thee ( to say ) be●ieve them ( the known multitude of christendome ) that we ought to be●ieve christ , but learn of us ( manicheans ) what christ hath said : why so i beseech thee ? verily● if that known multitude should fail● and could teach me nothing : i shou●d much more easily per●wade my self , tha● 〈◊〉 ought not to believe ch●ist at all then that ● ought to believe any thing concerning him of any others bnt o● tho●e by whose means i first believed him . o migh●y confidence , or rather folly ! i will ( sayst thou ) teach thee what christ hath commanded , in whom thou art already perswaded to believe . what if i did not believe in him at all , couldest thou teach me any thing concerning him ? but ( sayst thou ) it behooves thee to believe . what , upon your warrant and recommendation ? no ( sayst thou ) for we do by reason lead those which do alre●dy believe in christ . why then shall i believe in him ? because it is a grounded report● was it grounded upon you , or upon others ? upon others sayst thou . shall i believe them first , and be afterwards taught an● instructed by thee ? peradventure ● ought to do so , were i not above all things admonished by them not to come at all unto t●ee : for they say that you h●ld pernicious doctrines . thou wilt answer● they lie . how ●hen may i believe them concerning christ whom they have not seen : if i may not believe them concerning thee whom they will not see ? here sayest thou , believe the scriptures . but all scripture , if being new and unheard of , it be alledged or commended but by a few● and hath no reason to confirm it , receives no credit nor authority at all , but those that alledge it : wherefore if you that are so few and unknown commend those scriptures unto me , i refuse to believe them : besides also you proceed against your promise , rather by commanding belief , then giving any reason thereof . here again ( for the authority of scriptures ) thou wilt call me back to the known multitude of christendome , and to common report . restrain at length thy obstinacy , and i know not what unruly appetite of worldly fame : and rather admonish me to seek out the chief rulers of this known multitude , and to enquire for them diligently and painfully , that rather i may learn something of them touching these scriptures : who if they were not i should not know whither any thing ought to be learnt at all or no . as for thee , return into thy corner and lurkinghole , and delude us no more under a shew and pretence of truth , which thou endeavourest to take away from them , unto whom thou grante●● authority and credit : and if they also deny , that we ought not to believe christ● unlesse an undoubted reason can be rendred thereof , they are not christians . for certain pagans do alledge that against us , foolishly indeed , but yet not contrary nor repugnant to themselves . but who can endure that those men should professe that they belong to christ , who strongly asfirm that nothing ought to be believed , unlesse most evident reason can be given even unto fools , concerning god and divine matters ? but we see that christ himself ( as that history teacheth which they also believe ) desired nothing more principally , nor more earnestly then that he might be credited and believed : when as they with whom he was to treat about those affairs were not yet fit to learn and conceive the divine mysteries . for to what other purpose did he work so great and so many miracles , he himself also affirming that they were done for no other end but that men might give credit and beliefe unto him ? he led the simple sort of people by belief : you lead them by reason : he cryed out that he might be believed you cry out against it : he commended those that did believe , you blame and reprehend them . but unlesse he had turned water into wine , to omit his other miracles , could men have been brought to follow him , if he had done no such things● but onely taught and instructed them ? or is that word of his not to be regarded : 1 joh. 14. 1. believe god and believe me : or is he to be blamed for rashnesse in belief , who would not have christ come into his house , because he b●lieved that by h●s command onely his sick sonne could be cu●ed ? mat. 8. 8. he therefore bringing a medicine which was to cu●●●he most corrupt manners , did by m●racles w●nne authority● by author●●y deserved belief , by belief dr●w ●●ge●her a mult●●ud● by a mult●●ude ob●ained an●●qu●ty b● antiquity st●●ngthened and confirmed relig●on : which no● onely ●h● most foolish novelty of h●re●icks endeavouring by dec●●s but ne●●her the antient errour of the gentlies being vio●●ntly ben● against it could in any part abolish or destroy . chap. xv . of the most cemmodious way to religion . vvherefore albeit i am ●ot able to teach thee , yet do i not cease to warn and admonish thee , that ( because many men will seem to be wi●e , and it is not easie to discern whither they be fools or no ) thou beseechest the divine majesty with very much earnestnesse and fervent desires with sighs and sobs , or al●o ( if it be possible ) with weeping and tears● to free and deliver thee from the evil of errour , if thou desirest to lead a blessed and an happy life . which may more easily be brought to passe , if thou wilt willingly obey his commands which he hath been pleased to have confirmed and strengthened by so great an authority of the catholick church . for seeing that a wise man is by his mind so united unto god that nothing is interposed and set between them , which may divide and separate them , ( for god is truth , and no man is to be accounted a wise man that doth not attain to the knowledge of truth ) we cannot deny but that the wisdome of man is interposed as a certain medium between his folly and the most sincere truth of the divine majesty . for a wi●e man according to the ability which he hath received , doth imitate god : and a fool hath nothing nearer unto him which he may profitably imitate and follow● then a wise man : when because ( as i said ) it is not easie to understand by reason , it was necessary that certain miracles should be proposed and set before mens eyes ( which fools do use much more commodiously then their unde●standings ) to the end that the life and manners of men moved with authority , m●g●t first be purged and made clean● and so they m●ght be enabled to understand reason . and therefore when as man was to be imitated , and yet no confidence to be placed in him : how could the divine majesty shew greater signs of his favour and liberality th●n that the sincere eternall , and uncha●ge●ble wisdome of god , unto whom it behoves us to cleave and adhere should vouchsafe to take hum●ne nature upon him ? who did no● onely do those things , which m●ght serve to invite us to follow g●d : but did al●o endure and suffer those things , whereby we were discourag●d from following of him . for whereas no man can ob●ain the most ce●tain and chiefest good , unlesse he doth fully and pe●fectly love it , ( which by no means will be brought to passe so long as men fear the miseries of the body , and the things that ●re subject to fortune and chance ) he by his wonderfull birth and admirable wo●ks hath purchased for us love and charity : and hath excluded terrour and fear by his death and resurrection . and finally he hath shewed himself to be such an one in all other things ( too long to be here expressed and set down ) that we may know and perceive hereby how farre the divine clemency can reach and be extended● and how farre mans infirmity can be elevated and extolled . chap. xvi . that m●racles do procure belief . this , believe it , is a most wholesome authority : this at the first is a withdrawing of our minds from an earthly habitation : this is a conversion from the love of this world to the true god . it is onely authority which moveth fools to make haste unto wisdome . so long as we cannot understand sincere things , it is indeed a miserable thing to be deceived by authority : but truly it is more miserable , not to be moved thereby . for if the divine providence doth not rule and govern humane affairs , we ought not to busie and trouble our selves about religion : but if even the frame and species of all things , which we must believe proceeds and flows from some fountain of the truest beauty , doth as it were publickly and privately exhort all the more noble and braver spirits both to seek god , in i know not what inward conscience and to serve him : we ought not to despair● but that the same god hath constituted and ordained some authority● upon which if we lean and rely as upon a sure step , we may be elevated and lifted up unto him . this authority , ( reason being set aside , which to understand to be true and sincere , it is a very hard matter for fools to do , as i have often said ) doth move and excite us two manner of wayes : partly by miracles , and partly by the great number and multitude of followers . it is certain that a wise man needs none of these things , but now we are discoursing how we may become wise men , that is , how we may cleave and adhere unto the truth : which is a thing that doubtlesse cannot be done with a foul and impure mind : the uncleannesse whereof , is ( to expound it briefly ) the love of all things whatsoever besides it self and god : from which fi●th by how much any one is more purged and cleansed , by so much the more easily doth he behold the truth . and therefore to desire to see the truth that thou mayst cleanse the mind , when therefore it ought to be cleansed , that thou mayest see the truth , is certainly a perverse and a preposterous thing . wherefore to a man that is not able to behold the truth that he may be made fit to see it , and may suffer himself to be purged and cleansed , authority is at hand , which without doubt receives her str●ngth and vigour partly by miracles , and partly by the number and multitude of followers , as i said a little before . a miracle i call any hard or unwonted thing whatsoever , which appears above the expectation and power of the wonderer . in which kind nothing is more fit for the common people , and for men that are absolutely ●ottish and foolish , then that which is applyed and proposed to the senses . but these again are divided into two sorts : for some there be that onely move men to wonder and admiration : and others which besides do winne and purchase great favour and good will . for if any one should see a man fly , he would onely wonder at it , because it is a thing which besides the beholding of it , yields to the spectatour no commodity nor profit . but if any one being afflicted with a grievous and desperate sicknesse , shall so soon as the disease is commanded to depart , recover his health , he shall overcome the wonder of the cure by the charity of the curer . such things were done as many as were sufficient , when god appeared to men in the shape of a true man : the sick were cured , mat. 9. 6 , 13 , 15 , 16. mat. 9. 7 , 22. mar. 3. 5 , 10. joh. 4. 53. the leaprous were cleansed ; mat. 8. 3. mar. 4 , 2. luke 5. 3. & 7. 22. going was restored to the lame , mat. 11. 5. sight to the blind , and hearing to the deaf , luke 18. 42. joh , 9. 7● the men of that time saw water turned into wine , joh. 2. 9. five thousand people filled with five loaves of bread , mat. 14. 20 , 21. men walking upon the sea●mat . 14. 25. joh. 6. 19. & 21. 7. and the dead rising from death to life , luke 7. 15. & 8. 55. so some miracles were done for the cure of the body by a more manifest benefit , and some for the cure of the soul by a more hidden sign , but they were all for the help of mankind by the testimony of the divine majesty : thus did the divine majesty then draw unto it the straying souls of mortall men . why ( sayst thou ) are not these things done now ? because they would not move unlesse they were wonderfull , and if they were common and usuall they were no● wonderfull . for bring unto me a man when he first sees the courses of day and night , and the m●st constant order of celestiall things , the 4. cha●ges of the yeare , the falling and returning of the leeves unto the trees , the infinite vertue of seeds , the beauty of light , the varieties of colours , sounds , smels and tasts , and if wee can but speak with him , we shall find him wholly astonished , and quite overcome with the sight of these miracles : and yet we despise and we make and account of al these things , not because they are easily known ( for what is more obscure then the causes of them ? ) but for that we are accustomed frequently to see them● those things are therefore most fitly done , that a multitude of beleevers being gathered together and propagated by them● profitable authority might be co●verted into customes themselves . an observation . s. augustine in his first book of his retractations and 14. chapter alledgeth these words : ( why sayst thou ) are not these things done now ? because they would not move , unlesse they were wonderfull , and if they were common and usuall , they were not wonderfull ) and expounds them thus : this i said because not so great nor all miracles are done now , but not that none are also now done . chap. xvii . the co●sent of nations beleeving in christ . all customes have such vertue power to winn the love and affection of men , that we sooner can condemne and detest even the things that are naught and wicked in them then forsake or change them : and this for the most part comes to passe , when as our unlawfull appetites and deseres have gotten a dominion and predominancy over us : doest not thou think that great care hath been taken about the affaires of mankinde , and that they are put into a good state and condition , that not only divins most learned men doe argue and contend , that nothing that is earthly , nothing that is fierie finally , nothing that is perceptible by the corporall senses ought to be worshipped ●nd adored for god , but that he is to be prayed unto , entreated and supplicated only by the understanding or intellectuall power : but also that the unskilfull multitude of both sexes doth in so many and so divers nations both beleeve it and publish it ? that there is continency and forbearance of meates , even to the most slender diet of bread and water , and fastings , not for one day only , but also continued for divers dayes together● that there is chastity even to the contempt of marriage and issue : that there is patience even to the contemning of crosses and flames : that there is liberality even to the distribution of patrimonies to the poore : and finally , so great a disesteeme and contempt of all things that are in this world , that even death it self is wished and desired . few there are that do these things , fewer that doe them well and prudently : yet the people doe approve them , hearken unto them , and like them : yea they love and affect them ; and not without some progresse of their mindes towards god , and certain sparks of piety and vertue , they blame and reprehend their owne weakenesse and imbecillity that they cannot doe these things . this the divine providence hath brought to passe by the predictions of the prophets , by the humanity and doctrin of christ , by the voyages of the apostles , by the contumelies , crosses , bloud and death of martyrs , by the laudable and excellent lives of saints , and by miracles done at convenient times in all these things worthy of so great matters and vertues . when as therefore we see so great help and affi●tance from god , and so great fruit and entrease thereby , shall we make any doubt or question at all of retyring into the besome of that church , which even to the confession and acknowledgement of mankinde from the sea apostolike by succession of bishops● hath obtained the sove●eignty and principall authority , heretiks in vain barking round about it , and being condemned partly by the judgement of the people themselves , partly by the gravity of councels , partly also by the majesty and splendour of miracles ? unto which not to graunt the chiefe place and preheminence , is either indeede an extreme impiety , or a very rash and a dangerous arrogancy , for if there be no certain way for the minds of men to wisdome and salvation , but when faith prepareth and disposeth them to reason ; what is it else to be ungraetfull unto the divine majesty for his aide and assistance , but to have a will to resist an authority which was gained and purchased with such labour and paines ? and if ●very art and trade , though but base and easy , requires a teacher or master that it may be learned and understood : what greater expression can there be of rash arrogancy and pride , then both to have no minde to learne the books of the divine mysteries from their interpreters and yet to have a minde to condemne the unknown . chap. xviii . the conclusion by way of exhortation , vvherefore if either reason or our discourse hath any wayes moved thee : and if thou hast a true care of thy self ( as i beleeve thou hast ) i would have thee to hearken and give eare unto me , and with a pious faith , a cheerefull hope , and ●incere charity to addresse thy self to good masters of catholick christianity : and to pray unto god without ceasing and intermission : by whose only goodnesse we were made and created , by whose justice we are punished and chastized , and by whose clemency we are freed and redeemd , by which means thou shalt neither want the instructions and disputations of most learned men , and those that are truly christian , nor books , nor cleare and quiet thoughts , whereby thou mayst easily find that which thou seekest . and as for those verball and wretched men ( for how can i speak● more mildly of them ) forsake them altogether : who found out nothing but mischiefe and evill , whilst they seek to much for the ground thereof . in which question they stirre up oftentimes their hearers to enquire and search , but they teach them those things when they are stirred up , that it were better for them alwayes to sleep , then to watch and take great pains after that manner , for they drive them out of a lethargy or drowsy evill and make them frantike : between which discases , whereas both are most commonly mortall : yet neverthelesse there is this difference , that those that are sicke of a l●thargy doe die without troubling or molesting others : but the frautike man is dreadfull and terrible unto many , and unto those especially that seek to assist him . for neither is god the author of evill , nor hath it ever repented him to have made any thing , nor is he troubled with a storme of any commotion or stirring of the minde , nor is a particle or piece of earth his kingdome : he neither approves nor commands any heinous crimes or offences , he never lies . for these and such like things did move and trouble us , when they did strongly oppose them and inveigh against them , and fained this to be the doctrine of the old testament which is a most absolute falshood and untruth . wherefore i graunt that they doe rightly blame and reprehend those things . what then have i learned ? what thinkest thou , but that when they reprove those things , the catholike doctrine is not reprehended ? so that the truth which i learned amongst them , i hold and reteyne : and that which i conceived to be false and untrue , i refuse and reject but the catholick church hath also taught me many other things , whereunto those men being pale and without bloud in their bodies , both grosse and heavy in their understandings cannot aspire , namely that god hath no body , that no part of him can be perceived by corporall eyes , that nothing of his substance and his nature is any wayes violable or changeable , or compounded or framed , which things if thou grauntest me to be true ( as w●e ought not to frame any other conceit of the divine majesty ) all their subtle devises and shifts are subverted and overthrown . but how it can be , that god hath neither caused nor done any evill , and that ●here neither is , nor ever hath been any nature and substance , which he hath not either produced or made , and yet that he frees and delivers us from evill , is a thing approved upon so necessarie reasons and grounds , that no doubt at all can be made thereof : especially by thee and such as thou art , if so be that to their good wits they joyne piety , and a certaine peace and tranquillity of a minde , without which nothing at all of so great matters can be conceived and understood , and here is no report of great and large promises made to no purpose , and of i know not what persian fable , a tale more fit to be told to children then to ingeni●us and witty men , and as for truth it is a farre other thing then the manichees do foolishly imagine and conceive , but because i have made a farre longer discourse then i thought to have done , let me here end this booke : wherein i would have thee to remember that i have not yet begun to refute the manichees , and impugne those toyes : nor to have expounded any great matter of the catholick doctrine , but that my only intent was to have rooted out of thee if i could , the false opinion of true christians which hath been malitiously or unskilfully in●inuated unto us , and to stirre thee up to the learning of certaine great and divine things . wherefore i will put a period to this worke : and if it makes thy mind more quiet and contented i shall peradventure be more ready to serve thee in other things . finis . the young mans conflict with, and victory over the devil by faith, or, a true and perfect relation of the experiences of t.p., begun in the 15th and continued till the 17th year of his age ... by t.p. powell, thomas, fl. 1674-1679. 1675 approx. 151 kb of xml-encoded text transcribed from 76 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a55568 wing p3076 estc r17963 12395415 ocm 12395415 61141 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a55568) transcribed from: (early english books online ; image set 61141) images scanned from microfilm: (early english books, 1641-1700 ; 287:10) the young mans conflict with, and victory over the devil by faith, or, a true and perfect relation of the experiences of t.p., begun in the 15th and continued till the 17th year of his age ... by t.p. powell, thomas, fl. 1674-1679. [17], 123, [4] p. : port. printed for john hancock, sen. & jun. ..., london : 1675. epistle dedicatory signed: tho. powell. cropped t.p. errata: p. [1] at end. advertisements: p. [3] at end. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng temptation. faith. devil. 2003-05 tcp assigned for keying and markup 2003-06 spi global keyed and coded from proquest page images 2003-08 john latta sampled and proofread 2003-08 john latta text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion ●hough satan doth in chains of darkness ly , ●et hath he pow'r on earth mens soules to buy , ●ut that's but limited : for here you see ●im foyl'd , & god my gratious god to bee . the young man● conflict with , and victory over the devi● by faith . or , a true and perfect relation of the experiences 〈◊〉 t. p. begun in the 15th . and continued till t●● 17th : year of his age , who ( upon his first co●victions , having an earnest desire to serve chri●● in the work of the ministry ) was much tempte● to make a contract with satan , who often appeared visibly , and made eminency in learning th● grand bait to catch his soul ; but ( by an omnip●tent hand ) was prevented from that agreement pub●ished for the benefit of such , who have bin , or shall 〈◊〉 tempted in the like manner ; and composed by way of dialogue between four interlocutors , viz. evangelus , a minister of the gospel . paulus , a young convert demas , an apostate . apollion , the d●vil . by t. p. mic . 7.8 . rejoyce not against me , o mine enemy , wh●●●● fall , i shall arise ; when i sit in darkness , the lord shall 〈◊〉 a ●ight unto me . london , printed for iohn hancock sen. & iun. at 〈◊〉 three bibles in popes head. alley in cornhill . 16●● . to that little flock in and about the county of hartford , the author sends greeting . sirs , when i take a view of the wonderfulness of gods providence in bringing me first among you , together with those bonds of love , by which i am held so fast , that it is my quotidian and daily study , how i may be further capacitated to serve you , and the church of my lord iesus ; verily , i must confess , you are the people that have all my thoughts : and besides this , you are those who have the greatest interest in my prayers ; others have some of my heart , but next to god you have all my heart , i have heard much of the love of a minister to his people , as that i could scarce give credit unto it ; but i do now believe it , because experience has taught me so , though that by which i am obliged unto you is not the same as with a minister and his people , it being only a sincere love begotten by my frequent , painful and laborious preaching unto you , without any further charge , and yet notwithstanding how do i love you , and pray for your happiness in this world , and the world to come ; i can't endure to think of your damnation , no , not any of you . i am sick at the heart ( many times ) through fear , lest i should rise up in judgement against some of you , because there are those amongst you , that seem to takeiittle notice of god , christ , and their immortal souls , though through grace all of you are not molested with the contagion of this distemper , which is so epidemical , not only in foreign places , but likewise in our english island , as that it doth many times occasion floods of tears to run down from the eyes of gods precious servants , who , as so many lots , do bewail the iniquities of this land. sirs , i have thought good to reach you with my pen , when my tongue cannot ; and hence it is , that i dedicate this unto you in part , though it is possible i could have found out many others , whose names i might affix in the frontispiece of this book , only my love is most endeared to you ; and wherefore do you think it is , that i should concern my self so much with you ; would you know , take then these few reasons . first , because god made me not altogether for my self , but for you and others ; we were not made for our selves , and therefore we act most like beasts , when we only minde our selves , and not others , who are our kinsfolk , according to creation ; but when that goodness that is in us is so diffusive , as that it leads us forth to succour those who srand in need of our help , then we act as our selves , and like rational creatures , it is god that created me , and why did he create me , but that i should serve him , and in what better way can i do it , then in the first place to seek my own salvation , and after that , the salvation of you and others . but , secondly , the end of my creation is not all by which i am induced to concern my self thus with you , but likewise the end of my redemption requires me so to do ; i , you , and all of us were no sooner created , but we fell from god ; and through adherence to the devil , lost that glorious image which he had invested us with , and thereby forfeited the favour of god , and so became the children of wrath ; but now iesus christ , that immaculate and spotless lamb of god , who knew no sin , became sin for us , by assuming the humane nature , and taking upon him the guilt of all our transgressions , isa. 53.6 . how then can i , you , or any of us , be slothful in gods service , when he hath done so much for all of us as he hath done ; may we not say as bernard did concerning christ , * thou hast loved me , oh lord , more then thy self ! and now the end wherefore christ did all this was , that we might be restored to gods image again , and to serve him in all manner of holiness ; and in no better way can i do this , then in looking after my own soul and the souls of others . thirdly , the end of my redemption doth not only require me thus to concern my self with you , but likewise the end of my sanctification . i am sanctified ( as i hope ) and am washed with the water of regeneration . now it is the duty of those who are sanctified , to lead other in the way to sanctification and obedience of the spirit ; this our saviour lays down as a rule to peter , that when he was converted , he should strengthen his brethren . but fourthly , the very end of my ministry requires me to have a diligent care of your souls ; 't is a duty of us who are preachers of the gospel , to pity and look after poor souls that are in their blood ; and god , yea , angels and my own conscience do bear me witness how i pity your souls , and that i could go hundreds of miles barefoot ●o do any of you good , though never so mean in life and descent ; i was devoted from the womb to the ministry ; and now when i come forth unto it , shall i not in any wise answer the end thereof , the lord forbid . fifthly and lastly , not onely the end of my creation , redemption , sanctification and ministry ; but likewise the end of my preservation doth thus oblige me to you : hath god done for me what he hath done , and shall i not to the utmost do what i can for him ; hath he wrought such deliverances for me , and shall i be slack and negligent in his service , far be it from me , and all those who have experienced the like that i have ; and hath he moreover kept me hitherto , and must i not seek his glory ; to such perverse walking the lord put an end : many other obligations there are , by which i am bound to look after you ; ( viz. ) i am a dying creature , and therefore whilst i have life i must act for god , because when i am in the grave i cannot write unto you , my preaching-work then will be over ; and h●nce it is , that i do think it meet , whilst i am in this earthly tabernacle , to put you in mind of these things , and to stirr you up to the doing thereof ; and as the consideration of my mortality should move me to do what i can for god ; and you see likewise the consideration of yours should make you more willing to hear and receive , what i and others do both preach and write unto you . and now , sirs , what remains , but that you would follow those practical things , which the good spirit of god may by these lines put you in minde of ; consider , you must one day render an account for all the good sermons that you have heard ; the word will either prove a savour of life , or of death ; you will either be the better for sermons , or the worse , and therefore to you now i speak , that have often heard the vociferation of the gospel , but are not as yet reformed ; consider , after death comes iudgment , and then what will you do , will you not wish that you had taken the good counsel of god given by his ministers , will you not then remember these sermons which once you , forgot as soon as ever you went out out of the church , and will not the remembrance thereof be as a worm gnawing of your consciences in hell , oh with what shame and confusion will ye then be cloathed , when all those secret sins , which you thought were impossible to be brought to light , shall be made manifest before the lord iesus , who is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) light it self . moreover , consider that without you have an advocate , the●e is no standing at this tribunal , and who is this advocate , but iesus christ will plead to the utmost for you , if you can but make sure of him , for without him nothing can be done , in order to your being sheltred from that wrath of god , which then shall be revealed on all those who have slighted this advocate , and have accounted sermons of no worth , further believe and consider , that if you have not the lord iesus to stand as your friend , you must be thrust down into hell , and there howl with the damned for ever : and what think you now of these things , do you stedfastly believe them ; if you do not , search the scriptures , and there you will finde what i have said to be true ; if you do believe them , why then do some of you live , as if there were neither god , heaven , hell or iudgement ; if these things are sincerely believed by you , stir up then , and lay hold upon god , and claim of him deliverance from wrath to come , for it is hastning apace , and w● unto you if you lay up nothing against this burning wrath of god for the time to come , is as sure as the time that is present , why therefore are you all for the present time , assure your selves , that the walking in repulse against these considerations , and the sweet motions of the spirit will make you smart one day . but finally , if you will all observe these things to do them , what a blessed meeting shall we have , how wide will the gates of heaven stand open for u● ? what a welcom will god the father give us , the very thoughts of it doth glad my very heart and soul ; suffer therefore the good word of god to take impression upon you ; endeavor to live a life of grace here , that so you may live a life of glory hereafter ; persevere in all good , hold out to the end , for the crown will make amends for all : be constant in the use of means ; follow peace with all men , be useful in your several vocations , that in all things ●u may be fit for the being received 〈◊〉 into the heaven of heavens ; ●hich is and ever shall be the desire ●d prayer of him , who is , sirs , your souls friend , tho. powell paulus in his unconverted state aetatis suae 12. evangelus . well met , friend ; whither are you going ? paulus . i am going to see a play , for they say it is very well worth ones observation . evangelus . how ! to see a play ? i would not have you for a world , could i but hinder you , i would , for there is nothing but wickedness and profaneness for your contemplation ; and if this is worth your observation , judge you . paulus . you talk more like a phanatick then a civil and honest man , for i verily believe , there may be as much good gather'd from the observation of such a sight , as somtimes hearing of a good sermon . evangelus . oh , what prodigious and black ignorance is this , to think that more benefit may be received from open prof●neness , then from hearing the word of god ; have you not yet known the difference between evil and good . paulus . there are some ( i believe ) as good and as wise as your self , that goes to such places ; and certainly , if it be lawful for them , it is lawful for me . evangelus . that is true friend , if lawful for them , then it is for you ; but it is not lawful for them , and therefore let such be never so wise , yet if they go to such places as you plead for , they do in that fall short of being wise men ; and moreover , herein is shewed much of your folly in grounding lawfulness for the same , on no other foundation , but because such and such do so , whereas we that are christians should endeavour to make our lives congruous with the sacred writ , yea , that which the prophets and apostles have built upon should be our foundation . paulus . pray , sir , keep your breath to cool your own pottage , for every tub must stand upon its own bottom , therefore catechise not me , for i will not be catechised by you , and as long as i have a mind to go , i will go . evangelus . friend , be not so touchy , for i mean you no hurt , nothing i am ●o you : it is true , and that every tub must stand upon its own bottom i know , yet considering that ●very one was not made for himself , but for the glory of god , ●he good and benefit of each other , therefore it does behove us to be giving one another good counsel ; if you know any thing more then me , i 'll learn of you : and if i know any thing more then you , you shall learn of me if you please . paulus . nay , this is very fair , i must needs confess . evangelus . well then , my friend , if it may s● please you , to deny your self of going t● that place , first intended by you , i wi●● then tell you what we will do in stea● thereof . paulus . i don't much care if i do fo● once . evangelus . what think you then of going t● yonder grove ; where we may sit down in the shade , and discourse concerning soul-affairs . paulus . with all my heart , good sir. evangelus . well friend , seeing then that go● his providence has bin pleased to ●ring us into one anothers company ; ●ill you give me leave to ask you a ●w questions ? paulus . yea , sir , and i shall thank you ●oo . evangelus . what do you think then concerning heaven ? paulus . it is a good place , no doubt . evangelus . yea , and how happy shall we be if we can but get thither . paulus . why , do you question getting thither ? evangelus . yea , that i do ; don't you ? paulus . no , i did never question getting to heaven , since i have been born , i thank god for it . evangelus . i am apt to think , you might ha● had more cause to bless god , for qu●stioning your title to heaven , the● for not questioning it ; and i am 〈◊〉 opinion , that you and others w● scarce get to heaven , except yo● come first to doubt of your righ● thereto . paulus . you are the strangest man that ● ever met with in all my life ; and indeed this is the fault which i find● to be in you phanaticks , viz. you● censuring . evangelus . friend , you mistake us , and i suppose you do not very well understand me , for did you not say just now , that you questioned not getting to heaven . paulus . yea , i did , what of all that ? evangelus . i only then ask you , the grounds on which you build your hopes for heaven so stedfastly , without the least questioning assurance thereof . paulus . the mercy of god , no better ●rounds can there be . evangelus . the mercy of god ▪ that 's true , ●iend ; but gods mercy has bin ●rfeited long ago through our diso●dience in adam , have you now ●ined it : if you have , pray tell me ●w , and by what means ? paulus . nay , if so , the lord look down ●on me , for i never heard of this ●fore . evangelus . it is very true , my friend ; and ●ce it is , that we have brought 〈◊〉 with us into the world , by ●ich we are made the heires of ●ath . paulus . be you sure , this is true . evangelus . do you believe all those truths c●●tained in the holy bible ? paulus . do i believe them ▪ yea ▪ certain●● or else i should be a papist or an i●●fidel . evangelus . then see this prov'd from these 〈◊〉 places of scripture , psal. 51.5 . i 〈◊〉 shapen in iniquity , and in sin did 〈◊〉 mother conceive me ; and eph. 2● we are by nature the children wrath , even as others . so rom. 5. l● by one man sin entred into the wor●● and death by him , and so death 〈◊〉 over all men , for that all ha● sinned . paulus . nay , here is scripture enoug● none can deny . evangelus . well then , seeing 〈◊〉 it is as i say , had i 〈◊〉 grounds ( do you thin● for speaking what i di● and therefore i pray 〈◊〉 willing to give me some further sa●●●faction touching the belief of your ●●●vation . paulus . nay ▪ you have so puzled me , that ●●w i know not what to do , except it to tell you , that i pray morning ●●d evening . evangelus . well , what of all that ? i hope you not expect to get to heaven by your ●●ayer , do you ? paulus . yes ▪ i do , or else i know not how to 〈◊〉 to heaven . evangelus . oh friend , had you been acquaint●● with godly ministers , or any of ●●ds people , and desired their instru●●●ons , certainly you would have bin 〈◊〉 now acquainted with the way that 〈◊〉 to heaven and eternal happi●●●s , for thou art grossly ignorant thinking to be saved by prayers . paulus . i don't say prayers only , 〈◊〉 take in reading of good books , a● hearing of good sermons . evangelus . nay , it is all one for that , 〈◊〉 if you take in all good works what●●● ever , they will prove insignificant● merit salvation . paulus . say you so , why i never heard 〈◊〉 from our minister , and he is a 〈◊〉 good church-man . evangelus . nay , as to that i know not , but 〈◊〉 i 'le assure you , that what i have hea●● from you , as yet does rather savour popery , then of true christianity . paulus . how ! a papist , sir ; god forbi● for i am sure i am so far from bei●● a papist , that if i do but meet 〈◊〉 one , i go the other side of the 〈◊〉 because i will not see him . i do hate him . evangelus . perhaps you walk more by custo● then by judgement ; for i 'le assure you it is as i say . paulus . pray sir , tell me then , what must save me , if good works cannot ; thanks be to god i met with you : or else i should have died in this mistake , notwithstanding our minister . evangelus . why thus you see , friend , gods dealings with us are various ; but to gratifie your desire , let me ask you this question ; did you never hear of iesus christ ? here has not bin so much as one word concerning him . paulus . nay , hold you ; i have heard of jesus ; what of him ? evangelus . what of him ▪ why it is he that must save you . paulus . it s no marvel then , why i have heard such a talk concerning jesus christ , but i ever thought it was my good works that must save me . evangelus . nay , friend , i will shew you an insuffi●iency in that ; and lik●wise , that salvation is only to be had in christ , and by him you must be saved , if ever saved ; receive these scriptures for the truth of both , rom. 3.20 . therefore by the deeds of the law no flesh shall be justified in his sight ; for by the law is the knowledge of sin ; so the 28 th . verse , therefore we conclude , that a man is justified by faith without the deeds of the law , gal. 2.16 . paulus . why then , by your reckoning , i have all my work to begin before i can get to heaven . evangelus . if you understand no more then this , i must needs say , you are far from being a new creature ; and if far from being a n●w creature , then far you ●re from the kingdom of heaven . paulus . how do you prove that ? evangelus . i prove it from these following scriptures , mark 16.16 . he that believeth and is baptized , shall be saved ; and he that believeth not , shall be damned . so luke 13.3 , 5. i tell ye , nay , except ye repent , ye shall all likewise perish , iohn 3.3 , 5. verily , verily , i say unto thee , except a man be born again , he cannot see the kingdom of god ; and what think you of th●se scriptures ? paulus . why , i think they are very good ; but if i have all this to do , as you say , and am still to begin the christians a , b , c ; then i had as good desist a little while , seeing that as yet i am but young , and so for a time take my pleasure : and when i come to be old , i 'le then take this way to serve god which you have prescribed ; for i am afraid lest i should not hold out in serving god another way , in regard that i have taken so much pain ▪ in the other , for indeed i am spent . evangelus . oh friend , give not way to the devil● ▪ these are only his suggestions , believe him not ; for can you serve god in a more acceptable time then in the days of your youth ; consider , i pray you , these following things . first , consider your youth ; god requires eccl. 12.1 . remember your creator in the days of your youth . secondly , it is a question whether you may live to an old age , which if not , what will become of you . thirdly , grant that you live to an old age , it is a question whether the day of grace may last so long . fourthly , if the day of grace should last so long , it is a question , whether you will not , through the pains and imbecilities of old age , be rendred incapable to serve god. fifth●y , consider you may serve god when it is too late , but you can never serve him too soon . paulus . verily , this is true , i cannot deny it ; but do you not think , that god is more glorified by an old convert , then by a young . evangelus . when you have such suggestions as these , endeavor to make them abortive at their birth ; for any will tell you , that there is nothing more acceptable unto god , then when a young man offers up the flower of his age unto him ; yea , and what does conduce more unto gods glory then the same . paulus . well , i am now convinc'd of my folly , especially of confiding in good works for salvation . evangelus . well , bless god for it ; and now seeing , through infinite mercy , an insufficiency in good works to save you , what think you of god ? paulus . why , i think that he is a spirit . evangelus . he is so , my friend , and they that worship him , must worship him in spirit and in truth . paulus . this i knew a great while ago . evangelus . very good , are there more gods then one ? paulus . y●a surely , there must be three gods ; god the father , god the son , and god the holy ghost . evangelus . know , friend , that thou art wofully ignorant ; for though there be three persons in the godhead ; yet th●se three are but one in substance all this while ; there is but one individual deity ; as the fire does contain in it three properties , 1. it s self . 2. heat . 3. light. so though there be but three ways of subsisting in the godhead , yet all this while it is but individual . paulus . pray sir , is there any scripture for this ? evangelus . yea , scripture enough ; see deut. 6.4 . hear , o israel , the lord our god is one lord , isa. 44.6 . i am the first , and i am the last , and beside me there is no god , isa. 45.22 . look unto me , and be ye saved all the ends of the earth , for i am god , and there is none else . so 2 cor. 8.4 , 5 , 6. and eph. 4.5 . 1 tim. 2.5 . paulus . i confess these scriptures do hit me ; for how many times have i read the bible over ▪ and yet ▪ do not remember these places . evangelus . you minded then well what you read , for certainly , if you had read diligently , and with a desire to know , you would have given a more pertinent answer to such a fundamental and practical point of divinity as this . but this is not all , our souls are spirits , angels are spirits , and the d●vils are spirits ; what difference is th●●● then between god and these ? paulus . why , i suppose he is bigger then all of them . evangelus . bigger then all of them ; this is no solid answer . god , he is an increated spirit , all others are created ; god , he is an infinite spirit , all others are finite . paulus . nay , this is very good . evangelus . well , i am glad you like it , but what difference is there between the devils and the angels . paulus . why , i suppose they are both spirits , and both angels , only the angels in heaven are the good angels , and the devils are the evil ones . evangelus . thou sayest right ; the devils th●● are now in hell were once righteous angels , but through pride and malice they are now become , of all creatures , the most miserable ; but where do the devils inhabit ? paulus . i suppose the devils do dwell in hell , it being a place prepared for them and the wicked . evangelus . the habitation of the devils is , partly in hell , and partly in the air ; the devils do dwell in the air unto the day of iudgement , and usurping the same , on purpose that they might rule in the hearts of men ; but what difference is there between the spirits and our souls , for our souls , you know , are spirits ? paulus . nay , i believe , now you ask me that which you cannot answer your self . evangelus . think not so , friend ; for the angels were the firs● creatures that god made , whereas our souls are not : the angels are not covered with flesh , but our souls are ; the angels are perfect spirits , but our souls through union with their bodies are imperfect and impure ; but enough of this , what think you now of iesus christ ? paulus . who is jesus christ ; why he is the son of god ? evangelus . it is true , my friend , he is so ; for god the father testifies it , mat. 3.17 . the chu●ch acknowledgeth it , matth. 16.16 . and the devils confess it , luke 4.41 . but who do you think of these were first , god the father , or god the son ? paulus . there is a question indeed , surely the father must be before the son. evangelus . yea , friend , that is true ; it is so in natural generation , but here it is not ; for christ iesus is co-eternal with his father , and equal with him in power and glory . paulus . this will not stand by reason . evangelus . divine mysteries are not to be apprehended by carnal reason , for he who would see by an eye of faith , must shu● out the eye of reason ; and what think you now of the holy ghost ? paulus . why , i suppose he is god too , is he not ? evangelus . yes , he is so ; see 1 john 5.7 . for there are three that bear record in heaven , the father , word and holy ghost , and these three are one . paulus . nay , this is very evident , you bring scripture ( i say ) to prove what you say . evangelus . well , if so be you do believe what i have said concerning the blessed trinity , say with me , god the father , god the son , and god the holy ghost , and these three are one . paulus . god the father , god the son and god the holy ghost , and these three are one . evangelus . right , what think you now of the creation of the world ; did god make the world of somthing , or of nothing ? paulus . of somthing surely ; for out of nothing , nothing can be made . evangelus . friend , what do you think creation signifies ? paulus . truly , i know not very well . evangelus . why , it signifies a making all things of nothing . paulus . say you so . evangelus . yea , and have you not read that the world was made only by the especial word of his power , not that we should understand that any word did really proceed from god , but only that he will'd it . paulus . did god , do you say , only speak● th● word , and was this world made ; i cannot believe this , except you bring me scripture . evangelus . if scriptures will convince you , i 'le bring you scriptures enough . see psal. 33.9 . for he spake , and it was done ; he commanded , and it stood fast , heb. 11.3 . through faith we understand that the worlds were framed by the word of god , so that things which are seen , were not made of things which do appear . so rom. 4.17 . paulus . all this now is very clear unto me . evangelus . i am glad of it , and therefore bless god ; and now tell me , i pray you , what you what is your belief concerning the incarnation of our saviour ? paulus . i do believe that jesus christ did come into the world to save sinners . evangelus . and that he was made man. paulus . no , i cannot think so , in regard that it is impossible for god to become man. evangelus . herein thou art grossly ignorant , because thou doest believe christ came into the world , and yet cannot think he was made man. paulus . no , nor i shall not , except you give me good scripture for it . evangelus . nay , you are to be commended for that , because you are not to take any thing from me , or any man , without scripture , and therefore , if scripture will do the business , scripture you shall have enough : see john 1.14 . and the word was made flesh , and dwelt among us , ( and we beheld his glory , as of the only begotten of the father ) full of grace and truth . so 1 tim. 3.16 . and without controversie , great is the mystery of godliness , god was manifest in the flesh , justified in the spirit seen of angels , preached unto the gentiles , believed on in the world , received up into glory . paulus . i see scripture does hold forth this truth but who would think that this should be so . evangelus . it is so , and that for these reasons , as i suppose . 1. gods iustice by man was offended , therefore by man it was to be satisfied . 2. christ was man that he might die , for had he not been man , he could not have died . 3. he was man , that he might sympathize and condole with us in all our conditions and infirmities . 4. he was man , that he might be d●●ompleat mediator . 5. he was man , that he might make man partakers of the divine nature . paulus . then by this reckoning you must make christ a sinner . evangelus . so he is ( i.e. ) by imputation . paulus . this is strange doctrine , methinks , to make christ a sinner ; 〈◊〉 if also he is man , then consequentially he is not god. evangelus . your consequence is false , my friend ; for christ is god-man , god that he might satisfie , man that he might die , 2.5 . paulus . well , these things are very deep and profound , therefore ( i pray you ) ask me somthing else , and i will meditate upon them when i come home . evangelus . very good , the next question then shall be this , what think you then concerning the resurrection ? paulus . truly , sir , this has been ever obscure to me , i could wish you would inform my judgement concerning it . evangelus . with all my heart , for i like this enquiring mighty well ; now that there shall be a resurrection , it is evident from these places of scripture , dan 12.2 . and many of them that sleep in the dust of the earth shall awake , some to everlasting life , and some to shame and everlasting ' contempt : iohn 5.28 , 29. marvel not at this , for the hour is coming , in the which all that are in the graves shall hear his voice , and shall come forth , they that have done good , unto the resurrection of life ; and they that have done evil , unto the resurrection of damnation . so see 1 cor. 15. and rev. 20.12 , 13. paulus . well , this truth i also believe ; for i see , there are many scriptures for the demonstration and proof of the same . evangelus . what think you now concerning the last iudgment , do you believe it or not ? paulus . i do believe that jesus christ will come at the last day , and judge the world . evangelus . and are you willing , friend , that i should try your knowledg in this necessary truth . paulus . willing , why do you think i should be unwilling : pray don't question that , for i am so willing , as that i shall look upon you as my best friend , if you take the pains to inform me in this . evangelus . well then , seeing that i have such a free access unto you , i shall ask you these several questions , in order to your better understanding of this great truth ; what then is the last iudgment ? paulus . the last judgement is a day ( as i suppose ) wherein christ jesus our lord and saviour , shall come down from heaven with great glory , to judge the whole world , and give unto every one according as his works shall be . evangelus . very well ( my friend ) for your answer pleases me exceeding well , but how manifold is the coming of christ ? paulus . how manifold is the coming of christ ; why , is there more comings of christ then one ? evangelus . yes , friend , the scriptures do hold forth unto us a threefold coming of christ ; the first was in the flesh about sixteen hundred years ago , when he came in the forme of a servant , taking upon him our sins ; the second is , his coming now with the power of the gospel , in the hearts of sinners ; and the third is , his future coming , when he shall in the end of the world come in glorious glory , not to be exprest : and this is called his second appearance to iudgement , acts 10 42. christ is appointed by god the father iudge both of the quick and dead . so acts 17. paulus . these are wonderful things , pray tell me now , how christ will judge the world ? evangelus . visible in the clouds ; for even as he ascended , so shall he descend ; but wherefore do you think , my friend , christ will judge the world ? paulus . that he may render eternal life , with fulness of joy unto the godly , and eternal punishment to the wicked . evangelus . you answer right , but what do you think will be the order of this iudgement ? paulus . truly , sir , i know not very well . evangelus . my friend , observe , there are certain transactions that do pr●cede this day , certain transactions done in the day , and certain transactions that does ensue this day . first , some things there be that ar● antecedent to , or coming before this day , which will be these , 1. a subversion of the roman empire , and the man of sin revealed . 2. the rising of false christs , and false prophets . 3. signe● that shall be in the sun and moon . 4. the gospel being preached through● out all nations . 5. obedience yielded unto the gospel by iews and gentiles and all that do pertain unto the election of gods grace . secondly , those transactions done in this day are these . 1. the son of man shall be seen in the air. 2. the dead shall rise , both righteous and unrighteous . 3. christ shall separate the bad from the good , and denounce the last sentence . thirdly , that which follows this day , is the proportioning of a reward unto every mans work ; and now tell me what thou thinkest of these things ? paulus . truly , they are things that i never knew till now . evangelus . bless god then for what you know , and answer me this question , is the iudgement-day known unto any or no ? paulus . none but unto god , as i suppose . evangelus . thou sayst right , for neither men nor angels know this day , but god himself , matth. 4. and thus , friend , i have shewed you these points of divinity , to be believed of all that seek after an eternal life of felicity , being these as follows , 1. god , or the trinity . 2. the creation of the world. 3. the hypostatical vnion , or christs assuming the humane nature . 4 the resurrection . 5. iudgement . i come now to ask you how and by what means you may come to know god ? paulus . by the holy bible . evangelus . it is true friend , the scriptures , conteined in the old and new testament , is the only rule by which we may come to know god and serve him 〈◊〉 but tell me what thou doest understan● by the old and new testament . paulus . by the old testament i understan● the writings of moses and the prophets , and by the new testament th● writings of the evangelists and apostles . evangelus . your answer as you should do ; but are the scriptures sufficient of themselves to work faith in us or no ? paulus . truly , i am not able to determine of that . evangelus . why then i will tell you , the scri●tures of themselves cannot work faith ●n us , but by gods spirit cooperating ●ith them ; and hence it is , that the ●ord is called a dead letter , not but ●hat the word is quickning , but be●ause the word of it self without the spirit , cannot so much as work any ●race in us . paulus . this i do believe . evangelus . then i hope you do believe the scriptures to he so canonical , as that ●t is blasphemy to esteem of any other writings , to be of equal authority with the same , and so consequentially ●hose are to be blamed who annex the ●pocrypha to the bible , and do fre●ently take out certain verses conteined therein , as their texts , whenas the scriptures , and only the scriptures , are for a standing rule in gods church . paulus . but is not the apocrypha the word of god ? evangelus . no , for they were not written in the hebrew tongue , nor acknowledged a● canonical by the iews of old , to whom the keeping of the oracles of god was committed . paulus . i am now convinc'd of that , which i thought i should never have been perswaded to the contrary . evangelus . again , if you do grant the scriptures to be infallible , you must then grant that the scriptures are not to be ruled by the church , but the church by the scriptures . paulus . if so be the scriptures do not depend upon the church , for the truth and authority thereof , how then can we be assured that it is the word of god. evangelus friend , herein you are grossly mistaken , for we may be assured of the scriptures being the word of god ; which may be prov'd from several testimonies and arguments divine and humane ; from testimonies divine , being two , internal and ●xternal ; one is the testimony of the spirit , who sometimes by special r●v●la●ion and power do declare the 〈◊〉 thereof , upon the hearts and c●nsc●en●es of men and women ; and th●● is the divine internal testimony : the d●vine external testimony is the scriptures , testifying of themselves ; and hence it is many times , that they do run in this order , ( thus saith the lord ) thus saith god. now the arguments to prove the same , are deduced and taken from . 1. the efficient causes of the scriptures , viz. men , t●e calling , miss●●● and insperation of whom was divine . secondly , the scope and end of the scriptures being the glory of god , and the eternal salvation of our souls . thirdly , the subject-matter of the scriptures , which is so full of majesty and div●nity , as that it is far beyond humane capacity to comprehend . this is sufficient to shew the authority of the scriptures , without depending upon the church . thus is the truth of the scriptures , and the authority of them evidenced without the help of the church . paulus is not the testimony of the church then of some use ? evangelus . yes , that i deny not , but the thing which i aim at is to shew , that the authority and truth of the scriptures can be made apparent , from gods spirit , and from themselves , without the help of the church , which assertion does contradict the papist , who does audaciously affirm , that the authority of the scriptures do absolutely depend upon the church , the absurd consequences of which opinion are these . 1. of all , to hold that the scriptures has no more authority , but what the vniversal consent of the church gives unto it , is to make the scriptures no otherwise , but a nose of wax , yea , it is to make the eternal and inviolable truth of god , rest upon the pleasure of men ; verily the matter and scope of the scriptures is to be denied and to be of no use at all , if this opinion is right , these and such like are the absurdities that must of necessity be held by retaining opinions of this kind . paulus . but did not austin say , that he would not believe the gospel , save that the authority of the church moved him thereto . evangelus . the papist do give a false interpretation upon his words , if we do but consider the whole tenor of his writing . for as calvin well observes , austin had then to do with the manichees , who arguing with them , spoke thus , i my self would not beleeve the gospel , save that the authority of the church moved me thereto . meaning , that he himself when he was a stranger from the faith , could not otherwise be brought to embrace the gospel for the assured truth of god , but by this that he was overcome with the authority of the church . and what marvel is it , if a man not yet knowing christ , have regard to men , therefore austin does not there teach , that the faith of the godly is grounded upon the authority of the church . paulus . i am very well pleased and satisfied in what has been said , have you any more questions to ask me ? evangelus . yes , friend , i have many questions to ask you still . how do you prove , that salvation is only to be had through christ ? paulus . how do i prove it ? i prove it from acts 4.12 . where it is thus written , neither is there salvation in any other , for there is none other name under heaven given among men whereby we must be saved . evangelus . thou hast given the right scripture ; but now , if salvation is only to be had in and through christ , does it not , do you think , concern you to have an interest in this christ ? paulus . yea , certainly that it does . evangelus . are you then interested in him ? paulus . truly , i question it , but how may i come to have an interest in him ? evangelus . that must be by faith . paulus . what is faith ? evangelus . faith is a receiving of iesus christ into the heart , as he is priest , prophet and king , with a fiducial dependance upon him , being fully satisfied , that there is salvation , in , through , and by none but him . faith is the substance of things hoped for , and the evidence of things not seen . heb. 11.1 . paulus . how is this faith attained ? evangelus . it is attained by a conscientious use of the word , and increased by prayer and sacrament . paulus . what is prayer ? evangelus . prayer is the pouring out of our souls unto god in the name of christ , by the help of the spirit , and with faith on the promises , for those things which are agreeable unto his will. paulus . this i remember , for it has been told me a great while ago . evangelus . you understand herein , i shall examine by asking you several questions concerning this duty ; as first , ought we to pray unto god , and only unto him ? paulus . only unto him , excepting saints and angels . evangelus . how do you mean saints and angels ? i hope you don't hold praying to them . paulus . nay , i cannot think any otherwise , but that it is lawful to pray to them , for they are those who do make a way unto god the father for us . evangelus . i deny it , and therefore shall affirm , that christ only is the way to the father ; but that i might further clear this truth , observe , 1. prayer is a part of divine worship , ( which all grant ) and god only is the object of divine worship , therefore to pray unto any besides god , is a perfect violation of that command , deut. 6 . 1● . mat. 4.10 . thou shalt worship the lord thy god , and him only shalt thou serve . 2. consider , we have but one intercessor and mediator in heaven , and therefore it is a high affront unto christ , to make any use of others in that kind . 3. consider that excellent place of scripture , rev. 19 10. and i fell at his feet to worship him ; and he said unto me , see thou do it not , i am thy fellow-servant . and in the last place , consider here is but little encouragement for any of us to pray unto saints , because the best saints in heaven is ignorant of our conditions here below , isa. 63.16 . john 14.21 . paulus . why , truly all this is clear , none can deny . evangelus . well , friend , what think you of this question ? can one pray , and not speak ? paulus . no , surely , that can't be . evangelus . yes , one may , for there is vocal prayer , and mental prayer : vocal prayer is the expressing our desires unto god by the words of our lips ; and mental prayer is the offering up of our desires unto god without the help of words , as hannah prayed when her voice was not heard . 1 sam. 1.13 . paulus . how may i pray , so as to finde acceptance with god ? evangelus . first , direct your supplications unto god. secondly , pray in faith , thirdly , with a sense of your wants . fourthly , with a sense of your unworthiness , to have any of your wants supplied . fifthly , with sincerity and perseverance . sixthly , beg what you beg in the name of christ. seventhly , conclude your prayer with a doxology , being this , for thine is the kingdom , power and glory , for ever and ever . amen . paulus . i thank you , good sir , for this seasonable advice . evangelus . what think you now of the sacrament ? paulus . it is an ordinance instituted by jesus christ himself . evangelus . a sacrament is a seal of the covenant of grace , whereby as god doth oblige himself to give unto us all the benefits contained therein , so we in like manner do by that oblige our selves to be the lords , and to be true and faithful● unto him . paulus . this i now do understand . evangelus . very good , now how many sacraments are there of use in thi● gospel● dispensation . paulus . surely , there are but two . evangelus . thou sayst right , and therefore the papists herein are to be blamed , wh● say there are seven sacraments , whereas we do deny any such number , and do affirm , that there are but two sacraments , viz. baptism and the lords supper : baptism is a sacrament , wherein the washing with wa●er , in the name of the father , of the son , and of the holy ghost , doth signifie and seal our ingrafting into christ ; the lords supper is a sacrament wherein these things given , viz. bread and wine are signified , exhibited and shewed forth unto us ; the body of our lord iesus which was broken , and his blood which was poured out abundantly for the remission of our sins . circumcision and the passeover was in the law , in room whereof comes baptism and the lords supper ; baptism in the room of c●rcuncision , and the lords supper in the room of the passeover . paulus . in this i am also very well satisfied . evangelus . i am glad of that ; but what think you of this ? is the bread really transubstantial , and turn'd into the body of christ ? paulus . yes , that is really my belief ; for does not our saviour say , this is my body , 1 cor. 11.14 . evangelus . friend , believe it not ; because there is not grounds whereupon reason should be built , much less faith ; observe what i have to say contradictory to it ; and you will finde , that such an opinion is against scripture , sense and reason . consider , these words ( this is my body ) is no proper but figurative expression ; were all scriptures to be understood literally , then there would be some reason for the understanding of this expression , to be as you would have it . paulus . what do you tell me of figures ? surely , our saviour would have spoken more plainly to his disciples than so , especially in the instituting of an ordinance . evangelus . christ spoke intelligible enough ; but tell me , is not that plain enough , when we take the words as they are frequently and commonly used in scriptures . paulus . yes , that i can't deny . evangelus . well then , these words are common and frequent in scripture , john 6.14 . is thus written , i am the way ; so john 10. i am the door ; christ properly is no door , but only as a door is an entrance into a place , so christ in this respect is an entrance into heaven ; now compare this with the other place of scripture , ( this is my body ) the true meaning is , this is a figure , sign , and pre-presentation of my body ; ( this is my body , ) that is , as bread doth nourish , strengthen and refresh the body , and satisfie the natural appetite , so the body and blood of christ , received by faith , doth strengthen , nourish , refresh and satiate the spiritual appetite . observe , i pray you , how oppugnant this is to reason ; for is it not absurd , that bread should be turn'd into another substance , and yet the accidents remain the same ; there is the colour , ●as●e and smell of the bread ; if the bread in the sacrament is turn'd into the real body of christ , then the nature & end of a sacrament would be destroyd the nature of a sacrament is to be a sign , and the ends of it is to be a remembrance of christ , both which supposes christs body to be absent . again observe , our lord iesus mentions bread after the words of consecration , saying , ( the bread which we break , ) 1 cor. 10.16 . he that eateth this bread , 1 cor. 11.27 , 28. if the bread is turn'd into the real body of christ , then wicked communicants may receive christ , and christs body must be in a thousand places at once ; and now what say you unto all this ? paulus . i see now , as you say , that this opinion is oppugnant unto scripture , reason , and our three senses , viz. seeing , smelling and tasting ; i wish with all my heart that i could stay a little longer with you , for the benefit which i have received from you is unconceivable , but i am sent for an errand and therefore cannot ; yet if you please to inform me where you dwell , and what is your name , i shall thereby be much obliged unto you . evangelus that you shall my friend , i dwell in such and such a place , my name is so and so . reader . as concerning this young man , being so willing to defer his repentance unto an old age , was the main suggestion , which did keep him off from closing with jesus christ ( of whom is shadowes in this dialogue , and signified by paulus ) together with his beleeving that god was more glorified by an old convert , than by a young one , but when you come to understand how god dealt with this young man in bringing him off from all those letts and impediments , by which he was kept from closing with christ , you will admire , it being in form following . this young man , as aforesaid , being much molested with temptations of that kinde ; one day above the rest , a small-coal man going along the streets , did measure some thereof unto a customer , who having no sooner done it , but he imm●●●●tely fell down dead , ( although he was as well as i am now at this present writing ) which being noised abroad , and many coming to see him , he made one ; who seeing him to lie dead on the ground , was amazed , especially when he understood the suddenness thereof . thus , after a little contemplation upon him , he goes home ; falling down upon his knees , saying to god , lord have mercy upon me ; and this was all he could say for an hour together , ( somtimes it was ) lord have mercy upon me a sinner , and pardon my sins ; thus continuing for the space of many weeks , despairing of gods mercy to his soul ; and being also convinced of his former ignorance , he is now glad to receive good counsel from any body , his minde and will being changed , makes him to believe , that there is salvation only in christ , and looks now upon all his duties , ( as a pauls indeed ) accounting them but dross and dung compar'd with our lord christ. but one day more than the rest , praying to god , does earnestly beg of him for a pardon of all his sins ; thus expostulating with god for the attainment thereof , lord , ( saith he , ) thou hast given a pardon unto some , and why not unto me ? what way and course therefore may i take for the obtainment of the same ; and immediately at his request , ( after the performance of duty ) the lord was pleased to give in this text of scripture , isa. 55.7 . let the wicked for sake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him ; and to our god , for he will abundantly pardon ; from hence he gathers hopes of gods mercy unto his soul , but in temptations his hopes vanished away again ; as to those other scriptures which the lord was pleased to han● forth unto him , for his stay and comfort in his journey to the heavenl● ierusalem , is conteined in the ensuin● dialogue . and observe , what now treateth o● him , is about his converted estate ; being the second part. the end of the first part. the second part , being youth in his unconverted state aetatis suae 16. evangelus . well met , friend ; how is it with you now ? paulus . now i wonder at my self , how ●●norant i have bin ; and especially ●f my being so unconcern'd with my 〈◊〉 estate as i have . evangelus . yea , friend , when god is pleased to 〈◊〉 a sinner a sight of his fearful 〈◊〉 out of christ , he is startled , and 〈◊〉 amazed , at the consideration of 〈◊〉 former security therein . paulus . i have found it so , blessed be god 〈◊〉 you . evangelus . and blessed be god also , for that ●rovidence which brought us then to gather , and which now has vouchsafed another like opportunity , wherein we may confer about the things of another world ? how therefore ( my friend ) ha● god dealt with you since i last parted from you ? paulus . god ( i hope ) has blessed what then you said unto me , the verity of which has bin set home , by a specia● and extraordinary act of providence . evangelus . what kinde of providence ( i pray friend ) has been exercised towards you since i last saw you ? paulus . that , sir , which the lord was pleased to hand forth unto me ( by you your self , ) in answer unto those two suggestions , wherewith i was heretofore troubled , has bin seconded by the sudden death of a poor small-coal-man . evangelus . how , i pray ? paulus . he was going along the streets , who was measuring of a few small●oal to one of his customers , did ●●mediat●ly fall down dead , al●hough he was as well as now you ●nd i are in body , that the sight of ●is d●ath together with the sudden●ess thereof , did startle me , and shew●d th● vanity of protracting and de●erring time and repentance as i ●id . evangelus . oh! glory unto the father , son and holy ghost be ascribed for ever ! oh , ●ow is your heart affected with this ! paulus . i am so unsatisfi●d in minde , as that does render me very incapable ●f performing any service unto god. evangelus . be sure you give not present enter●ainment unto any thing suggested , ●ithout special examination , what is 〈◊〉 therefore in which you are unsa●●sfied ? paulus . in gods mercies . evangelus . how so , for when you knew nothing● you could then render unto me god● mercy , as grounds sufficient , on whic● you built your hopes of salvation● then ( my friend ) you had no cause s● to to do , but now you have , i dar● say . paulus . i do suppose , it is all one for that● inform me , i pray you , then , how i may come to obtain gods favour and grace ; for i find , as once you tol● me , that i have lost it in adam . evangelus . friend , as gods favour was lost in adam , so it is found in chri●t , see● therefore the favour of god i● an● through christ. paulus . i must first come to christ and receive him , before i can make use of him to reconcile me unto god , wheras my faith is weak , and will not as yet lead me unto him . evangelus . does that faith which thou hast , assent to gods essence ; and that he is a rewarder of them that diligently seek him . paulus . yea , i think it does so , if my heart deceives me not . evangelus . well , if so , then you have that which will commend you to iesus christ , and not only commend you un●o him , but likewise that which will ●nable you to receive him ▪ see heb. 6.1 . for he that cometh to god , must believe that he is , and that he is a rewarder of them that diligently seek him . paulus . god will ( i see ) make use of you to do my soul good , but what do you think now of my condition ? evangelus . why , i do believe that thou art an ●lected vessel , paulus . what is the reason do you think ●hen that i should be all this while without an assurance of gods lo●● and mercy to my poor soul. evangelus . wait , and thou shalt have it , an● consider well this scripture , being ma● 9.17 . neither do men put new win● into old bottles , else the bottles break and the wine runneth out , and the bottle perish : but they put new wine into ne● bottles , and both are preserved . fro● which i would have you to note , tha● though god has his saving work i● your soul ; yet many corruptions ther● are unsubdued , which must be morti●fied , before he sees it meet and convenient to give you assurance ; nay , unti● then , perhaps god sees you uncapabl● as to the management thereof . paulus . blessed be god also for this goo● counsel and advice . evangelus . if it has proved so to be , i desi●● to bless god likewise . paulus . sir , being in haste , i must bid yo● farewel ; but i shall consider upon what you have said . evangelus . farewel then , but i hope i shall see 〈◊〉 again paulus that you shall , for i cannot 〈◊〉 ●ee you now and then . youth in his cone●●●● etatis●uae 18. evangelus . oh , my good friend , how glad a● i to meet with you , for i will a●●sure thee , thou hast been much up●● my heart ; where has been your abo●● all this while , that i have sought you ●● frequently , but could never have t●● happiness to finde you until now . paulus . whether ( good sir ) you a● glad to see me i know not ; but i a● sure , i am glad to see you : for m● wants and indigencies are innum● rable and how to express them un● any other ( but your esteemed sel● i know not : in regard that hereto● fore you have been very benefici● unto mee . in the like strait th● now i am in , wherefore ( worth● sir ) if the presen● opportunity do serve as well for you , as it does ● ●e , administer something of com●rt unto me i pray you ? evangelus . it is a duty , my friend , incumbent ●pon those who are preachers of the gospel , to imitate their lord and sa●iour , and to tread those same steps , ●herein he before them did tread , who ●lways made the extremity of sinners , ●is opportunity to do his fathers work , ●nd the like must i ; speak on therefore , ●nd welcom . paulus . i am in such misery , that i know ●ot what to do ; my condition is ●ch that i am asham'd to make ● known , and my crimes are so hor●id , that for a great time i have con●ealed them , and loth i am still to di●ulge and bring them to light. oh! ●herefore pity me , pity me . evangelus . why dost thou say , thou art in such misery , as that thou knowest not what to do ; i can't chuse but give ●hee a check for saying thus , upon these several respects . first , we ought not to despair ● long as we have a god , which inde● we have , 1 sam. 17.46 . secondly , there is no malady so r● mediless , but god can apply a reme● thereto ; no wound so sore , but god ca●●eal ; no misery so anxious and irr● coverable in our apprehensions , but ● can extinguish the anguish there● heals it , and makes that which is i● possible with us possible with himsel● gen. 18.14 . there is no misery th● side of hell and the grave , but go● out of his infinite free grace hath ap● pointed some proper means for th● same , viz. hearing and reading th● word for the unconverted , prayer an● receiving of the sacrament for th● weak in gifts and graces , and chris● unto all in general , who will receiv● him by faith , mat. 11.28 . thirdly , why doest thou say , tha● thy condition is such , as that thou ar● ashamed to make known ; was not a● our conditions once s● , for a natural condition is a damnable , cursed and ignominious condition , eph. 3. fourthly , why doest thou make the aggravations of thy sins as an argument to conceal them ; whenas god in his word has said , he that hideth his sins shall not prosper . finally , david used the aggravations of his sins , as an argument with god to pardon them . paulus . do you think ( good sir ) that i am not a miserable creature , when the sin against the holy ghost is imputed to me . evangelus . this is a cunning stratagem of the devil ; for those who have committed this sin , have never the gift of repentance , their hearts are so hard as that they cannot mourn ; and indeed , the great reason rendred , why the sin against the holy ghost is unpardonable , is , because there 's no repentance for the same ; bat now this is not thy case . paulus ah , but you do not know the misery that i am in . evangelus . you cry out of your misery , but you do not tell mee wherein it does consist ? paulus . my misery i would fain express , but i cannot , i see therefore that this opportunity will prove to be a lost opportunity , unto my soul , and o wretched man as i am : that i should make a non-improvement of those precious seasons which might be so exceeding advantagious unto me , i shall only now desire of you to appoint another time wherein i shall to the utmost ( if god willing ) lay open my deplorable condition unto you . evangelus . but heark you ( my friend ) do not think that i can be put off with such a frivolous excuse as this , shall we meet together and go away without profit to each other , this is a temptation of the devil , therefore adhere not to it . paulus sir , business does call me home , and i am also under such an indisposition of body , as that i cannot talk any longer with you ? evangelus . what then , shall we not pray before we part , if you will , i 'le joyn with you . paulus . no , ( good sir ) do you , and i will joyn with you . a prayer performed by the minister . o most glorious and gracious lord god , from everlasting to everlasting thou art the great creator of heaven and earth , and the wise disposer of all things which thou hast made ; we the most unworthiest of all thy servants , do desire to prostrate our selves before thy divine majesty , under an humble acknowledgment of thy goodness , thy grace , thy truth and faithfulness : thy many mercies renewed & continued every day to us , and our great unworthiness of the least of them : we are not worthy of the crumbs that fall from thy table ; not only because we were born in sin , but because we have liv'd in sin , and have daily added to our sinnes , by the vanity of our thoughts , words and actions , and the unsu●●ableness of the whole man to all thy commands : we are ignorant of them , yea , we have digged to our selve● cisterns that will hold no water ; w● have doubted of thy promises , broken thy laws , polluted thine ordinances , profan'd thy sabbaths , abused thy mercies , slighted thy iudgements , sinned against the light of our own consciences , against grace receiv'd , against the motions of thy holy spirit , against heaven , and in thy sight , and we are not worthy to be called thy children ; and therefore most iustly mayst thou pour down thy displeasure upon us , and empty the vials of thy wrath upon us and ours ; it is mercy , nay , infinite mercy and free grace , that we are this side of hell and the grave , but much more that we have an opportunity to plead with thee ; how many are there in hell , that would give ten thousand worlds for what we enjoy and have ; we bless thee ( o lord ) for iesus christ , by whose blood these mercies were purchased , and the priviledges which we now enjoy , receive him for us , and accept us in him , magnifie thy grace in and through him towards us , by pardoning our sins , remiting our transgressions , sanctifying our nature , washing our souls in the water of regeneration , and by evidencing thy favour unto us under all our cloudy and gloomy dispensations ; and this is that ( o god ) which we are come about at this time ; it is the sun-shine of thy countenance , and strength against our adversary the devil . behold , o lord , thy servant before thee , that is molested by satan , and burried with his temptations . behold , o lord , the enemies which he hath to wrestle with : how are they increased both from without and from within ; increase his faith , that his spiritual existence may be sustein'd ; let him not perish in his distress and warfare for want of thy assistance ; seeing , o god , that we sue not to thee for any terrene or earthly enjoyments , but for grace , that we may through strength received , therefrom be enabled to repel and quench all the fiery darts of the evil one ; and therefore for the sake of thy son iesus hear us , and strengthen thy servant , whereby he may now at ●ist conquer satan , who has so much ●●deavored to overthrow him : ap●ear for him ( o blessed iesus ) unto ●hom all power is given in heaven ●nd in earth ; and being tempted , ●nowest how to succour those that be ●empted . and with us , sweet father , ●e mindful of all thine throughout the ●hole world ; bless thy church and zi●n , bring home iews and gentiles , and ●ll that belong unto the election of thy ●race ; give unto thy son the hea●hens for his inheritance , and the ut●ermost parts of the earth for his possessions . o lord , keep up england ●rom falling from thee , let it not languish nor decay in godliness ▪ and let ●ot wantonness under the means of ●race procure any want of grace ; thou ●ast divided us , bring us together again ; and thou who art a god of order , o settle order in thy church , ●●d vnity among thy saints ; let ●uch as do erre out of ignorance , learn ●nowledge ; and such as have sinn'd against knowledge , finde repentance ; endu● the magistrates with the knowledge of thy spirit of grace and wisdom , as well as with power , that w● may live a peaceable and quiet life under them , in all godliness and honesty . o let thy ministers be cloathed with holiness , write it on their breasts , give them the urim and thummim , and let them shine by holiness of life , as well as by doctrine , and crown all their labours with a garland of souls . remove not ( o father ) thy candlestick from us , for our unworthiness of it , and unthankfulness for it ; but pardon our unpro●●ableness under it , and teach us to profit more and more ; and now , o lord , comfort thy afflicted servant before thee ; stand by him , and be his help ; and all this we beg in the name , and for the sake of iesus christ , to whom with thy self , and ever blessed spirit of grace , enable us to ascribe , as is most due , all power , praise , glory , and sincere obedience , from us and all thine , now , henceforth , and for evermore . amen . well , i 'le detain you no longer , only take this from me , do not give place to the devil . reader , take notice , that this poor young ●onvert , having taken his leave of this ●recious minister , doth in his return ●omewards meet with a cursed in●rument of the devil , being one de●as ( by name ) a sad apostate , who ●●swades him to throw off religion , ●nd to turn atheist ( that is , nothing at ●ll ) of which this ensuing dialogue ●ill give a further account . demas . how now , why do you look somelan●holy ; no doubt but you have been with ●ome phanatick priest or another , your ●ountenance is so dreadful . paulus i blame your folly , for he whom ● have been with , let him go under what notion soever , is a holy man , and has been one of great use to me . demas . i sware you talk more like a mad ●an than any body else , i tell ●ou ; if you believe all what they say , you 'll be distracted , if you are not already . paulus whether i am distracted or no , i matter not , for take notice , i must observe what they say unto me , because it concerns what i am to do for god , and for my own soul , demas . why , doest thou think there is a god ? paulus . yes , as firmly as i do believe the sun to be in firmament on noon-dayes . demas . doest thee : i hope then , before i shall have done with you , to make you of the same opinion as i am . paulus . what opinion ( i pray ) are you of ? demas . what opinion am i of ? why i am of such an opinion , as that i can produce you one , whom i 'le affirm to be god , omnipotent , omnipresent , om●iscient , and more just then the god ●hom you serve ; for i shall tell you , i have been of the same opinion with your ●elf , and have believed on the same god ●hich you believe , but now i am of an●ther mind , and i question not but that ● shall make you of the same also , if you ●e but ruled by me . paulus . pray what is he ? demas a sober gentleman . paulus . will he do one no hurt ? demas no he will not hurt you ; for he is a harmless gentleman , you may see him if you please . paulus pray then bring him and let me see him . demas rather than that , i would have you come to my house about ten a clock to● morrow morning , and then we may talk together without any interruption : you know where i live . paulus well then i le be sure to come , if i am in health . demas be sure you do not fail me . reader now followeth another conference between evangelus a minister of th● gospel , and paulus the young convert , who endeavours to hinder him from going , but cannot . evangelus so , so , i see i am forc'd to visit you , before you will visit me . paulus truly ( sir ) i can't help it , for i have been so out of order both in soul and body , ( since i saw you last ) a● that i am not fit to keep any body company evangelus why did you not send for me all this while ? if you had , i should have come ; for i doubt you have had no company , since i have been with you . paulus yes sir , i have had some company with me . evangelus . what company , ( i pray ) good company ? paulus . truly , i know not very well , it was a man , but what to make of him , i know not : for he has undertaken to bring me a gentleman that is as fully god , as he whom i and you serve . evangelus . oh fie , why are you so deceived , as to think any such thing ? what evil company have you commun'd with , know you not , that there is but one god , and that is our god ? what a blasphemous wretch was he that told you , from whence did he come , and where doth he dwell ? paulus . his name is demas , he came out of the countrey , his place of abode ( for a time ) is in the city ; and about ten of the clock this morning ; i am bound by vertue of promise to come and see him and the gentleman . evangelus . well , although you have promised to● come and see him , yet i do intend to prevent you . paulus . no , pray sir , say not so , for if i● should disappoint him , he would then● reflect upon us and our religion , and cause the honour of christianity to lie at stake , if you are loth to let me go alone , do you then go with me . evangelus . i , nor you , neither shall go ; if they will come to us , well and good ; but for us to come to them , i do not approve of it ; therefore think not of going , though you have promised , remembring the proverb , it s better somtimes to break a promise then to keep it . paulus . how if they should come to me after you are gone . evangelus then send for me ; and i dare to meddle with them , if they come upon our own grounds . ●hereby god suffers him to conquer us , what we do in a way of disputation with must be onely in our own defence . reader , now take notice , that after the departure of this minister ; these two deceivers comes unto this sweet convert ; one of which proves no otherwise then the devil , as you shall finde by the sequel of the story . demas and apollyon . how now , who taught you to break your promise , did your priests ? paulus . no , other busines● did intervene , so as yet i could not come according to promise . demas . well , this is the gentleman of whom i spoke , and promised to bring to you . paulus is it so , i pray you ; sir , sit down , for you are very welcom . apollyon . i thank you , sir , paulus . i did promiss to inform a friend of mine concerning you : wh● promised to come unto me , and to make one of our company . demas . what is he , i pray ? paulus he is a minister of the gospel . demas . oh it is no matter fo● him , another time we● serve as well as now , 〈◊〉 moreover , i brought th●● gentleman with me , o● ly to speak concernin● affairs , privately among our selves . apollyon . it will not be convenient to have an● besides our selves . paulus . well , sir , what you please . apollyon . sir , i understand here , by my friend , that you are under some sore conflict , wherefore i was desir'd occasionally by our self , and instrumentally by him , ● . e . demas , to visit you ; and so consequentially to administer somthing of ●omfort unto you , in order to which i must have you to promise me these three several things . first , to deny the god whom now you serve . secondly , ●o abstain from the company which you frequent . thirdly , to believe what i shall say unto you . paulus to any thing that is reasonable , ● shall yield , especially if you can but ●move your self to be god , and him whom i serve to be no god , the pro●ation of which i expect through ●ertue of promiss , made by your friend . demas well that he can do . apollyon . yes , and easily too . reader , note , how demas doth app● himself to apollyon , prescribing a● ter what manner the conferen● shall be carried on with conven●ency . demas . the only method , as i suppose , carry on this conference among 〈◊〉 selves , is , ( good sir ) by letting hi● produce those arguments , which has so prove a god ; and so you to a● swer as he brings them , and pray 〈◊〉 me how you like it ? apollyon . i like it very well ; how do yo● like it , sir ? paulus . i do like it very well also , provide● you will not let the plainness of 〈◊〉 arguments make any thing invalid . apollyon . well , produce your arguments co● cerning the certainty of a god. paulus . i shall after this manner express myself ; and first of all , the creatures do testify the truth of a deity , and him whom i serve , in regard that it is he who gaveth being of all things , viz. the beings of the heavens , and of the earth , and all things contained therein . secondly , that kind of gubernation which is among all creatures , whether humans , divine or diabolical , does evidence the one supream government , which is of god. thirdly , the great impression of a deity upon the hearts of men , evidenced by the accusations of a guilty conscience ; and likewise by that worship which heathens do ascribe unto fa se god , which being considered it doth exceedingly demonstrate that there is a true god , though they be ignorant of him . fourthly , i do believe there is a ●od , and that it is him whom i serve , because the scriptures do directly make an obvious discovery and revelation of him . fifthly and lastly , i do believe that all what i have said is true , because the devils in hell would tear us in pieces , were it not for the existence of an almighty god. apollyon . well , all this we do not deny : for wha● you have said as yet does prove me as much god as any other , therfore you must begin again . paulus . nay , i would not for a thousand of worlds think any otherwise , but that there is a true god● and he it is whom i serve . apollyon . nay , but i 'le prove to the contrary , and will affirm , that the god whom you now serve , is a diabolical spirity , and likewise is one whom i shall , in process of time , inflict my wrath upon , for his carriage both to me and all mankinde . paulus . why , is not that god whom i serve , now in heaven , and surely if so , then he is the true god. apollyon . that is true , he is in heaven , but it is only by usurpation . paulus . whose throne is heaven then ? apollyon . it is the throne of the true god. paulus . who is the true god ? apollyon . he who now doth talk with you . paulus . how come you to be out of your place then ? apollyon . i came out of my place for your sake . paulus . sir , i am in great distress , pity me therefore , and do not argue sophistically with me , who am not able at this time to answer you . apollyon . have a care you do not by me as the woman of samaria did , when i appeared visibly on earth ( to the whole world ) for the sake of mankind . paulus . o what shall i do ? apollyon . believe in me that you may have life . paulus . lord have mercy upon me . apollyon . why do you doubt , i am a spirit do you not know that god is a spirit john 4.24 . paulus . i do believe god is a spirit . apollyon . why do you then contend with m● any further , who am so fully god as have declared unto you . paulus . did you create the heavens and th● earth , and all thing contained ther● in . apollyon . yea , and you too . paulus . lord have mercy upon me . apollyon . nay , him whom thou thinkest to be god , i made . paulus . pardon me then blessed god ) that i have offered to con●end thus with thee ; ●als by ( i pray ) my ●alapert , audacious , ●nd rustical carriage ●owards thee ; for i see now i am , ●ike the woman of samaria , who , through ignorance , ascribed the title of sir ship unto him that was king over heaven and earth , even as i have done towards thee . apollyon . i pardon thee , because what thou hast done , has been through ignorance . paulus . yea ( good lord ) that it was . apollyon . well , time doth call me away , for indeed i have many souls to look after , therefore i must leave you , only desiring you to remember those three things once propos'd ; viz. 1. the denying of god which once you serv'd . 2. the abstaining from those ministers , which once you frequented . 3. the believing what i have said , and shall furthermore say unto you . paulus . with all my heart , good lord. apollyon . farewel ther , to-morrow-morning i 'le come and see you again . paulus . oh , my lord , go not away so soo● from me . apollyon . it matters not , as long as i shall come so quickly unto you again . paulus . then farewel , my lord. reader take notice , that when the devil had parted from this youth , demas the day after comes according to promiss ; but apollyon is not with him ; from whence we may gather thus much , it is impossible for the devil to keep his promiss , in regard that he is the father of lyes and lyers , the end wherefore demas came , you will understand by the ensuing discourse . demas . how do you , my friend ? paulus . as well as any damned creature can do , but where is my lord. demas . he could not come through excessive want of him at another place ; but why doest thou say , thou art damned , for if so , then thou art irrecoverable ; which if thou wert , apollyon would not undertake to do any thing for you , neither should i have brought him to you . paulus i believe you good sir , and therefore do desire to bless god for you , because you brought me acquainted with him . demas . alas , i have tried all ways , but could finde no rest , till i met with him , and so it will be with thee . paulus ha , how may one be deceived ; for i thought that i was in the right way , and worship'd the true god , but it seemes it is otherwise , do you think therefore your god will receive me , after i have been serving a strange god ? demas . yes , yes , i 'le warrant that . paulus when will he come to me then ? demas . tomorrow morning precisely , at five of the clock ; i came therefore , as desired by him , to inform you of it , and likewise from my self to advise you of several things . paulus speak on , and well come . demas . first , be sure you do remember and ●e●r in minde what apollyon said unto you last ; now that which i have from my self unto you is this , whatsoever my lord shall require of you , condescend unto it immediately ; therefore if he should require your self , give up your self unto him by a free resignation of spirit , with●ut any doubting , for if you should in the juncture of time that he requires any thing of you , seem to refuse , he then departs from you totally and finally ; this i know , because , through fear , i had like to have given him occasion my self ; and hence it is that i caution you . paulus the lord your master treble it into your bosome , for what you have done unto me . demas . nay , my work is wages . paulus i question not but it is . demas . well , i must bid you adieu . paulus and you also , but be sure yo● bring my lord with you . demas . don't question that . reader when this young convert had departed from his two supposed friends ▪ and from one especially , he walks abroad , and in his return homewards , finds a letter directed unto him by that choice minister of jesus christ , from whom he had abstein'd so long , and by whom he could not be found , through obligation unto a promise . the letter is as followeth . to the beloved of my soul t.p. my son , for so i may call thee , because in the lord iesus i begot thee , in whose name i command attention unto the affectionate exhortations of your distressed father , who through thy disobedience unto god , has almost brought his hoary head with sorrow unto the grave : and for which cause i have made my tears my meat and drink , day and night , ever since i saw thee last . ah child , thou art gone , which vexe● me sore ; but the consideration of thy being gone from god , vexes me sorest of all ; how happy wouldest thou make me , if i could but see ▪ thy face before i go from hence , and be seen no more : i long to understand thy conflicts , as once i did , that i might thereby administer something of comfort and advice , in a more sympathizing and condoling manner then ever . the thoughts of thy groans pierces me to the heart ; but the thoughts of thy trials and temptations doth so oppress my spirits , as that i know not what to do ; art thou not therefore blame-worthy , to carry thy self in such an occult and secret manner as thou doest ; fall down , i beseech you , through the sense thereof ; think not of being freed from satan , while thou art such a friend unto him in keeping of his counsel . the devil is a subtile enemy , adhere not to him , believe him no● , and give no credit unto any of his suggestions ; to be ruined is sad , but to be instrumental to thy own ruine is more sad : something of the devils wiles thoa hast already s●●n : o therefore , let such an experiment anticipate all his other designes from having effect ; keep off from him , have nothing to do with him ; for there is nothing but malice and evil in all his designes : i hear , you make a strict inquisition after satan , i pray wherefore is it ? have you a minde to lose your soul ? are you in love with your own damnation ? is the loss of heaven , and the enjoyment of god nothing ? will the devil ve a better friend to you then god ? will the flames of hell be as sweet as a bed of roses ? will weeping in the labyrinth of eternal misery , be more pleasant then the singing hall●lujahs in the glorious heavens ? which is best to be chosen , misery , or felicity , iudg you ; which would you chuse , to sit at gods right hand , or his left ; why i tell you , if you combine with the devil , you will then take gods gre●test enemies part , and thereby will lose all those perpetual , heavenly and celestial ioys , promised and prepared for gods elect. if thou believest and know what heaven is , live then as one that knows the same . oh , go to the throne of grace , and leave it not , till thou doest find the grace of god and the oyl of consolation pour'd into thy heart , and for the order of your appearing unto god , demean your self as the prodigall , luke 15. cry as david , psalm . 38.18 . for i will declare my iniquities , and will be sorry for my sins ; how thy state now is , i know not , and therefore after what maner to write to thee i know not , i do believe your case is dreadfull , by the oppression of my own spirlt , and your being so long absent from me , and whether now this may come to you i cannot tell , therefore i shall desist from writing so amply as i would . aug. 16. 1672. your father in the lord jesus w. w. the young man having received this letter , reades it ; and having read it , he considers upon it , and at last is affected exceedingly therewith ; but these two deceivers coming unto him again , doth through their vain discourse and diabolical concernment , make this youth to yield unto them , so as that he forgets the letter ( which came from his dear friend ) in which was conteined such wholesom , seasonable and compassionate instructions . demas and apollyon . so , what now , i hope you have not transgress'd . paulus not i indeed . apollyon . how then comes it to ▪ pass you look so sad ? paulus i have by an unparalleld providence , received a letter from one who lov'd me , which is strange in regard that he knew not where i dwelt . apollyon . sha , providence ; there 's not such things as that ; for those things which you call providence , are only things which falls out by chance ; and you also talk illiterately and foolishly , to say that was unparallel'd , because such as this has bin common ere now . paulus nay , i do not know , but none shall make me to believe any otherwise but that it was miraculous , if it will not hold with being unparallel'd . demas . pray let me speak a word in your ear . paulus . with all my heart , good sir. demas . pray now , have a care of carrying your self foolishly , left thereby you occasion him to depart , as i told you once before . paulus well i will. apollyon . how are you compos'd in minde ? paulus not very well , my lord. apollyon how can you call me lord ? and adjoyn such an ep●thite ( as my ) thereto , whereas you have not given up your self unto me . paulus will you accept of me , oh lord ? apollyon if i had meant otherwise , i should not have ask'● you . paulus lord i am at your service , do with me as seems good in thy sight . apollyon has that god which you serv'd , been good to you ? paulus truly i must needs say this , that though i had many things of the other ●od whom i serv'd yet he would not give me all as i desir'd . apollyon that i believe , and shall i tell you those many things which you had of him were not so reall as they were presented to you , being only shadows . paulus it 's likely so truely . apollyon well if you are willing ( as you say ) to be my servant , meet me about five of of the clock at night , by the place where we use to meet , and bring with you your penknise , paper , and pen , this is all , only be sure to meet me without fail , or else be it to your own peril . paulus i 'le be sure not to fail you . apollyon till then farewell . reader thus thou seest how this poor convert is tossed up and down through the wiles and machinations of satan , how sollicitous have been the vety powers of h●ll , to destroy the soul of this young man , how have they combin'd together for the making of their stratagems effectual . for once he went with an intent to meet the devil , and as he was entring into the appointed place , the spirit of god interrupted him by setting home this scripture , with such power , mat. 16.26 . for what is a man profited , if he should gain the whole world , and lose his own soul ; at that he was forc'd to return home again , and ask god for pardon , and yet nevertheless corruption being very prevalent and the devil mighty busie , he was thereby impuls'd to make another attempt in the like manner , who accordingly did , as you may understand by what shall follow . apollyon . well met ( my paulus ) why does● thou muse with thy self ? paulus i am at a stand , and know not what to do . apollyon . at a stand , why so ? paulus you know ( o lord ) the business which we are met about , and the weightiness thereof , therfore i hope , reason will shew why i look so . apollyon . friend , as for my part , it matters not , whether or no you consent to what i require ; it was for your happiness that i requir'd this from you ; but to conclude , take notice , that i will not be made a fool by such an one as you ; go therefore to your other god , and see what ●e can do for you , for i scorn to receive you . paulus . good lord , fret not your self so , for i am not going away from you , only i desire deliberation , suiting with a work of so great a concernment as this . apollyon . nay , call not me lord , except you were my servant ; and as for your deliberation , you have had time enough already . paulus . ha , but i never did deliberate upon it till now . apollyon . if so be you could not deliberate , when you had time enough , expect it not now . paulus . well , if so , you will not give me leave to satisfie my self herein ; i know not what to say to you . apollyon . you know not what to say to me , say somthing or nothing ; and if in this you be not satisfied , a fig for you . paulus . be not angry , i pray . apollyon . here is cause to be angry , when you deal thus with me , who am so fully god. consider the aggravation that does attend it , therefore in this one minute resolve me , either in the negative or affirmative . paulus . what would you have me to do ? apollyon only this , put p●n to paper and write thus . paulus . well , i will write thus , ( for ) apollyon . proceed , why stay you your hand ? paulus . i know not what the matter is , for i cannot move my hand . apollyon . you had as good go on now , seeing that you have written the first word , viz. ( for ) for you are mine by what you have done already . paulus . i defie you as yet , for i know what i have done . apollyon . a nuncup●ti●● well is as good as a written one , so that what you have not done by pen you have done by word of mouth , and therefore it is all one . observ. i. the young man supposing him , with whom he had conferr'd so long , to be the devil , breaks forth into these breathings of spirit ( unto the true god whom once he serv'd ) viz. now , now , now , o precious saviour , give me somthing for my faith to act upon , by making of thy self unto me ● present help in the time of need , and for the future try me . observ. ii. the devil perceiving such sweet motions to be upon the heart of the young man , and being destitute of all hopes in having him as his prey ; doth by the authority of god vanish and leave him for a time . observ. iii. this young man , as he was walking up and down , did experience more and more , that he with whom he conspir'd against his god , was the devil , which caus'd him to cry out thus , o wretched man as i am , that i should go so far with the wicked one ; how shall i escape damnation , whenas i have thus transgress'd . observ. iv. this young man wondring at him self , did meditate upon several things ; and as he was reading one place of scripture , alluded to in a book , entituled , ( the sinners sanctuary ) being , hebr. 10.23 . let us hold fast the profession of our faith without wavering , for he is faithful that promised . the devil assaults him again , and appears in the shape of a white spaniel dog , with a letter in his mouth , saying unto him , thou 〈◊〉 not elected ; at which the young man rises up , and speaks to god as follows . and i thought thou didst give unto at some token of love and mercy ; but ●ow i am afraid that i was deceived , and therefore if the manifestation which then i had was not right , skew it ( i pray thee ) unto thy servant ; but if right , then be pleased to back it with another as powerful as before , through the efficacy of some scripture , co-essential with it , which the lor● accordingly did in the very junctur● of time ; and bringing also with th● same a scripture essential thereto , viz hos. 11.3 . from whence he gathere● that the truth of election did not consist in a bare knowledge thereof , bu● that election might be where no appearance thereof could be foun● the youth now travelling homeward doth in his way meet with a great ma● stiffe dog , running round about him and catching hold on the left latchets o● of his shooes , doth vanish . and b●● ing return'd safe home , he meets wit● the holy minister who was so much concern'd with him , and the discours be● tween these two , it as f●lloweth . evangelus oh , my lamb ! where hast tho● been all this while ? for it rejoyceth my soul to see thee once more . paulus oh , but you have no cause to be glad in seeing me at this time , and i● such a condition . evangelus . why talkest thou thus ( my child ) as now thou doest , tell me therefore to case my oppressed soul , where thou hast been , and what is the matter with thee ? paulus . i have been where i have seen a man that did come out of the air , yea , where i know not my self i have been . evangelus . obstinacy against good councel doth always bring forth evil effects ; for now have i prayed with thee , wept over thee , and given thee good councel , but by none of these could i prevail , for fighting and rejecting of which thou art brought into unspeakable misery . paulus . i am sensible of this , but here lies my misery , it is too late . evangelus . do not say so , as long as we have a day in which we may work . paulus . did i belong to god , i should receive somthing of comfort from what you say , but you know not my condition , in vain therefore it is to take pains with such an one as i. evangelus . why not take pains with you now ▪ i have done so once , and god has blest it ; and i question not but he will d● the like now . paulus . i believe nothing is too hard for god , and i know that he can save my soul , but i am sure he will not . evangelus . my c●●●d , it pricks me to the heart , in hearing such blasphemy proceed from thee ; certainly an evil spirit has bin busie with thee . paulus . busie , yea , and more busie will he be . evangelus . child , i am thy friend , thou knowest it ; do not therefore put me off with such riddles , aenigmaes , allegories , and dark kinde of speeches as these are ▪ 〈◊〉 i do not affect them , especially from ●han one as your self . paulus . i am afraid the devil has bin too ●d for me . evangelus . wherein , my lamb ! paulus . the last time that you was with 〈◊〉 ( you may remember ) you en●ir'd of me , what company i had ? 〈◊〉 which i reply'd , a man that i ●ew not very well . evangelus . what , that irrenious fellow ? paulus . yea , that fellow . evangelus . but i hope , you have not seen him , the gentleman which you spoke of , ●ce that time . paulus . yes , but i have to my sorrow , i ●nsure . evangelus . i am afraid so too , what did you do ●hen you were together ? paulus to rehearse i dare not , to con● i am ●o●nd . evangelus . what means this ( to reveal i 〈◊〉 not , to conceal i am bound ) who i● that you are so oblig'd to , as that dare not disoblige ? none but surely . paulus i wish it was so . ●vangelus . dally not with me , if it is to contrary , tell me so . paulus loth i am to tell you , beca● was once a christian , or at least in pretence , once i did own christians god. but who do think is my god now ? evangelus . him , i hope , besides whom properly can be said to be god. paulus is not the devil god ? evangelus . yea , catachr●stically and impro●● he is so called , but ( i hope ) 〈◊〉 him whom thou hast chosen . paulus . what he is , i know not , but he ●es in the habit of a gentleman . evangelus . what is it the gentleman which you 〈◊〉 me of just now . paulus . yea , that is him whom i have own●● to be god. evangelus . how ! renounce it for the sake of our soul , i charge you . paulus . it has bin past renouncing long ●go . evangelus . god forbid , i would not have it so ●orten thousand worlds . paulus . it is so confirm'd , as that ten thousand and ten thousand can't revoke it . evangelus . what hast thou done then ? paulus . i have given my soul to him . evangelus . did he require it of thee , and hast thou done it ? yes , yes , yes . evangelus . ● dost thou● know what thou h●● done ? paulus . i think so , why what is the ma●●ter ? evangelus . what is the matter ? thou hast 〈◊〉 gods greatest enemies part . paulus . who is that , i pray ? evangelus . satan , which is call'd the devil . paulus . the lord forbid . evangelus . nay , it is so , and christ have mercy on thee ; from a christian thou ar● become a wizard ; and so consequentially thou art ripened for hell , a● much as once i thought thou wert for heaven ; thy condition is such , as i● renders thee incapable of the love of god ; so that now he hates you , his children hates you , your relation hates you ; and , adieu , my friend , adieu . paulus attend ( good sir ) and do not you who has been alwayes my friend leave me now in my greatest perplexity . examine me a little , before you give me over quite , and let the time before encourage you hereunto . evangelus . i wish you were but more sensible ; when i saw you first , you seem'd to be somwhat penitent ; but i am afraid now god has stricken thee with a judicial hardness and blindness . note , in this discourse comes demas , who interrupts , and speaks as followeth . demas . i wonder , sir , you would urge him to renounce that which he hath seal'd to by his own blood , and calling god as a witness to the same . paulus . o stop thy mouth ; false thou hast been to me , for as to paper , yea , and also blood , i do deny , and therefore say no such word . evangelus . is this he ( my child ) whom thou call'st demas ; if so then , that thou didst not enter into any combination with him and his comrague the devil by blood , return praise to god , and matter not what they say : and wherfore dost thou ( o demas , ) impute that to my lamb , which he was never guilty of ? demas . pray who be you , that you rage so much at me , as if i was engaged to the devil , and as if i was the cause of troubling your friend ; both of which i deny , and pray speak no more but what you can prove . evangelus . thou art a liar , being like the devil thy father ; for we fear not thee nor any of thine , and it shall be prov'd that thou wert the great instrument , which the devil made use of to destroy my child ; but the god whom we serve has deceived thee , glory be ascrib'd unto him for ever . demas . know you friend , i will not be th●● taunted at by you ; and did i b● bring the god whom i serve , yo● would tremble , meerly through a fight of him . evangelus . we care not for you , nor your god ; and if you should bring him hither , we would not stir out of our places . demas . i shall ere long make trial of that , and until then , farewell . evangelus . and farewel y●u . paulus . how glad am i that he is gone . evangelus . ha child , walk as long as you live in the sense of this mercy , of agracious god unto you , in restreining you from doing what you was tempted to ; and now for the glory of this god , i do desire you to make a brief confession of your being first acquain●ed with this person , and so with the devil , and what it was he required of you , tha● these things may be left as a narra●tive of gods dealings with you unt●● succeeding generations . the confession of pavlvs when i first began to be troubled , this person ( demas ) being a● ancient acquaintance of mine , wh● at first seem'd mighty zealous in the ways of godliness , did of late visit me very often , and perceiving of m● to be somwhat unsatisfied , he demanded the reasons thereof ; and a● last understanding somthing of it , he told me that he had experienc'd the god whom i serv'd , not to be the true god , producing substantial reasons ( as i thought ) for the proof thereof , which winn'd so upon me , and being likewise perceiv'd by him , it did make him somwhat prevalent with me , to grant leave that he might bring the gentleman unto me , ( i.e. devil ) which being granted , and concealing it from you , together with many temptatious that attended me . i did meet him at a certain time and place appointed , and so in process of time he got me to deny these three things . 1. to deny the god whom i serv'd . 2. to abstain from the ministers i frequented . 3. to believe whatsoever be should say unto me ; which after these were granted , he then made me to promise my soul unto him , in form as aforesaid , ( ) and as soon as i had set pen to paper ; and writ this word ( for ) i could not go any further , which being perceived by him , he cursed me , and withal told me , that if i did not write , it was all one , and i was his , as long as i had set pen to paper ; only this he added , if i would write all , then he would be more merciful unto me at the expiration of my time ; but if i did not , he then would use me ●o much the more cruel ; the saying of which does at this present time trouble my soul very much 〈◊〉 ●hinking that i am his : and therefore , i pray sir , what think you of it ? evangelus . child , that was only a temptation fram'd by himself , to draw you aside 〈◊〉 set pen to paper . paulus . say you so , but what shall i 〈◊〉 then with your god , which i on● worshipped , he , i suppose , will b● never recounted unto me , because have disowned him and all his commandments . evangelus . truly ( my child ) if so be it is a● things are presented to me , i mus● needs say then , if your head was 〈◊〉 fountain of tears , and your hands streams thereof , you could not sufficiently mourn for what you have done ; and moreover , if god had damn'd you longere this had been committed , he would have been justified therein , but much more now , when you are guilty of that which i thought you would never have been guilty of . nevertheless , from hence gather hope , viz. gods restraining of you to do what was intended , it being an infallible sign that god is willing to save thee . paulus . o that i had but assurance of it . evangelus . nay , ( no doubt ) it may be a long time before god will give you an assurance of his love , in regard that you have by exceeding provocations forfeited it . paulus . ha , but i am one , that can never be at peace , unless god doth immediately tell me that all my sins are forgiven , nay , i am afraid i shall kill my self , if god does not cast some favourable aspect upon me . evangelus . how do you talk ! have you not provoked god enough already , and will you provoke him still ? have a care lest you do thereby augment your misery . paulus . alas , i am damn'd , i am damn'd , do not then blame me for speaking so . evangelus . i must needs confess your case is desperate ; but yet notwithstanding this , if you will go to god in his own way , you may find mercy . paulus i have ( without doubt ) commited the sin against the holy ghost , in regard of those several aggravations which do attend my sins , for did you ever hear of any sav'd , who sin'd after their baptism , and acknowledgment of the truth . evangelus . yea , surely , for what think you of david , manasse , peter , and the church of the galatians , when called in by paul to repentance . paulus if i had but access to the throne of grace , it would be something , but i have been for a year and an half ( through sin ) debarr'd there from , how think you therefore that i can go without blushing . evangelus . if thou wouldest have god to take any notice of thee , thou must go to the throne of grace in great shame and confusion . paulus what if i can't lift up so much as my eyes unto him . evangelus . yes , for have you not read of the publicans demeanour before god ? paulus this is true , and therefore my dear friend , i am much oblidg'd to you , for all your love and pains with me , and if you will be pleas'd to tell me what i must do when i come home , i shall thereby be ingaged more than ever . evangelus . first , believe that god is still able and willing to save thee . secondly , confess thy iniquities , be sorry for them , and then ask forgiveness , with a firm resolution in the strength of christ , to do so no more . thirdly , by the greatness of thy sins plead for a pardon from god. fourthly , make christ the way to the father , excluding altogether your own works and righteousness , from justification and salvation . fifthly , omit no duty for your life . sixthly , endeavour to be content in all states and conditions . seventhly , be not a friend io the devil , by concealing any of his suggestions . eighthly , tempt not the devil . ninthly . for the future live with a more holy jealousie then ●ver . paulus this together with what you have formerly done for me , i shall remember ( i hope ) as long as i live . evangelus . nay , many things i have to say , but you cannot hear them now ▪ i shall therefore reserve them till another opportunity that you and i may have ; but in the mean time , the god of heaven bless you , and so farewel . finis . courteous reader , which title thou shalt well deserve , if thou wilt but excuse the author from such errata's as have escaped the press , being very many and great , his distance from the city not giving him the opportunity to peruse the sheets as they were done , the most material whereof are here subjoyn'd , and do beg the coverture of thy candid censure . errata in the epistle dedicatory . line 31 read not of any of you , line 177 leave out and. line 218. read but iesus christ who will plead . errata in the book . page 3 line 4. in the margent put eph. 2.20 . p. 8. l. 6 . put three for two . page 22. l 1. for 1 iohn 5.7 . put acts 5.3 . p. ib. l. 6. for i say r. i see . p. 34. l. 3. for 4. r. 24. p. 35. l. 1. for your r. you . p. 49. l. 3. for it r. them . p. 42. l. 17. for you understand r. your understanding . p. 57. l. 5. for that r. thus . p. 66. l. 3. for gratia r. gratiae . p. 66. in the last words of the margent r we are hindred from effecting what we intended . p 67. in the margent , for does . r. d● . p. 75. l. 4. for i shall r. shall i. p. 79. l. 13. for as yet r. as that . thus with many more , which would be tedious and somwhat vain to particularize , besides the mis-placing of comma's , periods and marginal notes . an advertisement to the reader . reader , thou art desired to take notice , that by evangelus ( one of the interlocutors ) is signified a holy man and minister , who often conversed with the author when he was in his deplorable condition . by paulus , the author himself , considered in his unconverted and converted estate , together with his conflict . by demas , an apostate and atheist , who was instrumental to the bringing of the author to his sad condition . and by apollyon is signified the devil himself , who often appeared visibly , designing thereby the authors destruction . vale. a catalogue of books printed and are to be sold by john hancock sen. & jun , at the sign of the three bibles in popes-head alley . twelve books publish●d by mr. thomas brooks . 1. precious remedies against satans devices , or a salve for believers and unbelievers sores . 2. heaven upon earth , or a discourse touching a well-grounded assurance . 3. the unsearchable riches of christ. 4. apples of gold for young men and vvomen . 5. string of pearls , or the best things reserved till last . 6. the mute christian under the smarting rod. 7. an ark for gods noahs . 8. crown and glory of christianity . 9. the privy key of heaven , or , a discourse of closet prayer . 10. a heavenly cordial . 11. a cabinet of choice jewels , or , a box of precious oyntment . 12. london's lamentations . mr. calamy's godly man 's ark. notes, typically marginal, from the original text notes for div a55568-e370 * dilexisti me domine magis quam ●ipsum . luke 22.32 . post mortem nulla paenitentia . christi revere●se tribunal . scio domi●e iesu quod districtus arbiter ●mnium ven●urus clandestina hominum facta & verba cogit●ta in lucem proferes . g●rhard de extremo judicio . notes for div a55568-e820 the first salutation . wha●soever is sinfull , is delightfull to the carnal eye . it is the work of a minister to anticipate every sinful enterprize . a carnal man knows no difference between things spiritual and temporal , 1 cor. 2.14 . a repro●f how will sinners plead for the satisfaction of their sensual desires from evil examples . an answer ●o the aforesaid plea. eph 2.20 . this is a proverbial speech amongst the naturalists . the end of our creation are these two . 1. the glory of god. 2. the good of each other . divine cont●ivement . providentia guber . nat omnia . practical question . heaven , though it is a saints , yet it may be call'd in question by a saint . wicked men think , they bring assurance of heaven with them into the world . questioning of our selves is a demonstration of our sincerity . strict godliness in the eyes of the world is censuring . a soul-searching question . naturalists think god has no other attribute , then his mercy to glorifie . we are fallen with adam . matters of sublime spirituality , are new things to the carnal eye . cum multis aliis . a true mi●ister , i● loth that any should perish , and go out of the world mistaken . faith can puzzle carnal reason at any time . upon this rock many are split . whether ignorance is the mother of devotion , i leave it for you to judge ; but ignorance , i am sure , is the 〈◊〉 that breeds high thoughts of our selves , and low 〈◊〉 of our lord jesus . eph ● . 5 , 8. by grace ye are saved . there is a ●ind of zeal to be found in naturalists . so carnality affects . what a sad con●●deration is this , that when god has sent hi● son into the world ▪ he is not known by the best part of 〈◊〉 . behold the vast difference between a believer , and an unbeli●ver ; one depends upon christ for salvation ; and the other depends upon duties for salvation . a true believer is willing to be nothing , so that christ may something , whereas an unbeliever acts to the contrary . joh. 4 . 24● ●imonide● the more he stu●ied to know what god was , the harder still it seemed unto him . god cannot b● defined . some do think , if they do but read gods word , it is sufficient , thoug● they take no notice o● w●at 〈◊〉 contained therein . chris●u● leo dicitur , propter fortitudinem , agnus propter inno entiam : leo , quod invictus : agnus quia mansuetus . ipse agnus occasu vicit leonem , qui circuit quaerens quem devoret , di●bolus leo dictus ●eritate , non virtut● . aug. habitatio diab●lorum est p●rtim a●● partim in●ernus putat . aug. 1.8 . de civ . dei. c. 22. illos usurpasse ●erem ad exercenda● s●am dominationem in homines , vult ambros. in ●p . ad eph. ipsos antequam ad det●●iora conversissent , ●●ris administrationem habuisse , tradit theodor. epitom . divin . decret . denique lombard l. 2. s●nt . dist . 6. cap. solet . author est , luciferum , princip●m diabolorum , relig●rum man●re in inferno , nec a● nos tentendos accedere : alios vero diabolos alternis vicibus huc & 〈◊〉 ferno ad animos hominum cruciandos vel deduce 〈◊〉 ad infernum venir● , qui ●liis suc●edentibus ipsis 〈◊〉 tantur in infernum . angeli sic ●o●is exc●nt , ut in●●rnis contempla●ionis gaudils non priventur . greg. tres vitales spiritus c●e●it omnipotens : unum , qui carne non tegitur ; alium , qui carne tegi●ur , sed non cum carne moritur ; alium , qui carne te gi●u● , & cum carne moritur ; primus angelorum , ●ecundus hominum , tertius brutorum est . als●ed . prov. 8. john 10 ▪ 30. ego & pater sumus unum . christ is equal with the father according to his divine nature , but inferiour according to his humane . the phi●osophers 〈◊〉 this maxime , ex ●ihil●●●hil fit . o●id ! metaph. after th● old chaos was brought into form● the poets did feign , that the world was divided into four ages ▪ the first was the golden age , the second was the silver age ; the third , the bra●en age ; and the fourth , the ir●● age : the four ages whereof by perdic●●● is compared to the four seasons of the year ▪ the first , resembling the spring time , the second summer , the third autumn , the fourth winter . mun●us magnu● homo , homo parvus , mundus esse dicitur . mundus est speculum a●ributorum de● . when we receive any benefit from god , we should keep ●une with the p●almist . ●enedi●ite , bless ye the lord. the bereans were commended for examining of the apostle pauls doctrine ; h●● mysterium est abscon●i●um a seculis , patefactum in tempore , paradoxum & impossibile visum iudais & gentibus aestimatum , d●piis tanquam ma●eria sotidi gaudii & consolati●●is . ●●de in be●am in lib. confession is christianae fidei c. 3. artic . 19. deus homo fit , ut homo divinae gratiae & naturae particeps fi●t . ger●●●d . med . 14. p 52. jesus christ is the greatest sinner in the world ( saith luth●● ) by imputation . vide bezam i● lib. co●fessionis christianae fidei p. 13. c. 3. ●rtic . 20. 1 tim. this ●ruth the sadduces denied , mat. 22.23 . the great mystery contained in this truth , made the philosophers to dream of a transformation , one body being transform'd into the shape of another , or a transmigration ●oul , taking its flight out of one body into another . they could not think that one numerical and individual body , after it is corrupted in the water , consumed by fire , converted into earth , vanished into air , nay , eaten up by fishes , and those fishes ea●en by men , it was above them to think , that this same body should rise again . when paul disputed this point at 〈◊〉 the great philosophers of the epicur●●●s laughed at him , what will this babler say ? they lookt upon this as babling . extremum judicium , est quando dominus iesus christus in adventu suo , cum virtu●e magna & maje●ate , extremam omnibus hominibus , juxta sua facta sententiam feret aequam & irrefragabilem , tum pils , tum impiis , aut ad vitam aeternam , aut ad supplicium aeternum . et hoc frequenter debemus meditari cu●● hier●nymo , qui ait ; quoties illum diem considero , toto corpore contremisco ; five enim comedo , sive bibo , sive aliquid aliud facio ▪ semper videtur illa tuba terribilis sonare auribus meis ? surgite mortui , venite ad judiclum . christ coming threefold . venit christus occulte judic●●dus , venie● & mani●este judicaturu● . antecedent , concomitant , and subsequent . 2 thes. 2. mat. 24. luke 21. mat. 25. 2 cor. 3.6 i 2.59 . ●1 . 1 john 2.20 , 1 cor. 2.10 . 11 , 12 , 13. 2 cor. 2.21 , 22. 2. ti● 3.16 . 2 pet. 1 20.21 . rom. 1● . 17 . 1 pet. 2.2 . ou prayers are our sacrifices , and christ alone is the altar , where on we must offer them to god the father . prayer is the wing , wherewith the soul flye●h to heaven , and meditation the eye , wherewith we see god. amb. whether it is lawfull pray unto angels ? john 14.6 2 tim● 15. mat. 69. mat. 6. est promissionis divinae sigi num a deo institutum constat autem elemento & verbo , ut ext●t memoria promissionis . there are but sacraments in the christian church . of transubstantiation . three acceptations of a door in scripture , threefold , 1. it is an entrance into the heart , cant. 5.4 . psal. 24.9.2 . church , iohn 10.1 3. heaven mat. 25 , 10. notes for div a55568-e10430 a salutation a● before . especially of his future ●state . the worke of god upo● a convert●● soul is one of the greatest wonders and miracles in the world . a declaration of gods work upon his soul , and the blessed eff●cts it has produced , which may serve as an item to others . god must have all the glory , because it is he that worketh all our works in us and for us . either to despair or presume , is many times our condition . a converted soul is migh●y inquisitive . joh. 14.6 . a sincere saint bleseth god for every mercy . they part from each other . notes for div a55568-e11700 ministers are glad when they can have any opportunity , wherein the work of the lord may be carried on . the sufferings of our lord jesus , are not only applicatory , but exemplary . these two extreams undoes many , elther we are prone to think our conditions better then they are , or worse then they are , job 19 . 2● miserius nihil est misero se non miserante . none are in misery but they that can't pity themselves . the sin against the holy ghost is a final impenitency . augustinus intellig●t percatum in spiritum sanctum , ● au● finalem impaenite●iam in iis , qui non accipiunt evangelium aut desperationem . qui● haec peccata proprio pugnant cum gratia & 〈◊〉 abjiciunt . nam cater●● peccata , cum fugimus ad gra●tam remi●tuntur . ideo sic interpretatur augustinus dictum christi : qui dixerit verbum contra spiritum sanctum , id est , qui ●●bum gratia , quod praedicatum , & confirmatum est testimoniis spiritualibus , finaliter repudiat , is habet peccatum in spiritum sanctum . peccatum in spiritum sanctum est , cum quis divina veritati , & quidem evangelio cujus fulgore sic perstringitur , ut ignorantiam causari nequeat ta●● destinata malitia resistit , in hoc ut resistat . alsted . sinners under ●heir first convictions , takes themselves to be of all most miserable . the devil doth what he can , to divert us of those opportunities , which he thinks may prove most advantageous unto us , many times by dese●●ing we are hindred from effecting what we hindred . as the devil does endeavor to hinder ministers , from doing their fath●rs work , so ministers , in like manner , does endeavor to hinder the devil from the accomplishment of his cruel designes . the devil can frame excuses at his will. it is the duty of christians to pray one with another . ●e dat● locum diab●l● . eph. 4.27 accus● tuam stu●titiam . the wicked of the world do ●ccount godly sorrow nothing but madness & distraction none are so impioūs , and sinfully audacious , as such who have fallen from the truth , wherof they were once professors . there are many opinions in this world . mark how the atheist contradicts ●imself to call his god a gentleman , it seems then his god is not a spirit . it is not good to be too inquisitive after evil spirits . true is that adage nemo l●editu● ni●●● sci●so , no man is h●●ted but by himself . a diabolical contrivement a true minister is at the call of any that may want him . some evil company are so subtil , as we cannot mediately finde out what they are . the christians god is but one god , deut. 6.4 . deceivers are here , and there , and every where . holy anticipation is allowed . mark the fallacious way of arguing from a deceitful heart . we must have à care of challengeing the devil , left therefore the devil how ironically do they speak . necessitas ●on habit legem . christians can't but shew themselves civilly to strangers . the devil can carry himself as civil and sober as any . the young mans petition unto the devil for concession , in a matter of special concernment . ' as there is no room for gods children here below among the wicked , so likewise there shall be no room above in heaven for the wicked among gods children . the devil must have a word in . mitte diabolum , let the devil alone . the devil , makes a bargain with the young man. the bargain is accepted upon such , and such conditions . the devil is a brag . the devil must have one to help him . the trinity prov●d from five considerations . vengeance will be executed upon the devil one day , for appropriating gods titles unto himself . as long as faith is in a soul , so long is the reverence of a deity continued . the devil is a blasphemous spirit . observe the combate between youth and the devil . the devil is a lying spirit . the youth ( through ignorance ) familiarizes too much with the devil . audacious blasphemy . a doubting soul affects nothing so much as plainness . behold the devices of this fallen angel , th● lord keep us from him . the devil can bring scripture for a need . when we are tempted , we should rather say . get ●lee behind us , satan ; than to talk with him , and ask him questions . the devil is made up with nothing but lies . how far does god somtimes suffer the devil to usurp his prerogative . oh poor young man ! my bowels do yearn after thee , and all in thy condition ; yet i doubt not , but god will raise thee up again , and shew thee the vanity of thy ways . o devil pardon thy self . faith is batter'd . the devil rehearseth over his bargain , that he might be sure , for he is fearful of his prey . observe this plain contradiction ; for if he was god , then he could not have been hindred ; moreover , this denies the omnipresence of god , as well as his omnipotence . here is thanksgiving without occasion , and a blessing of the devil instea● of god. t●e trying of no way conscientious , is the cause of ma●y tha● comes to be nothing . the devil and his companions are all one . a cursed inqui●tion . we are apt many times to welcom that , which in the cl●se , conduceth to cur ruine . the devil proves there is no providence by a lie and corrects the young man for his illiterat●ness . there are the whisperings of an evil spirit , us well as a good . behold the devi● . the young man speaks to the devil after the language of canaan , which ou●ht to be used with god only . hard thoughts of god are the fruits of atheism when th● soul has hard thoughts of god , the devil will do what he can to multiply them the young man now accords with the devil in everything a time appointed for the contract . the devils salutation the young man is daunted . an interrogation . he reasons with the devil . the devil knows how to suit hims●if , according to the constitutions of people . the devil makes many times , as if he was but indifferent , in those things which he is most earnest and desirous of . the devil is an angry spirit . we are apt many ti●es to consider when it is too late . the devil knows so well the advantage of consideration , as that if he should give way to it , he knows it would dash all his designes to pieces . bla●●hemy . the author dares not write here what he did write , lest it should prove a tentation . note , thus far he went , and further he had gone , if divine grace had not restrain'd him . the devils advice to the yong man divine providence interrupts . the devil claims him before he is his . the young man defies the devil . a devilish machination it was , that which had almost prevailed upon the young man , in making of him to yield , by putting pen to paper , of which further observe . the young man talks light-headed , through the excessive te●n ▪ p●●t●ons of the devil . the danger of shunning good councel . he despairs . it is the sin of young converts , to condemn and censure every thing , which seems not at the first view right . the misery of this young man contributes anxiety to the minister . an ambiguous speech . the grounds of fear . the ministers suspicion . the minister se●ks a●●er an interpretation of the young m● is proverb . he ●eclare this a●ost●ey . the ministers belief ' of the youth . in what respect the devil is god. the dev can transform him ▪ self into many shapes . the young man did go very near in contracting with the devil , but he did totally contract with him , as you will find in fine . the young man prays for a deprecation of his misery . behold how his misery is augmented by many gradations . an exhortation to thanksgiving . motives to confession ▪ observe the evil eff●cts that do ensue the concealing of suggestions . nam multa possunt ostendi veteris & novi testamenti exempla ubi lapsi remissionem peccatorum & absolutionem à christo & ecclesia sunt consecuti , viz. david , manasse , petrus , lapsa est galatarum ecclesia , & à paulo ad poenitentiam revocata : & paulus ipse corinthium incestum jub●t recepi post poeni tentiam . aug. the young mans sins of omission and commission . he cannot lift up his eyes to god. luke 16. heb. 7.25 ezek. 33.11 . psal. 32.5 . psa. 38.18 joh. 14.6 . mat. 26.41 . 1 thes. 5.17 . phil. 4.11 1 tim 6.8 eph. 4.27 . jam. 47. eph. 4.27 . 2 co. 11.2 . an enquiry into the nature, necessity, and evidence of christian faith. part i. of faith in general, and of the belief of a deity by j.c. cockburn, john, 1652-1729. 1696 approx. 150 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a33547 wing c4810 estc r24209 08074066 ocm 08074066 40791 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a33547) transcribed from: (early english books online ; image set 40791) images scanned from microfilm: (early english books, 1641-1700 ; 1226:8) an enquiry into the nature, necessity, and evidence of christian faith. part i. of faith in general, and of the belief of a deity by j.c. cockburn, john, 1652-1729. [2], 68 p. printed for william keblewhite, london : 1696. errata: p. 68. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual 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characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith. providence and government of god. 2003-06 tcp assigned for keying and markup 2003-06 aptara keyed and coded from proquest page images 2003-07 rina kor sampled and proofread 2003-07 rina kor text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion an enquiry into the nature , necessity , and evidence of christian faith , in several essays . part i. of faith in general , and of the belief of a deity . by i. c. d. d. vigilo credo & clamo loquor . london , printed for william keblewhite , at the swan in st. paul's church-yard , mdc xcvi . the contents of this first part. introduction , shewing the occasion and design of the following essays , p. 1. essay i. faith is and hath been the perpetual standard of righteousness from the beginning of the world , p. 6. 1. faith proper to scripture and required under the dispensation of both testaments , ibid. 2. what to live by faith , p. 7. 3. all the righteous upwards to adam lived by faith , p. 8. 4. it is great insolence to find fault with the terms and phrases by which the principles of scripture are set forth , p. 9. essay ii. of faith as opposed to doubting , p. 11. 1. the meaning of faith ought to be enquired after , ibid. 2. common definitions and distinctions of faith not considered nor any new definition offered , ibid. 3. faith first opposed to doubting , implies a firm perswasion of good and evil , which is essential to a just man , p. 13. 4. of the influence which this faith has upon actions , as to the rendring them good or evil , p. 14. 5. this faith no light perswasion , but the effect of serious enquiry and deliberation , ib. 6. it is the first principle of a good life , p. 16. essay iii. of faith as opposed to atheism , and how a belief of the existence of god is necessary to determine the certain rule of moral actions , p. 17. 1. faith is a belief of god and his attributes , ibid. 2. the necessity of this belief for knowing the first and great rule of moral actions , ibid. 3. righteousness according to scripture , is to act with a continual regard to god , p. 18. 4. these divines are very censurable , who recommend morality upon other principles more and oftner than this , p. 19. essay iv. the existence of god is most evident , p. 21. 1. it doth not require learning or great travel to know that there is a god , p. 22. 2. some truths more obvious than mathematical demonstrations , and it may be said , that the existence of a deity is more evident than the propositions of euclid , p. 23. 3. whether there be real atheists . the causes of atheism considered , p. 24. first cause of atheism , vitiousness , p. 25. a second cause of atheism , the being rebuted by difficulties , ibid. a third cause of atheism , want of consideration , p. 26. essay v. evidences of a deity in man , p. 27. 1. the outward figure of man's body considered , ibid. 2. the inward frame , p. 28. 3. life and sense , with the organs of them , ibid. 4. the internal , and intellectual faculties , p. 32. 5. the method of nourishing the body . p. 33. 6. the manner of its generation , p. 34. 7. of the useful dependance of some outward members upon our will , and how readily they answer our thoughts , p. 38. essay vi. evidences of a deity in other parts of the world , p. 37. 1. all other things , as well as man , prove that there is a god. it is evident , that man and all other things had one author or cause , ibid. 2. contrivance and design in in every thing , in the celestial orbs , p. 38. 3. in vegetables and animals , p. 39. 4. locusts and caterpillars considered , p. 40. 5. the disorders and irregularities occasioned by man no reproach to the wisdom of god , p. 41. 6. it is unreasonable to ask more evidence for the existence of god , than what we have , p. 43. 7. god's eternity obvious . his omnipotency appears in the immensity of the world , p. 44. 8. his wisdom and power in the very disposal of meer matter , or the several kinds of earth . p. 45. 9. in the variety and virtue of plants , p. 46. 10. in the diversity of animals , p. 50. 11. it is impossible to convince them who resist these evidences , p. 52. essay vii . of the absurdity of atheism , p. 53. 1. two sorts of demonstration . a deity demonstrable by both of them , ibid. 2. the existence of god proved by the first , ibid. 3. the objections of atheists do strengthen the belief of a god. the first objection stated , p. 54. 4. the answer to it , p. 55. 5. a second objection , p. 59. 6. the answer , p. 60. 7 a third objection , p. 62. 8. the answer , p. 63. 9. a fourth objection , with the answer , p. 64. 10. a deity proved by the other kind of demonstration , ex absurdo , p. 65. the conclusion , p. 68. an enquiry into the nature , necessity , and evidence of christian faith. introduction . shewing the occasion and design of the following essays . as certainly the christian religion has the fairest appearance of any , and comes to us with all the marks of truth , being stampt with characters truly divine , and carrying along with it authentick testimonies , both from heaven and earth ; so they who had the keeping of it , have , for near these 1700 years , taught that faith was a very considerable part of it , and absolutely necessary to the obtaining all those advantages which are promised by it . but now there are a set of men who pretend new discoveries : they decry faith as much as it was formerly magnified , and turn the things proposed to be believed into ridicule . some of them run down faith , by exposing the clergy , who require it , as ignorant and foolish , a sort of men who are easily imposed upon , or who , to keep up their trade , study to impose on others , amusing them with mysterious nonsense . others essay to prove , that faith is impossible where reason rules and is used ; and therefore that believing proceeds from a defect of reason , and consequently unworthy of those who own themselves to be men , that is , reasonable creatures . a third sort examine the several points of faith , as they are set forth in systems and confessions , and do either dwindle them away into nothing , or render them very absurd , that is , impossible or no ways worthy to be believed . this controversie is of the highest importance : all ought to be inquisitive into it , and earnest to know on what side truth lies , not to satisfie an idle curiosity , but to discover the certain and solid foundation , if there be any such thing , on which they may build their peace and comfort , with respect to the present life , and joyful hopes in reference to that which may be hereafter . upon this account i resolved on this enquiry , and to proceed in it with all the care that becomes a lover of truth , in matters of so very great moment , who ought not to suffer himself to be byass'd by his former sentiments , nor to be carried off by the censures of the world , nor to be possessed with a fondness for opinions , meerly because they are new or old , singular or common . my first aim was to satisfie my self ; and now i propose the giving true information to others , and for that end shall lay all things candidly before them , imposing as little on them , as on my self , who am not willing to be deceived . and i am confident that he , who is attentive and willing to be informed , shall receive plain and full conviction . to try this matter , i do not find it proper to appeal to the universal doctrin , either of the present , or primitive church . the fathers may be thought as partial and incompetent judges as the modern divines . authorities have no weight with the patrons of incredulity , they laugh at this method , and judge it as unreasonable , as if one would consult old bigotted aristotelians about the new philosophy . i know their regard to the scriptures , is much the same as what they have to other books : they read and examine it with the same boldness and freedom , and very often with less modesty than human writings : because its assertions are plain , and otherwise unanswerable ; therefore , to shelter themselves , and to defend their opinions , they disown its authority , and cry it down as a book which is not implicitly to be believed more than others . hence it is that some attack the authentickness and purity of the text ; others , the integrity and inspiration of the pen-men : and all of them endeavour , one way or other , to remove the only sure light we have to direct our course . so they would reason us into a fearful and troublesom uncertainty : and they make our condition as deplorable as persons at sea in a dark tempestuous night , without waggoner , compass , or pilot. i intend not to prove the divine authority of the scripture , which hath been admirably well done by several , both in this , and former ages : i take this for granted . but if this be too great a postulatum , it will be sufficient for my business to suppose it in the first rank of books , which it may claim , both by reason of its antiquity , and the things contained in it . the authors of this holy book merit reverence and esteem , at least as much as plato , aristotle , seneca , epictetus , confutius of china , and other ancients , whose sentiments the world is curious to know , and which learned men have been employed to collect , as useful to mankind . nay , i am willing at present even to pass this too . i ask only ( which cannot be justly denied ) a due attention to what is said in scripture , and an impartial and unbyass'd consideration of the excellency and reasonableness of what it proposes ; for then , i am sure , that the doctrine of christianity will appear divine , and true , and worthy of all acceptation : for it shines with evidence , as the light which proves and manifests it self to every one that is not blind . if our gospel ( saith st. paul ) be hid , it is hid to them that are lost , &c. the finest picture doth not look well , if it be not set in a proper light. nor doth the gospel appear reasonable , when it is not duly represented . all the cavils and objections , that are made against it , proceed from a wrong view of it ; represent it fairly , and there is nothing more agreeable : its imperfections are beauties and admirable contrivances : its foolishness is the highest wisdom : its seeming absurdities and contradictions , upon examination , are most rational and perfectly consistent : its faith is conviction and demonstration . in a word , it is every way faithful and true , and worthy to be received by the wisest and most perfect men , as i hope to make appear by these essays , and what are to follow hereafter , which i desire may be read with attention and candour , and according to the method in which it is written : for divine truths are in this like the propositions of euclid . there is a dependency amongst them , the first must be received before the rest can be admitted ; but tho' what is prior in order of nature ought to be first considered , yet it is certain , that the same is not so fully comprehended , as when what follows is known and understood . thus the existence of a deity is to be proved before a providence , and yet the proofs of a providence , and such a view of it , as we may have by reason and revelation , doth not only mightily confirm us in the belief of a god , but also very much enlarge our idea of him : what may be known by nature and reason , should be proposed before the discoveries of revelation ; and yet the light of revelation doth give clearer convictions of the former , and doth render intelligible , what before could not indeed be denied ; but yet was not well understood . nature and reason may be compared to the dawnings of the morning , which is not to be despised ; but the discoveries of the scripture , resemble the light of the sun when it is mounted the horizon , which is full and sufficient for all that is necessary to our present state. we should have begun at that faith which is peculiar to the gospel , and so spared our labour in proving a deity and providence , if the present growth of atheism had not made it necessary to establish these first . it is true , these subjects have of late been excellently well-handled , to which we might have referred ; but that would have been to build upon another man's foundation . all must acknowledge , that these subjects are of great importance , and therefore what we offer about them , ought to be kindly received both by those who doubt , and those who believe ; that the one may be confirmed , and the other satisfied , in matters that so nearly concern them . i would not be thought to despise some proofs and arguments which i have not used : our essays would have run out into vast volumes , if we had amassed all that might have been said , and therefore we have only made choice of such things as either have been least considered by others , or which may be of most common use . we do not write for the instruction of those who have been bred in universities , and therefore have purposely waved what could not be understood without metaphysical notions , and the abstruse part of learning . we have digested our enquiries about faith into three parts , of which the present essays make the first : and we have been advised to publish them separately , to encourage the reading of them : for , tho' those who have most need of information , have also generally most leisure to read ; yet it is well known that they are also least willing to undertake the reading of what requires many hours and much attention . bulky books fright them , and they throw them by , as too great interruptions to their diversions , for the most of their occupations are nothing else . but if such will not be at the pains to read a few sheets , they betray their aversion to these truths , and do in vain pretend to excuse their infidelity , by want of true conviction . the second part is wholly taken up about providence , which is too copious a subject to be exhausted by any ; but without the hazard of being vain or immodest , i may say , that there is at least some things suggested , which may both perswade the belief of a providence , and also satisfie mens minds in some measure about the strange and wonderful dispensations of it , which , not being commonly handled , we have the more largely insisted on . in the third and last part , shall be considered that faith which is founded upon revelation ; which also we shall indeavour to set in its true light. both these parts shall follow very soon , if it please god to assist us ; and i heartily wish , that all of them may prove useful to the design proposed , by helping to clear those truths which are of the greatest importance . essay i. faith is , and hath been , the perpetual standard of righteousness from the beginning of the world. 1. as all authors ( whether historians or philosophers ) have their peculiar phrases and way of speaking , so faith is a word and term proper to sacred scripture . it never occurs to us in the reading of any of the heathen moralists , in that sense in which we meet with it almost in every leaf of the holy bible . st. paul as agreeable to the other apostles , he discourses often , and very much of faith ; so , in three several epistles , he asserts , that the iust shall live by faith : and in one of them , he prefaces it with an as it is written , testifying by this , that it was no new doctrine of the gospel , but what was taught by the law and the prophets . and accordingly we find the same very words in the prophet habakkuk , chap. 2. 4. whence we may conclude , that this is a scripture maxim , of certain and perpetual verity , under every dispensation , as well the former as the present . 2. by the iust , is to be understood the good , holy , and righteous ; in opposition to the wicked and ungodly . and to live , comprehends and must be extended to , the whole tract and course of their life and conversation ; for to restrain it to any single , or individual act , which hath not an universal influence upon the whole man and all its motions , is to make the scripture and inspirer of it , speak very improperly . he is not said to live in a place , who lodgeth there a night or two ; but who has his constant residence and abode in it . nor can he be said properly to live by any art or science , who now and then perhaps diverteth himself with it ; but only he who makes it his profession , aim , and study , who constantly exerciseth it , and subsisteth by it . so when it is said that the iust live by faith , the meaning is , and must be , that they always walk by faith ; they order and frame their whole life and conversation according to it . it is the principle by which they are actuated , and which produceth all that they do . as the soul and spirit give life to the body , excite , direct , and determine the actions of the whole man , so faith is the soul , life and spirit of a just or righteous man , the first and great principles of his motions , the chief rule and director of his actions , that which quickens his hopes , awakens his fears , excites and curbs his passion , and which pusheth him forward to all that is suitable to his rank , quality , and other circumstances in which he stands . in a word , to live by faith , must be to think , speak , and act by it , for life comprehends all this . and he who doth thus live by faith , is truly just , good , holy , and righteous . for if it be true that the iust do live by faith , it is also true that they who live by faith are iust. as knowledge and wisdom render a man learned and wise , so faith makes one iust and righteous : and this righteousness encreaseth according to the proportion of our faith ; for there are degrees of faith as of life ; there are weaker and stronger , imperfect and perfect in both . 3. now that it is not peculiar to the state of the gospel for the iust to live by faith , but that they did so , under the law , and before it , doth further appear from what the apostle writes in the eleventh chapter of the epistle to the hebrews , where , by a long enumeration of particular instances , he proves that all the righteous , even up to abel , that is , ever since the fall , did walk by faith ; and that faith was the source and spring of both their common , and extraordinary actions . and he might have ascended higher , and shewed , that even in the state of innocence , faith was appointed the life and soul of righteousness : for that command which was given to our first parents , about the tree of knowledge , in the midst of the garden , was to exercise their faith , as their transgression was a failure of faith as well as of obedience . st. paul , in the epistle to the galatians , and in the first part of that to the romans , pursues the same truth against the bigotted jews and judaizing christians . for to convince them of their error , in expecting to be iustified by the law of moses , he shews clearly , that , before the law was in being , men were accounted iust and righteous before god , by reason of their faith , and therefore that faith was the permanent and perpetual standard or rule both for measuring mens righteousness , and for obtaining their iustification . because abraham was an eminent example of faith , therefore he was not only reputed righteous , but had the peculiar honour to be called the friend of god , and the father of the faithful , in all succeeding generations . and all who believe , and live by faith , are stiled the children of abraham , and heirs of his honour and privileges . upon which account they are also named the children of god , the holy seed , the righteous generation , in opposition to the sons of belial , the wicked and reprobate , who are branded with the character of vnbelievers , children of vnbelief , persons without faith , as the original bears , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . much more might be said on this head , but it sufficiently appears from what hath been said , that according to the peculiar dialect , both of the old and new testament , faith and holiness , believing and to be iust , or to live righteously , are used indifferently , as reciprocal phrases , which import or inferr one another . and the reason of this dialect is , because , according to the philosophy of the scripture , that which goes under the name of faith , is the first principle which actuates a a good or just man , and that the goodness or righteousness , which is acceptable to god , is only the effects or expressions of that faith , which naturally and inseparably follow it , as the light doth the sun. now , before i proceed further , it is fit to make a little pause ; and it may be convenient to represent here the obligation which lieth upon all , who own the authority of scripture , to entertain those phrases and expressions , with respect and reverence . 4. they ought to esteem them not only sacred , but exact and just , and the fittest to convey true notions into our minds . a wise man can express his own thoughts best . and sure none can be supposed more qualified to know the most apposite words for expressing truth , than the spirit of truth , or they who are inspired by it . they , who recede from the phrases of any author , do also generally differ from his sentiments , and give others occasion to mistake them : for the peculiar and repeated phrases , which one has used constantly , do give the greatest light to the discovery of his thoughts : for , if he had not perceived or fansied some propriety in those phrases , for representing what he would be at , he would not have been so fond of them , nor would he so constantly have used them , even as an exact and skilful painter , observeth carefully , both the strokes and mixtures , which are fittest to shadow out the colours and figures he would represent . but even abstracting from the divine authority of scripture , and the peculiar inspiration of the pen-men , it is very great immodesty to offer to correct and amend their expressions ; as if any now a-days could express their thoughts , notions and sentiments better , than they themselves were capable to do , especially on subjects with which they were well acquainted , and which they knew better than other men , by reason of their profound meditation , the purity of their minds , and the integrity of their lives : these very things ( if divine and immediate inspiration will not be allowed them ) could qualifie them to teach the nature and acts of a holy life , or true righteousness far better than others . all the heathen philosophers came short of their perfection , and therefore are not so good masters of morality : for moral truths are not like mathematical ones , to be learned by reading and study : the knowledge of those comes best , nay , can only be had by serious and continued practice . a good man unlearned , has a deeper sense of christian morality , and can discourse more lively and reasonably of it , than the greatest scholar , who has only the theory . and there be some expressions which seem mean and silly to the last , which the other feels to be just and emphatick ; as what that man esteems lofty and sublime , this man undervalues ; for the one knows and thoroughly understands the subject he speaks of , which the other does not . to return , all the disciples of any sect , reverence the authors and founders of them , and love to speak in their language , and according to their dialect . an aristotelian will huff , and grow very angry , if the cant of his schools be mocked ; and the well-bred cartesian will not be much more calm and easie , when the terms and principles of his philosophy are played upon . now ought not christians to be much more tender of the divine phrases which the prophets and apostles have used to set forth the secret and sublime principles of that life , which renders us acceptable to god , and makes us to be reputed righteous in his sight ? which phrases were neither blindly hit upon , nor affected to amuse , but wisely chosen as most proper ; because both clear and comprehensive . therefore to mock faith , and to turn believing into ridicule , to explode the phrase , and pretend to give better , is insufferable insolence , and a high affront to the apostles , and prophets , and that spirit which did inspire them . christians ought to resent this : to bear with it is not meekness ; but want of zeal and courage ; it is a lazy treachery , as when one beholds the rights of his country or society invaded and betrayed , and yet holds his peace . it does not become the children of the family to assume the liberty , or rather licentiousness of enemies and aliens , and if the wantonness of their humour prompt them to it , it is their duty who have the charge of the family , to chastise them into better manners . essay ii. of faith as opposed to doubting . 1. whatever regard be due to words and phrases , there is a greater due to the sense and meaning of them . men are no better than parrots , if they utter words and do not understand them . the next thing therefore to be considered is , what is this faith which the just should live by , which is so much magnified and spoken of in scripture , which is now , and which is said always to have been the principle of a holy and spiritual life . 2. in order to this , i resolve not either to consider the definitions of others , or to give a new one of my own , the common definitions of faith would hamper me too much : if i were tied to them , i could not have the freedom of my design , which is , to make a clear , full , and ample description of faith. this is not to cast a slight upon any of the received definitions ; which , as they are placed in the common catechisms , do serve well enough to point out some of the special and chief acts of faith , but which yet are not sufficient to give a full or clear idea of it . nor will i attempt to amend them , or to establish a better one ; for it is not easie to make a good definition of such a very comprehensive thing as faith is : nor is such a thing well understood by any definition , as by taking a particular and separate view of those things which it comprehends . it is but a very confused notion of grammer , logick , or any other science which youth have by the definitions which are first taught them ; they then only rightly understand the nature and use of these sciences , when they have gone through them . and as i am not to trouble my self with the common definitions , so neither will i intangle my self , or the reader , with the ordinary distinctions of faith ; such as temporary faith , an historical faith , a faith of miracles , &c. for tho' there be something in scripture which gives occasion to these names and distinctions , yet the consideration of them would give little light to our enquiry , for they suppose the knowledge of faith which we enquire after , and are designed to mark out some certain degrees of faith , rather than to instruct the nature of it , which we mainly aim at . for my purpose is , by the light and guidance of scripture alone , to search out this faith , which is necessary to entitle one to be just and righteous before god , and upon which account it must be that st. paul saith , without faith it is impossible to please him , heb. ii . 6. and to prevent all dangerous errour , that we may not mistake one sort of faith for another , a faith which cannot , or doth not render just , for one that doth , we shall have still in our eye this necessary relation betwixt faith and righteousness . 3. to proceed then , in the first place , i find faith taken in opposition to doubting : so it is taken , rom. 14. and in several other places . and in this sense faith is much the same with conscience , and is an inward conviction or perswasion of mind concerning what is true or false , good and evil , lawful and unlawful . which perswasion or inward conviction , is the first rule or standard by which one 's integrity and uprightness is to be measured ; and therefore it is as necessary for the just to live by this faith , as for a square to have four equal sides : both texts of scripture , and the nature of the thing require it . the true and primitive character of a just man is to be conscientious , to follow the dictates of his mind , and to order his life and actions according to what he knows and believes to be right . a just man must be upright , and there is no uprightness if the outward and inward-man do not keep touches , if there be no correspondence betwixt them , if the mouth contradict the heart , and the life and actions be disagreeable to the inward light and sentiments . this faith is as the eye by which we see and know how to order our steps ; it is as the light to shew the way in which we should walk , and not to follow it , or to go contrary to it , is great perverseness , and the character of a wicked man. as the spirit is the principle of life , and life of motion ; so this faith is the first principle of a good life , and men are to be reckoned good or bad as they walk according to it : he is a bad man who contradicts it , and he is no good man whose actions do not flow from it . the motions of a puppet or engine may be both regular and useful , but they cannot be reckoned natural ; because they proceed not from a principle of life , but from artificial springs . so tho' one's actions be never so plausible , fair or useful to others , yet they are not good ; nor is he , who doth them just , if they proceed from any other principle than this faith , that is , an inward perswasion of their being just and good , lawful and reasonable , for whatsoever is not of faith ( saith the apostle ) is sin , rom. 14. 23. hence it is that we see some in scripture branded with the character of ill men , and others denied the approbation of being good , whose actions were outwardly good and commendable , because they did what they did , for other reasons , and upon another account , than the intrinsick goodness of those things , or their own perswasion of it . 4. all the actions of every one are to be approved or condemned , with a regard to this faith , and by vertue of it , things , in themselves good and lawful , become evil , and what is evil loseth a part of its malignity . thus the eating of flesh , which in it self is a lawful and innocent action , is a damnable sin to him who has the least doubt whether it be lawful ; and what is clean turns unclean to him who thinks it so , as is excellently discoursed in that fore-cited chapter . so on the other hand , we find god himself excusing abimelech for taking sarah into his house , because he did it in the integrity of his heart ; that is , he was ignorant of her being another man's wife . and st. paul's perfection of the saints was the more pardonable , because he verily thought he ought to do many things against the name of jesus : i was before ( saith he ) a blasphemer , and a persecutor , and injurious , but i obtained mercy , because i did it ignorantly in unbelief ; that is , without faith , or the perswasion of the evil of it , 1 tim. 1. 13. but then it is to be remembred , that this faith which hath such influence upon our actions , and which is so essential to a just man , is not fancy or imagination , nor a light or hasty perswasion . let every man be fully perswaded in his own mind , saith the apostle , ver . 5. and therefore our faith and perswasion ought to be well-grounded , the effect of serious enquiry and deliberation , that it may give true and certain direction , otherwise it may be still said that we are regardless of right and wrong , truth or falshood , good and evil , which is inconsistent with the character of a perfectly just man. a wise architect doth not work at random , but by plumb and rule ; but then he is first careful that his plumb and rule be right and exact ; for without this , he cannot sincerely intend to have his work perfect . so a just man carefully studieth both a conformity betwixt his actions and his inward sentiments , and betwixt these and truth , and the stable rule of right and wrong , good and evil. to act contrary to inward conviction is to offend wilfully , and the height of wickedness ; but it is the next degree to it to be careless whether we offend or not , whether we do good or evil , which we are guilty of , when we are not at any pains to adjust our perswasion to truth , to know the right , or to inform our selves of what is good , lawful , and fit to be done . the same reason which makes it just , and our duty to act according to our knowledge , and inward perswasion , or to do the good we know , obligeth us to search out the real good that is , that there may be no errour in our perswasion , nor crookedness in our practice ; and then only our thoughts can justifie our actions , when , by diligence and due care , we have endeavoured to make our thoughts just and true , conform to the nature of things ; for without this , we cannot be fully perswaded in our minds , as the apostle enjoineth ; the assurance of faith is wanting , which is necessary to dispel all doubts , and to establish our goings . happy is he ( saith st. paul ) that condemneth not himself in that thing which he alloweth , rom. 14. 22. by which he gives us to understand , that our heart must approve our actions ; our minds must judge , that the ways we take are right , otherwise we stand self-condemned . now the judgment is not just which is not certain , which is rashly or hastily pronounced , before a strict examination , or a due attention to all the proofs and evidences which can be brought for clearing the cause . there is still place for doubting , when necessary caution and the proper means have not been used for right and sufficient information . and as doubting defileth the man , and polluteth all his actions , so it is uneasie to the mind : as darkness , in which when one walketh , it maketh him apprehensive , full of fears and jealousies , going forwards and backwards , to the right and left , without any steady course ; because he has no certainty of his way . what is translated a double-minded man , ought to be a doubtful man , one that has not the assurance of faith ; and such an one ( saith st. iames ) is unstable in all his ways , he wavereth like a wave of the sea , which is driven with the wind and tossed , jam. 1. 6 , 8. fleeting and inconstancy , change of opinions and practices , regarding events and outward advantages , is at least a sure sign and evidence that the person has not attained to a true faith , or full perswasion of his duty , of what is good , lawful , or necessary ; for faith gives a chearful confidence , it makes one constant , and to be always the same ; because truth and the nature of things change not . to conclude this matter ; by faith here we are to understand a true knowledge of the nature of things , a clear conviction of truth , and a hearty full perswasion of good and evil , lawful and unlawful , which every one should endeavour after as much as possible : and also every one ought to live answerably to the measure which he hath attained of it . who doth thus , so far he is to be reckoned good and just ; for he hath no perverseness in his temper , no crooked byass in his constitution , but sheweth an integrity of mind without guile or hypocrisie , and a regular will , which offers no prejudice , but which renders to every person and thing what is due . 6. righteousness begins here : a tendency towards this faith is the first symptom and appearance , as well as motion , of a just and good life , which like the natural , upon its first production , may be weak and languid ; but which , like it too , groweth if it be not stifled : and as it groweth , so it acquireth strength and vigour , until it arrive at perfection . the first moments of the morning are hardly distinguished from black night ; but it creepeth on insensibly , until the whole hemisphere be enlightened . so the paths of the just ( saith solomon ) are as the shining light , which shineth more and more until the perfect day , prov. 4. 18. essay iii. of faith as opposed to atheism , and how a belief of the existence of god , is necessary to determine the certain rule of moral actions . 1. to go on with faith , which in the second place is opposed to atheism , and so it is a firm belief of the existence of a deity , a certain , full , and clear perswasion that god is , and a sense of those attributes which are necessarily included in the true idea of god. he ( saith the apostle ) who cometh to god , must believe that he is , and that he is a rewarder of them who diligently seek him , heb. 4. 6. 2. the faith , spoken of in the former essay , obligeth to enquire after this ; and this we are now upon , enforceth the reasonableness and necessity of that ; such is the relation betwixt them , and so mutually do they support one another . not to criticize grammatically upon the words [ lawful , and vnlawful ] which suppose a superiour , even good and evil depend much , if not altogether , upon the knowledge of god , and are to be measured by a relation to him : the nature of these will be found to vary very much , according as the existence or non-existence of a deity is established . if man have no superiour , none to reward or punish his actions , then i suppose the government of himself is arbitrary , as the chusing employments is now thought to be ; his chief business is to please himself ; and consequently , good and evil are only to be considered with relation to one's self and his present interest ; which shall make as many different notions of good and evil , as there are different humours , inclinations , and interests among men. good and evil shall in that case have no certain standard by which to be measured , but shall be of as mutable a nature , as honesty and dishonesty in a divided common-wealth , where the same thing is both honesty and knavery , in the judgment of the different parties , and where the same person shall be both reputed a hero and a villain . then no act can leave a guilt , and better or worse , well or ill done is to be measured by the event and success . and tho' moral laws can be shewed to have a foundation in nature , yet the transgression of them , for a particular pleasure or conveniency , will be thought no more culpable than to level a mountain , to cut the course of a river ; to force water to ascend , and such like , which seem to be equal violences to nature ; so that he who has a liberty to do the one , may also do the other . but the case is quite altered , if there be a god , for then we are no more at our own disposal than servants : he who made us , has an absolute dominion over us ; and all our care ought to be to please him : his will is a law , and the perpetual standard of good and evil. 3. however it is certain , that , ( according to scripture ) none are reckoned just or righteous , but such as act with a continued regard to god , which sometimes is expressed by the fear of god , sometimes by walking with him , or before him , and having the heart perfect or upright with god. when hezekiah pleaded his integrity , it was in these words , remember , lord , how i have walked before thee with a perfect heart , and have done that which is good in thy sight . upon this account , enoch , noah , abraham , lot , ioseph , ioshua , iob , and all the other worthies in scripture are put into the catalogue of the just. and granting that there is a god , it will necessarily follow that he only is a just man , who sets god before him , who makes him the end and measure of his actions , and the very design of whose life is to please god : nor can there be a more proper character of an unjust man , than that by which the wicked and ungodly are described in scripture , viz. they have not the fear of god before their eyes , god is not in all their thoughts , they are without god ; that is , they have no consideration of him , nor regard unto him . he is not just who doth not render to every man what is due . if one keep squares with others never so well , if he deal never so fairly with them , yet if he , at the same time , be untowardly , or undutiful to his parents , he cannot properly be called just. so let one possess all that is called vertue towards men , yet if god have not due acknowledgment from him , that man is neither just nor righteous . nay , as he is not a good and faithful servant , who does not sincerely intend his master's honour and interest in all he doth ; so , ( according to the scripture ) none can claim the titles of just or righteous , or have them bestowed upon them , who do not all for god's sake , whose chief motive to do good and forbear evil is , because the one is acceptable to god , and the other offensive to him . 4. wherefore those divines are much to be censured , who recommend morality , and a good life chiefly by other topicks than these : for they are either ignorant of the principles and philosophy of the scripture , or they discard the same to establish a better , and more plausible scheme of things . they who profess to believe the divine authority of the scripture , ought also to think that they are incapable to correct its principles , or to establish what is more just , or wise ; and that they cannot better shew their learning and judgment , than by making it appear that they fully understand the scope and doctrine of the scripture . but whatever opinion they have of the scripture , seeing their profession obligeth them to teach it , they ought to do it candidly ; that is , without mixing their own fansies and opinions . if one was appointed to read a lecture of either aristotelian , or cartesian philosophy , he could not be said to execute his office with ingenuity , who did not represent them purely according to their authors , but who did blend them with other principles . a righteousness built on the principles of self-love , honour , conveniency , pleasure , and such other motives , is a righteousness built on a heathen foundation , which cannot please god , no more than we do think our selves obliged by acts and deeds , which had no regard to us . i would not be thought by this to exclude all respect to our private and personal interest ; nor yet to disprove a humble and modest enquiry into the reasonableness or excellency of the divine laws : but as the surest proof , the clearest and shortest demonstration of this , is drawn from the existence , nature , will , and authority of god ; just as we best understand the wisdom and reasons of a government , by considering what the king is , and what he proposes to himself . so the only design of this enquiry should be to encourage our obedience , to render it more ready and chearful by convincing us , that he , who has the authority over us , employs it most for our advantage , that so the servitude , which we owe by nature , may become voluntary , that we may be incapable of revolting : and tho' we could be free , yet we may chuse rather to be servants for ever , like that servant under the law , who gave his ear to be bored thorow , preferring ( out of love to his master ) perpetual bondage to his freedom . i know not whether it should move indignation or pity most , to see how pleasantly men delude themselves with suppositions of mankind ; their starting up free without all obligation , except to consult their own pleasure and convenience . some , who make these suppositions , deny a deity , and proceed without any consideration of god. others own a deity , but they found our obligation to him only on his possessing wisdom , reason and knowledge in greater measure . but this state of nature is a dream and meer romance , and all their suppositions are wild , extravagant , against reason and nature , if mankind had another beginning , if we all owe our being to another ; for then we are not free , our creation subjects us to him . we ought in the first place to regard his will , which is a law of indispensible obligation , not by vertue only of the reasonableness of it , or the conveniency it brings with it , but by vertue of the authority enjoining it . he is an open rebel who has no regard to this authority at all , and he , who preferrs any thing to it , or has any other thing in greater consideration , has broke the first and greatest chain of justice ; he is not truly loyal , but waits an opportunity to revolt . tho' rewards and punishments be proposed , yet they are not intended for weakening the authority of the supream lord ; but to preserve it from contempt , and to heighten our regard for it . which rewards we ought to consider , and have always before us , both that we may know the nature and importance of those things to which they are annexed ; and also , that by them we may be the more capable to serve and glorifie god , to whom we owe infinite service , if it were in our power . essay iv. the existence of god is most evident . from what hath been said it necessarily follows , that the first principle of true righteousness , the foundation of all morality and religion , is this faith by which we firmly believe that god is , and that we derive our life and being from him ; that he rules and governs the world ; and that he is a rewarder of them who diligently seek him . this comprehends all ; and all other things are but deductions from this . shake this , and all falls to the ground ; the whole fabrick of religion and morality shivers into pieces . but then this cannot be shaken : it stands like a rock , immoveable , notwithstanding of all the furious blasts of insolent men in the several ages of the world ; and perhaps , never any of the former made so many , or so violent attacks as this present . this foundation is surer than that of the world it self ; for when the foundation of the world shall be overturned , this shall stand sure to all eternity , as it was before the foundation of the world it self was laid . 1. and as it is sure and certain , so it is clear and evident . this is not a truth which lies hid , or mysteriously wrap'd up , which requires depth of judgment , vast learning , assiduous study , and great pains to the digging it up : we may come at this , without undertaking long and dangerous voyages , without the wearisome study of languages , without turning over many volumes , without the trouble of consulting all the wise and learned , and collecting their sentiments . this lies open to every man of common sense and judgment , because it is what every man should know , believe , and understand . the necessaries of life are common every where , and may be had in every country by a reasonable industry , which is no ways uneasie . what must be fetch'd from afar , with much expence and labour , doth rather please fansie , than serve nature : so they are only indian trifles , for amusing and sustaining a vain curiosity , which for the most part are returned to us by the laborious travels of learned men. and tho' they produce also things substantial , to give solid delight and satisfaction ; yet even of these it must be said , that they are not absolutely necessary to give us wisdom and knowledge , to establish this faith , which is the ground-work and foundation of all . what is necessary and sufficient for this , is obvious and at hand , that all may be without excuse ; for which cause i may apply these words of moses , this is not hidden from thee , neither is it far off . it is not in heaven , that thou shouldst say , who shall go for us to heaven , and bring it unto us , that we may hear it and do it . neither is it beyond the sea , that thou shouldst say , who shall go over the sea for us , and bring it unto us , that we may hear it and do it ; but this word of faith is very nigh unto thee , in thy mouth , and in thy heart , that thou mayst do it , deut. 30. 12. that is , the evidence of this faith depends not on the knowledge of what is transacted in these upper regions , nor on what passeth in the remote parts of the world ; but the evidence of it lies in every man 's own bosom : his own mind ( if he hearken to it ) can make him conscious of this truth : that thing within him ( whatever it be ) which makes him sensible of other things , can convince him of this . 2. because i intend to speak intelligibly to all , what the meanest capacity may comprehend , i will not run into the philosophical debate about innate ideas ; i will not enquire , whether all be born with an idea of god , nor of what force that is , to demonstrate his existence ; but whether the mind of man come to the world void of all notions , or prepossessed with principles , by which it is to examine all things afterwards : it is certain , that it is capable of discerning things when duely set before it ; as the eye is capable of distinguishing objects and colours in a clear light , and at a due distance . if the mind cannot refuse an assent to some things , if upon every representation of them it owns a conviction , and cannot without violence work it self into a denial ; it is all a matter , whether this be from innate principles , or the natural evidence of these things themselves . and that there are some things clearer and more evident than demonstration it self , appears from this , that even mathematical demonstration proceeds upon the supposition of this , and requires them as postulata . now the mathematicians have only considered such axioms as relate to lines , figures , and bodies : there are other principles as self-evident as these ; whence comes that the voice of nature is uniform , and that there is a common consent of mankind : wherefore it is no paradox to say , that the existence of god , and the principles of morality , is not only as certain , but more evident than the propositions of euclid , because the generality of mankind have always easily ( by the very bent of their nature ) given an assent unto them , and that the greatest barbarity and corruption could never entirely deface them . some mens genius is not capable of mathematicks , but all are capable or morality ; and the reason of it is so plain , that every unbyass'd mind assents to it . that there are debates about some moral principles , and particularly this of a deity , is no more an objection against the evidence thereof , than the arguments of zeno against the possibility of motion , or the sophistry of the scepticks against the certainty of these things which fall under our senses . there are some things which a child can distinguish as well as any of riper years , and which a country clown may judge of as well as a philosopher ; and consequently common sense and reason may be known from the one as well as the other , nay , very often better : for the one speaketh what his mind naturally dictates , whereas the other being amused with the notions he hath read , which his head always runs upon ; he discourseth according to these , and so perverteth his natural reason . the most simple person can at first sight distinguish natural things from artificial , and without hesitation , without waiting a deduction of logical inserences is presently convinced , that both the one and the other has a cause , and did not spring from themselves . none was ever so sensless as to think a house was built without hands ; and any of common sense seeth , that natural things far excelleth these of art , being more curiously wrought , more admirably contrived , being more beautiful , serving to more uses ; and in a word , every way more perfect . therefore leave men to the freedom of their own reason , they would as readily believe a god , as that a house had a builder , or a watch an artificer . 3. some will not yield that there are , or can be real atheists ; because it implies such absurdity . but we see daily instances of mens swallowing very gross absurdities : nay , there is hardly any absurdity which some or other has not received ; which should teach the wisest to walk with fear , and to preserve their reason carefully . if there be no atheists , some take a great deal of pains to no purpose ; for they are at much ado to perswade us that they themselves are , and to bring others to be atheists . but as i see no reason to doubt that there are such , tho' very much reason that there should be none . so mens athèism proceeds either , 1 st . from their vitiousness , which first breeds in them a dislike of god , and then carries them to dispute his providence , and at last his existence . just as they who are embarked in some design , which makes them dread the king , first quarrel with his government , and then deny his right and title . or , 2 dly . it arises from the difficulties which they meet with in the contemplation of his nature and attributes ; because they cannot clear or comprehend these , therefore they deny his being , thinking it better to deny what is plain and evident , than to own their ignorance , or the shortness of their reason , than which nothing can be more unreasonable , as we may have occasion to shew afterwards . is it reasonable to deny plain and common things , because there are some things without our reach ? shall i put out my eyes because they fail me in some particulars ? because they do not reach beyond the clouds , nor penetrate into the secrets of nature ? difficulties which are insuperable may put a stop to further enquiries , and make it reasonable not to determine any thing positively in these matters where we find them : but they can never make it reasonable to deny what was clearly perceived before these occurred . tho' the divine essence he incomprehensible , because infinite , and because it does not fall under our sense , tho' the ways and workings of god be unsearchable and past finding out , yet plainer and more certain evidences cannot be desired of united wisdom and power , than what we have continually before us ; nay , carry about with us in our own selves . as soon as one casts his eye seriously upon them , he shall be convinced : he that considers them , shall acknowledge them ; and therefore a third cause of atheism is want of consideration and reflection . some are atheists , because they do not think ; their souls are always asleep , and they never open the eyes of their mind to behold , by a wise regard , the many prodigies of omniscient power , the beautiful scenes , the curious and admirable contrivances of almighty wisdom , with which the world is filled . they are like these sensual , dull , and uninquisitive souls , which creep about the palaces of princes , on the account of the meat and drink , which is to be had there in plenty . they mind nothing but the crambing their bellies , and are altogether insensible of the stately magnificence , the curious architecture , the fine sculpture and painting , which draws strangers thither from all parts of the world. he , who leads such a life , should be set to graze with the beasts , for his life is not much better than theirs , and his soul seems to be altogether sensitive . it is the property of man to think : his dignity above the other creatures lies in a power of discerning and understanding things , their nature , ends , and uses , their relation to each other , their cause and contrivance , and what else may enlarge the mind with wisdom and knowledge to which he bends ( when free ) as naturally as a stone to the earth . he , who does not employ his thoughts these ways , abdicates the dignity of his nature ; and he , who thus carefully maintains it , will be full of god , if i may so speak , god will be in all his thoughts , for he shall see him every where , before him , behind him , on every side , and in every thing . as the foolish iews asked a sign of jesus christ , when according to their hypotheses , and the supposition of their law and prophets which they themselves believed , every word he spoke , and every work he did was a sign . so some unreasonably demand a proof or demonstration of a deity , whilst they walk in the midst of demonstrations , and do tread on them every step . if we cannot see his invisible essence , yet upon the first opening our eyes , we discern unquestionable effects of his essential attributes : and if they do not affect us , because they are common and ordinary , it bewrays our want of judgment and consideration ; for the excellency of a thing lies not in its being rare and singular , but in the design , contrivance , and usefulness . is the art of a watch less to be regarded , or doth the memory of the first inventor deserve less honour , because now adays every body carries one in his pocket ; and that perhaps some of no great capacity are taught to work them . essay v. evidences of a deity in man. 1. generals do not much affect us , nor are things distinctly known by a general view of them , we then see and understand them best , when we consider each apart by it self . the world is too large a prospect to be taken up at once ; we will therefore descend to particulars , and shall begin at home . take a view but of the outward make and figure of the body of man ; consider the variety of parts , the symmetry , situation and proportion , either in respect to the whole , or to each other ; the firmness of the feet , the strength of the legs , the well-compacted thickness of the thighs , the stateliness of the trunk , the force of the arms , the contrivance and innumerable uses of the hand , the comeliness and beauty of the face , the majesty of the countenance , and the ornament of the hair. the finest painters and most curious statuaries think they cannot shew their skill better , than to imitate these , and tho' the best imitation of them be very rude in comparison with the original , yet even these rude counterfeits have been much admired , and have procured much honour and fame to those who made them . now if the copy be admired , what doth the original deserve ? if the picture or statue shew art and skill , shall the original be ascribed to chance ? is it not more reasonable to think that it is the work of some wise and excellent hand ? 2. especially if we penetrate into the inward frame and texture , which is altogether unimitable : none was ever so mad as to attempt it . when the outward covering of the skin , which also is admirable , being a net of nerves curiously interwoven , when this ( i say ) is laid aside , what a wonderful contrivance appears of bones , muscles , arteries , nerves , and other vessels , which both astonish the wisest , and also afford them matter of curious enquiry . since the beginning of the world all the wise and curious have been prying into the body of man , dissecting and anatomizing the parts of it . some have spent their whole life in considering but one particular part ; and yet after so many thousand years , there is no perfect discovery , either of the whole , or almost of any part . there is a terra incognita even in this little world. as there are at this day better anatomists than whom former ages could boast off : so the most skilful do acknowledge ingenuously , that they discern neither all the parts of this admirable machine , nor yet all the true uses of those parts which have been discovered . all the functions of the brain and spleen are not yet understood ; and it is but meer conjecture what is said of several others . is it not then against common sense to ascribe to any thing but perfect wisdom , what is thus above the reach of the wisest men , and what puzzles them to comprehend ! 3. to give further conviction of this truth , let life , motion , and sense be considered . what admirable and exquisite wisdom doth appear in the frame and disposal of the senses ! as in a city invested with enemies , and in danger to be betrayed , it is necessary to advert to all the motions of those within , and to keep watch at all the ramparts , and other places proper for discovering the advances and dangerous approaches of the enemy . so it is necessary to the preservation of the body , that both its outward and inward state be perfectly understood , that all the motions within , and all applications without be felt , that it may be presently known what are hurtful , and what convenient , what should be cherished , and what prevented ; wherefore we see that the organs of this sense of feeling are posted every where throughout the body ; so that the least disturbance within , and the slightest touch without , even in the extremities , is instantly perceived . tasting being designed for distinguishing meats , and for discerning what is agreeable ; therefore the instrument of this sense is the fore-part of the tongue , which lies at the very gates of the first entry or passage to the stomach , to secure against what is disagreeable : for if the faculty of tasting had been placed more inwards , the disgorging unsavoury things should have been very incommodious . because all the ends and purposes of smelling may be served by one organ , therefore there is no more , but that is curiously formed , and admirably sitted to receive the insensible particles , which evaporate from all material substances , whether animate or inanimate , natural or composed . however the organ of this sense is grosser in man , than in some other animals , because they require it far more exquisite . for example , if the dog had not this sense in a nicer measure than man , he would not be worth keeping ; for then he could neither trace out his master's footsteps , nor yet find out where the partridge feeds , or the hare has her seat , which certainly never happened by accident . if this be not design , we may make design and chance all one ; for it is impossible to distinguish them . the two other senses being by far the most delightful and profitable , therefore each has two organs , most wisely situated , and most admirably contrived to answer the purposes of these two faculties . the fabrick and motion of the eye is so curious , that never any yet did consider it without wonder and astonishment . this is the foundation of the opticks , which is the most pleasant and curious part of mathematicks . upon which account , i must say , that if there be mathematicians who are atheists , they are of all others most inexcusable : for seeing vision , and the fabrick and motion of the eye , by which it is performed , is according to the strictest rules of mathematicks , and that he must be a master of that art , who can unfold the method and manner of vision , and explain the reasons of it . is it not the height of impudence ? is it not a violence to common sense ? is it not to contradict and baffle demonstration it self , either to think or say that vision was contrived , or the eye framed without wisdom , or that the author thereof was not skilled in the nature of light , the rules of motion , the doctrine of refraction and reflexion , without which the eye had been no eye , nor vision ever effectuated ? to secure this necessary organ from danger , it is lodged in a well adapted bony orbite ; and because only a body of a spherical figure can move easily within another , especially when the whole space is to be filled up , therefore the eye is spherical , which is the only figure capable of those many motions which are necessary for discerning the various objects which surround us ; and both to facilitate these motions , and for performing them rightly , it is tied by various muscles , interwoven with many nerves ; by the means of which , it moves up and down and to either side easily . these muscles are also so situate , that one is a kind of curb to the motion of the other , lest the eye should be in hazard of being renversed : moreover , they serve to keep the eye fixed upon objects , as long as there is occasion to look at them . the eye-lids are not only for a cover when we are asleep ; but also they serve to clean and clear it by their motions , which could not be so safely done by the hand . as the eye giveth life and beauty to the countenance , and discovers the inward thoughts and hidden temper both of body and mind ; so nothing could have been more admirably contrived for vision ; being composed of various humours contained in different coats . the cornea or white is convex , and receiveth different degrees of convexity , according as the objects are far or near : and to render it capable of changing its figure thus , the humour next to it is thin , liquid , and pliable , which is therefore called aqueous . the pupilla or sight doth dilate and contract it self as there is more or less light. and because various distances of objects require different positions of the cristalline humour , through which the rays of light pass to the retina , where they form the image of the external object : for rays from a nearer object unite at a greater distance than those which come from an object more remote ; therefore the cristalline humour is pressed upon the retina , by what anatomists call ligamentum ciliare , and yet it is kept by the vitrious humour , at such a due distance as is necessary for uniting the rays exactly upon it . and that the image of the object , which is formed upon the retina , may not be disordered by a reflexion of the rays which pass through it , therefore the choroides or coat which surrounds it , is tinctured black , which colour doth not reflect any rays ; for if it were of another colour it would , and so hinder a distinct vision of external objects . the retina , upon which the image of all external objects is formed , is not above an inch and a half ; and yet without calculation or consulting experience , or arithmetical tables of proportion , we are made to perceive all objects distinctly in their just and real proportions and at their true distances , which is a most wonderful contrivance , altogether impossible without infinite power and wisdom , as both this and some other particulars of vision are inexplicable by humane reason . nor is the ear less curious than the eye : some offer to prove it more artificial ; but , comparisons here ( as in other things ) are to no purpose . certainly , there are as many ( if not more ) distinct parts in the fabrick of the ear than eye . but it not being my design to give an anatomical discourse , i will not offer to dissect it . notice of all external sound is given by a delicate membrane , which is guarded by a viscous substance , lest rude and violent percussions should break it . there are wonderful cavities for receiving the impressions and beatings upon this membrane , for reverberating them , for modifying and distinguishing them , that they may be clearly understood . all which can be ascribed to nothing less than infinite wisdom , which contrived the eye , to give us the most delightful prospect of the most pleasant scenes of the divine opera ; and which formed the ear to entertain us with the sweet notes which the most melodious feathered chorus sing to the praises of their creator , and especially that by these means our souls , tho' strictly chained to , and closely detained in the body , may be capable of communicating their thoughts to one another . 4. which leads me to the internal and intellectual faculties ; the vast capacity of the mind , the quick and lively force of the imagination , the incomprehensible store-house of the memory , where myriads of things are laid up without any confusion , but ranged in that good order , as a very thought can produce them in a moment . this is a large subject , i dare not attempt it , lest i be carried too far , or should utter things not so obvious , or which might occasion debate . i only mark the excellency and usefulness of these faculties , which every one can understand . it is by the means of these that we think , reason , discourse , arrive at wisdom and knowledge , by comparing things together , considering their mutual relations , by judging the present from what is past , by running the effects up to their cause , and by taking measures , both of natural and moral events and productions , from the nature and conjunction of causes . by all which method and manner of reasoning , we constantly find that every thing must have a cause , for nothing can produce nothing ; nor can any thing give to another the perfection which it self wants . motion must have a mover : life must proceed from something that lives , and art and contrivance from one or other that understands the same ; and consequently the whole system of our reason must be overturned , the first principles of knowledge rejected , and the clearest perception denied , if he who planted the ear did not hear , if he who formed the eye did not see , if he who teacheth man knowledge doth not know . in a word , if the author of our being be not infinitely . wise and powerful , to which all mankind have given their consent ; for as the latin orator , and some others have observed , there was never yet found any nation or people who did not acknowledge a god. i crave leave to add some few thoughts more for evincing this . 5. one is taken from the wonderful contrivance of nourishing the body , and supplying all its parts . many rare inventions have been ruined , because they could not be sustained or repaired : when the secret springs broke , they perished ; and what a trouble is it to uphold the machines of humane contrivance , or to keep them a going ? but as the author of our being did foresee that our bodies were liable to decay , and did waste themselves by acting and moving ; so he has most wisely provided against that evil , and has laid down a wonderful easie method of sending recruits to all the parts , far and near ; nay , even to these which are wrap'd up in the heart of others , without doing prejudice to the surrounding vessels , which is by receiving a little proper food into the mouth , from whence after chewing and mastigation , it is conveyed into the stomach , where it is digested into a liquid substance , whether by heat or acidity , or both , or by the motion of the stomach it self , we shall not debate . but however it be , there is a speedy dissolution of what comes there , and a better se●retion or separation of the different substances after dissolution , than can be by the most expert chymist . which preparation being made , it is instantly discharged into pipes and canals , of different sizes , and strangely intersected , which supply every part with what is necessary ; so that the remote parts are not neglected , nor the nearer ones sooner supplied : all are equally provided and taken care of , and at the same instant refreshed . when the body is faint and feeble , seems to have lost all its spirits , and upon the point of expiring , how suddenly doth a little food recover it ? how soon is its colour renewed ? and how instantly doth it begin to exert strength and vigour ? should this be passed over because common ? should it be slighted because ordinary ? should we not regard this wonderful device , by which our life is maintained from day to day ? methinks , those who are so well pleased with eating and drinking , should thank the contrivance . upon this is founded the custom of asking a blessing before meat , and of giving thanks after ; and to say the truth , it is not only laudable , but more reasonable and necessary than is commonly believed . 6. and as the nourishment of the body doth ascribe wisdom to its author , so both his wisdom and power doth appear in its generation . what an unlikely beginning has it ? how unaccountable that an homogeneous fluid should be the foundation of such an hetterogeneous solid ? we are sure it is , but how it comes to be cannot be comprehended . the manner of this production is as much hid from our understanding , as the place from our eyes . the wisest philosophers are but children here ; their principles of mechanism can give no light to this affair ; all they say , is but a heap of fanciful and groundless conjectures . nor do i believe the sole power of what is called nature sufficient ; there must be the guidance of an intelligent spirit , to regulate nature , and to see it perform its duty . as in a watch , all the wheels and parts have a mutual dependance on each other , and do regulate one another's motions , and cannot move without the spring : nor this , unless it be wound up by some hand : so there is a mutual dependency among the parts of the body : they must be all formed at once , and must all perform their functions together , otherwise not any of them can act or move . the circulation of the blood is the cause of animal motion , or absolutely necessary to it , and the means of nourishment . the blood cannot circulate without the motion of the heart , nor the heart move without animal spirits : nor are animal spirits formed but by the circulation and secretion of the blood ; therefore there must be some supervenient power to influence them all simul & semel , to breathe life into them , and to set them a going . and if it be said that this is now performed by the blood and spirits of the mother , which circulate in the soetus , yet the argument holds still against the formation of the first man , without supernatural aid ; which makes out my purpose , and which is agreeable to the account we have of man's creation in genesis , where it is said , that god formed man out of the ground , and then breathed into his nostrils the breath of life ; that is , by his almighty power he wrought a lumpish piece of earth into that wonderful machine of man's body : but the creation and conjunction of those external and internal parts , not being sufficient to give it life and motion ; he also afterwards inspired this , by a second supernatural act of breathing into him . but to leave philosophizing , and to return to our subject , how doth the unsuitable and improbable matter from which we proceed , argue the almighty power of him who contriv'd it ? and was it possible without infinite wisdom , to provide so wonderfully for the nourishment and safety of the child during the nine months that it continues in the womb ? from which prison it is also delievered in a strange manner , which merits admiration . when all these things are considered , how much truth and force is in that divine hymn of david , where he commemorates his generation and production , and where he saith , god hath possessed my reins , thou hast covered me in my mothers womb. i will praise thee , for i am fearfully and wonderfully made ; marvellous are thy works , and that my soul knoweth right well . my substance was not hid from thee when i was made in secret , and curiously wrought in the lowest parts of the earth . thine eyes did see my substance yet being imperfect , and in thy book all my members were written , which in continuance were fashioned , when as yet there was none of them , psal. 139. 13 , &c. iob also hath spoken as philosophically , and much more truely , than any who hath attempted to explain the formation of the foetus , and that in a very few words ; thus , hast not thou poured me out as milk , and curdled me like cheese ? thou hast cloathed me with skin , and fenced me with bones and sinews . thou hast granted me life and favour , and thy visitation hath preserved my spirit , job 10. 10. once more let it be considered how admirably each part is fitted for the use to which it is destined : and as a great many perform their motions without our concurrence , so these external members , which are at the command of our will , do follow our thoughts quickly and readily , without previous preparation , or so much as a minute of time intervening . nothing is quicker than a thought , and yet as soon as we will it , the tongue speaks , the hand acts , and the feet walk , &c. and all of them again cease their motion just as we think it ; such a close dependence there is of these members upon our minds or faculty of thinking . one cannot play well or distinctly upon any instrument before he can distinguish the strings , and until he learn what touches are proper to make the different notes . but we are not taught the distinct and proper muscles , nerves , &c. by which our members move : nor do we so much as understand how they move them , and yet all is done , as if we had a distinct and perfect knowledge , and that too with the swiftness of our thoughts ; for our thoughts and these members keep pace together , if there be no obstruction and hinderance ; and if it were not so , we should be under great disadvantages . i could bring several other instances to prove , that the structure and oeconomy of the humane body is a most wonderful and artificial contrivance , which can be ascribed to nothing less than infinite power and wisdom , and consequently that it is a demonstration of a deity . essay vi. evidences of a deity in other parts of the world. it hath been made appear that every one of us carrieth in us , and about us , a demonstration of the deity . whenever we look upon our selves , we see him ; for we read his wisdom and power in our make and frame , in our first production and daily preservation , and by both our external and internal senses . 1. but if one evidence be not sufficient for so weighty a point , let us interrogate other creatures , and they will all unanimously answer the same thing . we are indeed a wonderful work , but we are not the only work of our maker , he hath framed other pieces besides ; which no less manifest his great power and unsearchable wisdom . it is evident that he who made us , made other things , and had both of us in his view when he made either . what should be the use of an eye , if there was not light ? and to what purpose should there be light , if there was no eye to see it , nor any creature to discern the beauties which it discovers . he then , who formed the eye , created the light ; and he who ordained light , resolved to have a creature capable of seeing . we cannot live without food ; nor can the earth afford us necessary food without the warm and kind influences of the sun : that therefore there should be a sun to render the earth fruitful , by its benign influences , could not be chance , but contrivance , and this proves an intelligent being . 2. if there was but one instance that looked like art and design , we should not lay much stress on 't ; we might be tempted to think that was only a lucky hit of blind fortune . but we have many thousand instances in the heavens , in the earth , and in the seas , in both the vegetable and animal world , where each individual is not only wonderfully contrived in reference to the ends and uses of its particular being ; but also in reference to one another : for they are admirably fitted to one another , and are made to serve other most wisely : the vniversal frame is as a huge machine ; the vast orbs above , and this in which we dwell , as so many wheels and suitable parts , which the artist hath most skilfully joined , that not only each may have its proper motion easily , but that the particular motion of one may be beneficial to another , and all of them serviceable to the general design ; no part can jolt out of its place , nor interfere with another . a fleet of 500 sail can hardly keep together without falling foul on each other ; and behold those innumerable and prodigious orbs move continually in their immense space , without rubbing , tho' they naturally gravitate towards one another , which shews that they are steered by a most dexterous pilot. and was it possible to put so many vast orbs in motion without omnipotency ? we may as well imagine that an ant or worm may cause an earthquake . certainly the heavens declare the glory of god , and the firmament sheweth his handy-work . day unto day uttereth speech , and night unto night sheweth knowledge ; nor is there any language where their voice is not heard ; that is , though the several nations of the world speak with different tongues , which makes them that they cannot understand each other ; yet the heavenly bodies , by their regular and useful motions , speak an vniversal language intelligible to all of common sense , for convincing them that they are the work and contrivance of an almighty and most wise god. 3. again , let us consider the vegetable and animal world as a well-govern'd common-wealth , where the people are wisely employed according to their stations and capacities , whose different employments breed no confusion , but do preserve the order and peace of the state , and promote its wealth , power , strength and glory . the earth sends forth trees , herbs , and plants of all sorts for food or medicine , to serve the necessities or advantages of humane life ; and all these spring up in their proper situation , as if planted by the hand of some skillful gardner , which are sorted into different climates , to whet and encourage industry , for engaging and securing a good correspondence amongst men. animals are destined to several uses , and are assigned to such regions as are proper to their nature and these uses . fowls have the air to rove in ; fishes sport themselves in the waters ; and quadrupedes walk on firm land ; camels are allotted to arabia , where there is no water : salvage beasts are sent to desarts , where they may do less harm ; and they who are mild , tractable , and useful , are kept amongst men. such animals as are dangerous to others , or of less use , are generally barren and unfruitful , whereas other kinds do multiply in abundance : for there would be no living in the world if lions , tigres , bears , wolves , foxes , and the like , were as numerous as sheep and oxen. and the air should shortly be dispeopled of its feathered inhabitants , if the vulture , eagle , and hawk , could draw out armies like the flocks of crows and pigeons . now who impos'd these hard laws upon those beasts and birds of prey ? what pharaoh forbad them to multiply to the danger of the state ? is it possible that the terrour of man could have made them drown or destroy their brood ? was it by the art of man that foxes , wolves , &c. produce all dogs , and almost but one bitch at every litter , whereas other animals bring forth males and females equally . can this proceed from any , but the wise and potent author of all things ? but to go on ; the climbing goats feed upon the rocks ; the simple sheep and unweildy oxen graze in the valleys , and the frighted deer are removed to range in the woods . the fierce and undaunted horse is appointed for the battle ; the ox to labour , the sheep for food and cloathing ; the hare and partridge for diversion , and the hound and the hawk for catching them . thus there is use and design to be seen in every creature , nay , even in insects and creeping things , which we look upon with so much contempt . the very common dull worm hath its use ; and lest they should be over numerous , the blind mole is given to check them . but how useful is the silk-worm ? what a treasure doth it yield ? and how splendid are men by its labour ? what might be said of the bee ? it s conduct and industry are admirable ; like an excellent chymist , it extracts the mellous juice from the herbs and flowers , but does not spoil their beauty and figure , as chymists do by their operations . it admirably composes wax , which serves to many uses , and yet conceals from mankind both the matter and art of that composition ; for it is not yet discovered : for they are mistaken , who think that with which their thighs are loaded is the substance of wax ; for this is of different colours , whereas the combs at first are almost a pure white : and besides , i my self have observed several cells in the combs , filled with that matter which is upon their thighs , but for what use i have not yet discover'd , except it be for hatching their eggs. 4. if any object , the locust and caterpillar ; they may well as upbraid the prudence and policy of a state for keeping forces , which generally are made up of very rude and insolent people ; for these are a party of the army of the lord of hosts , which he sends out at his pleasure , to chastise the pride , wantonness , ingratitude , and forgetfulness of man , who is the only disorderly part of the creation : he only breaks the peace , and moves sedition in this excellent and large common-wealth ; and he does it to his own prejudice , as generally all rebellious and seditious people use to do : but his unruly and disorderly behaviour is no ground of impeaching the wisdom of the almighty head of this great common-wealth of the world , far less than the rebellious and seditious practising of subjects is chargeable upon the government , who oftentimes ( as all histories inform us ) run into it without just provocation , through their own wantonness or ignorance , or foolish fears , or the evil counsel of cunning men , who make them misapprehend some things , and beguile them with a pretence of making other things better , which in the end turns worse . all the disorders in this universal state , which is made up of all creatures , proceed from these very causes , which give disturbance to particular humane states . if i may be allowed to borrow a little light from revelation , when i reason against atheism : the devil or lucifer being proud , and full of himself , became disaffected , and turn'd male-content ; and to make himself a party , he addressed to man , preying upon his weakness and inadvertency , whom having once deluded , he still keeps into that rebellious interest , by suggesting evil thoughts , cherishing their corruption and bad inclinations . 5. some may say , that this overturns all we have said about design and contrivance , seeing it seems to prove a grand mistake in the master-piece . if the world , the several parts in it , and the conjunction of these parts be the work of infinite wisdom , would one have been made to disturb all the rest , to disorder the whole contrivance ? or would the power and dominion over these have been committed to one altogether unqualified and unworthy of it , as man seems to be ? or must it be said , that the contriving of vegetative and sensitive things was with in the skill of this wise being , but that rational things , or what is of a higher nature , is above his reach ; and therefore he missed his aim , and came short of his design ? no , none of these things follow . the almighty god would shew his power and wisdom by the creating an infinite variety of beings , endued with all degrees of perfections ; and therefore one who was to be free , to be entrusted with the government of himself , and who was to be under no other force than that of reason and truth , nor to have any other tyes than that of gratitude and interest , which he might know sufficiently by the exercise of his intellectual faculties , and the application of his mind to what is always before him . other things could not be left to themselves ; being endued with no sense or reason of their own , they are still guided by the wisdom of their maker ; and hence it is that they never step aside , but always move regularly : infinite wisdom appears in all their motions , and from this it is that some creatures without sense , and others which have no more than sense , do out-do all the works of men : without understanding they know the rules of architecture , the nature and uses of things , and the means of compassing them better than man with all his reason , and after all his study and application : nay , the perfection of humane art is but a faint imitation of what other creatures do by that which is called natural instinct , which is truely the guidance of that infinite wisdom which contrived them . mens best knowledge is but experience and observation from their inferiour creatures . and as it thus appears , that those creatures are under the management of their maker , whose wisdom manifests it self in their motions and actings : so it is no defect in this most perfect wisdom , that men do not act perfectly or exactly right , because they are left to their own freedom , and the direction of an imperfect and limited reason , which yet was sufficient , if they had adverted to the marks and instructions given them . as by revelation we are assured that man was at first made upright , so there are reasons and prints to convince us of it without revelation . and as he is endued with perfections above others in this part of the world , with intellectual faculties which they want , so it seems evident , that all those other things were invented to be subject matter for those intellectual faculties to work upon . pictures are not hang'd up but to be seen , for they cannot talk together ; so neither can plants or beasts . this world therefore would have been but as a wast house ; tho' richly furnish'd , yet it would have been altogether desolate of inhabitants , if there had been wanting one of understanding and judgment , and capable of making wise reflections on what there is in it . man's life would be very miserable if he had not the service of those other creatures , and they would be useless if it were not with a respect unto him . either they were designed to administer into him , or he was made to receive the advantage which redounds from them : they are excellently fitted to one another , which could only proceed from an intelligent being of infinite wisdom and power . thus there are so many and so great instances of design and contrivance , that no thinking man is able to resist this faith in god. he who doth not admit this faith , must be strangely stupid , and so much to be pitied , or unreasonably obstinate , and therefore exceeding censurable . 6. i would ask such persons what they would be at to satisfie them ? do they require a sight of god ? they may as reasonably ask to see a voice , to touch a tune , or to try the objects of one sense by another , as colours by the ear , and odours by the eye . will they deny the intellectual faculties of perception , judgment , ratiocination , memory , &c. to be in others , because they have no immediate intuition of them ? is it not sufficient demonstration , that this , or the other man doth possess these faculties , when the one or the other sheweth the proper signs of them , and that the necessary effects thereof may be perceived in his discourse and actions ? and what greater demonstration would any have of an almighty , intelligent being , than prodigious and infinite instances of wisdom and power , such as the world every where presents us with ! god's essence is invisible , at least to us . what organs the angels of heaven have for beholding him , we do not know ; but he dwelleth in a light which no man can approach unto , whom no man hath seen , nor can see . but that which may be known of god is manifest , for he hath shew'd it ; for the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and god-head ; so that they are without excuse , viz. who doubt or deny a deity , or who are not perswaded of his eternity , power , wisdom , and goodness , and who doth not glorifie him as such . 7. if god was not eternal , nothing could have been made , for there was then nothing to have produced any thing ; therefore his eternal existence is evidently proved by the existence of other things , which do not exist necessarily : and there is not any thing but himself which has necessary existence included in its idea . and though the creating of any one thing was a demonstration of his almighty power and wisdom , because nothing less could produce any thing out of nothing ; yet he hath created innumerable things of vastly different natures and properties , that by this infinite diversity and variety of beings , his infinite power may be visible to those who are capable to perceive it . the immensity of his power appears in the immensity of the world , to which our very imagination can prefix no limits . * the length and greatness of the earth , with the vast deep , doth astonish us when we have it in our view ; but how little doth this greatness appear , when we lift up our eyes to the heavens and behold the innumerable multitude of those shining orbs , two of which , viz. in the panetary world , are only less than the earth ; and some of them , not only many thousands , but millions of times greater , as we are assured by the authority and observation of mathematicians , and which , without them , we may rudely conjecture by their appearance at so vast a distance : by the help of glasses we may discern many more stars , than what appear to the naked eye . and there be very good reason to believe , that there are many more which glasses cannot reach ; so that imagination it self cannot grasp the universe : and all our perceptive faculties fail us when we offer to view the extension of it . lo , all that we see are but parts of his ways , for how little a portion is heard of him , saith iob , chap. 26. 14. 8. how these celestial orbs are filled and furnished , we know not ; but we have very good reason to believe , that they are not wast and desolate places , or meer masses of matter to fill up the immense space of vacuity . without doubt they are admirably replenish'd by his almighty wisdom , as well as this which is inhabited by us , where are infinite diversity of instances , for forming and enlarging in us an idea of the god-head , and to convince us that his wisdom and power cannot be bounded . in one place matter lies heaped in loose particles as sand , which can be easily separated , nay , blown asunder : in another place it is kneaded like dough , we know not how , as in clay and such like ground : again , it is both closely united , and also hardned wonderfully , as stone , of which there are divers sorts , some of a bright and dazzling lustre , as the diamond and crystal ; other altogether black , or of an unspotted white , or admirably variegated with different colours , as the several sorts of marble . sometimes this hardned matter is combustible , as coal ; sometimes malleable , as metal , which may be beat so thin , that a very small quantity of gold could be made to cover the whole surface of the earth , as can be demonstrated from leaf-gold , and the drawing of gilded-wire ; for a grain weight or two may be extended to some thousand ells of length . thus the power of god doth wonderfully appear in the very disposal of the atomes and particles of brute and lifeless matter , which also sheweth his wisdom no less ; for by this means , matter is made to serve to many different uses and purposes , which otherwise could only have served one or a few . convenient houses , strong and magnificent buildings , could never have been erected of sand and loose dust , nor could stone be beat out into useful plough-shares and pruning-hooks , swords and knives , and such other instruments as the conveniency of life requires . of what advantage iron is , we may understand by the imperfection of arts in america , before the europeans carried it thither : tho' it be commonly reckoned the coursest of metals , yet none is more useful , and without it other things could not be so well managed . it should be tedious to run over the several species of brute matter , but it is evident , that the wonderful variety thereof renders the state and condition of mankind more convenient and happy ; and if but a few of them had been wanting , they should have laboured under great inconveniencies ; as for instance , how inconvenient would it be for those who inhabit inland countries , remote from the sea , if there were not rocks and mines of salt ; and therefore the contrivance of such variety , speaks out both the infinite power and wisdom of god. which doth yet more appear when we consider vegetables , which is matter raised to the first degree of life , being made capable of nourishment and growth . some have written several large volumes about the number , kinds , and vertues of plants , and many more might be written without exhausting the subject . there are many different genders or kind of plants , and every one of these in the same gender differ from other as to size , shape , figure , colour , odour , vertue , duration , and the like ; so that the number of known plants are computed to be eighteen or twenty thousand ; and there may be yet many more undiscovered . some are almost insensibly small , other vastly great ; some proceed from the seed , others by the root ; some bear seed , others none at all ; some send forth a flower , others are without it ; in some the flower puts out first , in most others it is last ; some have no odour , others either refresh with their fragrancy , or they offend with their stink ; some are only commendable for their beauty and ornament , as the tulip , others for their use and vertue ; and some have beauty and vertue enjoined , as the violet , the rose , the lily , and the gilly-flower . some wither almost as soon as they spring up others last a season ; some are annual , and others perpetual ; and all these divers kinds have one common nourishment , viz. the rain and dew from heaven . what admiration may it breed , to consider that such an insipid thing as rain-water , is capable to be distilled into liquors of so many different colours , tasts , smells , and vertues , as are the juice of plants ! and it is no less matter of admiration , that this same liquid rain should be consolidated into so firm , hard , and strong parts , as are the roots , trunks , and barks of trees : for their accretion and growth is only from rain , the earth , being only a fit receptacle to preserve it for them , as is evident from divers experiments . is not all this the wonderful work of god , of which who can make any doubt ? if the inward structure and admirable mechanism of plants or vegetables be considered ; for they are composed of different parts , wisely fitted for nourishment , growth , and preservation : the root fixeth it in the earth , sucks in nourishment , and is as the stomach in animals , to digest and prepare it . then there are various fibres as veins to receive the sap , and thro' which it circulates . there are also some vessels to take in air for respiration , to facilitate the circulation of the sap. the outer and inner bark of trees preserve them from the injury of the external air : the leaves are not only for beauty , but to defend the fruit , and to shade the tree it self from excessive heat , and to gather the dew , which returning with the inward sap , helps to nourish the fruit and branches . every vegetable has its peculiar contrivance suited to its nature and use ; which abundantly demonstrates that they are all the effects of infinite power and wisdom : but there are some more remarkable instances , which , like strange prodigies , seem to be planted with a design to force our admiration and acknowledgment . take this short account of them , which mr. ray hath given in his ingenious and pious treatise of the wisdom of god in the creation . first , the coco or coker-nut-tree , that supplies the indians with almost whatever they stand in need of , as bread , water , wine , vinegar , brandy , milk , oyl , honey , sugar , needles , thread , linen , cloths , cups , spoons , besoms , baskets , paper , masts for ships , sails , cordage , nails , coverings for their houses , &c. which may be seen at large in the many printed relations of voyages and travels to the east-indies , but most faithfully in the hortus malabaricus , published by that immortal patron of natural learning , henry van rheed van drankenstein , who has had great commands , and employs in the dutch colonies . secondly , the aloe muricata , or aculeata , which yields the americans every thing their necessities require , as fences , houses , darts , weapons , and other arms , shooes , linen and cloths , needles and thread , wine and honey , besides many utensils , for all which hernacles , garcilasso de la vega and margrave may be consulted . thirdly , the bandura cingalensium , called by some priapus vegetabilis , at the end of whose leaves hang long sacks or bags , containing pure limpid water , of great use to the natives , when they want rain for eight or ten months together . fourthly , the cinnamon-tree of cylon , in whose parts there is a wonderful diversity . out of the root they get a sort of camphire , and its oil ; out of the bark of the trunk the true oil of cinnamon ; from the leaves an oil like that of cloves , out of the fruit a juniper oil , with a mixture of those of cinnamon and cloves . besides , they boil the berries into a sort of wax , out of which they make candles , plaisters , unguents . here we may take notice of the candle-trees of the west-indies , out of whose fruit boiled to a thick fat consistence , are made very good candles , many of which have been lately distributed by that most ingenious merchant , mr. charles dubois . fifthly , the fountain or dropping-trees in the isles of teno , st. thomas , and in guinea , which serve the inhabitants instead of rain and fresh springs . sixthly , and lastly , we will only mention the names of some other vegetables , which with eighteen or twenty thousand more of that kind , do manifest to mankind the illustrious bounty and providence of the almighty and omniscient creator towards his undeserving creatures , as the cotton-trees , the manyoc or cassava , the potatoe , the jesuits bark-tree , the poppy , the rheubarb , the scammony , the jalap , the coloquintida , the china , sarfa , the serpentaria virginia , or snakeweed , the nisi or genseg , the numerous balsam and gum-trees , many of which are of late much illustrated by the great industry and skill of that most discerning botanist , doctor 〈◊〉 plukened . of what great use all these , and innumerable other plants are to mankind , in the several parts of life , few or none can be ignorant . besides , the known uses in curing diseases , in feeding and cloathing the poor , in building and dying , in all mechanicks , there may be as many more not yet discovered , and which may be reserved on purpose to exercise the faculties bestowed on man , to find out what is necessary . 10. but if we make one step higher to view the animal life , we shall see wisdom and power still more wonderfully displayed and diversified . what a prodigious bulk of life and animal motion is the whale ! what a huge animal machine is that leviathan ! by whose neezings a light doth shine , and whose eyes are like the eye-lids of the morning . out of whose nostrils goeth smoak as out of a seething-pot or cauldron . he maketh the deep to boil like a pot , the sea like a pot of ointment . he maketh a path to shine after him , so that one would think the deep to be hoary . and is not the epitome of the animal life as astonishing which we have in the mite , and other almost imperceptible creatures ! which tho' they be but as motes in the sun , nay according to the observation of some , there are some animals less than a grain of sand by several millions , yet they have life and motion , and consequently are inwardly composed of heart , lungs , veins , arteries , and fibres , which proves the wonderful divisibility of matter , and the art of almighty power , which can produce the same motions and sense in an atome which we see in the hugest animals . again , we see here all imaginable qualities distributed into various sizes , shapes , and figures ; and also , all or most of them united together into one . some are designed to fly in the air , and for that end are furnished with feathers , wings , and very strong muscles , by which means they are capable to continue and support themselves a long time in the air , without wearying : and because their feathers may be spoiled by rain and dew , and so rendered useless ; therefore each fowl has two pots of oil , that is , two glandules upon its rump , which always produce an vnctuous substance , for anointing the feathers that they may not be wet , or receive any prejudice from rain or the moisture of the air. others are framed to swim in the waters , and therefore have a peculiar structure of their lungs and inward parts , which makes them require less air than terrestrial animals . and tho' the animals proper to one element cannot live in another , for fishes brought to the open air pant and die ; land-fowl , and the generality of terrestrial creatures , when they fall into the water , cannot subsist long without drowning . yet to shew that nothing is impossible to almighty wisdom , there be some fishes framed to fly above water , and a great many fowl to swim and dive under it . so there are terrestrial quadrupedes , which , without feathers , fly in the air , as bats , and some indian squirrils ; and there be others , whose food being fish and water-insects , they range continually in the waters , as the beaver , the otter , the phoca or sea-calf , the water-rat , and frog ; all which have their toes interwoven with a thin membrane to fit them for swimming , and also are furnished with a wind-bladder to afford them what air is necessary to the circulation of the blood , so that they can continue long in the water without suffocation . now could all these different proper structures of animals have been contrived without wisdom ? could they have been distinguished in some , and united and intermingled in others , according to the elements for which they were designed , without infinite understanding ? to proceed , the power of seeing far is given to the eagle and others , swiftness to the hare , hound , and roe-buck ; strength to the ox and bear ; fierceness to the lion ; cunning to the fox ; docility to the dog ; courage and fleetness to the horse ; and the elephant is made both formidable and tame , cunning and docile , strong and fierce . and lastly , there is man to manage this and all the other animals , who , tho' he be neither so clear sighted as some , nor so strong , nor so fierce , nor so swift as others , yet by his reason and the ordinance of god , he has dominion over the fowls of the air , the beasts of the field , and the fish of the sea , and maketh them all to do homage unto him . o lord , how manifold are thy works ! in wisdom thou hast made them all , the earth is full of thy riches . 11. we need not ascend higher , nor go further to fetch proofs of a deity , nor instances of eternal and infinite wisdom and power . they who are so peevish as to quarrel what they see here , would not lay aside this unreasonable humour , tho' they were carried to the regions above . they who are not convinced by these things which are continually before them , would not be satisfied with other arguments , and there are innumerable more . as they are hardned against the ordinary works of god , so they would resist obstinately such as are extraordinary , for they mock all of this kind which have been . wherefore it is wisely observ'd , that god never wrought a miracle to convince an atheist ; for besides that it is not reasonable that god should indulge an unreasonably willful , and obstinate humour , no miracle can be more effectual , or less liable to exception than the regular motion of those prodigious orbs in the heavens above , and the multitude of productions in the earth below , all of which shew admirable art and contrivance . when common food ceaseth to nourish , delicacies and dainties seldom do good . if the body be clean and sound , common food should be both savoury and nourishing . and if men would lay aside their pride , malice , and superfluity of naughtiness ; if they would be meek and docile , they should soon perceive the reasonable force of what we have touched , to perswade to a belief of the existence of god. and if any would have the satisfaction of a fuller view of these works of wisdom and power , i referr them to the forementioned treatise of mr. ray , because it may be easily had , and is made plain and intelligible by the meanest capacity . essay vii . of the absurdity of atheism . 1. there are two sorts of demonstrations , one is a positive proof drawn from certain and known principles ; the other sheweth the absurd and unreasonable consequences which would necessarily follow , if what is required be not granted , which is therefore called demonstratio ex absurdo . mathematicians make use of both : and there be many propositions in euclid which are not demonstrable but by the last kind . either of them makes a thing sure ; and what is capable of both is most evident , and consequently nothing can be more absurd and unreasonable than to deny and resist what is clearly made out both these ways . and hence also it follows , that the atheist is monstrously obstinate , and to the utmost degree absurd and unreasonable ; seeing the existence of a deity can be demonstrated either way . 2. first , it is evident by what hath been delivered in the former essays , that there are clear instances of wisdom and power in the world ; and it also clearly appears that this wisdom and power are united in one , because they never act separately , but always work together . power is always directed by wisdom , and what sheweth the one sheweth the other , which is a sufficient , full , and as great a demonstration as can reasonably be demanded , of the existence of a wise power or powerful wisdom , and consequently that there is a being superiour to all that we see , which has as much wisdom and power as what we find expressed in the contrivance and frame of the world , and in the composition of the several beings that are in it , that is , there is and must be an all-wise and almighty god ; for by him we understand a being whose power and understanding is infinite . of whose existence we are also further assured by all the principles of reason and knowledge , and by all those methods by which we find out the truth of any thing : for we are ascertained of the truth of things , either by the consideration of their nature and abstracted idea's , or by deductions from principles which all acknowledge to be self-evident , or by their effects and manifestations , or finally by testimony and tradition . and all these several ways , it is evident that there is such a supreme and perfect being as is meant by god. 3. moreover , this truth is so far from being shaken by the arguments and objections of atheists , that they do rather confirm it . wherefore , that we may entirely silence them , and remove all difficulties which any may entertain in this matter , we will consider some of the chief of their objections , without concealing or diminishing the force of them . firt , it is objected , that an argument , drawn from final causes , the ends and vses of things , is not concluding , nor of force enough to establish such an important truth , because it has more of fancy than solidity in it : the ends of things are but little known , and are only devised by a strong imagination . fancifull men apprehend a thousand things which have no foundation in nature , as cunning and industrious persons can adapt and appropriate things to several vses to which they were never destined . it is unreasonable to pretend , that the several things in nature have been particularly designed for the ends and vses to which the art or necessities of mankind have employed them . and the like may be said of most other things , which we only fanste were formed with a respect to such or such an end , because we perceive some agreeableness betwixt them and it . this argument lucretius insists on , which i shall set down according to the excellent translation of mr. creech ; but now avoid their gross mistakes , that teach the limbs were made for work , a use for each ; the eyes design'd to see , the tongue to talk , the legs made strong , and knit to feet , to walk ; the arms fram'd long , and firm , the servile hands to work , as health requires , as life commands : and so of all the rest whate'er they feign , whate'er they teach 't is nonsense all , and vain . for proper vses were design'd for none but all the members fram'd each made his own . again : these various things convenience did produce , we thought them fit , and made them for our use. thus these , and thus our limbs and senses too were form'd before that any mind did know what office 't was that they were fit to do . well then , 't is fond to think that these began for proper vses made , bestow'd on man. 4. the summ of this argument is , that all things happened by chance , that nothing was contrived or made with design , and that the pretended ends and uses of things are arbitrarily imposed by men. but this argument falls to pieces , and is of no force at all , if it evidently appear that the frame of the world , and the structure of particular beings cannot be ascribed to chance , but to contrivance and design , which must necessarily inferr an intelligent being : for even the proposers of this do acknowledge , that acting intentionally proves wisdom and understanding , otherwise they would not be so anxious to remove all contrivance from natural things . now , neither the continuation of the present state of things , nor their first production can be afcribed to chance without the grossest impudence . not the first , because chance is chance still , and not only may , but doth more often miss than hit right ; whereas the motions of the planets are certain and regular ; and the successive production of animals and vegetables is constant and unchangeable , never miscarrying , but when some visible impediment happens . the several species are not confounded or blended together , but every thing produceth its like of the same kind , with all its natural perfections and proportions . if one should always throw the same number with two dyes , when the odds is more than a million to one , tho' there be but six different numbers on each , we would conclude that he did it not by chance but by some art or trick which secured it . how improbable then , nay , how impossible is it , that so many thousand admirable and regular productions should happen merely by chance , when each is a greater chance than one against many thousands of millions without the management of a wise power . we conclude him a wise and expert artist , who always hits his mark , and compasseth his design . and is there not as much reason , to conclude these many natural productions the effects of an intelligent being . if it be replied , that all things now are continued and perpetuated by the order and method into which matter has settled , and into which it fell by mere chance ; i answer , that neither can the first production of things , or that order and law by which they are now produced be ascribed to chance , which was the other thing i asserted . for supposing matter to be eternal , we must also suppose some other thing to put it into motion , for motion is not essential to matter : and tho' we should suppose , that both matter and motion were eternal , yet we cannot thence conclude , that blind matter and undetermined motion could ever produce any regular thing , without a director , or one to super-intend it . at the most it can be supposed only to occasion a separation of its parts , and a secretion of the subtile from the grosser particles , as we see done by some chymical operations ; but no force put upon our imagination can ever make us fansie that it could be so admirably organized of it self , or by mere chance shap'd into so many different independent species of beings , which have also power to perpetuate their kind , not to speak now of the faculties of thinking and reasoning . we may with much more ease conceive , that a fortuitous jumble of letters may compose all the books of the world , which the atheists have been often , and of old twitted with . and as reasoning à priori , we cannot admit chance to be the cause of things , so à posteriori , we cannot deny contrivance and design to be visible in the frame of the world , the order of beings , and the particular structure of each , unless we do violence to both sense and reason . such as refuse to acknowledge it , i would have them to declare greater signs and evidence of art , design , and contrivance , than what is to be seen in and amongst natural things . are not all things made in number , weight , and measure ? where do they perceive any confusion or disorder ? where do they see irregular and unsuitable mixtures or compositions ? are their disproportionable quantities of matter , or disagreeable qualities conjoined in any subject ? is not order , method , just proportion and measure to be observed every where , and in every thing ? are not all things so exactly adapted together , and so well fitted to each other , that whether we consider individuals , or the several species , or the whole frame together , nothing can be better devised ? what is it to act intentionally , or with design , but to propose some certain end , and to carry it on by suitable means ? and therefore when we see things so conveniently adapted together as to produce certain effects , and so well adjusted as to prevent the miscarriage of them , have we not all reason to conclude , that there is design and contrivance there ? the more excellent the effects be , and the more artificial the means , it still proves more wisdom in the author and contriver , and consequently the author of natural things is infinitely more wise than men , because natural productions do far exceed those of humane art , and the means by which they are produced are much more admirable . it is great perverseness and inexcusable obstinacy , not to acknowledge a wise contrivance in the ends and uses of natural things , or to alledge that they are all devised by men : for tho' we should grant , that the ends and uses to which the wit , art , and industry of man has improved many of them , were not foreseen by their wise author , nor those things which they have thus improved , intended by him purposely for the greater conveniency and advantage of life ; yet there are real and visible ends and uses , and manifest admirable contrivances in order to the same , which are altogether independent upon either the art or imagination of men. is the distinction of animals into male and female , and the adaptation of the female to conceive and nourish the foetus , both while it is in the womb and after it is brought forth , merely grounded upon fancy ? could either individuals have been multiplied , or the kinds propagated without this ? and was not this an admirable contrivance , and could it have been without wisdom and understanding ? what reason is there to ascribe a watch to art and contrivance more than the structure of animals , which is composed of different parts and vessels , curiously set together ? why should we think , that windows were designed to let in light to the house , and not the eye purposely framed to see ? why should we think , doors and gates intended by the architect for giving entry to what we would admit into the house , and shutting out other things , and not also conclude the valves of the heart , veins , and arteries such another contrivance ? is there more art in the various ways of joining the different pieces of any frame or machine , than there is in the different joinings of the bones of the body , which makes them move differently and very usefully ? as for example ; the upper part of the bone of the arm is convex , and that bone of the shoulder which receives it is concave , by which means we can trun our arm round , whereas at the elbow there is another kind of articulation , which only suffers that part of the arm to turn upwards towards the shoulder . and because neither of these joinings were proper for the divers motions of the hand and fore-arm , therefore its bones are joined so as to make it capable of turning round , and of moving backwards and forwards , up and down , and almost every way . the teeth are the only bones of the body , except those of the ear , which are not covered with a most sensible membrane : and if they had been covered with it , we had been liable to continual pain . now this difference between the teeth and the rest of the bones could not be chance , but a wise contrivance . i might also make out this further , by considering the different contrivance betwixt the teeth of men and other animals , and those of other animals according to their different natures , and by many other instances . but what hath been said is sufficient to prove , that the ends and uses of natural things are real and not fansied by men ; that the universal frame and the nature of particular things do evidently and demonstrably prove a wise contrivance ; and consequently that all things are the effects of a wise and intelligent agent . and who would be further cleared and perswaded of this matter , let them read the treatise which the honoured and worthy master boyle has written of final causes . 5. but 2dly , 't is objected , that if it be reasonable to conclude the existence of a deity , or some supreme and intelligent powerful being from the seeming order and contrivance of some things , it is as reasonable to conclude that there is no such being from the manifest irregularity and vselessness of other things , for if there was a god , or any wise almighty being , as is pretended , all his works would bear prints of his wisdom . but we see many things which have no manner of contrivance in them , which are of no vse , but rather prejudicial , and therefore we have reason to believe , that the rest happened by chance and not by design . thus ( say they ) the spleen is the occasion of much pain and trouble , and is of it self of no vse , for several animals have been known to live without it . mountains are irregular and ill contrived heaps , which spoil the surface of the earth , and render it less beautiful , and are very inconvenient for travelling and commerce . if this terraqueous globe had been the work of a wise agent , there would not have been more water than dry land , which is the only proper habitation for man and terrestrial animals , which are by much preferrable to fishes : nor would there have been so much ground laid wast which cannot be inhabited , as the desarts of arabia , the lybian sands , and about the two poles , &c. 6. to all this i answer first , that tho' it should be granted that there are many thing without contrivance , and which show no design , yet it would be unreasonable to deny the necessary consequences of what doth manifestly show both a contrivance and design ; and therefore whether there be more or fewer instances which do so , it still follows that there is a wise , intelligent being , capable to produce them . 2 dly , we cannot without rashness conclude , that a things is without contrivance , because we cannot find it out , nor is intended for any use , because we cannot perceive it . our knowledge is very much limited , and it is impossible for us to comprehend all that god doth , and it is great presumption to condemn what we do not understand . no wise man will slight the works of any famous mechanick or artist , tho' he doth not presently conceive what he intended by it ; for his known art and skill in other things makes it reasonable to believe , that what is not yet declared or understood was nevertherless well designed and artificially contrived : even so , seeing the general frame of the world doth show so much wisdom , and that there appears so much art and contrivance in the nature and structure of particular beings , we ought from hence to conclude , that all things are wisely and well contrived for excellent ends and purposes , tho' we be ignorant of many of them . 3 dly , in passing a censure and judgment upon particular things , we ought not to consider them separately only , but also with a respect to other things , to which they have a relation , and with which they are conjoined . having premised these things in general , i answer next to these particular instances proposed . first , that tho' the use of the spleen is not yet well known , nor can it be certainly determined , nevertheless we have no reason to think it useless , seeing the structure of it is as curious as that of the liver , lungs , and other parts . the use and function of several other vessels were not known till of late , and after ages may discover the use of this too , which certainly was never placed in the body without some special end or use ; nor must it be reckoned altogether useless , because some animals have been found to live without it : for so , both men and other animals do live without some parts , which are of a known use and of a special contrivance ; besides , tho' the loss of the spleen did not instantly put an end to life , it might have shortned it , or rendred it painful and uneasie , marring the oeconomy of the body . 2. as to the mountains , they are very far from being useless ; for they serve to collect and condense the vapours which feedeth springs and fountains : they determine the winds in some measure : they nourish divers plants , which will not grow upon the valleys : they are proper for metals and minerals , and are so far from spoiling the beauty of the earth , that they make it much more pleasant , by casting it into divers shapes and figures . 3. there is as much dry land as is necessarry either for man or terrestrial animals , nay , as much as could contain many millions more than there are , so that there is no reason to complain of being straitned by want of room . and it was necessary that there should be more sea than dry land , partly for the conveniency of navigation , and partly for furnishing sufficient rain to water the earth . the ground requires all the rain which falleth , which , by computation is reckoned in one year to be five times the quantity of water in the sea. if therefore there had been less water , either the earth should have been without sufficient rain , or when it rained the sea should have been too much emptied , which would have been very inconvenient , both for those creatures who live in it , and also for the ships that sail upon it . the libyan sands , and barren desarts of arabia , &c. cast no reflection upon the wise contrivance of the earth , for it is not reasonable to think that all parts should be alike good and excellent ; diversity is both useful and pleasant : what is wanting in these barren places is supplied by the richness of others , which are also rendred more delightful by the contemplation of such frightful desolateness , even as shadows contribute to the beauty of a picture , and the brightness of the other colours . besides other uses which we yet know not , they may be designed also to make us sensible how much we owe to the bounty of the wise author of all things , who hath made so much of the earth a convenient habitation for the children of men. lastly , the same may be said in reference to the countries about the two poles , which are not very considerable , if we compare them with the rest of the habitable world. and besides , they show the wise contrivance of the spheroidical figure of the earth , and of making the axis so much shorter than the diameter of the equator ; for if it had been otherwise the frigid zones should have been much more large , and much less habitable . there is no way to remedy that inconvenience of the country about the poles , at least in our conception , except there were two suns , or that this sun was made to move without and beyond the tropicks , neither of which would be so convenient as the present contrivance . 7. 3 dly , it is said , that the world and all things in it were eternal ; which if true ( in their opinion ) will cut off all pretext of contrivance and design : for if nothing was ever made , then nothing also was ever contrived , there being no occasion for contriving what was already existent . 8. but this opinion of the eternity of the world is taken up without any shadow of reason or probability . it is a precarious assertion , which being denied can never be proved . 2. it contradicts the universal tradition of mankind , which hath always attested that the world had a beginning . 3. it is against the current testimony of all history , which traceth the origin of nations and people , the inventions of arts and sciences , and which sheweth that all have happened within the space of less than six thousand years , according to the most probable , ( if not certain ) calculation , which could not be if the world and man had been eternal . therefore lucretius reasoneth very well in his fifth book . but grant the world eternal , grant it knew no infancy , and grant it never new , why then no wars , our poets songs imploy beyond the siege of thebes , or that of troy ? why former heroes fell without a name ? why not their battles told by lasting fame ? but 't is as i declare ; and thoughtful man not long ago and all the world began : and therefore arts that lay but rude before are publish'd now , we now increase the store . we perfect all the old and find out more shippings improv'd , we add new oars and wings , and musick now is found and speaking strings . these truths , this rise of things we lately know . 4 thly , tho' we may fansie that these greater and permanent bodies of the planets and stars may have been eternal , because they have lasted so many thousand years without any visible change , as is acknowledged by all , yet we cannot bring our imagination to conceive the eternity of successive beings possible , for a great many contradictions and absurdities do follow it . if mankind had never any other production than what is now , then there was never any man who had not a beginning : and if all had a beginning , then mankind cannot be eternal ; therefore we must of necessity acknowledge the production of some one or more ( from whom the rest have descended ) in a manner different from the present : and there is no account of the first production of mankind so reasonable or so probable , not to say now certain , as that which declares the immediate creation of one man and one woman by the hand of god. the like may be said of all other succesive beings . but 5 thly and lastly , tho' we should force our selves to grant the eternity of the world and all particular beings , yet it could not be reasonably inferred from thence that there is no god ; for they , who desire this large concession , must grant to us too , which cannot possibly be denied , that there have been from all eternity instances of great power and wisdom , from which it necessarily follows , that there is an eternal , wise , and mighty being ; for power and wisdom must proceed from something that is wise and powerful . therefore the old philosophers , who did hold the eternity of the world , did believe it a necessary emanation from the being of god , and thought not that it did , or could subsist without him . 9. it is 4 thly , objected against the being of a god , that if it was , it would render the being of other things impossible ; for if he was , he would be infinite , and if infinite there could be no room for the existence of other things . but this argument proceeds upon a mistaken notion of the infinite nature of god , as if he was some gross material substance vastly extended , whereas he is a spirit , that is , a substance altogether different from matter or body , who hath not the properties of it ; and consequently , we cannot draw just or true conclusions about him from what is observable in them . god's infinity is not infinite extension ; and tho' his omnipresence hath some resemblance to it , yet the spirituality of his nature makes his ubiquity and omnipresence in no wise incompatible with the existence of material beings of corporeal substances : nay , they are only sustained by the infinity of his essence ; and therefore the existence of so many finite things , which have no self-sufficiency to exist of themselves , doth evidently demonstrate the existence of an infinite essence as the cause and upholder of them . it would be tedious to consider all the little cavils and objections of atheists against a deity . the most material are reducible to those we have now proposed , and may be refuted by the answers which we have now given ; for they proceed either from wrong apprehensions of the nature and attributes of god , or from ignorance of the nature and relation of other things , or from an obstinate resistance of what is de facto evident ; and all of them demonstrate their unreasonableness and absurdity , which doth further appear by the absurd and unreasonable consequences of not acknowledging a deity , which is a second way of proving it . 10. for , if there be no god , then it necessarily follows , that either every thing made it self , or that all things came from nothing , and that there are effects which have no cause ; for there is life , sense , and reason , without any being capable to produce them : and there are artificial contrivances , regular proceedings , and wise adaptation of things to ends and purposes far above the power and capacity of any thing which is existent . these and many such things follow the denial of a god , which are not only great difficulties , but such gross and senseless absurdities as no thinking person can either swallow or digest . as therefore deformity sheweth shape and proportion beautiful , so the belief of a deity appears more reasonable , by the absurdity and unreasonableness of atheism , which contradicts common sense , overturns the agreed principles of knowledge and reason , confound chance and contrivance , accident and design , and which has its recourse to wild , romantick , and most precarious hypotheses ; for they cannot shun the owning an infinity , and the existence of something from eternity ; and they are forced to acknowledge that things are framed according to the rules of art and proportion . now is it not more reasonable to ascribe the constant observance of these rules to an intelligent being , than to chance or no cause ? for there is no middle thing betwixt them to be fixed on ; either the one or the other must take place . nature , which they talk so much of , is an obscure word for concealing their thoughts and sentiments : if by this they mean something distinct from matter , which moves and directs it , their nature is god in disguise ; and if they must flee to this for a rational account of the production of things , why do they quarrel at the word [ god ] which carries a clearer idea , and in the sense of which all the world is agreed . tho' this nature of theirs be equivalent , yet it is more mysterious , and therefore it smells of some designed perverseness , as if by the use of this word , and the disuse of the other , they would turn peoples thoughts from god , and god from the honour of being the creator of all things . but if by nature they only understand certain laws , and i know not what ordinances , by which things must move ; is this sufficient to explain the first productions of things ? for tho' it should be true that matter cannot move but according to these laws , and that moving by them in process of time the work could have been produced as it is at present , after that romantick manner of cartesius ; yet there was no necessity that matter should move at all , nor could it move of it self . wherefore whether they will or not , they must own the existence of something prior to matter it self , or the motion of it , which cartesius was sensible of , and therefore he could not build his airy and fanciful system , without supposing the existence of a deity . and if he had kept his eye upon this infinitely perfect being , and considered the world and all particular things as his work ; if instead of a vain curious enquiry how things should have been , if matter once moved had been left to it self , he had shewed how things are , and explained the admirable contrivance of them , if he had given us a history of nature , and described the wisdom of god in the make , order , place , and relation of particular things ; i say , if cartesius had done this , as he seems to have been able for it , the world would have been more obliged to him , his philosophy should have been more rational and satisfactory , more useful to others , and of more lasting fame to himself ; whereas now by turning his thoughts from the ends and uses of things , and the wisdom of the author and contriver , he has turn'd his back upon the only true light that was to have guided him ; he has grop'd in the dark and produced nothing but useless conjectures and the extravagant ravings of his brain , which tickled men at first , as all novelties use to do , but which wise , inquisitive , and thinking men will , and must disgust because there wants solidity . as god is the first cause and author of all things , so the belief of a deity is the foundation of all solid reason ; what is not built on this is nonsense and absurdity . i know the atheists arrogate to themselves wit , and judgment , and knowledge above others , and do think that it is the ignorance and credulity of the bulk of mankind ( as one lately words it ) which make them to be of another belief . but i pray you , must they carry away sense and understanding from others , because they are so vain as to think it ? do not those in bedlam think themselves wiser than others ? all the rest of the world are fools in their eyes , and those who keep them there , not only fools , but oppressors and most unjust . and yet atheism is a more extravagant and pernicious madness , which it is the interest of mankind to keep from spreading . but alas it has been suffered to take root and spread , nay it is cherished and encouraged . men walk the streets and publickly act this madness . in every corner they throw their squibbs of scoffs and drollery against the almighty author of their being . they meet in companies to concert how they may most wittily expose him , and what is the readiest way to render him ridiculous in the eyes of others : a clinch , or jest , or puny witticism is received and entertained as an useful discovery , and carried about with all diligence . tho' there be no reason why the atheist should be a zealot , there being no obligation on him to propagate his opinions ; and because the less they are entertained by others he is the more secure ; yet no sect is become more zealous of late than atheists , and their fraternity , who maintain their cause by an affronted impudence , by the exercise of a froathy wit more than reason , and by jesting and drollery rather than serious argument . and is this a reasonable or commendable way of handling a matter so serious and important ? should impudence run down evidence ? should a jest or a witticism be of more weight than the dictates of common sense and sober reason ? if these men were capable of counsel , i would ask them whether they are absolutely sure that they are in the right ? are they able to demonstrate that there is no god ? this is more than any ever yet pretended to ; and if they cannot pretend to this , ought they not to walk very cautiously , if there be a god , as there may , for any assurance they have to the contrary , what then have they to expect for these bold insults and that wicked opposition to him ? a modest enquiry into truth , even into the existence of god himself , is reasonable , and cannot offend either god or man : but spite and insolency cannot by any means be justified . it shews a desire that there should be no god , more than doubts and scruples about his existence , which must needs provoke the most hight god , and draw down his judgments , both on those who are guilty , and on the land which cherisheth them . the conclusion . tho' the existence of god be most evident , yet i thought my self obliged to insist the longer upon proving it , because it is of such importance ; for it is the foundation of all knowledge and certainty as well as of all morality and religion . the belief of a deity is the first article of the christian creed , upon which the truth and certainty of the rest depend : and therefore 't was necessary to shew that this is no vain hypothesis , or imaginary supposition ; but a truth loudly proclaimed , and strongly confirmed not only by reason , but every part of the world. so that whatever the atheist may arrogate to himself , and whatever esteem may be paid to him unjustly in this corrupt age , yet he is so far from being wiser than others ; that by the universal voice of nature as well as scripture , he will be declared a fool who saith that there is no god. when i have proved that this god doth rule the world , which is also included in this first faith , i shall then consider what it is to live by it , and shall shew how necessary it is to the being just and righteous . and i hope that there is such satisfaction given in these essays , that who shall read them will be desirous of the other that are promised . errata . page 1. line 2. read is , p. 3. l. 7. r. scripture ▪ p. 7. l. 29. r. principle , p. 12. l. 12. r. so well , p. 13. l. 17. for touchos r. touch , p. 19. l. 8. f. squares r. square . p. 23. l. ult . for is r. are , p. 40 ▪ l. 31. r. as well , ibid. l. 33 , r. a part , p. 42 ▪ l. 25. r. the f. their ▪ p. 43. l. 22. r. exceedingly , p. 45. l. 13. f. be ▪ r. is , p. 46. l. 21. f. should r. would , p. 47. l. 14. r. conjoined , p. 57. l. 20. r. there . finis . notes, typically marginal, from the original text notes for div a33547-e1500 * by the latest and exactest calculation of the modern mathematicians , there goes 69 miles and a tenth part to a degree , so that the periphery or circumference of the earth is 24876 english miles . it s diameter is 7915 , and the whole solidity may be reckoned two hundred fifty nine thousand five hundred seventy and eight million , nine hundred thrity three thousand four hundred and five cubical miles . the earth is greater than mercury , or mars ; for the first bears only the proportion to it , which an 100 hath to 347 , and the other of an 100 to 334 ; that is , the earth is more than three times greater than any of these : but then it is much less than the rest of the planets ; for in respect of venus , the earth has only the proportion of 43 to an 100 , to jupiter as 121 to 10000 , to saturn as 296 to 10000 , and to the sun as 1 to 1367631. the magnitude of the fixed stars cannot be conjectured ; but there are demonstrations offered to prove them greater than any of the planets ; seeing they shine so bright at amost stupendius distance : for a telescope which multiplieth 200 times , doth not shew them bigger than they appear to the naked eye , but rather less . whence it follows , that this planetary orb is but as a point , in respect of the distance of the fixed stars ; and consequently , that the vniverse which comprehends the planets and all the stars , visible and invisible , each of which has a particular orb , must be immense beyond all imagination and apprehension . a conference mr. john cotton held at boston with the elders of new-england 1. concerning gracious conditions in the soule before faith, 2. evidencing justification by sanctification, 3. touching the active power of faith : twelve reasons against stinted forms of prayer and praise : together with the difference between the christian and antichristian church / written by francis cornwell ... cotton, john, 1584-1652. 1646 approx. 178 kb of xml-encoded text transcribed from 89 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a34599 wing c6335 estc r17280 13156313 ocm 13156313 98175 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34599) transcribed from: (early english books online ; image set 98175) images scanned from microfilm: (early english books, 1641-1700 ; 136:11) a conference mr. john cotton held at boston with the elders of new-england 1. concerning gracious conditions in the soule before faith, 2. evidencing justification by sanctification, 3. touching the active power of faith : twelve reasons against stinted forms of prayer and praise : together with the difference between the christian and antichristian church / written by francis cornwell ... cotton, john, 1584-1652. cornwell, francis. [24], 57 p., [15], 80 p. printed by j. dawson, and are to be sold [by] fr. eglesfield ..., london : 1646. the second part: a description of the spirituall temple, or, the spouse prepared for the lambe, the lord jesus" has special t.p. "to the reader", signed fran. cornwell, describes this "as a learned treatise of master john cotton of boston in new-england." reproduction of original in harvard university libraries. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith -early works to 1800. salvation -early works to 1800. liturgics -new england -early works to 1800. 2006-08 tcp assigned for keying and markup 2006-08 aptara keyed and coded from proquest page images 2007-06 robyn anspach sampled and proofread 2007-06 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a conference m r. john cotton held at boston with the elders of new-england , 1. concerning gracious conditions in the soule before faith . 2. evidencing justification by sanctification . 3. touching the active power of faith. twelve reasons against stinted forms of prayer and praise . together with the difference between the christian and antichristian church . written by francis cornwell , a minister of jesus the christ . london , printed by j. dawson , and are to be sold fr. eglesfield , at the signe of the mary-gold in pauls church-yard . 1646. to the honovrable and true-hearted lover of his countrey , sir henry vane junior , knight , sometimes governour of new-england ; treasurer of the navie royall , and a member of the house of commons . sir , the churches of the saints and the world , may not bee unfitly compared to the pearle and the pebble : though both of one naturall substance , earth ; yet the one of rare price , whose beauty is the sun-beames inclosed ; the other wanting it , is cast away as refuse . what maketh the saint more excellent then his neighbour , seeing both are borne of flesh , both subject to the same corruptions , sicknesse , death , but this ? the saints excellency is nothing else but the image of jesus christ the sunne of righteousnesse shining in him : for as the moone and starres derive their light from the sunne ; so all the wisdome , righteousnesse , holinesse a saint hath , hee deriveth from christ . hence david the king doth so prize their fellowship , all my delight is in thy saints , thine excellent ones that are in the earth , and them that excell in vertue . yea , it is a sure note of a citizen of sion , that hee honours them that feare the lord : whereas worldly men without grace , are rendred in his eyes as vile . hence the spouse acknowledgeth that all her excellency cometh from plantation ; let my beloved come into his garden , and eat his pleasant fruit . yea , christ declareth to nicodemus that a beleevers holinesse cometh from regeneration ; that in christ hee may onely glory . how doth the lord discover this his excellency to a beleever , by his calling , till that time hee lieth amongst the refuse of the world , as foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envie , hatefull , and hating one another . but then the kindnesse and love of god to man appeared , by delivering him out of the kingdome of darknesse , and translating him into the kingdome of his deare sonne . by which it is manifest , that hee is one of the chosen generation , the royal priesthood , the holy nation , the peculiar people , whom hee hath called out of darknesse into his marvellous light . but when doth the lord discover the truth of his calling to his conscience ? then when hee giveth him precious faith ; for that onely distinguisheth him form the world that lieth in sinne . gal. 3. 22. the scripture concludeth ( father , mother , sonne , daughter , nay the infant that is borne of the most holiest parents ) all under sinne , that the promise by the faith of jesus christ might bee given to them that beleeve . so that in that same houre the lord giveth him faith , hee giveth him an evidence in himselfe , that hee loved him in christ before he was borne , before hee had done good or evill , that hee hath justified him from all those things hee could not be justified by the law , that hee hath purged his conscience from all dead works , that his person is accepted , his sinne discharged , and he hath a right to the purchased inheritance amongst them which are sanctified . thus the love of christ revealed to dye for him , to take away his iniquity , and reconcile him to god ; the spirit given to take away his heart of stone , giveth him an heart of flesh , to cause to walke in his flatutes ; yea , and draweth his heart to yeeld obedience to every commandement of jesus the christ . the truth of this grace given , right worshipfull , you can give a true testimoniall ; for you were once in your naturall condition as well as others , till it pleased god who separated you from the womb , to call you by his grace , to reveale his sonne in you ; you consulted not with flesh and bloud , but left your native soyle , ( in the persecuting times of the prelates ) chusing rather to suffer affliction with the people of god ( according to the light they had received ) then to remaine in england and enjoy the pleasures of sin for a season . yet there the lord exalted your worship to bee the governour : and in that dawning light , coming forth out of mysticall babylon , the lord discovered much spirituall knowledge , of the riches of his free-grace in jesus christ , amongst you ; you being freed from the yoke of the task-masters heere , the bishops , that kept you in bondage : you had liberty there to debate those questions ; which the naming onely of them heere , would have rendred a man odious . but satan that envieth the peace of the saints ; stirred up a spirit of contention amongst you ; especially when these queries came to be debated . 1 whether there are any gracious conditions , or qualifications wrought in the soule before faith ? 2 whether any man can gather his evidence of the assurance of his justification from his sanctification ? 3 whether there bee an active power of faith , and other gifts of grace in a christian conversation ? the one side would not beleeve themselves justified , no farther then they could see themselves worke ; making their markes , signes , and qualifications , the causes of their justification . the other side , laid the evidence of their justification , onely by faith in the free promise : for there are foure things that makes remission of sinnes perpetuall to a beleever . first , the cause of remission , the sacrificed body of christ on the crosse , or accursed tree ; heb. 10. 4. by one offering , hee hath perfected for ever them that are sanctified . secondly , the ground is a free promise tendred to us from god ; as to adam , the seed of the woman shall breke the serpents head , gen. 3. 15. john. 3. 16. 1 john 4. 10. thirdly , the meane is , faith apprehending it , phil. 3. 9. fourthly , the spirit of christ sealing of it , ephes . 1. 13. this truth revealed for the comfort of poore drooping saints found great opposition ; but the good lord , stirred up your gracious spirit , to countenance , and defend them in the midst of strong opposition ; and though you were sleighted , and set light by at the ende of your government , as not worthy to be an assistant , with many other instruments more ; yet the good lord stood by you , and strengthned you , and delivered you from the hands of your opposers , perserved you from the dangers of the sea ; and though at your returne to your native soyle , you lived like joseph , a while , in a despised condition , yet the lord raised you up to sit amongst princes . so that though you were willing to lose life , friends , preferment , for christ ; found you not then , life , peace , joy , in the lord jesus , which was better to you , then all worldly amity ; according to his owne promise , in the world you found affliction , but in him you found peace : and when you were called to be a member of the high court of parliament , in our distressed and distracted times ; the lord made you an ●nstrument to defect the trecherous plot of those two brethren in evill ; thomas lord strafford ; and william lord archbishop of canterbu●y , that contrived the destruction of our fundamentall lawes , ratified by the statute of magna charta , by ●abouring to set up an arbitrary government , and keeping on foot a po●ish army , consisting of irish re●els , and others , to compell the faith●ull , and true-hearted nobility , and loyall commons of england , ●o subject themselves to their illegal taxations : hazarding the losse of he favours of the king , nobi●●ty , parents , friends , and allyes , together with those places of ho●our and maintenance , the king of lemency had freely bestowed ; ra●●er then his country should be ru●ed , and enthralled , by such accor●● 〈…〉 a branch of that goodly caedar , under whose shade , the innocent and oppressed , tender consciences that stand for a through reformation , agreeable to the word o● god , find rest ) ever be forgotten , and left unrewarded ; god forbid : i● is worthy to be written on a pilla● of marble ; and recorded in the chronicle : that after-ages may never forget to shew kindenesse , and mercy to your noble posterity that did not thinke your life ( together with your neerest relations deare unto you , so as to part with them , that you might purchase you countries liberty ; i cannot judge him englands friend , that enviet● your honour , and promotion ; se●ing you are ( for the love you hau● shewed to christ his truth , and poore members , together with you● native countrey ) worthy of double honour . now ( worthy sir ) seeing all your excellency is nothing else , bu● the image of jesus christ , the son of righteousnes shining in you . dis●ain not to receive from the hand of a poore despised instrument that presents this treatise , the learned conference of master john cotton , that he had with the elders , at the bay of boston in new england . though i am the least of all saints , not worthy to be called a saint ; because ●n the time of the prelats raigne ; i ●ided with them , in persecuting the faith of jesus christ , and imprisoning of his members ; but did it ●gnorantly , through unbeliefe , and when the lord pierced my heart for it ; i trembling , cryed , what shall i doe ? the holy spirit and the bride said , repent , and bee baptized in the name of jesus , for the remission of sinnes , and i should receive the gifts of the spirit , &c. then noble sir , though i procrastinated it for a season , at last , i was not disobedient to the heavenly voice , but arose , and was baptized ; for this cause , have beene much opposed by my old friends , and countrey-men ▪ but yet remaine a loyall cove●nanter , that standeth for a reformation in england , and ireland , a●greeable to the word of god , and the best reformed churches : seeing it is not the voice of the churches , but christ in the churches we convenented to hearken unto as master case his sermon yet testifieth . first , to extirpate popery ; ( which i apprehended at the taking of the nationall covenant ) was that doctrine of antichrist , which doth universally oppose the doctrine of jesus the christ . affirming what christ denieth ; and denying what christ affirmeth . secondly , prelacy , viz. the government of arch-bishops , and bishops , and all ecclesiasticall officers depending on that hierarchy , roote and branch : as a plant the heavenly father hath not planted . thirdly , superstition : viz. whatsoever is supra statutum , that hath not the word of god to warrant it . fourthly , schisme : namely , from all those that teach , and co●●sent not to the wholesome words , even the words of our lord jesus christ , and to the doctrine which is according to godlinesse ; from such i must withdraw , 1 tim. 6. 3 , 5. fifthly , heresie : even from all them that deny that jesus is the christ ; they are antichrist that deny the father and the sonne . whosoever denyeth the sonne , the same hath not the father , 1 joh. 2. 22 , 23. sixthly , that the lord may be one : viz. even the lord jesus the christ , whom god raised from the dead , and ●et him at his owne right hand in the ●eavenly places ; farre above all principality , and power , and might , and dominion , and every name that is named , not onely in this world , but that which is to come : and hath put all things under his feet , and gave him to be head over all things to the church , which is his body , the fulnesse of him that filleth all in all , ephes . 1. 20 , 21 22 , 23. seventhly , and his name to ● one in the three kingdomes : ( that is , as i conceive it ) his power , authority , and royall commission must be exalted in all his offices , to be the eternall king , eternall prophet , and eternall priest , in all things appertaining to the conscience : seeing the loyall spouse of christ hath no head , no husband , no lord , no law-giver , but royall king jesus . that wee , and our posterity after us , may live in faith , and love ; and the lord may delight to dwell amongst us . for the keeping of which covenant , i had rather chuse to dye , then to deny the faith of jesus the christ : knowing , that he which confesseth him before men , him he will confesse before his father . but hee which is ashamed of christ , ●nd his words , in this sinfull and adulterous generation , of him also shall the sonne of man bee ashamed , when hee cometh in the glory of his father , with the holy angels , mar. 8. 38. thus i desire , in the first place , to give to god the things that are gods ; and , in the next place , render to the high and honourable court of parliament , whereof your honour is a member , and to your king , when the lord shall put it into his heart to returne unto his parliament , and to joyne with you , all your dues , tributes , customes , feare , honour ; and subject my selfe to obey all your just , legall , and civill commandements : knowing , that you set not up the sword for nought ; but to be a terrour to them that doe evill , and a praise , a guard and defense , for them that doe well . your poore oratour at the throne of grace , that earnestly prayeth , that the lord will give you , and the great councell of the kingdome , wisdome and prudence , to beare with tender consciences , that desire to exalt jesus the christ in all his royall offices , fran. cornwell . orpington , in kent , the ninth month , 1645. to all the churches of iesus the christ , coming out of mysticall babylon , gathered , or scattered , that follow the lambe , the lord jesus wheresoever he goeth . beloved in christ , disdaine not to read this learned treatise of master john cotton , of boston in new-england , out of any prejudice thou mayest take against the person , or publisher of it . what if some judge him a schismaticke ? yet he regardeth not mans rash censure : seeing he can with holy paul , that before his conversion persecuted the church of god , safely apologise for himselfe ; acts 24. 14. that after the way that you call heresie , so worship i the god of my fathers ; beleeving all things that are written in the law , and in the prophets . verse 15. and have an hope toward god , which you your selves also allow , that there shall bee a resurrection of the dead , both of the just , and unjust . verse 16. and herein doe i exercise my selfe , to have alwaies a conscience void of offence toward god & towardman . but yet this i confesse unto you , that i am lesse then the least of all the messengers of christ ; for i am not worthy to bee called a messenger , or minister ; for i persecuted the church of god , that professed the faith of jesus the christ ; that held foorth all his royall offices , king , prophet , priest , according to his outward administration , in admitting of members into his spiritual kingdome : and sided with the antichristian prelates , and bishops , that denyed , that jesus is the christ , whom the spirit of god calleth lyars , and antichristians , that denyeth the father and the sonne , 1 john 2. 22. for though i , with the antichristian bishops , and priests , did acknowledge jesus the christ , our high priest that ever liveth to reconcile us unto god ; yet wee have persecuted them that hold his kingly and propheticall office to be eternall , aswell as his priesthood , and the gathering of his church according to his royall commission , matth. 28. 18 , 19 , 20. hence it is , that christ divided , becometh no christ to the divider ; this according to the vulgar latine , solvere jesum , to dissolue jesus , that is , to receive him onely in part , and not in the whole , which is the spirit of antichrist . now when the lord opened the eyes of my understanding , and convicted me of all the abominations i had done in my spirituall captivity under antichrist , especially , that i had crucified jesus the christ in his members , being pricked in my heart , i trembling cryed , what shall i doe ? the spirit and the bride , the lambes wife , said ; repent , and be baptized in the name of jesus , &c. then i gladly received the word , was baptized , and was added to the church , acts 2. 38 , 39 , 40 , 41 , 42. yet , by the grace of god , now i am , what i am ; and having from some friends , received this learned conference , kept it by mee as a precious diamond of great worth , from which my soule , through the great goodnesse of god , did reape much spirituall comfort . and did wait , hoping that some learned and faithfull friends of his , would long agoe have printed a larger , and an exacter copy of it : but finding none , ( i that am lesse then the least of all saints ) could not any longer conceale it , but thought with my selfe , i was bound in conscience to publish it , in this learned age , wherein there is so much enquiry after truth , for the benefit of poore , hungry , empty , selfe-denying spirits ; rather then such a learned tract of heavenly light , should alwaies lye in the dust , as unseene , and forgotten . for this cause alone , i have attempted ( courteous reader ) to present ●o thy view this learned treatise ; not ●hat i have any relation to that lear●ed man ; nor any command from him ●o doe it : but onely in love , that this his learned disputation might not bee ●uried in silence . read it therefore ( beloved in christ ) not for his sake that publisheth it ; but for his sake that was ●he author of it ; or rather for the god ●f truths sake . for whose cause the learned author contendeth for the faith in these daies , wherein the gos●ell of truth hath suffered so great ec●lipses , through the rage and tyranny of the popish antichristian prelates and priests . thine that earnestly desireth to exalt the lord jesus the christ , in all his royall offices fran. cornwell . a conference that mr. iohn cotton had with the elders of the congregations in new-england , touching three questions that are here discussed on : 1. touching gracious conditions , or qualifications , wrought in the soule before faith . 2. touching the gathering of our first evident assurance of our faith from sanctification . 3. touching the active power of faith , and other spirituall gifts of grace in a christian conv●rsation . the first question . whether there be any gracious conditions , or qualifications , in the soule before faith , of dependance unto which , such promises are made ? wee deny it , for these reasons . if there be any gracious conditions , or qualifications , wrought in us before faith of dependance ; then , before wee receive union with christ : the reason is , for by faith of dependance it is , that wee first received union with jesus christ , joh. 1. 12. but there be no gracious conditions wrought in us before wee received union with jesus christ ; therefore there bee no gracious conditions , or qualifications , wrought in us before faith of dependance . minor. if wee cannot bring forth good fruit , till wee be good trees ; nor become good trees , untill wee be grafted or united unto jesus christ ; then there can be no gracious conditions , or qualifications wrought in us , before wee receive union with christ . but wee cannot bring forth good fruit , till wee become good trees ; nor become trees of righteousnesse , untill wee be grafted into jesus christ ; therefore there bee no gracious conditions , or qualifications wrought in us , before we received union with jesus christ . the proposition is cleare of it selfe , that wee cannot bring forth good fruit , untill we be good trees : mat. 7. 18. a corrupt tree cannot bring forth good fruit . nor can we become the good trees of righteousnesse , of the lords plantation , isai . 61. 3. untill wee be grafted into christ . joh. 15. 4. as the branch cannot beare fruit of it selfe , except it abide in the vine , no more can yee , except yee abide in me . verse 5. i am the vine , y●● are the branches ; hee that abideth in me , and i in him , the same bringeth forth much fruit : for without me ye can doe nothing . a second proofe of the minor. if there be any gracious conditions , or qualifications wrought in us before union with christ , then we may be in a state of grace and salvation , before we be in christ : but that cannot be : acts 4. 12. neither is there salvation in any other ; for there is none other name under heaven given amongst men , whereby wee may be saved . if there be any gracious condition or qualification in us before faith , then there may be something in us pleasing unto god before faith : but there is nothing in us pleasing unto god before faith ; heb. 11. 6. but without faith it is impossible for us to please him : for hee that cometh to god , must beleeve that hee is , and that hee is a rewarder of them that diligently seek him . but there must be some saving preparatives wrought in the soule , to make way for faith , and our union with christ . for wee must be cut off from the old adam , before wee can be grafted into the new : wee must be dead to the first husband , before we can be married un●o another . to works of creation there need●th no preparation ; the almighty ●ower of god calleth them to be his people , that were not his people , 1 pet. 2. 10. and by calling them to be so , hee maketh them to bee so . rom. 9. 25 , 26. as hee saith inhosea , i will call them , my people , which were not my people ; and her , beloved , which was not beloved . verse 26. and it shall come to passe that ▪ in the place where it is said unto them , yee are not my people , there shall they be called , the children of the living god. while satan , the strong man , keepeth the house , christ the stronger cometh upon him , and bereaveth him of his armour , and divideth the spole , luke . 11. 21 , 22. wee are dead to our first husband . the law by the body of christ , rom. 7. 4. and therefore it is by the vertue of christs death we have fellowship with christ ; and that giveth the deadly stroak unto our first husband . the second question . whether a man may evidence his justification by his sanctification ? the state of the question is thus unfolded . first , to take a mans sanctification , for an evident cause or ground of his justification , is flat popery . secondly , to take a mans sanctification , for an evident cause or ground of that faith whereby hee is justified , is utterly unsafe ; for faith is built ▪ upon jesus , the christ , the head corner stone , ephes . 2. 20. mat. 16. 16. and not upon works : a good work floweth from faith not faith from them . thirdly , to take common sanctification , that is , such a reformation and a change of life as floweth from a spirit of bondage , restraining from sin , and constraining unto duty , and sometimes accompanied with enlargement and comforts in duty ; yet without the sense and feeling of the need of christ , and before union with him , to take such a sanctification for an evident signe of justification , is to build upon a false and sandy foundation . fourthly , that when a man hath first attained assurance of his faith , of his justification , by the witnesse of the spirit of christ , in a free promise of grace , made to him in the bloud of christ , acts 13. 38 , 39. hee may discern , and take his sanctification as a secondary witnesse , or an evident signe or effect of his justification . the question being thus stated , i propound the question thus ; whether a man may gather the first evidence or assurance of his faith , of his justification , by his sanctification ? wee hold in the negative part . the first argument . as abraham came to the first assurance of his justification , so wee , and all that beleeve , as abraham did ; for hee is made a patterne to us in point of justification : rom. 4. 23. now it was not written for his sake alone , that it was imputed to him ; v. 24. but for us also , to whom it shall be imputed , if we beleeve on him that raised up jesus our lord from the dead . v. 25. who was delivered for our offences , and raised againe for our justification . but abraham came to his first assurance of his sanctification , not from any promise made thereunto , but from a free promise of grace ; rom. 4. 18. who against hope , beleeved in hope , that hee might become the father of many nations : according to that which was spoken , so shall they seed be . v. 19. and being not weak in faith , he considered not his own body now dead , when he was above an hundred yeares old ; neither the deadnesse of sarahs wombe . vers . 20. he staggered not at the promise of god through unbeliefe , but was strong in faith , giving glory to god. vers . 21. and being fully perswaded that what hee had promised hee was able to performe : vers . 22. and therefore it was imputed unto him for righteousnesse . the promise was absolute , and free , so shall thy seed be as the stars of heaven : this hee beleeved with full assurance of faith , resting onely on the faithfulnesse and grace , and power of him that promised , rom. ● . 21. therefore wee , and all the children of abraham , come to our first assurance of our justification , not from our sanctification , or from any promise made thereunto ; but ●●om the free promise of grace . the secoud arguwent . no man can take his assurance of the faith of his iustification : but as god will declare and pronounce him righteous in christ iesus . but god will not declare , and pronounce us righteous in christ , upon the sight and evidence of our sanctification . therefore we cannot take the assurance of the faith of our iustification , from the sight and evidence of our sanctification . the assumption is proved thus . if god justifieth us ( that is ) declareth , and pronounceth us to bee righteous , he doth then declare his owne righteousnesse , that he might be just ; then he doth not declare us to be righteous in christ , upon the sight and evidence of our sanctification , which is a righteousnesse of our owne . but when god justifieth us , that is , first declareth us , and pronounceth us to be righteous , he doth declare his owne righteousnesse ; that he might be just . therefore he doth not first pronounce and declare us righteous upon sight , and evidence of our sanctification , which is a righteousnesse of our owne . the proofe of the proposition . it will not stand with the righteousnesse of god to declare and pronounce a man just , upon the sight of such an imperfect righteousnesse , as our best sanctification is : and therefore when god declareth , and pronounceth us righteous ; he doth it not upon any sight of any sanctification , or righteousnesse of ours : but onely upon the sight of the perfect righteousnesse of christ imputed unto us . the proofe of the assumption . that when god justifieth us ( that is , when he first declareth , and pronounceth us to be righteous ) he doth declare his own righteousnesse , that he might be just , as paul speaketh , rom. 3. 26. and the justifier of him , which beleeveth on jesus . and it is the speech of david , that when god declareth himselfe to bee just ; hee declareth onely the sinnefulnesse of the creature , psal . 51. 4. the third argument . if the promise be made sure of god unto faith out of grace ; then it is not first made sure to faith out of works . but the promise is made sure of god to faith out of grace , rom. 4. 5. to him that worketh not , but beleeveth on him , that justifieth the ungodly , his faith is accounted for righteousnesse . therefore the promise is not made sure to faith out of works . from the opposition of grace , and works , rom. 11. 6 aud if by grace then it is no more of workes ; otherwise grace is no more grace . the opposition standeth not onely betweene grace and workes , but beweene grace and the merits of works ; now no man ascribeth the assurance of faith in the promise to the merits of works . the opposition standeth not only betweene grace and the merits of works : but between grace and the debt due to workes ; for so the apostle paul expresseth it , rom. 4. 4. now to him that worketh is the reward not reckoned of graco , but of debt . if the assurance of faith of our justification , doe spring from sight of sanctification , it is by right of some promise made unto such a worke , and the right which a man hath by promise to a worke , maketh the assurance of the promise , but debt unto him : and then the promise is not sure unto him out of grace . the fourth argument . if when the lord declareth himselfe pacified toward us , he utterly shames us , and confounds us , in the sight and sense of our unworthynesse , and unrighteousnesse ; then he doth not give unto us our first assurance of the faith of our justification , upon the sight and sense of sanctification . but when the lord declareth himself pacified towards us , he doth utterly ashame us , and confound us , in the sight and sense of our unworthynesse , and unrighteousnesse . therefore he doth not first give us assurance of the faith of our justification , upon the sight and sense of our sanctification . the consequence is plaine from the law of contraries : for , if the lord shame us with a sight and sense of sinne ; hee doth not then , first comfort and incourage us , with the sight and sense of sanctification . minor is proved , ezek. 16. 63. rom. 4. 5. ezek. 16. 63. that thou maist remember and bee confounded , and never open thy mouth any more because of thy shame ; when i am pacified toward thee , for all that thou hast done , saith the lord god. rom 4. 5. to him that worketh not , but beleeveth on him that justifieth the ungodly , his faith is accounted for righteousnesse . the fift argument . when sanctification is not evident , it cannot be an evidence of justification . but when justification is hidden , and doubtfull , sanctification is not evident . therefore sanctification cannot be our first evidence of justification . minor. when faith is hidden and doubtfull , sanctification is not evident : but when justification is hidden and doubtfull , faith is hidden and doubtfull . therefore when justification is hidden and doubtfull , sanctification is not evident . the first proofe of the major . if faith be the evidence of things not seene , then when faith it selfe is hidden and doubtfull , which maketh all things evident , what can be cleare unto us . but faith is the evidence of things not seene , hebr. 11. 1. therefore when faith it selfe is hidden and doubtfull , sanctification cannot be evident . the second proofe of the major . if no sanctification be true and sincere , but when it is wrought in faith : then neither can it be evident . but when it evidently appeareth to bee wrought in faith : therefore when faith is hidden , and doubtfull , sanctification cannot be evident . but no sanctification is pure and sincere , but when it is wrought in faith : nor cannot be evident , but when it evidently appeareth to bee wrought in faith. therefore when faith is hidden and doubtfull , sanctification cannot be evident . the sixth argumont . such a faith as a practicall sillogisme can make , is not a faith wrought by the lords almighty power : for though sillogismus ●i●em facit ; yet such a faith is but an ●umane faith ; because the conclusion followeth but from the strength of reasonings , or reason ; not from the power of god , by which alone divine things are wrought , ephes . ● . 19. 20. col. 2. 20. but the faith which is wrought by a word , and a worke , and the light of a renewed conscience without the witnesse of the spirit ; and ●efore it , is such a faith as a practi●all sillogisme can make . therefore such a faith as is wrought ●y a word , and a worke , or by the ●ight of a renewed con●cience , without the witnesse of the spirit , and ●efore it ; is not a faith wrought by the lords almighty ●ower . the proofe of the minor. from the condition of all these ●hree ; the word , the work , and the ●ight of a renewed conscience ; they are all but created blessings , and gifts . there●ore cannot produce of themselves a word of almighty power . because the word without the almighty power of the spirit is but a dead letter ; and the work hath no more power then the word ; nor so much neither . for faith cometh rather by hearing of a word ▪ then by seeing of a worke , rom. 10. 17. and the light of a renewed conscience , is a created gift of spirituall knowledge in the conscience . 1 iohn 2. ● . hereby we know that wee know him , that we keepe his commandements . 1. john. 3. 14. wee know wee have passed from death to life , because we love the brethren . vers . 19. hereby we know we are of the 〈◊〉 . no better answer need to be expected then what calvin hath given in the exposition of these scriptures ; who thus expoundeth them . though every beleever hath the testimony of his faith from his workes , yet that commeth in a posteriori probatione , a latter , or , secondary proofe , instead of a signe . therefore the assurance of faith ( saith hee ) doth wholly reside in the grace of christ ; and we must alwaies , saith he , remember , that it is not from our love to the brethren , that we have the knowledge of our estate , which the apostle speaketh of , as if from thence were fetched the assurance of salvation . for surely wee doe not know by any other meanes , that we are the children of god : but because hee sealeth unto our heart by his spirit , our adoption of us out of free-grace : and we by faith receive the assured pledge of him ▪ given in christs love . therefore as an addition , or inferiour helpe , for a prop unto faith , not for a foundation to leane on . certaine it is , that those which ●ohn writ unto , were three sorts of ●en : old men , young men , and babes : ●et there was none of them but did know their good estate , by the knowledge of the father ; before they knew their good estat by their brotherly love : for even of babe● ( he saith ) they knew the father , 1 ioh● 2. 13. and therefore by the rule o● relation , they knew their son-ship● and adoption : and if it should be asked , how they knew it ; john telleth , by the unction they had receive● from christ , ● ioh. 2. 27. that is , b● the spirit it selfe , which taught them t● know all things ; which no created gifts of sanctification could doe . even in nature , children do● not first come to know their parents either by their lov● to their brethren or by their obedience to their parents ; but from their parents love descending on them : so we loved him because he first loved us , 1 iohn 4. 19 ▪ herein is love , not that we loved god , bu● that he loved us , and sent his son to bee● propitiation for e●r sins , 1 ioh. 4. 10. if iohn could give sanctification fo● an evidence of adoption , to such a knew their good estate before by the witnesse of the spirit ; this were but to light a candle unto the sunne ? whether were it more absurd to light a candle unto the sunne , or to light a candle to see to a mans eyes ; now faith is instead of eyes unto the soule : by faith abraham saw the day of christ , and rejoyced , ●hough it were a farre off , ioh. 8. 56 : the same apostle saith , that ●here bee six witnesses that give ●ight and evidence unto our spiri●uall life in christ : of which three ●e in heaven , and three on the earth ; ●nd the spirit in both : yet he did ●ot thinke it a vaine thing to give ●he water of baptisme , ( as out of ●he death and resurrection of christ we receive the power to walk in new●esse of life , rom. 6. 3. 4. ) as a witnesse ●fter foure of the greater lights . if you take sanctification for a ●reated gift , it is indeed but a candle to the sunne . but when john ●aketh it , but to confirme faith , ●he meaneth then , the spirit of god beareth witnesse in it : or else the testimony of sanctification , though it be a divine gift or work , yet it would not give a divine testimony , nor increase divine faith ; for the heavens and earth are divine and supernaturall works , yet they doe not give divine testimony of the godhead , unlesse the spirit of god himself doe beare witnesse in them . therefore john giving sanctification for an evidence of a good estate , to such as already knew it , by the witnesse of the spirit , is not a lighting of a candle to the sunne ; but as the setting up of another window , though a lesser , to convay the same sun light into the house another way . in 2 pet. chap. 1. from verse 5. to 10. the apostle exhorteth us , by adding one gift of sanctification to another , to make our calling and election sure . let calvin answer for me : this assurance ( saith hee ) whereof peter speaketh , by adding grace to grace , is not in my judgement to be referred unto conscience , as if the faithfull did thereby before god know themselves called , and chosen ; but if any man will understand it , of making of it sure before men , there will be no absu●dity in this sense : neverthelesse it might be extended further , that every one may be confirmed in their calling ; by their godly and holy life . but that is a proofe , not from ●he cause ; but from a signe , and effect . there be many conditionall promises in the gospel , which are made to the gifts and duties of sanctification ; which are all in vaine , if poore drooping soules , finding such gifts , and duties of sanctification in themselves , may not take comfort from them , according to the promise . the conditionall promises are made to poore drooping soules , no● in respect of such conditions , or as they are qualified with such gifts and duties of sanctification ; but in respect of their union with christ , to whom the promises belong , gal. 3. 26 , 28 , 29. the fruits of such an union with christ , such duties and gifts of sanctification be , when they be sincere : otherwise , if the promises were made to such soules , in respect of such conditions , then the reward promised would belong unto them , not of grace , but of debt , rom. 4. 4. a promise made to any condition , after it be made , it becometh due debt to him , in whomsoever such condition is to be found : but therefore that such promises might be of grace , they are made to us , not as wee are indued with such and such conditions ; but as wee who have such and such conditions are united unto christ . whence it is , that such blessings offered in such promises , as they are tendered to us in christ , so are they fulfilled to us in christ . whereupon , we look for the blessing , not in our gifts and duties ; but in going still unto christ , for a clearer and fuller manifestation of him to us , and of comfort in him . as for example , a thirsty soule , to whom promise is made that hee shall be satisfied ; hee looketh not presently to be satisfied from his thirsting , nor from any right his thirsting might give him in the promise ; but hee looketh to be satisfied by going unto christ , in drinking more abundantly of him by his spirit , as christ himself directeth such drooping soules to doe : and so we are to make use of such kind of promises ; joh. 7. 37 , 38 , 39. no man can see his gifts and duties of sanctification in himselfe , but hee must first have seen christ by faith , the spirit of christ enlightening his understanding in the knowledge of him . as in case of mourning , to which many promises are made , no man can ( with evangelicall repentance ) mourne over christ , and for himselfe , untill the spirit work faith ; and by faith beholding christ , hee hath seen him crucified , and by him , zech. 12. 10. so then these conditions , and the promises made to them , doe not give us our first sight of christ , nor the first glymyse of light and comfort from him ; but rather our sight of christ , and some glympses of light and comfort from him , doth beget such conditions in us . such conditionall promises are not in vain , though poore drooping soules have found no comfort by them , and though they cannot suck present comfort from them , and from their good conditions accordingly to them . because these promises being discerned in a covenant of free-grace made in christ , by them doe work ( if they were not wrought before ) or at least confirme such conditions in the soule . as when god promised them to send a redeemer out of sion , unto them which turne from transgression in jacob , isai . 59. 20. the apostle expoundeth it , that christ shall come out of sion , and shall turne away transgression from jacob : which is as much as if hee should say , he shall work that condition which the promise was made unto . and this the apostle maketh to be the meaning , and the blessing of the promise , according to the covenant of grace , rom. 11. 26 , 27. the promises are not in vain to such soules , in whom such good conditions are wrought ; because they direct them where they may find comfort , and satisfying to their hearts desire : to wit , not by clearing their good conditions in themselves ; but by coming unto christ , and drinking a more full draught of his spirit ; as christ directeth thirsty soules to doe , joh. 7. 37. if any man thirst , let him come to me , and drink . v. 38. hee that beleeveth on me , ( as the scripture saith ) out of his belly shall flow rivers of living water . v. 39. but this hee spake of the spirit , that they which beleeve on him , shall receive . but why may not the holy spirit breathe his first comforts into our soules , even on such conditions ? is not this to limit the spirit , who is free , and bloweth where hee listeth ? joh. 3. 8. he doth not breathe his first comforts in such conditions , because he listeth not : it is not his good pleasure to give us our first comfort ( which is the comfort of our justification ) from our owne righteousnesse , before hee give us comfort in the righteousnesse of christ . the holy spirit in all his dispensations to us ward , delighteth to receive all from christ , rather then from us ; that so hee might glorifie christ in us . the comforter whom i shall send to you , hee shall glorifie me ; for hee shall receive of mine , and shew it unto you , joh. 16. 14. nor will he so much dishonour the righteousnesse and grace of the father of glory , as first , to pronounce and declare us justified in the sight of our owne righteousnesse . in mat. 7. from verse 16. to 20. the tree is knowne by his fruit . true , to others ; but not unto himselfe . if a tree could know it selfe , it would first come to know it selfe , by seeing upon what root it grew , before it came to see what fruit it did beare ; joh. 15. 1 , 2 , 3 , 4 , 5. but this doctrine is new , it is not ancient , nor gray-headed . the doctrines of the covenant of free-grace are ever new ; because they are the doctrines of the new-covenant , which can never waxe old : should it once waxe old , it would soone vanish away , heb. 8. from vers . 8. to 13. though it be as ancient as abraham , yea , as adam ; for hee had his first comfort and assurance , in an absolute promise of free-grace , gen. 3. 15. yet it hath ever seemed new in every age . augustines doctrine of conversion , that is of grace , and not of free-will . luthers doctrine of justification , that is of faith , not of works . calvins doctrine of predestination , that is of grace , not of faith and works fore-seen : were all of them thought new doctrines in their times ; and yet all of them the ancient truths of the everlasting covenant of grace . and surely , for this doctrine in hand , calvin is as clear , as my hearts desire to god is wee all might be ; his words have been partly rehearfed before , in the answer of some objections ; and partly in my large answer to your reply . bellarmine taketh it to be the generall doctrine of the lutherans , that , assurance of faith goeth before works , and doth not follow after , institnt . lib. 3. cap. 9. and pareus in answer unto him , saith , that though there be an assurance that followeth good works , yet the former assurance from the witnesse of the spirit goeth before . and seeing they that are the chief reformers of the protestant assemblies , doe generally make sanctification a fruit of faith , and doe define faith to be , a speciall assurance of mercy in christ ; it must needs be out of controversie their judgement , that a man receiveth his first assurance , not from his sanctification , which they make to be an effect flowing from it ; but from an higher principle , even from the grace of the father , and the righteousnesse of the sonne , the lord jesus christ ; and witnessed by the holy spirit . bilney , in the book of martyrs , in his epistle to b. tu●stall , relating the manner of his conversion , pro●ested , that when hee had wearied himself in many superstitious works of fasting , and popish pennance , hee received at last his first assurance , from that place in timothy , 1 tim. 1. 15. hee calleth it a most sweet word unto him , this is a true saying , and worthy of all men to be received , jesus christ came into the world to save sinners , of whom i am the chiefe . a word from an absolute promise , set home unto him by the ●oly spirit , without respect of any sanctification formerly wrought or seene in him . alas , how farre are they mistaken , that thinke the contrary doctrine hath beene sealed with the bloud of martyrs ? zancheus his judgement , though he was a godly and an eminent learned man , yet i would not have named him , but that mr. perkins highly approved his discourse , and translated it , as a choyce piece , into his owne volume , which maketh it obvious to every godly reader , that studieth perkins learned workes ; page 429. the first testimony , saith zanchey ▪ and por●ius , for him ; by which god assureth us of our election , is that inward testimony of the spirit , of which the apostle paul speaketh , rom. 8. 16. the spirit witnesseth to our spirits , that wee are the sonnes of god ; and afterward comming to give some direction how a man may know , whether this testimony be true , and proceedeth from the holy spirit , or no. hee answereth , page 433. three waies . first , a man may know it , first , by the perswasion it selfe . secondly , by the manner of its perswasion . thirdly , by the effects . for the first , the holy spirit doth not simply say it , but doth perswade with us ; that we are the sonnes of god : and no flesh can doe it againe . by reasons drawne not from our worke , or from any worthinesse in us ; but from the alone goodnesse of god the father , and the grace of christ freely bestowed , and in this manner the devill will never perswade any man. the perswasion of the holy spirit is full of power ; for they which are perswaded that they are the sons of god , cannot , but must needs call him father , and in regard of love to him do hate sinne ; and on the contrary , they have a sound hearty desire to do his word and will revealed . for the second answer to the imputation of novelty ; either ( saith john cotton ) i am exceedingly deceived , or it justly falleth upon the contrary doctrine , and they are much mistaken that think otherwise ; i never read it to my best remembrance , in any author olde o● new : that ever a man received his first evidence of the faith of his justification , from his sanctification ▪ unlesse it be one , ( whom i met with within these two dayes ) printed within these two yeares , that maintaineth our first comfort of justification from sanctification . but ●enerally all our english orthodox teachers doe oppose it . amongst the english teachers one , for ought i know , did more ●dvance the doctrine of marks and ●ignes , then master nicholas byfield , ●●d yet he himselfe professeth , that ●umane reason cannot beleeve such ●reat things from god , from any ●●ing that is in us : but onely be●use we having the word of god ●suring such happinesse unto such ● lay hold upon the promises con●ined in it . so that it is that which ●eedeth faith , or as he calleth it , ●e perswasion of our good estates●et notwithstanding , saith he , the ●●surance of faith is much increased , ●●d confirmed by signes ; the for●er part of which speech , touch●●g the first begettings of the assu●●nce of faith , consenteth with me ; the latter , concerning the increasing and confirming of the assurance● argueth plainely his consent , thu● farre also , that he meant not that th● assurance of the faith of justification should spring from sanctification : but when he would have th● assurance of faith to bee increase● and confirmed by the light 〈◊〉 signes , i would not refuse it ; 〈◊〉 by the assurance of faith , h●● meanes onely assurance of knowledge ; or if he meaneth onely a●surance of faith , properly so ca●led , i would then put in this ca●tion . that then the spirit of go● himfelfe had need , by his owne t●stimony , to reveale our justificat●on unto us , and gods free grace 〈◊〉 accepting us in christ : or else it 〈◊〉 not word , nor worke , nor t●● light of a renewed conscience , th●● can increase , or confirme , the ass●rance of faith of our justificatio● ▪ but only the manifestation of go● free-grace , in a divine testimony , ●atified by his owne good spirit . the third question is concerning the activenesse of faith : the controversie is whether faith concurre as an active instrumentall cause to ●ur justification ? in the explicating of it , i must ●●rst speake what it is that justifieth ●●ee . first , we doe beleeve , that in our ●ffectuall calling , god draweth us to ●nion with christ , ioh. 6. 44. sheding abroad his spirit in our hearts , rom. 5. 5. and working faith in us 〈◊〉 receive christ , ioh. 1. 12. 13. and 〈◊〉 live by faith upon him , gal. 2. 20. secondly , we are no sooner alive in christ , but we are accounted of god ●s his adopted children in christ , gal. ● . 26. ephes . 1. 5. and so are made heires of righteousnesse , galat. 3. 29. god imputing the righteousnesse of his sonne jesus to us for our justification , rom. 4. 23. 24. 25. as we were no sooner alive in the first adam , but we became his children , and heires of his transgression ; god imputing the guilt of it to our condemnation . now in this we all consent ; that in receiving the gift of faith we are meerely passive . but yet a double question heere ariseth . whether in receiving of chris● ( or the spirit , who commeth into our hearts in his name ) we be meerly passive ? whether our faith bee active to lay hold upon the righteousnesse o● christ , before the lord doe firs● impute the righteousnesse of christ unto us . our reasons are . if it be the spirit of grace she● abroad in our hearts , that doth be● get faith in us : then if wee were passive in receiving faith , wee are much more passive in receiving christ , or the spirit of christ , that begetteth faith : for if we have no life to be active untill faith come ; we have much lesse life to be active before the cause , and root of faith come . but it is the spirit of grace , shed abroad in our hearts , that begetteth faith in us , zech. 12. 10. therefore if we be passive in receiving faith ; we are much more passive , in receiving the spirit that begetteth faith. if we bee active in laying hold on christ , before he hath given us his spirit : then we apprehend him , before he apprehend us : then wee should doe a good act , and so bring forth good fruites , before wee become good trees ; yea , and bee good trees before we be in christ . but these are all contrary to the gospell , philip. 3. 12. 13. matth. 7. 18. iohn 15. 4. 5. therefore wee bee not active in laying hold on christ , before hee he hath given us his spirit . whether our faith bee active to lay hold upon christ for his righteousnesse , before the lord do first impute the righteousnesse of christ to us ; we conceive no. for these reasons . if the sinne of adam were imputed unto us for our condemnation , assoone as we were alive by naturall life before we had done any act of life , good or evill : then the righteousnesse of jesus christ is imputed unto us to our justification , as soon as we be alive unto god by faith , before wee have done any act of faith. but the former is plaine , rom. 5. 18. 19. therefore the latter also . if our faith be first active , to lay hold upon christ for his righteousnesse , before god imputeth it unto us ; then wee take christs righteousnesse to our selves , before it bee given unto us . but that wee cannot doe , for in the order of nature , giving is the cause of taking ; unlesse wee take a thing by stealth . if our faith be first active in laying hold on christ for his rightenesse , before god impute it unto us ; then we doe justifie god , before he doth justifie us . for hee receiveth the testimony which god hath given of his son : that god hath given us life in his sonne , he hath set to his seale that god is true , iohn 3. 33. and so he which justifieth god , as others that doe not receive the testimony , condemne god of lying , 1 ioh. 5. 10. but we cannot justifie god before he justi●e us ; no more then we can love him before hee first loved us , 1 ioh. 4. 19. if our faith be first active to lay hold on christ for his righteousnes , before god impute his righteousnes unto us : then wee are righteous men to act , and worke out our own righteousnesse , before we be righteous , by the imputed righteousnes of christ . but we be to our best acts and workes of righteousnesse , unrighteous , till our sinnes bee pardoned , which is not untill the righteousnesse of christ be imputed to us . in the order of nature , the object is before the act that is conversant about it : therefore it is in the order of nature , before the act of our faith. to beleeve on the name of christ is an act of faith ; to beleeve on the name of christ , is to receive christ , iohn 1. 12. therefore the receiving of christ is by an act of faith. the place in iohn , upon which the weight of this argument lieth , saith no more , but that they which received christ in the second aorist in the time past , doe beleeve on his name in the time present . which we willingly grant ; that they who receive christ , their faith becommeth active through him to beleeve in his name , that so they might receive him , and his righteousnesse . we are justified by faith , rom. 3. 28. when we are said to bee justified by faith ; it is by the righteousnesse of christ imputed unto us . abrahams to credere , his act of beleeving , was imputed unto him for righteousnesse , rom 4. 3. it is taken generally amongst the learned , for a singular opinion of master wotton , that to credere , the act of beleeving should be imputed for rigteousnesse . for , indeed , the act of beleeving is neither a righteousnesse according unto the law ; for the law is perfect , psal . 19. 7. nor a righteousnesse according unto the gospell ; for the act of beleeving is an act of our owne , though given of grace : but the righteousnesse of the gospell is not an act of our own and therefore paul desireth that he may be found in christ , not having his owne righteousnesse which is of the law , but that which is through the faith of christ , the righteousnesse which is of god by faith , phil. 3. 9. to wit , the righteousnesse of christ imputed . but this doctrine is opposite unto the streame of all the learned ; a passive faith is not heard of amongst men , and they doe genenerally make faith an instrumentall cause of their justification . a passive faith is rarely hard of out of my mouth , but yet the thing meant by it , is never rare in the writings of the learned , nor sometimes the word passive faith. two things are meant by the word of faith , and may be said to be passive in our justification , in a double respect . because a habite of faith may be called passive , before it putteth forth any act , and we are justified assoone as by an habit of faith we are alive in christ ; in the first moment of our conversion , before faith hath put forth any act : as we were all guilty of adams sinne , before we were active to reach forth any consent unto it . faith may be said to bee passive in our justification , because it doth not lay hold on christ , to fetch justification from him , till christ have first laid hold on us , and imputed his righteousnesse to us ; and declared it unto us by his spirit , in a free promise of grace : and then faith becommeth active , actually to receive christs righteousnesse ; and actually to beleeve on it , either by way of dependance , or assurance . for the truth is , seengi wee are not justified , neither as it is a gift in us ; nor as it is an acting and working from us ; but in regard of his object , the righteousnesse of christ whch it receiveth . therefore which way soever faith may receive christ first or last , by the same way we may be justified by it . now faith of it selfe , even the habit of faith is an emptying grace , and so is as an empty vessell , fit to receive christ and his righteousnes . and both the act of faith , whether of dependance on christ , or of our assrance in christ , carrieth us out of our selves unto him , and so maketh us fit to receive christ , and his righteousnesse . thus i have explained what i meane by a passive faith. let me shew you , that neither the word , nor the naming of it , is an untruth from our best learned men of eminent worth for parts and abilities . calvine in his institutions , lib. 3. cap. 3. sect. 5. quoad justificationem . ursinus in his catechisme , quest . 60 , sect. 5. potius deum primum . chemierius de fide , lib. 13. chap. 6. verissimum esse duo . doctor amesius in medullam theologiae , lib. 1. cap. 26. recepti christi . paul banes on the ephesians 2. vivificant . he quicken us , since he acknowledge a passive receiving of christ , he must acknowledge a passive faith : for there is no receiving of christ , but by faith. in a booke of choice english sermons , that goeth under the name of doctor sybbs , and our brother hooker , and master davenport , there one stiled the witnesse of salvation , on rom. 8. 15. 16. where in page 135. are these words : in justification , faith is a sufferer onely ; but in sanctification , it worketh , and purgeth the whole man. as for our learned men that doe generally make faith an instrumentall cause of their justifica●ion . i confesse it is true ; but i doe not understand them ( as chenerius doth in the like case ) to meane no other kinde of causa ; then cause sine qua non , or , causa removens , or prohibens . for faith keepeth the soule empty of confidence in it selfe , and maketh a way for the receiving of the righteousnesse of christ . even as the poore ▪ widdowes empty vessells made a way for the receiving the oye out of the cruse ; whereas the fulnesse of the vessell caused the stay . the good lord empty us more and more of our selves , that wee may be filled with him , out of whose fulnesse wee receive grace for grace , john 1. 16. gloria sit soli deo. twelve reasons laid down against prescribed and stinted formes of prayers or prayses . because it is against gods glory , in stinting unto him such a daily measure of service ( consisting of prayer or praise ) and so hindering the spirituall petitions and phrases , that otherwise would be , if gods good gifts were used . it is against the dignity of christ , which hath qualified his saints with a proportionable measure of the gifts of the spirit , for prayer or praise , 1 cor. 14. 15 , 16. in making their gifts needlesse and uselesse , when they can serve themselves with books , and formes , without them . it quencheth the gifts of the holy spirit ; because it hath no spirituall imployment for prayer nor praise in his spirituall house , 1 pet. 2. 5. god is so jealous of his glory , that hee cannot endure his worship should be corrupted with the least mixture of man : nadab and abihu , for offering with strange fire which god commanded them not , were destroyed with fire from the lord , levit. 10. 1 , 2. vzzah , for touching the ark contrary to the order of the god of israel , was smitten dead , and israel had a breach made amongst them , 1 chron. 13. 9 , 10 , 11. compared with 1 chron. 15. 12 , 13. jeroboam devised worship at dan and bethel , though hee pretended by it to worship the true god , and advance the worship of jehovah ; yet hee worshipped nothing but the devils , and calves that hee made , 2 chron. 11. 15. and it became a sinne to jeroboam and his house , to destroy it root and branch , and all the kings that countenanced and upheld it ; 1 kin. 13. 34. 2 kin. 17. 21 , 22 , 23. but such as feared the lord amongst them , both levites and priests , left their cities , and possession ; and of the people , such as set their heart to seeke the lord god of israel , came to jerusalem : so jeroboams kingdome weakned ; but rehoboam , that gave liberty of conscience to worship the true god , strengthened ; 2 chron. 11. 16 , 17. now , was god so jealous of his glory under the law , that hee that ●inned against that worship which god by moses prescribed , hee died without mercy ? how much severer punishment are they worthy of , that sinne against the sonnes authority , seeing hee is lord of the spiri●uall house , whose house are wee , heb. ● . 6. and the heavenly father commandeth us to heare him , mat. 17. 5. and that in all things , or our soules must perish , acts 3. 22 , 23 ? now , if we worship god in prayer or praise ▪ or any other way , by any innovation or invention of man , let us heare what our prophet jesus saith in vaine yee worship me , teaching f●● doctrines the commandements of me● esay 29. 13 , 14. mar. 7 6 , 7 , 8. an● however it may seeme glorious 〈◊〉 our eyes , yet god hath set th●● stigma on it , that it is a vai●● worship . i cannot worship god in a stinte● forme of worship , in prayer , a●● praise , and the like , lest i make 〈◊〉 selfe guilty of the bloud of christ . christ by his death hath free me from the whole ceremonia● law , so that if i consent to rea● againe what christ by his dea● hath abolished , i crucifie chris● make my selfe gailty of his blou● and as much as in me lieth , exp●● him out of the nation . now , the ceremoniall law h● his constitution in israel , either fro● moses , or from god : not from 〈◊〉 for hee was a servant in his ●ouse , and hee did nothing in the tabernacle , nor about it , but what god shewed him , exod. 25. 4. acts ● . 44. but the ceremoniall law 〈◊〉 his originall law from god : now , if the death of christ were ●f that power , to put an end to the ●hole ceremoniall prescribed ●orship , so that whosoever should ●are it again should crucifie christ , ●nd make us guilty of his bloud , &c. ●hen , that death of christ is of ●●rce , to put an end to mans cerenoniall worship : but the first is true ; ergo , the ●●ter . the consequence is denyed . that power which can disanull ●e greater , must needs disanull the ●●●er ; if the death of christ put an 〈◊〉 to the heavenly fathers cere●oniall worship , and in prayer and ●aise , at , or before the ark , or in ●e temple ; then it will put an ●nd to all mans devised worship , unlesse you will advance the authority of man above god the father . col. 2. 20 , 21 , 22 , 23. if christ by his death hath freed us from the rudiments of the world , the mosaicall ceremonies , why living in the world are wee intangled with ordinances , after the doctrine , traditions , and commandements o● men ? but they are set up for the glory of god. not i , but paul shall answer fom me ; they have a shew of wisdome , i● will-worship ; but it is onely a shew there is no substance in it . wee harden the obstinate papist in their superstition ; for they say and that truly , wee received mo●● of our formes of prayer and prai●● from them . wee rob the spirit of his glory who is given to saints to form prayer and praise in them , 1 cor. 1● . 15 , 16. rom 8. 26. gal. 4. 6. wee impose a burthen upon 〈◊〉 conscience to be practised , which god hath left arbitrary , to be used according to our necessities ; if we be afflicted , then pray ; if wee have tasted how bountifull the lord hath been to us in blessings , then let us praise him ; jam. 5. 13. if wee frequent devised formes of worship in prayer or praise , we shall lay a stumbling block before a weak brother , and cause him to fall . woe be to them that follow the way of balaam , who taught balack to cast a stumbling block before the children of israel , revel . 2. 14. jud. v. 11. now offences must come , but woe unto the men by whom they come : it were better for me , that a milstone were hanged about my neck , and that i were cast into the sea , then that i should offend one of these little ones , luk. 17. 1 , 2. if wee frequent devised formes of worship in prayer or praise , we shall offend our consciences ; ( even so many of us as are saints enlightned , to behold the beauty of his spirituall worship , performed , or offered in his spirituall house , the congregation of the faithfull united ; ) now if our consciences condemne us , god is greater then our consciences , and hee will condemne us also , 1 joh. 3. 19. for he knoweth all things . therefore i say to you ( who blame us for not frequenting devised forms of worship in prayer and praises ) as shadrach , meshach , and abednego did to king nebuchadnezzar , we are not carefull to answer you in this matter ; our god whom wee serve is able to deliver us out of your hand : but if he will not , be it known to you , we will not serve your gods ; nor worship our god in that devised way that men set up , dan. 3. 16 , 17 , 18. it one set form of spirituall worship in prayer and praises had been needfull , christ would have left one : but the prophets , christ , the apostles , never prayed nor praised god by any set forme of worship invented by man ; but by the powerfull worke of the holy spirit , rom. 8. 26. gal. 4. 6. a set forme of worship prescribed in prayer or praises , cannot in prayer expresse the severall necessities of gods people ; for the more grace they have , the more they see their owne wants ; and the more sensible they are of their owne infirmities , corruptions , and sinnes . neither can it in praises expresse the manifold experiences that the saints daily observe of gods mercifull dealing with them : therefore a set forme of prayer or praises to gods saints , and faithfull ones , principled with a spirit of prayer and praise , it is altogether unusefull ; 1 cor. 14. 15 , 16. soli deo honor & gloria finis . a description of the spirituall temple : or the spouse prepared for the lambe , the lord jesus . written by francis cornwel , a minister and servant of jesus , the christ , for the benefit of poore distressed conscences , in city and countrey . london , printed by john dawson . 1646. to the honovrable , and the true lover of all conscientious covenantours , that stand up for a through reformation , according to the word of our good god , in england , and ireland , cornelius holland esquire , a member of the house of commons assembled in parliament . sir , david describeth the godly man , by his pleasure , and by his paines : first , the pleasure of the godly man , in these words : he delighteth in the law of the lord. secondly , the paines of the godly man : and in that law he meditateth day and night ; not only in the day appointed for man to labour in , but in the night also appointed for man to rest : the reason is , because it is his meat and drinke , to doe the will of his god. ( honoured sir ) the word of christ being the rule of englands reformation ; the good lord ( that writeth his lawes in his peoples hearts , according to his new covenant of grace : heb. 8. 10. ) put it into my minde , seriously to consider , what schisme was , that i had covenanted against . and searching the scriptures , i found it thus written , 1. tim. 6. 3. if any man teach otherwise , and consent not to the wholesome words , even the words of our lord jesus christ ; and to the doctrine which is according to godlinesse . vers . 4. he is proud , knowing nothing ; but doting about questions , and strife of words ; whereof commeth envy , strife , raylings , evill surmisings . vers . 5. perverse disputings of men of corrupt mindes , and destitute of the truth ; supposing that gaine is godlinesse ; from such withdraw thy self . yea , and after a further enquiry , to understand aright the things that are controverted amongst us ; by the good providence of the almighty , i found two texts of holy scripture , setting forth two sorts of men , diametrally opposing one another , as light doth darkenesse , truth doth falsehood ; the one th●s written : 1 john 5. 1. whosoever beleeveth that jesus is the christ , is borne of god. and the other , thus ; 1 john 2. 22. who is a lyar , but he that denyeth that jesus is not the christ , he is antichrist , that denyeth the father and the sonne . and when i thought to understand the difference , it was to hard for me , untill i went into the sanctuary of god ; where the father of glory , of his good pleasure , revealed to me ( the most unworthyest of all his servants ) the truth of that ; which ( i conceive ) is the root of all our controversies , and gave me to understand the meaning of the scriptures , 1 john 5. 1. whosoever beleeveth that jesus is the christ , viz. the eternall king , prophet , priest of the church of the new testament , ratified with his bloud , whom the father of glory hath exalted to bee lord and christ , acts 2. 36. and head , ephes . 2. 20 , 21 , 22 , 23. is borne of god. seeing no man can say , ( that is confest ) that jesus is the lord but by the holy spirit , 1 cor. 12. 3. hence i find it written , joh. 1. 11. jesus came to his owne , but his owne received him not , that is , for the christ , that messiah which was to come : but onely for the carpenters sonne ; matth. 13. 58. the reason was , because none could understand that mystery : but they onely to whom the father of heaven revealed it , matth. 11. 14. hence , when jesus demanded of his disciples ? whom doe men say that i the sonne of man am ? peter answereth , thou art the christ , the sonne of the living god : jesus answereth , blessed art thou simon bar-jona ; for flesh and blood hatb not revealed this unto thee ; but my father in heaven . and thou art peter , and upon this rock ( jesus the christ , whom thou hast confessed ) i will build my church , and the gates of hell shall not prevail against it , mat. 16. 16 , 17 , 18. many for fear durst not in those dayes confesse jesus to be the christ : instance the parents of the blind man : because the jewes had agreed , that if any did confesse , that hee was the christ ; he should be put out of the synagogue , john 9. 22. but so many as recived him ( viz. to be the christ ) to them he gave power to be called the sons of god ; even to them that beleeve in his name ; which were borne not of bloud nor of the will of the flesh , nor of th● will of man , but of god , john 1. 12 , 13 ▪ and as for that other text of the holy scripture that doth universally oppose it the heavenly father gave me thus to interpret it : 1 john 2. 22. who is a lyar ( viz ●orne of the evill one , who is a lyar , and the father of lyes , and abode not in the truth , john 8. 14. but hee that denieth that jesus ( whom hee confesseth dyed for his sinnes ; and rose againe the third day , according to the scriptures ) is not the christ , viz. the annointed king and prophet of his church , in all his outward administrations and institutions , in admitting of members into his spirituall kingdome , according to his royall commission , matth. 28. 18 , 19. mark. 15. 15 , 16. ( though he acknowledge him to be his eternall priest that ever liveth , to make intercession to god for him , heb. 7. 25. he is that antichrist ( viz. an enemy and adversary to jesus the christ ) that denieth the father and the sonne , he that denieth the sonnes authority , to bee the eternall king , and his commission to bee in force , matth. 28. 18 , 19 , 20. mark. 15. 15 , 16. and to be the eternall prophet ; and his word to be the eternall rule for doctrine and gouernement ; aswall as his eternall priest to reconcile him to god denieth the father , that sanctified the sonne , and sent him into the world , john 10. 36. and raised him from the dead , and exalted him to bee lord and christ , acts 2. 36. hence it is ( my honoured friend ) first , that in all my writings , i have studied to exalt jesus the christ , it being the primitive . faith once given to the saints , math. 16. 16. secondly , to distinguish jesus the christ from all others named with the name of jesus in scripture record : as joshua is called jesus , hebr. 4. 8. &c. others . thirdly , because i find the scriptures giving that title to him in divers places . john confesseth , i am not the christ , john 1. 20. the woman of samaria said , i know the messiah commeth which is called the christ , john 4. 25. apollos mightily convinced the jewes , shewing by the scriptures , that jesus was the christ , acts 18. 28. now that i received from the lord , i could not but make knowne to you , you being one of the tender hearted loyall covenanters , a member of that high and honourable court , under whose shade conscientious covenantours ( that contend for the faith of jesus the christ , once given to the saints ) find rest . know ( worthy sir ) that the departure from the faith of jesus the christ , is a cause of so many schismes , and heresies maintained in the earth . disdaine not therefore to read a little treatise , called the difference betweene the christian , and antichristian church , deliniated according to the scripture record , though the truth therein contained ( like the two witnesses , revel . 11. 3. ) have long mourned in sackcloth : yet if god give you an heart to receive it , it will be a jewell surpassing all earthly treasure . for if iesus the christ bee your prophet to teach you , his heavenly father will , matth. 17. 5. acts 3. 22. 23. he will then be your king to protect you , matth 28. 20. your priest to intercede for you , joh. 27. 20. your judge to acquit you , joh. 12. 48. and if the love of christ draw you to keepe all his commandements ( though in the world you meet with af●liction for his sake ; yet in christ you shall find peace ) for the father , son , and spirit will dwell in your heart , and take it for the sanctum sanctorum , where they will abide to cheer and refresh you , joh. 14. 23. and if you confesse , him in this world before men : he will confesse you before his father , and proclaime it to your eternall peace and comfort , ( euge bone serve ) well done thou good and faithfull servant , enter into your masters joy . matth. 25. 21. orpington in kent ▪ the tenth moneth , the first day , 1645. yours , who contendeth for the faith of jesus the christ . francis cornwell to all loyall covenanters , contending for the faith of jesus the christ , once given to the saints ; mat. 16. 16 , 17. cvrteous reader , be not too censorious concerning him that is the publisher of this little treatise , stiled , the difference between the christian and antichristian church , as if hee condemned the ages and generations that are past , as in a lost condition ; because he saith they have built their house upon wood , and hay , and stubble , and not upon the sure rock jesus the christ : farre be it from him to judge so ●ashly of the ages and generations past , or present , concerning their finall estate ; for ●ee is commanded to judge no man before ●he time , knowing that they stand and fall to their owne master : and , wee shall all stand before the judgement seat of christ ; and then and there every one shall give an account for himselfe to god , rom. 14. 4 , 10 , 12. knowing , as it is recorded in the inspired scriptures , that if any man build upon this foundation ( jesus the christ ) gold , silver , precious stones , wood , hay stubble ; every mans work shall be made manifest : for the day shall declare it ; because it shall be revealed by fire : and th● fire shall try every mans worke . if any mans worke abide , which hee hath buil● thereon , hee shall receive a reward : if any mans work shall be burnt , hee shall suffer losse ; but himselfe shall be saved yet so as by fire , 1 cor. 3. 12 , 13 , 14 , 15. secondly , know that the discovery of this truth was ( as the vision that is his for an appointed time ) and is become unto us , as the words of a book that is sealed , which men deliver to one that is learned , saying , read this i pray thee : and h● saith , i cannot ; for it is sealed . and th● book is delivered to him that is not learned , saying , read this i pray thee : an● hee saith , i am not learned , esay 29. 11 , 12 ▪ so that it is not in him that is learned , no● in him that is unlearned , to discover the mystery of iniquity , by which antichris● hath filled the temple so full of smoak , that no man can see how to enter into it , unti● god enlighten him ; which caused the lord jesus in the dayes of his flesh , to break out into an eucharistia of praise , looking on his disciples , i thank thee , o father , lord of heaven and earth , that thou hast hid these things from the wise and learned , and hast revealed them unto babes . even so , o father , because it seemed good in thy sight , mat. 11. 25 , 26. that the whole glory in discovering of truth to any , might be given unto god. thirdly , know ( gentle reader , who art a searcher after truth in these inquiring times ) that the publisher wrote this treatise , to discover that the difference lieth not so much amongst us in point of baptisme ; as it is about the doctrine of the faith of jesus the christ , the sonne of god ; which whosoever beleeveth and confesseth , that jesus the christ is the son of god , it is lawfull to baptize him , act. 8. 36 , 37 , 38. and , to which faith of jesus the christ , and baptisme , the promise of receiving the gifts of the holy spirit is given , act. 2. 38 , 39. and though for publishing this mystery of faith , which hath been hidden for some ages and generations that are past , hee suffer reproach and contempt from the hands and tongues of some ; yet , if the will of god be so , it is better hee suffer for well-doing , then for evill . yet the love that hee beareth to the loyall covenanters in the nation , constraineth him to doe it , rather then his country-men should ever remaine in blindnesse , under the power of antichrist . thine , who is the unworthiest of all the servants of christ , ( who is content it should be said of his good name , that is as a precious oyntment , as luther said of moses his body , let it die and rot , so god may be glorified , and jesus the christ exalted in all his royall offices ; ) fran. cornwell . a description of the spirituall temple . the spirituall temple of the new testament , the new jerusalem which came downe from heaven , the bride prepared for the lambe , the lord jesus the christ , revel . 21. 2. may not be unfitly compared to the materiall temple of jerusalem , in the letter , whose foundation stone was of earth ; whose materials were hewen stones , compacted into one edifice or tem●le : the furniture thereof was an altar , a sacrifice , and a priesthood ; who were made after the law of a carnall commandement , heb. 7. 16. which was typicall , and was not to continue for ever ; but onely to the time of reformation , and then the glory of it should vanish away . in which materiall temple , none must come thither to worship , but the circumcised jewes and proselytes ; for the uncircumcised and unclean were an abomination , and must not enter in at the gates thereof ; ezek. 44. 6 , 7. and for the defects the people of israel and judah committed in their worship , so long as they continued in their integrity , the high priest went once every yeare into the holy of holiest , and that not without bloud , to offer up for himselfe , and for the errours of the people , heb. 9. 7. yea , and great were the priviledges that belonged to the jewish church : to them ( saith paul ) pertained the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises : who are the fathers , and of whom , as concerning the flesh , christ came , who is over all , god blessed for ever , amen . rom. 9 ▪ 4 5. but christ being come an high priest of good things to come , by a greater and a more perfect tabernacle , not made with hands , that is to say , not made of this building , heb. 9. 11. reareth up a spirituall structure , or house . 1. whose foundation was the living stone , who hath life in himselfe , jesus the christ , 1 cor. 3. 11. seeing other foundation no man can lay , save that is laid , jesus the christ , 1 pet. 2. 4. for there is salvation in none other , acts 4. 12. 2. the spirituall materialls are such as are borne of water and of the spirit , joh. 3. 5. who are they which are born of the spirit ? such men and women as through a gospel ministry are brought to beleeve , and manifest by their confession , that jesus who was crucified , dead , and risen , is the christ , is borne of god , 1 joh. 5. 1. for no man can say ( that is , confesse ) that jesus is the lord , but by the holy spirit : and being born of water , they are manifested to be lively stones , that have received life from jesus the christ , the living stone , 1 pet. 2. 4. and fit spirituall materialls , to be set into the spirituall house , 1 pet. 2. 5. 3. what is the forme of this spirituall house ? union : they which gladly received the word were baptized , and were added unto the church ( and so were compacted into one spirituall house , whereof jesus the christ is lord : heb. 3. 6. but christ as a sonne over his owne house , whose house are we , if wee hold fast the confidence , and the rejoycing of the hope firme unto the end : ) and these continued stedfastly in the apostles doctrine , and fellowship , in breaking of bread , and prayers , &c. act 2. 41 , 42. the furniture of this spirituall ●ouse of the new testament , where●f jesus the christ is the king , priest ●nd prophet , is a priesthood , sa●rifice , and an altar ; but all spiri●●all . first , the priests , whether they ●e male or female , they are all ●ne in christ , gal. 3. 28. yea , every ●ember of this spirituall house are ●ade kings and priests to god the fa●her , revel . 1. 6. yea , and the whole church united into a body , is a cho●●n generation , a royall priesthood , an ●oly nation , a peculiar people ; that they ●●ould shew forth the vertues of him that hath called them out of darknesse into ●is marvellous light : which in times ●ast were not a ●eople , but are now the people of god , 1 pet. 2. 9 , 10. secondly , the sacrifices that ●●ese priests offer , are all spiri●uall . 1. the first is prayer , which the ●pirit of christ formeth in the heart ●f a beleever , whereby hee layeth ●pen all his spirituall and temporall wants unto god his father , in the name and mediation of jesus christ , through whom hee hath received a promise to bee heard , and to have his request granted ; joh. 16. 23 , 24. 2. secondly , praise is a spirituall sacrifice , offered up unto god continually , that is , the fruit of our lips , giving thanks to his name , heb. 13. 15. which is done by praising god in psalmes , and hymnes , and spirituall songs , which the spirit o● christ formeth in us , to sing , and make melody in our hearts to th● lord , ephes . 5. 19. col. 3. 16. what is a psalme ? it is a rehearsall of those special● mercies and particular experience● that the lord hath done for a beleever , when his soule was brough● into great adversity ; and when the lord delivered him , the spirit o● god in the dayes of his mirth bringeth into his mind , and causeth him with heart and lips to blesse th● lord in the congregation , for his mercies received . thus hannah , that was barren , ●he lord made to keep house , and ●o be the joyfull mother of a sonne , ●ingeth her song of praise , 1 sam. 2. ● . my heart rejoyceth in the lord , my ●orne is exalted in the lord , my mouth is enlarged over mine enemies ; because ● rejoyce in thy salvation . mary the mother of jesus singeth her magnificat ; my soule doth magnifie the lord , and my spirit rejoyceth in god my saviour , luk. 1. 46 , 47. so when the lord had made good unto old zacharias what hee had foretold him concerning his sonne john , luk. 1. 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. being filled with the spirit , breaketh forth into his eucharistia of praise , luk. 1. 68. blessed be the lord god of israel , for hee hath visited and redeemed his people . yea , and old aged simeon singeth his nunc dimittis , lord , let thy servant depart in peace ; for mine eyes have seene thy salvation . nay , king david upon his har● warbles out the speciall mercies and favours , and deliverances go● had done for his soule , psal . 103 blesse the lord , o my soule , and 〈◊〉 within mee blesse his holy name . bles● the lord , o my soule , and forget 〈◊〉 all his benefits . who forgiveth all thi●●● iniquities : who healeth all thy diseases who redeemeth thy life from destruction : who crowneth thee with lovin● kindnesses , and tender mercies , & ● nay , the psalmist exhorteth th● traveller , the sicke man , and th● mariner , to praise god for thei● speciall mercies received ; psal . 107. hence ( holy paul saith ) i will pra● with the spirit , and i will pray wit● understanding also : i will sing wit● the spirit , and i will sing with under●standing also . else , when thou shal● blesse with the spirit , how shall he whic● occupieth the roome of the unlearned ▪ say , amen , at thy giving of thanks ? ● cor. 14. 15 , 16. so that to sing blesse , and give thanks , in the language of holy scripture , is all one . hence , as spirituall prayer is a sacrifice , psal . 141. 2. offered up unto god our father in the name of christ , to comfort , solace , and cure a sad and grieved spirit ; so spirituall praise is a sacrifice , tendered to the father of our lord jesus christ , through christ , heb. 13. 16. by a merry and rejoycing spirit , for the speciall mercies and blessings spirituall , and temporall , that the lord hath bountifully bestowed on him . according to that of the apostle iames , is any afflicted amongst yo● , let him pray ? is any merry amongst you , let him sing ? james 5. 13. 3. thirdly , sacrifice , is a bro●en and a contrite heart for his sins , and his dayly failings he hath committed against a crucified jesus : when god powreth upon his people the spirit of grace and supplication , zech. 12. 10. the more the spirit of christ openeth the eyes of their spirituall understanding , to looke up by faith upon a jesus , who for their sinnes was peirced , the more will their hearts bee pierced with godly sorrow for their sinnes , which bringeth repentance to salvation , never to be repented of , 2 cor. 7. 10 , 11. and to loath themselves in their owne eyes , for all their spirituall and corporall abominations , ezek. 36. hence beleeving david the king , that sorrowed after a godly manner , for all his iniquities , said , the sacrifices of god are a troubled spirit : a broken and contrite heart for sinne , o● god , thou wilt not despise , psalm 51. 17. 4. sacrifice ; is a free , ready , and cheerefull contribution to the poor● and needy members of christ hebr. 13. 16. to doe good and distribute forget not , for with such a sacrifice god is well pleased , phil. 4. 18. 5. sacrifice ; is an holy life , which the spirit of christ formeth in us . rom. 12. 1. i beseech you brethren upon the mercifulnesse of god , that yee present your bodies a living sacrifice , holy , and acceptable to god , which is your reasonable service . 1 cor. 6. 20. yee are bought with a price ; glorifie god therefore in body and spirits which are gods. thirdly , the altar , that sanctifieth the person and the sacrifice , and maketh them both acceptable unto god , is jesus the christ . 1 pet. 2. 5. yee also as lively stones ( that have received life from jesus the living stone ) are built up a spirituall house , and holy priest-hood to offer up spirituall sacrifices acceptable to god , through jesus christ . to this spirituall house , or church of the new testament , gathered according to the royall commission of king jesus , matth. 28. 18 , 19 , 20. as the churches in judea , in rome , corinth , galatia , ephesus , &c. were constituted . the promises were made : first , that god would bee a father to all those that did obey his voice , and come out from among the jewes , heathens , and gentiles , and separate from their false waies , and superstitious worship , and touch not the uncleane thing , and he will receive you ; and yee shall be his sonnes and daughters , saith the lord , the almighty , 2 corinth 6. 17 , 18. secondly , for all the defects that these commit against his spirituall worship , they have this promise ; the bloud of iesus christ , his sonne , clenseth them from all their sinnes , 1 iohn 1. 7. 1 iohn 2. 1 , 2. thirdly , so many as have been b●ptized into the name of the lord jesus ; ( that is , into the profession of faith that the apostles taught , to wit , that men should beleeve in a crucified , dead , and risen jesus , whom god hath exalted to be lord and christ ) had the promise of receiving the gifts of the holy spirit . how prove you that to this faith and baptisme , the gift of the holy spirit was granted . repent , and be baptized every one of you , in the name of jesus , for the remission of sinnes , and yee shall receive the g●fts of the holy spirit . for the promise ( of giving the holy spirit ) is to you , and to your children , ( as joel the prophet foretold ; ) i will powre out my spirit upon all flesh ; and your sonnes and daughters shall prophesie ; and your old men shall dreame dreames ; and your young men shall see v●sions , and also upon the servants , and upon the handmaides , in those daies i will powre out my spirit , joel 2. ●8 , ●9 . and all that are a farre off , even so many as the lord our god shall call , verse 29. and to the twelve in asia ●he promise was made good , acts 19. 5 , 6 , 7. and when this spirit is come , he will guid thee into all truth ; for he shall not speake of himselfe : but whatsoever he shall heare , that shall ●ee speake , and he will shew them things to come , john 16. 13. yea to be to the whole church , as a river that shall make glad the city of god , psal . 46. 4. compared with john 7. 37. if any man thirst , let him come to me and drinke ; vers . 38. hee that beleeveth on me , as the scripture hath said , out of his belly shall flow rivers of living waters . vers . 39. ( but this he spake of the spirit , that they that beleeve on him shall receive : for the holy spirit was not yet given , because that jesus wa● not yet glorified . ) but when jesus was by the right hand of his father exalted , he received of the father th● promise of the holy spirit ; he● hath shed forth this , which you now se● and heare , acts 22. 33. fourthly , all things that ar● lost and accursed to mankinde by the fall of the first adam : are restored and sanctified to the use o● the beleevers , in and by the second adam , jesus the christ . all thing● are yours : whether paul , or apollo ▪ or cephas , or the world , or life , or death , or things present , or things to come , all are yours , and yee are christs , and christ is gods , 1 cor 3. 21 , 22 , 23. hence the unbeleeving wife is sanctified to the use of the beleever : and shee being an unbeleever dwelling with the beleeving husband is sanctified , to bring forth an holy seed to the use of the beleever : though the childe be borne in sinne , and by nature the child of wrath , as the most prophanest pagans are , psal . 51. 5. ephes . 2. 3. void of understanding , not able to distinguish betwixt good and evill : yet , titus 1. 15 unto the pure , all things are pure : nay , the meat and drinke and the creature which god hath created , are sanctified to his use ; 1 tim , 4. 3 , 4 , 5. for every creature of god is good , and nothing to be refused ; if it bee received with thankesgiving : for it is sanctified by the word and prayer . what priviledge hath the unbeleeving party , by dwelling and abiding with the beleever ? great is the priviledge , if he , or shee , will abide ; for living under them , where the holy spirit breatheth , and his lips drop as the honey combe ; the sweet precious treasure of the gospell of grace ; what knowst thou , oh thou beleeving husband , whether god will not make thee instrumentall to save thy wife ? though an unbeleever : or what knowest thou , oh thou beleeving wife ? whether god will not make thee instrumentall to save thy husband ? 1 cor. 7. 16. and when hee is converted , hee will blesse god for you , ( as david did for abigail , in another case ) blessed be the lord for you , and blessed be your good counsell , for you have been an instrument to convert a soule from the errour of his way , and save a soule from death , and hide a multitude of transgressions . is it not a greater priviledge for an infant to be borne of a beleever , then to be borne of a jew , a turke , or an heathen ? yea ; for the children borne of beleevers are brought up in holy instruction , and education from their childe-hood ( as young timothy was taught in the scriptures from his youth , by his mother eunice ) seeing it is the charge , the holy spirit hath laid upon beleeving parents : ephes . 6. 4. fathers provoke not your children to wrath ; but bring them up in the nurture and feare of the lord. whereas if their parents were jewes , and turkes , and heathens , the parents being without christ , being aliants from the common-wealth of israel ; and strangers from the covenant of promise , having no hope , and without god in the world , ephes . 2 12. their children brought up with them , follow after superstitious vanities ; and ferve dumbe idolls , as their teachers , and fathers led them , ● cor. 12. 1. fiftly , they are people live under precious promises : and hee hath promised , that the eye of his providence shall bee over them , all their dayes for good : he biddeth them not distract themselves with immoderate carking care : for what they shall eate , or what they shall drinke , or yet for their bodies , what they shall put on . reasons christ giveth are two . first , your heavenly father knoweth yee have need of all these things . secondly , but seeke yee first the kingdome of god , and his righteousnesse ; and all these things shall be added unto you , matth. 6. 33. now the members of the church of christ , gathered according to christs institution , matth. 28. 18 , 19 , 20. are the children of the kingdome ; and under the promise , that god , as a father , will provide for them ; therefore they are exhorted to bee carefull for nothing : but in every thing , by prayer , and supplications , with thankesgiving , let their request be made knowne unto god , philip. 4. 6. hence the apostle exhorteth the church of ●he hebrewes ; let your conversation bee without covetousnesse ; and bee content with such things as yee have : for he hath said , i will never faile thee , nor forsake thee : so that we may boldly say , the lord is my helper . and i will not feare what man shall doe unto me , hebr. 13. 5 , 6. sixtly , they are under the promise of audience , whensoever they come to petition in the name of his sonne jesus the christ , for what they want , be they few or many : matth. 18. 19. i say to you , that if two of you ( beleevers baptized ) agree in earth , as touching any thing that they shall aske , it shall bee done for them of my father in heaven . vers . 20. for where two or three are gathered together in my name , ( that is , by his power , authority , and royall commission , he hath promised his presence ) there am i in the midst of them ; to heare and returne them an answer to their request ; yea , and to protect and preserve his church , gathered in every age , to the ends of the world . thus at the prayer of the church , that was reproched , for holding forth the faith of jesus ; the gift of the holy spirit was given , to speake the word of god with boldnes , acts 4. 31. at the earnest suit and intercession the church made unto god , peter the apostle was released out of his imprisonment , and brought to the house where they were praying , acts 12. seventhly , lastly , there is no society hath such priviledges , as this spirituall ho●se , which is constituted according to the magna charta of the gospel , matth. 28. 18 , 19 , 20. marc. 16. 15 , 16. though while they are in the wo●ld , they are for the faith of jesus the christ killed all the day long ( either in their good names , by r●proch , and ●lander ; or in their estates , by the ●ighty nimrods of these oppres●●ng daies , they are exposed to plun●er and spoiling , which they are to ●ake patiently , hebr. 10. 32. or in ●heir liberties to be imprisoned , for ●ontending for the faith of jesus ●he christ , 1 john 5. 1. once given ●nto the saints , or forbid to preach ●ny more in his name , as the apo●tle peter was , acts 4 18. or to have ●heir lives taken violently f●om ●hem , as james the apostle was by ●he tyrant herod , acts 12. 2. 3. and accounted , but as sheepe for the slaughter , ( regarded no more by the wolves in sheepes clothing , then the bloudy butcher regardeth the life of his sheepe ; ) yet the poorest member amongst them is rich in faith , and heire of the kingdome which god hath promised to them that love him , james 2. 5. yea , and the whole body of beleevers , walking in that faith and order , christ hath prescribed , with perseverance in the faith unto the ende , shall be more then conquerours , through him that loved them , rom. 8. 36. yea , next to the paradise of glorie ; there is no society like to this spirituall corporation of saints , where the lord will dwell in the middest of them , and give them light : hence was the beloved apostles utinam , oh that you had fellowship with us , 1 john 1. 3. why was it such a priviledge ? truly , our fellowship is with the father , and with his sonne jesus christ : so that the father , sonne , and holy spirit , and saints , make up but one society , or family , where god will dwell , to comfort and solace them : the good angels their guard , to protect and save them ( as they did once the prophet elisha from the troop of the aramites , 2 king. 6. 17. ) seeing they pitch their tents round about them that feare him , psal . 34. 7. and are sent forth to be ministring spirits , to minister unto them that are heires of salvation , heb. 1. 14. and when they die , they resigne their spirits to god that gave them , as the proto-martyr stephen did , lord jesus receive my spirit , acts 7. 59. to remaine in the mansion prepared for the spirits of just men departed . so that happy are the people that are in such a case ; yea , blessed are those churches that have the father of our lord jesus christ for their god. what is the antichristian faith ? it is to deny that jesus ( whom they confesse dyed to take away the sinnes of the world ) is the christ . how prove you that ? 1 joh. 2. 22. who is a liar , ( viz. borne of the evill one , who is a liar , and the father of lies , and abode not in the truth , joh. 8. 44. ) but hee that denyeth that jesus is the christ ? ( viz. the eternall king , prophet , priest of his church , bought with his owne bloud ) hee is antichrist ( an enemy and an adversary to jesus the christ ) that denyeth the father and the sonne . for he that denyeth the sonnes authority , to be the eternall king and prophet of the church of the new testament , to the end of the world , according to the royall commission hee received from the father of glory , when hee raised him from the dead , mat. 28. 18 , 19 , 20. compared with mar. 16. 15 , 16. aswell as his eternall priest , that ever liveth to make intercession to god for him , heb. 7. 25. hee denyeth the father that sanctified the sonne , and sent him into the world , joh. 10. 36. and raised him from the dead , and exalted him to be lord and christ , act. 2. 36. ephes . 1. 20 , 21 , 22 , 23. what congregations deny that jesus is the christ ? even all such as build their house upon the hay and stubble of mans inventions , and not upon the precious stone , jesus the christ , in whom onely salvation is found , act. 4. 12. of which sort of builders are these : the first sort are those that build their house upon the person of peter , and so successively upon the p●pe . these the spirit of god discovereth to be foolish builders ▪ because there is no salvation in peter , nor pope : the apostle peter himselfe being the judge to decide the controversie , acts 4. 11. peter speaking of jesus the christ , saith , this is the stone which was set at nought of you builders ▪ which is become the head of the corner . ver. 12. neither is there salvation in any other ; for there is none other name under heaven given amongst men , whereby wee must be saved . the second sort are those that build their house upon the office of peter , and so successively on the officers : so that if the officers united into a body in councell erre , the whole church that receiveth their faith , from their edicts and decrees , erre also . now , that councells may erre , and have erred , in things appertaining to god , appeareth in the 21. article of the church of england , by law established ; as appeareth . adoration of images was established in the second generall councell of nice . the popish clergy were advanced above all earthly princes , by the councell of lateran . and priests prohibited to marry , which is honourable amongst all men , heb. 13. 4. by the said councell . the late trident councell erred in many things grosly ; as in exalting the traditions of men to be of equall authority with the word of god ; trident. sess . 4. decret . together with the invocation of creatu●es . or any other councell , that should decree , that grace cometh by generation ; or , beleevers should beget beleevers : or , christians beget christians : then the whole church that build their faith upon such corrupt councells may erre also . the third sort are all those that build their house upon another mans faith , and not basing or laying the foundation aright , on the gospel faith ; to wit , to beleeve in a crucified , dead , and risen jesus , whom god hath exalted to be the christ : if they erre in the object of their faith , jesus the christ , though they owne him to be jesus their eternall priest , to make intercession to god for them ; yet if they deny him their eternall king and prophet , in all his outward institutions , in admitting of members into his spirituall kingdome , they build but on a sandy foundation , and not on the sure rock jesus the christ . these congregations , when the storme of gods ind●gnation bloweth upon them , it will faile them ▪ because they were so foolish as to build upon the sand , mat. 7. 26. and not upon the immoveable rock jesus the christ ; seeing other foundations no man can lay , save that is laid , jesus the christ , 1 cor. 3. 11. paul calleth him , the corner stone , ephes . 2. 20. peter , the living stone , 1 pet. 2. 4. yea , the chiefe corner stone , elect and precious : hee that beleeveth on him shall not be confounded , 1 pet. 2 6. vnto you that beleeve ( in jesus the christ , hee i● precious , 1 pet. 2. 7. now , the true spouse of christ can have no communion with such as deny jesus the christ their onely rock , in whom salvation onely i● found , act. 4. 12. first , because shee is a loyal● spouse , that hath no head , no husband , no lord , no law-giver , in things appe●taining to the conscience , but royall king jesus : no● will admit any other pretende● spouse to have fellowship with h●r ▪ that is partly governed by the wor● of christ , and pa●tly with the chaff● and straw of their owne traditions , in gods spirituall worship , or in admitting of m●mbers into his spirituall house : knowing , that in so doing shee should be found to be a monster , that hath two heads ; o● else like to that proud harlot r●me , that hath a divided heart , that goeth a whoring after two husb●nds ; christ , and antichrist . secondly , this loyall spouse her love toward her husband the lord jesus the christ , is tender and compassionate love ; shee cannot endure to heare her husband should bee spoyled of any of his royall dignities , either his kingly or propheticall , as well as priestly offices : shee cannot with harlot rome bee content with a divided christ ; but with the true mother shee must joyn onely with them that will have a whole christ , or no christ . christ her king , and his commission to bee eternall , mat. 28. 18 , 19 , 20. christ her prophet , whose voyce shee must onely heare ; as the father of glory hath given her in charge to doe , mat. 17. 5. yea , and the extent how farre , in all things , whatsoever hee shall say ; act. 3. 22. knowing , the danger followeth , her soule shall be cut off from his people , act. 3. 23. reckoned no sheep of his fold , joh. 10. no spouse of her royall husband , ephes . 5. 24. as well as her eternall priest , to make intercession for her , heb 7. 25. because shee knoweth , christ divided , becometh no christ to the divider : and this , according to the vulgar latine , is solvere jesum , to dissolve jesus , to receive him onely in part , and not in the whole ; which is the spirit of antichrist , &c. lastly , the christian church , christs loyall spouse , knoweth that her royall husband is jealous of his glory , and will not endure his worship should be corrupted with the inventions of man ; therefore shee deserteth the communion of all such as have forsaken christ , the fountaine of living waters , and dig to themselves cisternes , broken cisternes , that will hold no water . hence it is as possible for light and darknesse to agree in one subject , and the temple of god , and i●ols : as the church that hath christ for her head , and the word to bee the rule of her doctrine , and government . and those congregations that are governed , partly by the word of christ , and partly by their owne t. aditions , should have communion together . but have gods elect in babylon any power of themselves to returne out of the land of their spirituall captivity under antichrist . nay : untill god enlighten them , that are darke ; and quicken them that are dead , and cause them to returne , by being obedient to a gospel ministery : as formerly he brought in our fore-fathers , which were gentiles aswell as wee , and strangers from the common-wealth of israel , and aliants from the covenant of promise , having no hope , and without god in the world , by opening their blind eyes : and turning them from darkenesse to light ; and from the power of satan , unto god ; that they might receive the remission of their sinnes , and an inheritance amongst them which are sanctified by faith in christ jesus , acts 26. 18. now as many as shall bee obedient to the voice of the lord , will be unequally yoaked no more with unbeleevers , but wil become obedient unto the voice of the holy spirit , and come out from amongst them , and be separate ; and touch no more any of the uncleane thing ; and then the lord will make good his promise : to be a father unto you , and yee shall be his sonnes and daughters . having therefore these promises ( dearely beloved ) let us clense our selves ( even so many poore iaphets , as god shall perswade to dwell in the tents of shem ; ) from all filthynesse , both of the flesh , and of the spirit , perfecting holynesse in the feare of the lord , 2 cor. 6. 14 , 17 , 18. chap. 7 , 1. if all churches come out of babylon by degrees ; then you condemn all churches that are not of your judgement ? we condemne no churches that are built upon the tryed stone : the precious corner stone ; the sure foundation , esay 28. 16. jesus the christ . seeing other foundation can no man lay , save that is layd jesus christ , 1 cor. 3. 11. whom paul calleth the corner stone , ephes . 2. 20. peter , the living stone , 1 pet. 2. 4. yea , the chiefe corner stone , elect and precious , 1 pet. 2. 6. for there is salvation in none other , acts 4. 12. 2 and that holdeth the gospell faith : namely , that they beleeve in a crucified , dead , and risen jesus ( through whom they obtaine remission of sinnes ) whom god hath exalted to be lord , and christ , viz. eternall king ▪ priest ▪ and prophet , and head of the body of his church , ephe. 1. 22 , 23. which must be preached among all nations ; beginning at jerusalem , luke 24. 46 , 47 , 48. and constituted according to the commission given to the apostles , math. 28. 19 , 20. which is left as a rule for the g●thering of all churches , to the ends of the world ; seeing the word of christ is eternall . the word of the lord endureth for ever ; and this is the word , which by the gospell is preache● unto you , 1 pet. 1. 25. yea , and after their apostasie , under the spirituall babylonish captivity , to reforme any errour crept into the churches of the old and new testament : it was their holy custome , to reduce all things to their first institution : quod primum verum , th●t which was first is true , according to ertullians j●dgement . for instance , so 〈◊〉 david in the miscarriage of the arke of god , 1 chro. 15. 2. 12. 13. and it was zealous iosiahs rule ( whom the spirit of god so comme●deth in scripture , that none was like before him for his reformation ) 2 chr● 34 31. the like example tooke nehemiah after his returne from the babylonish captivity , neh. 10. 29. to observe all the commandements of the lord , and the statutes which moses the servant of the lord gave them to keepe . so in reforming of the particular churches of the new testament , whereof jesus the christ is head , king , and prophet ( if ever they be rightly brought out of their spirituall babylonish captivity under antichrist ) we must reforme all the innovations , as the lord jesus himselfe reformed the long-spread errour of bygamie and polygamy . non fuit sic ab initio , from the beginning it was not so , matth. 19. 7 , 8. yea , and we must so follow paul ( as he followed christ , 1 cor. 11. 1. ) in reforming the abuses crept into the church of corinth , reducing all things to the first institution : with a what i r●ceived from the lord , that i delivered unto you , 1 cor. 11. 23. we condemne none that are comming out of babylon , that make enquiry after truth ( as the daughters of ierusalem did of the spouse , cant. 5. 9. what is thy beloved more then another beloved ; oh thou fairest among women ? what is thy beloved more then others beloveds , that thou dost so charge us ? and tru●h being r●vealed to them , joyne with us in the practise of truth , ( as the daughters of ierusalem did with the spouse , cant. 6. 1. whither is thy beloved gone , oh thou fairest among women ? whither is thy beloved turned aside that we may seeke him with thee ? ) the spouse giveth them a gentle , and a loving direction , cant. 6. 2. my beloved is gone into his garden , to gather spic●s : to feed in the garden , and to gather lillies . but wee onely condem●e those that deny jesus the christ ( though they owne him their eternall priest , that ever liveth , to make intercession to god for them hebr. 7. 25. ) yet they deny him their king and p●ophet in all his outward administrations , in admitting of members into his spirituall kingdome ; stablished ●ccording to christs eternall commission , mat. 28. 18 , 19 , 20. and are ●uil● upon wood , hay , and stubble , 1 cor. 3. 12. now though these pre●end to come out of babylon , yet they persecute , scof●e ▪ and deride all poore weake enq●i●ing soules , for seeking after the pure wayes of that spirituall worship , that jesus the christ hath appointed , and established in all the churches of the saints , gathe●ed according to the p●imitive ▪ pattern act. 2. 41 42 , 43. as the watchman ●id the spouse , cant. 5. 7. wee condemne onely those that sinne through a wilfull contempt ; because the ev●ll of their halfe-way reformation is discovered by them , whom god hath raised up to declare his truth in an evill day . now , when these sorts of men shall bee so farre from repenting of all the evill that they have done to the servants of the lord jesus , in this kind , that they still persevere in persecuting them for the truth they deliver , ( as the jewes did of old the lord jesus , and their own prophets , as it is written , 1 thes . 2. 14. for yee , brethren , became followers of the churches of god , which in judea are in christ jesus ; for yee have also suffered like things of your owne countrymen , even as they of the jewes : verse 15. who both killed the lord jesus , and their owne prophets , and have persecuted us , and they please not god , and are contrary to all men ; ver. 16. forbidding us to preach to the gentiles , that they may be saved , that they may fill up the measure of their owne iniquity , that the wrath of god may come upon them unto the uttermost . ) upon these sorts of men , not we , but the lord jesus hath set this dreadfull doome , this is the condemnation , that light is come into the world , and men love darknesse rather then light , because their deeds are evill . for every one that doth evill , hateth the light , neither cometh to the light , least his deeds should bee dis●overed , john 3. 19 , 20. not wee , but the good spirit of ●ur god condemneth all those that ●inger after false and antichristian wayes : when babylons down-fall ●s pronounced , r●vel . 14. 8. babylon ●s fallen , it is fall●n , that great city ; because shee made all nations drunk with ●he wine of her fornications . v 9. af●er that followed a third angel , that cryed with a loud voyce saying , if any man ( be hee high or low , rich or poore , noble or ignoble , bond or free , male or female ) worship the beast ( that antichrist of rome , that exalteth himselfe above all that is called god , or worshipped ) or his image , ( that is , his government , that receive their power and ju●isdiction from , in , or under him ) or his mark , ( viz. his canons , constitutions , edicts ▪ or decrees ) into their hands , ( viz. to fight , or write in the defence of them ) or into their foreheads , ( to plead or preach for them ) mark their doome , the same ( not that doe it ignorantly through un●belie●e , that are mislead by thei● teachers ; but they which sinn against knowledge , obstinately to defend their antichristian practices● shall drink of the wine of the wrath o● god , which is poured out without mix●ture into the cup of his indignation , an● they shall be tormented with fire an● brimstone in the presence of the hol● angels , and in the presence of the lamb● and the smoke of their torment ascendeth up for ever and ever : and they hav● no rest day nor night , who worship th● beast and his image , and receive th● mark of his name , revel . 14. 10 , 11● the good lord of his great mercy grant to all those that belong to his election ( that linger after false and antichristian wayes and practices ) repenting hearts , to forsake their sinnes , that none of that evill threatned fall upon them . amongst which marks of the beast , is not the decree of pope innocentius the third ? decret . gregor . lib. 3. ●it . 42. cap 3. as doctor willet in his synopsis papismi de baptismo infanti●m , citeth : that whereas circum●ision ( by the commandement of god ) was conferred upon the in●ants as well as the elder sort ; so baptisme also , which succeedeth in ●he roome thereof , and is more generall to men and women , must ●e conferred to both . by which decree , the nations in name and title have been christianized , ( though ●n the power they have denyed it ) and have killed many a precious saint , under the brand of hereticks , for opposing it : whereby , the inhabitants of the earth have beene made drunk with the wine of her fornication , revel . 17. 2. but the spirit of god describeth the true church , after babylons down-fall , revel . 14. 12. here is the patience of saints : here are they which keep the commandements of god , and the faith of jesus . and is it not a commandement of god , that all churches should be gathered according to the commission of king jesus ? mat. 28. 18 , 19 , 20. mar. 16● 15 , 16. wee onely condemne those churches ( that persecute christ in his members , from city to city , ( as saul did , act. 26. 9 , 10. ) fo● keeping the commandements o● god , and the faith of jesus , mat● 16. 16. 1 joh. 5. 1. ) as no true churches of christ ; but rather synagogues of satan : for , no hurtful thing shall be in the holy mountaine● esay 65. 25. the wolfe and the lam● shal● fold together ; and the lion shall eat straw like an oxe ; and the dust shall the serpent eat : they shall not destroy in all my holy mountaine , saith the lord● as likewise , esay 11. 6 , 7 , 8 , 9. if the churches that men now contend for ( coming out of babylon by degrees ) should crucifie christ in his members , for contending for the faith of jesus the christ , once given to the saints , mat. ●6 . 16 , 17 , 18. yea , reproach , whip , crop , and persecute them , for holding the commission of their royall master jesus the christ , mat. 28. 18 , 19 , 20. that antichrist by his decretals , and popish councels , hath defaced , ( as of late the arch-prelate of england did some worthies , that stood for a reformation according to the light god discovered unto them ) then they in such an estate were no true churches of christ ; but congregations that are hardened , and speake evill of the way before the multitude , and are to be separated from , act. 19. 9. but if they be meek , and gentle , peaceable , and willing to bee instructed , inquiring after truth , it being discovered by the true spouse ( whom god hath enlightened to direct them , ) wee contemne not those daughters ; but rejoyce in their fellowship , tender them as lambes of christ , that have a longing desire to be added to that sheepfold , whereof ▪ jesus is the true shepherd ; though as yet ignorant of the way of truth in many things ▪ but as for the neutrall party , tha● are neither hot nor cold , but luke-warme , god will spue them out o● his mouth , revel . 3. 15 , 16. whether the church of chris● is not now to be recovered out o● an antichristian estate , that denyeth that jesus is the christ , 1 joh● 2 , 22. and crucifieth christ in hi● members ; as the church of the new testament in the apostolicall times , was gathered out of th● nationall church of the jewes ( that was of old once a true state untill they crucified jesus the christ in his humane nature ; whom god raised from the dead , and exalted him to be lord and christ , act. 2. 36. ) i● god shall by his gospel-ministery wound and prick their hearts for their sinne of crucifying christ in his members , that confesse the faith ●f jesus the christ , 1 joh. 5. 1. ( as ●ee did once the jewes that crucifi●d the christ , their messias , in his ●wne person , acts 2. 37. ) so that ●●ey trembling cry out , men and ●●ethren , what shall we doe ? must not the reply bee that ●oyce that the holy spirit spake by ●e mouth of peter , repent , and be ●aptized every one 〈◊〉 you in the name of jesus for the remission of sinnes : ●nd yee shall receive the gift of the ho● spirit . for the promise is to you , and 〈◊〉 your children , and to them that are ●farre off , even so many as the lord 〈◊〉 god shall call . and with many other words hee said , ( and must not ●ee doe so likewise ? seeing what●oever things ●ere written afore-time , were written for our learning , rom. 15. ● . ) save your selves from this unto●ard generation . seeing the same wrath is fallen on them ( as was on ●he jewes , for killing the lord jesus ●nd their owne prophets , 1 thes . 2. 14 , 15 , 16. ) seeing they crucifie christ in his members , that contend for the faith of jesus the chris● ( as paul did , act. 9. ) now so many as shall gladly receive this word and be baptized , shall be saved from wrath ; as noah and his family were saved in the ark , from perishing by water ; seeing it is written , by th● like figure baptisme saveth , 1 pet. 3● 20 , 21. the reason is , first , because th● time of our ignorance god hath winke● at ; but now ( seeing light is come and truth is revealed ) the lord jesus commandeth us every where to re●pent , &c. acts 2. 38. else our con●demnation will be heavie , joh. 3 ▪ 19 , 20. this is t●e condemnation , ligh● is come , and men love darknesse mor● then light , because their deeds are evill , &c. secondly , because we have with paul and the jaylor , in the time o● our ignorance , beaten and perse●cuted jesus the christ in his mem●bers , that contend for the faith 1 joh. 5. 1. and wee though within our selves we ought to doe something contrary to the name of jesus of nazareth ( as paul did in the time of his ignorance , act. 26. 9. ) if god shall by his good spirit convince us of the evills that wee have done , so as that we trembling cry , men and brethren , what shall we doe ? must not the reply be , repent ? &c. act. 2. 38. else , shall they not be disobedient to the voyce of the spirit that speaketh ? seeing paul and the jaylor arose and were baptized , acts 9. 18. & 16. 33. thirdly , because there is no promises of salvation to be found in the antichristian states , that deny jesus the christ , 1 joh. 2. 22. the reasons are , first , because all the promise of god are made over to them onely that beleeve in jesus the christ , 2 cor ▪ 1. 20. hee that beleeveth in the sonne of god hath life , and he that beleeveth not in the sonne of god , hath not life ; but the wrath of god abideth on him , john 3. 36. secondly , till we did beleeve in jesus christ , we were ( in respect of any visible calling ) without christ ; being aliants from the common-wealth of israel , and strangers from the covenant of promise ; having no hope , and without god in the world . but once beleevers in christ , yee who were sometime afarre off , are made nigh by his bloud , and through him have accesse by one spirit unto the father . and are no more strangers and forraigners : but fellow-citizens with the saints , and of gods houshold , &c. ephes . 2. 12 , 13. 18 , 19 , 20 , 21 , 22. thirdly , because they in denying the sonnes authority to bee the king and prophet of his church in all his outward administrations , in admitting members into his spirituall kingdome , math. 28. 19. 20. though they own him their priest , that ever liveth to make reconciliation to god for them , hebr. 7. 25. they deny the father , that sanctified the sonne , and sent him into the world , and raised him from the dead , and exalted him to be the lord and christ , act. 2. 36. ephes . 1. 20 , 21 , 22. fourthly , because the antichristian state deny the sonne , 1 iohn 2. 22 , 23. whom the father of glory commandeth us to heare , math. 17. 5. yea , and the apostle peterciting the testimony of moses , saith , truely moses said to the fathers , the lord your god will raise up a prophet from the midst of your bretheren , like unto me ; him shall yee heare in all things whatsoever he shall say : and the danger followeth . it shall come to passe , that every soule which refuseth to heare the voice of that prophet , that soule shall be cut off from his people , acts 3 , 22 , 23. the reasons are these . first , if jesus the christ bee not our prophet to teach us , hee will not be our king to protect us : math. 28. 10. teach them , saith christ , to observe , all things that i command you : and loe , i am alwaies with you to the end of the world . secondly , if christ be no prophet to teach us his heavenly fathers revealed will , he wil be no priest to intercede for us , ioh. 17. 20. i pray not for these alone , but for all them that shall beleeve in me through their word . now it is not their word that they speake , but what they have received from christ to speake . seeing it is written 2 iohn 9. whosoever transgresseth and abideth not in the doctrine of christ , hath not god : but he that abideth in the doctrine of christ , hath both the father and the sonne . verse 10. if there come any unto you , and bring not this doctrin , receive him not to house , neither bid him god speed . verse 11. for hee that biddeth him god speed is partaker of his evill deeds . thirdly , if christ bee no prophet to teach us : hee will bee no judge to acquit us . iohn 12. 48. hee which rejecteth mee , and rece iveth not my words , hath one that judgeth him ; the words that i have spoken , the same shall judge us in the last day . and then like the wise merchant , let us cast up our accouut , what it will profit us ? if by denying to heare the voice of our prophet jesus , we gaine the world , and in the meane season loose our precious soules . knowing the sonne of man shortly will come to judge the world : and then they which be ashamed of him , and his words , in this sinnefull and adulterous generation , of them will the sonne of man be ashamed , when he cometh in the glory of his father ▪ with all his holy angels , marke 8. 38. fourthly , if we joyne with them that deny jesus the christ , i iohn 2. 22. and will be partakers of their sinnes , wee shall bee partakers of their plagues , revel . 18. 4. and for our unbeliefe , in persisting to persecute them , that contend for the faith of jesus the christ , math. 16 ▪ 16 , 17 , 18. the wrath of god abideth on them , 1 thess . 2. 14 , 15 , 16. fiftly , there is no promise to any people , that deny the faith and baptisme of jesus the christ , that they waiting shall receive the gifts of the spirit . but rather that they shall be given up of god to strong delusions , to beleeve a lye , 2 thess . 2. 10. because they received not the love of the truth , that they might bee saved . verse 11. for this cause , god shall give them up to strong delusions to beleeve a lye . verse 12. that all might bee damned that beleeve not the truth , but have pleasure to continue in unrighteous practises . 2 thess . 2 10 , 11 , 12. but there is a promise to all poore enquiring soules , that in the time of their ignorance and unbeliefe , have denyed jesus the christ , their eternall king and prophet , aswell as priest , and now by the spirit of god being convicted , that they are lyars and antichristian , that deny the father and the son , 1 iohn 2. 22. and being pricked at the heart , now trembling , cry out , men and brethren what shall we doe ? the spirit of christ in the inspired scripture , saith : repent , and be baptized ▪ every one of you in the name of iesus for the remission of sins , and yee shall receive the gifts of the holy spirit , acts 2. 38. we have an instance of twelve disciples found at ephesus , baptized in the name of the lord jesus , and and paul laid his hands on them , and they spake with new tongues , and prophesied , as ioel the prophet foretold , ioel 2. 28. i will powre out of my spirit upon all flesh , &c. but were those disciples paul found at ephesus ( that had beene baptized by iohn the paptist ) rebaptized by paul ? in answering this objection , i conceive : first , there was a vast difference betweene faith and baptisme ; iohn preached before the suffering , death , and resurrection of christ : and the faith and baptisine christ commanded his disciples to preach after his resurrection , luke 24. 46 , 47. secondly , iohn the baptist preached the baptisme of repentance ▪ saying , that they should beleeve on him that was to come after him , acts 19. 3 , 4. whom christ himselfe declareth to his apostles , being come in the flesh that he must goe up to ierusalem , fall into the hands of sinners , bee killed , and the third day rise againe , but th● disciples understood it not , though it were declared to them , and they were afraid to aske him , mark. 9. 31 , 32. much more john understood not , that christ should dye , and rise againe from the dead . first , because it was not revealed to him , though john sent two of his disciples to demand of him , whether it were he that should come , or shall we looke for another ? christ answereth , goe tell john , the blind see he deafe heare , the dead are raised , and the poore the gospell is preached , and lessed is he that is not offended in me , math. 11 , 2 , 3 , 4 , 5 , 6. secondly , christ saith of john : this was that elias that was to come , ●hat should prepare the way before him , mal. 3. 1. thirdly , hee was the greatest prophet borne amongst women : for he saw him come in the flesh , and said to two disciples , behold that lamb ●f god which taketh away the sinnes of he world , john 1. 29. yet hee that is he least member in the kingdom of heaven is greater then john : because after the death and resurrection of christ , they could preach and declare that great myst●ry of godtinesse , 1 tim. 3. 16. that iohn the baptistnever knew . but the apostles after the resurrection of christ , he having opened their understanding , that they might understand the scriptures , said unto them , that it behoveth , christ to suffer , and rise againe the third day , that repentance and remission of sinnes should bee preached in his name , amongst all nations , beginning at ierusalem : and yee are witnesses of these things , luke 24. 46 , 47 , 48. again , iohn the baptists baptisme , was the baptisme of water onely but had no promise of the holy spirit annexed , as himselfe confesseth , math. 3. 11. i indeed baptize you with water to repentance : but he that commeth after mee is mightier then i ▪ he shall baptize you with the holy spirit and with fire . secondly , the holy spirit wa● not to bee given in his full measure untill christ was glorified . iohn 7. 39 compared with acts 2. 33. but to the faith and baptisme the apostles preached after the death , and resurrection , and ascention of christ into glory , there was a promise of giving the gifts of the holy spirit , acts 2. 38. repent , and b● baptized , every one of you in the nam● of iesus for the remission of sinnes : and yee shall receive the gift of the holy spirit : as the prophet ioel foretold , ioel 2. 28. and the twelve at ephesus received , acts 19. 6. i affirme , that the twelve at e●hesus , that had beene baptized by iohn , or his disciples ministry , were re-baptized by paul , or them that were with him in the time of his ministery ; for these ensuing reasons . first , in respect of the different dispensations . the faith and baptisme that these twelve had received from iohn , or his disciples ministerie , though it was a saving faith all the dayes of iohn and his disciples ministry , yet it was not a saving faith after the death , and resurrection , and ascention of christ into glory , in the time of pauls ministery : for iohn and his disciples preached the baptisme of repentance ; saying , that they should beleeve on him that was to come after him ▪ that was in jesus christ , that was to bee crucified . but paul and timetheus preached , that jesus indeed is come , and crucified , dead , and risen , through whom all that beleeve shall have remission of sinnes , acts 13. 38 , 39. 1 cor. 15. 3 , 4. secondly , because this faith that they had received from iohn , or his disciples , in the time of pauls ministery would not save them : because they denyed the resurrection of christ from the dead : looking onely for him to come , and to be crucified ; and were ignorant that he was crucified , dead , and risen : and then according to the doctrine of the holy spirit , by the mouth of paul , 1 cor. 15. 14. if christ be not risen , our faith is vaine , and our preaching is vaine . thirdly , if the faith and bap●isme of iohn , that declared that there was a jesus to come to bee crucified ; and the faith and baptimse of paul that declareth that christ dyed for our sins , according to the scriptures , and rose againe the third day according to the scripture , 1 cor. 15. 3 , 4. be all one for substance ( as some of the learned amongst us affirme ) then are wee found false witnesses of god , because wee have testified of god ; that he hath raised up his sonne iesus christ , whom he ●aised not up if the faith and bap●isme of iohn be in force at his day , ● cor. 15. 15. fourthly , if the faith and bap●isme of iohn be in force under the time of pauls ministery , acts 9. 3 , ● . then was the preaching of paul vaine , and the faith of all that received his gospell , ( to wit , that christ dyed for our sinnes , according to the scriptures , and rose againe the third day , 1 cor. 15. 3 , 4. ) vaine , and ●hat they were yet in their sinnes , 1 cor. 15. 16. 17. neither were the gifts o● the spirit then given : for they wer● not to be shed forth until christ wa● risen and ascended up into glor● acts 2. 33. which is blaspemous to imagine , or to divulge and declare abroad . for these reasons , i conceiv● there was a nullity of the faith an● baptisme of john , which was to continue but till the death and resur rection of christ : and the twelve in asia were re-baptized into th● faith of a crucified , dead , and risen jesus , whom god exalted to b● the christ . and paul layd his hand on them , and they received the hol● spirit , acts 19. 5. 6. may it not rather bee , that with apollos , they were more fully instructed what it was to bee baptized into the name of the lord jesus . nay ; because there was as vast a difference , according to the distin●●ion i formerly layd downe , be●weene the faith and baptisme of ●ohn and his disciples before the eath of christ , and the faith and ●aptisme of paul ; and ●he residue of the apostles after the death and resurrection of christ : as now is ●etwixt the jewes at this day : and ●s that truely beleeve in jesus the christ , 1 joh. 5. 1. whosoever beleeveth that jesus is the christ is born of god. for the jewes at this day be●eeve ( as john and his disciples then taught , that they should beleeve on him that should come , acts 19. 4. ) even in that messiiah whom they wait ●or . and we beleeve ( as peter and paul then taught ) that christ indeed is come , and crucified , dead , and risen , and exalted to bee the christ , acts 2. 36 ephes . 1. 20 , 21 , 22 , 23. so that , if the jewish faith be not a saving faith at this day ; seeing they looke for a messiah to come : when indeed hee is already come , and crucified , dead , risen and ascended to glory ; so that we wait now for a saviour from heaven , jesus that shall deliver us from the wrath t● come , 1 thess . 1. 10. neither coul● the faith of those twelve disciples paul found at ephesus bee a saving faith in the time of his ministery because christ was come ( though they were ignorant of it , being a that time in asia ) and had finished all those things that were written of him in the law of moses , the prophets , and the psalmes , luke 24. 44. but as neither the twelve disciples of christ could not understand that all things were fulfilled of him : untill hee had opened their understandings , that they might understand the scriptures : and then they rightly understood the end of his suffering , death , and resurrection : namely , that repentance , and remission of sinnes , should bee preached in his name among all nations , beginning at ierusalem , luke 24. 45 , 46 , 47 , &c. so neither could these twelve paul found at ephesus know it ; because , they had not heard , whether there were any holy spirit , yea , or nay ; and so were ignorant of the death , and resurrection of christ , untill the lord was pleased by his good spirit to open their understanding , by the ministery of paul ; therefore it is written , when they heard it , they were baptized in the name of the lord jesus , act. 19. 5. was there any necessity that they should be re-baptized ; would not a more perfect instruction have served ? nay : because those twelve were departed into asia , after they had received the faith and baptisme of john , and were ignorant whether there were any holy spirit yea or nay , acts 19. 2. because johns faith and baptisme ( as i have formerly shewed ) had no promise of giving the gifts of the holy spirit , mat. 3. 11. if they therefore should continue in the faith and baptisme they had received from john , they had no promise that waiting they should receive the gift of the holy spirit . but to the faith and baptisme that peter and the residue of the apostles preached , there was a promise of giving the gifts of the holy spirit , acts 2. 38. and when these twelve which had been baptized by john , or his disciples , heard it , they submitted them selves , and were baptized in the name of the lord jesus ; ( viz. into that profession of faith paul preached , 1 cor. 15. 3 , 4. ) and when paul had laid his hands on them , the holy spirit came upon them , and they spake with new tongues , and prophesied ; and the men were about twelve , acts 19. 5 , 6. such an instance likewise wee have in samaria ; philip preaching the things concerning the kingdome of god , and the name of jesus christ , and they were baptized both men and women , act. 8. 12. when the apostles which were at hierusalem heard it , they sent peter and john unto them : and when they were come down , they prayed , that they might receive the holy spirit : ( for as yet hee was fallen upon none of them , onely they were baptized in the name of the lord jesus ) then they laid their hands on them , and they received the holy spirit , acts 8. 14 , 15 , 16 , 17. so that by the examination of these texts of holy scripture , it appeareth to me , that these twelve that were formerly baptized by iohn , and then afterwards by paul were baptized in the name of the lord jesus ; and then the lord according to his owne free promise , acts 2. 38. gave them the gifts of his holy spirit , by his ordinance of imposition of hands ; that the earth might bee filled with his glory , and his church replenished with gifts meet for the ministery , ephes . 4. 11 , 12. but was andrew and the other disciple iohn baptized , re-baptized by the disciples of jesus the christ ? nay : because that faith which iohn preached and baptized into , and the faith and baptisme that jesus and his disciples preached before his sufferings , death and resurrection , was all one in substance , and to one peculiar people , the jewish nation . mat. 3. 2. iohn preached , repent , for the kingdome of heaven is at hand . so did jesus , mat. 4. 17. repent , for the kingdome of heaven is at hand . so christ commanded the twelve , as yee goe , preach , saying , the kingdome of heaven is at hand , mat. 10. 7. likewise the seventy , the kingdome of heaven is come nigh unto you , luke 10. 9. peter and all the disciples were ignorant of the death and resurrection of christ , untill he was risen from the dead , mar. 9. 31 , 32. compared with luk. 24. 6 , 7 , 8. they wait for the fulfilling of the promises as well as iohns disciples , luke 24. 19 , 20 , 21 , 22. but were the twelve disciples of christ , and the seventy , luk. 10. that had accompanied with him from the time of iohns baptisme untill the time of christs ascension into glory , that had been baptized , were they also re-baptized after the death and resurrection of christ ? the answer is , nay : because they had the promise of the holy spirit to be given them , without any more baptizing with water . acts 1. 5. iohn truly baptized with water , but yee shall be baptized with the holy spirit not many dayes hence . and the lord made good his word of promise , they were filled with the holy spirit , when the dayes of pentecost were fully come , acts 2. 2 , 3 , 4 , 5. thus i have answered the objections . because , if two disciples of christ agree together in earth , touching any thing that they shall ask , they have promise it shall bee done for them of his father in heaven , mat. 18. 19. but there is no promise to any people in faith and order , but a people agreed : reas . 1. because two cannot walk together unlesse they be agreed , amos 3. 3. neither can the heart of two beleevers truly consent to pray together , unlesse they bee agreed touching the things they will ask of the father of glory . reas . 2. difference of opinion causeth difference of affection , and is an occasion of many deare and precious soules to withdraw communion ; as is to be seen in barnabas and paul , dissenting about the choyce of a companion , the contention grew so hot , that they separated the one from the other , acts 15. 37 , 38 , 39 , 40. two or three disciples of christ , gathered together in his name , ( that is , by his power , authority , and royall commission ) where-soever , ( whether in the mountaine , or in the desert , or in ship , or in the dungeon ) there will christ be in the midst of them , to heare and grant their petitions , or deliver them out of trouble ; as he did peter out of the prison , at the intercession of the church , act. 12. to all such as walk in this gospel faith and order , the lord jesus hath promised a greater manifestation of his presence , and spirit , joh. 14. 26. and john in the island of pathmos ●ound it , revel . 1. 9 , 10. yea , and to all them that love him and keep his commandements , the father and the sonne hath promised to owne their poor hearts to be his temple and palace , where hee will abide and dwell ; joh. 14. 23. lastly , all such as are congregated in gospel faith and order , have a promise from king jesus , of royall protection in their greatest dangers , heb. 13. 5 , 6. so that with the prophet habacuck they can glory in christ , in their greatest extremities , hab. 3. 17 , 18. though the vine doe not yeeld her fruit , and the fatnesse of the olive faile , and the herd perish from the stall ; yet will i joy in the lord , and rejoyce in the god of my salvation . but is there any hope to see the nation of england reformed according to the primitive pattern , founded upon the word of the eternall truth ? ephes . 2. 20. yea. first , because there was never a more exact covenant taken in no realme , or nation , since the dayes of zealous josiah , 2 chron. 34. 31. and nehemiah , nehem. 10. 29. than is in these our dayes , to see a through reformation in england and ireland , according to the word of god ; and to extirpate popery , prelacy , superstition , schisme , he●esie , in doctrine , worship , and discipline ; that the lord should be one , and his name one , in the ●hree kingdomes . so that we are ●ot to leave so much as an hoofe behind us of any superstition , or romish relique , or any humane tradition , in gods worship , to be ●etained ; though it have remained ●nder the venerable garbe of an●iquity , universality , and unity , ●he three great pillars of the roman hierarchy . secondly , because there are in ●he synod some learned , pious , ten●er , conscientious men , that in the ●ayes of the cruell and ambitious prelates ( like the priest and levites , 〈◊〉 the dayes of idolatrous jerobo●m , that served the devils and the calves hee made , 2 chron. 11. 13 , 14 , ●5 . ) left all their maintenance , and went and lived in a strange land , to enjoy the liberties of a good conscience , and worship the lord jesus according to the light they had received ; that are at this day truly sensible , what a burden th● penall statutes have beene in ou● land , in former times , to tende● consciences , that desire ( without any sinister ends ) to see a reformation according to gods word ▪ therefore will never consent t● have such a penall law enacted ( as the prelates of england onc● obtained by fraud and policy , in the dayes of richard the second to kill the english subjects , that would declare the whole truth o● god , so farre as it was revealed to them , and keep a good conscienc● toward god and man : which occasioned the death of some of th● nobility , gentry , and ministery in the nation ; with many other of inferiour rank . thirdly , there are in the hig●● and honourable court of parliament , some such conscientious tender-hearted men , that in the pre●ates dayes left , if not sold , their ●ossessions , to goe into a desolate ●ildernesse , to worship the lord ●esus in spirit and truth , according ●o the light god revealed unto ●hem ; and many other were fol●owing after , that are truly sensi●le , that it hath ever been a plot of the bishops and priests to labour ●o enthrall the english nobility , and commons in parliament , to ●●ake lawes to kill and imprison ●he conscientious in the land , that ●oe desire to worship the father of our lord jesus christ in spirit and ●ruth , according to his revealed will in his owne word , under the spe●ious pretences of unity , and uniformity in the worship of god : as ●he statutes of k. henry 8. k. edward 6. q. mary , and q. elizabeth , ●eclare . fourthly , it is obvious to every well-affected subject in the english nation , that when our brethren that noble , ancient , warlike nation the scots , contended for a reformation according to the light they ha● received , and casting off rome proud papall and prelaticall government , with all their devise● formes of worship , they must hav● dyed ; the english prelates had s● farre incensed his majesty against them , and raised large summes o● money toward the levying of a● army , to kill and destroy them had not the lord by his special● providence prevented it . fifthly , when the lord opened the eyes of our deare and thric● noble patriots of our countrey assembled in parliament , to make a solemne protestation , to oppos● all popery and popish innovations , and to extirpate episcopacy root and branch , as a plant th● heavenly father never planted ; then evill counsell prevailed with the king to withdraw from his parliament , and under the pretence of a guard to protect his person , to make warre against his parliament , that they should dye : but our faithfull nobles , and true hearted commons in england reply , shall our ionathans dye ? who have in part freed our consciences from roman traditions , and ancient corrupt festivals , and covenanted with us for a pure reformation agreeable to the word of our good god , and have preserved our estates and liberties from an arbitrary government ; shall they dye which have wrought such a deliverance in the land ? they shall not dye : we will bleed our selves before an haire shall fall from their heads , if either wee with our persons , prayers , counsells , states , or swords can prevent it . and hath the lord given such a blessing to our endeavours , that god hath made the righteous of the land , ( next to the lord ) a wall of defence to the parliament ; shall it ever therefore enter into the heart of loyall and tender-hearted covenantors to have such hard thoughts ; that the parliament will ever consent to burden us any longer with unjust penall statutes , who have thought nothing too deare for them , but have jeopardized lives and livelyhods for their preservations . especially , they being sensible what a burden such penall lawes have been to tender consciences , and what an hinderance they are for propagating truth . sixtly , all the faithfull in the parliament know but in part ; and the more they tast of the honey of gods eternall truth , the more their eyes are enlightened to see , they have not as yet attained to a full reformation . and if now they should build but upon the least hay and stubble , they should not onely suffer losse ; but lay a foundation of a new rent in the ages and generations to come : yea , and looke what unjust penall statutes they impose now ; may perhaps fall as heavy upon their posterity , as sometime did upon that famous lord cobham , that gave his consent to the statute of lolordi , and afterward was put to death for a lolord . seventhly , the lord hath added such a blessing to the pious endeavours of the parliament , that they have discovered many things to be ●ruth ; that the learned prelates in former times adjudged to be heresies : as the parity of the ministery . superstitious formes of devised worship , called divine . superstitious festivals , formerly esteemed holy feasts , now taken away , that men may follow their honest labour six daies , and sanctifi● a seventh , as a day of holy re●● to the lord ; being now the first day of every weeke ; as the holy scripture hath left us a rule of practise to observe and doe , act 20. 7. and hee which hath begu● this great and happy worke of reformation by this parliament : we are confident , will never leave them untill hee hath made them instruments , either to perfect it ; or a● least , to give to all his faithfull daniels , libertie of conscience , to worship the lord in spirit and truth according to his will revealed against whom they can object nothing , unlesse it bee in the matte● that concerne the spirituall worship of their god ; seeing the● have learned to give caesar his due tribute , custome , feare , honour ; yea and lay downe their lives , rathe● then just and lawfull magistrate should not be maintained among us , and obeyed in all their just , legall , and civill commandements . knownig , they carry not the sword for nought , but for the punishment of them that doe evill , and for the praise , and defence of them that doe well . lastly , the wrondrous power of the spirit of grace , in enlightning darke mindes with the knowledge of his truth ; and scattering the knowledge of it , all the kingdome over , in cities , countreyes , and campe , and causing men of singular parts of learning to bring their gifts toward the building up of zion ; and powring out of his spirit ( as ioel the prophet foretold , ioel 2. 28. ) upon all sorts of people , both young , and old ; rich , and poore ; which is to mee a plaine demonstration , that the lord will never leave us , untill he hath made his new jerusalem , the praise of the whole earth , and prepared the spouse , the lambes wife ; yea , and advanced jesus the christ once againe upon the throne , to be the head , king , priest , and prophet of his church , according to the ancient prophesie of david , psal . 2. 6. yet have i set my king upon my holy hill of zion . gloria soli deo. finis . notes, typically marginal, from the original text notes for div a34599-e230 1 cor. 14 27 ephes . 4. 24 1 cor. 1. 30 psal . 16. 3. psal 15. cant 4 16. joh. 3. 5. tit. 3. 3. col. 1. 13. 1 pet. 2. 9. heb 15. 1. rom 9 11. act. 13. 39. heb. ● . 14. act 26. 1● . eccl. 36. 25. 26. gal. ● . 15 , 1● . 〈…〉 mat 22. 21 rome . 13. 7. ● pet. 2. 14 notes for div a34599-e1610 quest . 1. reas . 1. reas . 2. object . answ . 1. quest . 2. 〈◊〉 answ . object . 1. answ . 1. answ . 2. object . answ . 1. answ . 2. answ . 3. object . 2. answ . object . 3. answ . 1. answ . 2. answ . 3. reas . 1. reas . 2. object . answ . object . 4. answ . object . 5. answ . answ . 2. quest . 3. quest . 1. quest . 2. reas . 1. reas . 2. quest . 2. reason 1. reas . 2. reas . 3. reas . 4. reason 5. object . 1. answ . object . 2. answ . object . 3. answ . object . 4. answ . notes for div a34599-e6240 reas . 1. object . answ . object . answ . notes for div a34599-e7210 psal . 1. 2. notes for div a34599-e8140 quest . answ . quest . answ . psal . 141. 3. quest . answ . quest . answ . a quest . answ . quest . answ . 1 ▪ tim. 3. 15. mat. 6. 25. reas . 1. object . answ . quest . answ . quest . answ . quest . answ . quest . answ . object . answ . 1. quest . answ . reas . 1. reas . 3. object . answ . object . answ . answ . 2. reas . 1. reas . 2. reas . 3. reas . 4 , 〈◊〉 〈…〉 object . 2. answ . object . 3. answ . object . 4. answ . reas . 7. reas . 8. reas . 9. reas . 10. quest . answ . reas . 2. reas . 5. reas . 6. reas . 7. a discourse of the use of reason in matters of religion shewing that christianity contains nothing repugnant to right reason, against enthusiasts and deists / written in latin by the reverend dr. rust ; and translated into english, with annotations upon it by hen. hallywell. rust, george, d. 1670. 1683 approx. 148 kb of xml-encoded text transcribed from 46 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a57956 wing r2361 estc r25530 09008157 ocm 09008157 42202 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57956) transcribed from: (early english books online ; image set 42202) images scanned from microfilm: (early english books, 1641-1700 ; 1293:12) a discourse of the use of reason in matters of religion shewing that christianity contains nothing repugnant to right reason, against enthusiasts and deists / written in latin by the reverend dr. rust ; and translated into english, with annotations upon it by hen. hallywell. rust, george, d. 1670. hallywell, henry, d. 1703? [6], 79 p. printed by hen. hills, jun. for water kettilby, london : 1683. latin text followed by english translation. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng deism. faith and reason. 2002-08 tcp assigned for keying and markup 2002-09 apex covantage keyed and coded from proquest page images 2002-10 john latta sampled and proofread 2002-10 john latta text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a discourse of the use of reason in matters of religion : shewing , that christianity contains nothing repugnant to right reason ; against enthusiasts and deists . written in latin by the reverend dr. rvst , late lord bishop of dromore in ireland : and translated into english , with annotations upon it , by hen. hallywell . london : printed by hen. hills , jun for walter kettilby at the bishop's-head in st. paul's church-yard , 1683. to the reverend and profoundly learned dr. henry more , fellow of christ's-colledge in cambridge . honoured sir , that i presume to intitle this discourse , with it s affixed annotations to your great name , proceeds from a real sense , that it is but your just due , who have merited so much of the learned world , and whose labours and pains to advance all useful knowledge have been so indefatigable ; more especially in rendring the christian doctrine in all its parts such as it ought to be , that is , rational and unexceptionable , bringing the glories both of greek and barbarick , and whatever other piece of ancient wisdom was ever esteemed , to adorn and beautifie the new jerusalem : and partly because you were an intimate friend of the reverend author , whose great soul could not take up with little and dwindling conceipts , but strove to enlarge his own mind with noble and important truths , and became a happy instrument in promoting the same generous temper in others . and now , sir , give me leave , among the other motives which persuaded me to this address , to add this as none of the least , that i may testifie to the world to be what i really am , an humble honourer of your virtues , hen. hallywell . the preface to the reader . reader , that i may do right to that great and excellent person the author of this discourse i have adventured to publish , and likewise obviate all cavils and mistakes which freakish wits may make upon the account of giving a reason of our faith , it will be needful to suggest somthing by way of preface ; as 1. that this discourse is principally level'd ( as is intimated by the reverend author himself ) against enthusiasts and deists : the one pretending to immediate inspiration , and so taking the various impulses of their own private spirits as the sole criterium to know and discern the will of god , though they be never so extravagant and contrary to the common reason of mankind : and the other pleading only for a natural religion in opposition to any particular mode or way of divine revelation ; and hence though they profess to acknowledge a god and providence , yet have withal a mean and low esteem of the scriptures and christianity , as if the christian religion were a thing that could not well be apologized for , nor any fair and rational account given of it . wherefore theism being so opposite to christian religion as christian , and the natural current of enthusiasm falling at last into down-right atheism , it became necessary to assert a modest and discrcet use of reason in things of religion , and to shew that the christian religion will bear the strictest and severest tryal of right and unprejudic'd reason . 2 ly . that our learned author had no intent or design to abet or countenance capricio's of such pert persons as think themselves obliged to believe and profess nothing more then they can maintain by their own solitary reason applying it self to the scriptures . which presumption what strange work it hath made in the world is evident from the socinians and other sectarists , who upon this very ground are really bewildred in their speculations of things , and under pretence of reason have obtruded their own fancies upon the world , and vented such crude and indigested notions as are not only inconsistent with the clear current of scripture , but contrary to the sense of the best and purest antiquity . wherefore ( 3 ly . ) according to the intention and meaning of the author in this discourse , the authority of the primitive church before the times of apostasie , and of reformed churches in such things wherein they generally agree with the primitive times wherein the church was symmetral , is to be taken in as one solid reason of our faith and belief . for the spirit of prophesie , which is the testimony of jesus , having so clearly predicted the times of the apostasie of the church , it is manifest that the authority and profession of the ancient church while it was symmetral and apostolical ought to be had in the greatest esteem and veneration , and stand as a light whereby to steer ●…afe from those dangerous rocks of errors upon which they that have neglected this and ventured wholly to their own reason have split themselves . nor is the authority of our own church to be less regarded ; for the being with the rest of reformed christendom so plainly indigitated and pointed at by the rising of the witnesses in that divine book of the apocalypse , immediately upon which follows that joyful acclamation in heaven , the kingdoms of this world are become the kingdoms of our lord and his christ , it cannot be but a mighty confirmation and strengthning to any man's faith to see so clear a testimony and approbation of that church whereof he is a member given by the spirit of prophesie , that it is really emerged and risen into the state and condition of the church when it was symmetral and apostolical . and this will further appear to be of huge consequence to private men , and of but mean capacity in the dicussing of things . for they being neither philosophers , nor guiding themselves by that synosura of the unapostatized church , nor of our own church reformed into the condition of the church while it continu'd symmetral , if they be pert and confident , or follow such pert & confident guides into what errors may they not run ! wherefore here such of the populacy will find a solid and sure rule for their safe conduct and guidance in rendring an account or reason of their faith. these things i have hinted as well to prevent all sinister interpretations of the sense of that pious and learned prelate now with god , as to free my self from all suspicion in my annotations of setting up private reason against the authority of the ancient and unapostatized church , or our own church so excellently well temper'd and reformed according to the primitive pattern . h. h. 1 pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non me pudet evangelii christi , dixit ille magnus apostolus , gamaliele praeceptore gaudens ▪ omni tum judaicâ tum graecâ doctrinâ instructissimus ; adeóque religione christianâ undique oppressâ & despicatui habitâ , judaeis scandalo , graecis ludibrio , nihilominus spretâ ignominiâ , cruce contemptâ , paratus sum ( inquit ) vobis qui romae estis , apud egregios urbis istius , non armorum magis quam artium magistrae , philosophos & oratores , evangelium praedicare . quippe etiamsi non defuere sibimet de suâ sapientiâ magnificè plaudentes , ●…aecitatis interea & ignorantiae tenebris obducti , qui doctrinam evangelicam stultitiae insimulant & deridendam exhibent : veruntamen si quis , seposito omni inordinato affectu & praejudicatâ opinione , rem ut decet , sincero & incorrupto judicio aestimaverit , compertum habebit religionem christianam potentiam esse & sapientiam dei , rationi apprimè concinentem , omni fide dignissimam . quemadmodum verò nobis exemplo praeivit insignis ille doctor gentium , ita pariter apostolus circumcisionis verbis modò ▪ lectis hortatur , paratisemper sitis ad satisfactionem omni poscenti vos rationem de eâ quoe in vobis est spe : i. e. parati estote causam reddere cur sitis christiani : atque in hanc sententiam vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepius occurrit in actis & scriptis paulinis : act. 22. 1. phil. 1. 7. & 17. 2 tim. 4. 16. per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo doctrinam evangelicam , quo sensu idem vocabulum usurpatum legimus , act. 26. 7. in re religionis intervenit usus rationis . ita comparata ést religio christiana ut de eâ ratio reddi possit . paratum esse oportet fidei suae rationem reponere quisquis evangelio nomen dederit . ea sunt quae ex hoc loco observanda veniunt . in religione eligendâ non vacare prorsus rationem , & ejusmodi esse religionem christianam , quae nihil contineat rectae rationi adversum , contra enthusiastas & deistas praesenti disquisitione demonstrandum in me recipio . per rationem non intelligo superbiae , avaritiae , cupidinis , irae aut alterius cujusl●…bet pravi affectûs dictamina : haec nimirum ea est carnis sapientia , deo nec minus verae rationi inimica : hi sunt illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui evertendi sunt , 2 cor. 10. 4 , 5. hoc illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in captivitatem redigendum est in obedientiam christi ; nimirum ratiocinationes & discursus isti qui carni & cupiditatibus nostris inserviunt . hic est ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui non capit eaqu●… sunt spiritûs dei ; stultitia enim ipsi sunt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enim est homo animalis qui sensu & appetitu ducitur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim ( ut satis nôrunt qui veterum scripta vel parum delibârunt ) est ea animae facultas quae corpori adaptatur . qui verò talis est spiritui dei & doctrinae evangelicae perpetuò adversatur ; & quae in●…bi dicta sunt mera st●…ltitia videntur , neque ea scrie ▪ potest , quia spiritualiter , h. e. mente humili , compositis affectibus , sereno lumine , puro , internóque sensu discernuntur . haec est illa sapientia superbiâ & fastu tumida , apud quam verbum crucis pro stultitiâ habetur . obscura enim christi vita & probrosa mors ridiculo semper erat animo ( ut videtur ) sublimioribus notionibus elato ; haec denique est illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pravis affectibus aut vanâ scientiae opinione inebriatorum : quam tamen deus & quilibet vir sapiens summam reputat stultitiam . hujusmodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ratiocinationes & sapientia non sunt rectae rationis foetus , sed-mentis cupiditatibus occaecatae fallaciae & paralogismi . per rectam itaque rationem intelligo facultatem animae humanae insitam , quâ dignoscat rationes , mutuásque affectiones rerum , unúmque ex alio arguit & concludit . atque rationi sic intellectae aïo religionem christianam non adversari . duo sunt qui huc pertinent usitati loquendi modi ; videlicet aliquid posse esse vel supra vel contra rationem . at verò ut quod res est dicamus , quicquid nobis vel credendum proponitur ne quidem supra rationem esse debet , ni verba ista in eam sententiam accipienda sint , quod sit altius & à sensu communi remotius quàm ut ab intellectu adinveniri possit . equidem articuli quidam fidei dici possunt esse supra rationem quoad rei credendae modos quosdam non revelatos : ita v. g. superat vim rationis nosse exactè modum resurrectionis & glorificationis nostrae , aut quaenam illae sint futuri se●…uli voluptates & gaudia , aut quomodo divinae hypostases sint unus deus ; aut divina & humana natura sint unus christus : sed de his rebus neque expressa est revelatio nec explicita requiritur fides : et haec obscuritas non parum con●…ert ad reverentiam conciliandam christianae religioni . at nihil est quod explicitè credendum proponitur quod rationis captum , ita ut de eo ne conceptus quidem formari possit , ex●…edat . nam fides consistit in assensu ; assensus sequitur judicium ; judicium nu●…lum esse potest de re ignotâ & non intellectâ . ergo quod omnem intelligentiam excedit , omnem etiam excedit fidem . et qui sibi persuadere conatur quod credat rem non intellectam , nescit quid credit , sed vocabulis quibusdam aptè dispositis & grande quiddam sonantibus , quibus tamen nullus in mente respondet conceptus , sibimet miserè imponit , dúmque mysterio cuidam non intellecto fidem adhibere somniat , meras consectatur verborum umbras , quibus velis subductis , fides sua sensúsque omnis evanuit . religionem verò christianam nihil continere rectae rationi repugnans , simúlque usum intervenire rationis in religionis negotio sequentibus argumentis probatum dabo . 1. primò , deum quicquam credendum proponere , quod rectae rationi contradicat , aliquid ex his quatuor absurdis ( nec cogitanti mihi occurrit quintum ) necessariò infert , aut deum posse decipi , aut posse decipere , aut rationes & affectiones rerum non esse aeternas & immutabiles , aut denique facultates humanas , esse errori obnoxias , cùm maximè claram & distinctam habent de objectis suis perceptionem . horum primum & secundum repugnant notioni & ideae quam de deo mentibus nostris concepimus . tertium quod attinet , est quidem non nemo qui rationes rerum contingentes statuit & ad arbitrium mutabiles , blasphemiamque , mendacium , perjurium , ipsúmque adeò divinae majestatis odium posse subire rationem virtutum & cultûs deo grati . at deus bone ! quam temeraria quam detestanda dogmata ! aut aeterno silentio obruenda aut non sine horrore nominanda . percurre vetera concilia , nullam invenies haeresin damnandam priùs , aut omni magis dignam anathemate . ipsius inferni abyssus si panderentur viscera , nihil evomere possunt magis abominandum , aut blasphemum magis . enimverò sapientiâ , immutabilitate , bonitate reliquisque quas ei attribuimus perfectionibus deum spoliat ; omnis discursûs principia & fundamenta evertit ; omnia etiam contradictoria probabilia reddit ; omnem in promissis divinis fiduciam destruit ; omnémque spem & expectationem futurae felicitatis profligat : quas omnes consequentias ex ho●… principio naturaliter oriri aliàs probavimus , & cuilibet attentius consideranti facilè patebit . quartum verò , quod deus nobisejusmodi insereret facultates quae tum falsae esse possint , cùm clarissimè & distinctissimè objecta sua per●…ipiant , adversatur bonitati & veracitati divinae . praeterea fieri non potest ut deus quicquam credendum revelet , nisi hoc prius jacto fundamento , facultatibus nostris adhibendam esse fidem . nihil enim nobis à deo proponi potest nisi sit conforme alicui facultati : at si facultas ista cùm maximè clarè & distinctè percipit objectum suum , non est à deceptione immunis , quomodo nobis innotescet errorem hunc non cadere in praesens id quodcunque sit negotium , praesertim si ratio facultatum nostrarum princeps clarè & distinctè intelligat illud esse falsum quod nobis ofsertur sub specie divinae revelationis ? haec enim revelatio accipienda est aut ab auditu aut alio aliquo sensu externo , aut denique ab internâ imaginatione . at num non potiori jure existimanda erit illusio si adversetur clarae & evidenti rationi , quàm quod ratio nostra quae in ducem & directricem à deo collata est deciperetur in maximè claro & distincto rerum conceptu ? nam si abjiciamus rationem , nulla alia facultas ductrix reliqua est praeter sensum externum ejúsque inclinationes , & stultam levémque phantasiam infinitis deceptionibus obnoxiam . quapropter ratione valere jussâ , annon nosmet exponimus illusioni cujuslibet spiritûs circulatorii qui praestigiis suis divinam simulaverit virtutem ? quamobrem , si moses legem suam constituit tanquam lapidem lydium quo probaretur quicunque se jactitaret prophetam , monens populum suum , quod si quis signa aut miracula ederet non tamen ei auscultandum esse , si quid doceret legi isti adversum quam ipsis à deo tradiderat : an non nos pariter decet ad legem naturae & rectae rationis quae stylo adamantino mentibus nostris inscripta est tanquam ad normam & regulam minimè fallacem revocare omnes quicunque divinam authoritatem obtenderint ? ( obiter moneo sermonem esse de ratione incorruptâ , malis affectibus liberâ & spiritûs sancti lumine collustratâ ) hujus autem ducis auspicio destituti , fieri potest ut confidentes quidem , & obstinatè persuasi , at nullatenus certi simus nos unquam viâ rectâ incedere . nec refert dixisse rationem posse quidem judicium ferre in rebus humanis , nequaquam tamen in divinis . etsi enim id verum sit de ratione malis passionibus occaecata , & omninò locum teneat in üs rebus quae objecta sunt potiùs gustûs & sensûs interni quàm rationis ; at secus se res habet ubi solius intellectûs assensus requiritur . quicquid enim exhibetur explicitè credendum , de eo primùm formandus est conceptus : de quocunque autem conceptum formamus , ratio aut detegit terminorum quibus constat harmoniam , reique ipsius cum communi aliquâ notione consensum ; atque ideò pronunciat eam esse veram : aut deprehendit terminos esse contradictorios & repugnantes , rémque innato alicui principio è diametro oppositam , atque ita judicat eam esse falsam : aut cernit terminos esse partim concordes , partim dissonos , aut nullam omnino ad invicem relationem habere : atque hinc affirmat rem aut probabilem aut possibilem . et si quod ingens miraculum edatur ad confirmandam alteram sive probabilitatis sive possibilitatis partem , tum demum ratio calculum suum adjiciet , fidem esse adhibendam . v. g. fingamus quod jam factum est , quendam maria ac terras ambientem , huic negotio intentum ut doceat atque instruat humanum genus in suo erga deum atque homines officio , aeternam beatitudinem sub conditione obedientiae pollicentem , ipso interim degente vitam inoffensam atque innocentissimam ; & simul seipsum praedicante tanquam legislatorem à deo missum , & quod omnis potestas cùm in terris tum etiam in coelis ei delata fit , & quod ipsius interventu omnes preces & gratiarum actiones sunt deo offerendae : nihil hîc habetur contradictorium , aut naturae principiis repugnans . facilè tamen suspicatur ratio subesse aliquam superbiam & divini nominis & cultus affectationem . at verò si quod nudè spectatum possibile videtur , fuerit divinâ potentiâ consignatum , hujus doctrinae authore hujusmodi miracula edente , qualia nemo hactenus vidit mortalium , ratio extemplò in eam sententiam ibit , rem esse admodum credibilem : atqui si hic homo docuisset aliquid rectae rationis dictamini adversum , si introduxisset doctrinam impiam & profanam , aut effiaenem vivendi licentiam , & iisdem miraculis fidem extorquere sategisset , se à deo missum ut hujusmo●…i nobis persuaderet , ratio nostra suggessis●…t ilicò fuisse eum impostorem & deceptorem : quoniam nihil legi naturae aut rectae rationi contrarium à deo aut quoquam divinam authoritatem obtinente promulgari potest . et licet urgeri possit esse contra veracitatem divinam , testimonium praebere mendacio , & proinde quicquid innititur miraculorum fide ( cùm haec fere unica sint voluntatis dei externa indicia ) necesse videri à deo originem suam deducat , nihilominus quia nequeo certò scire , num non haec fiant in tentationem , aut alium aliquem finem , mihi quidem ignotum , infinitae tamen sapientiae consentaneum , potius diffiderem huic ratiocinationi , quàm hoc argumento motus , quicquam admitterem tanquam coelitus profectum , quod naturae principiis evidenter adversatur . 2. secundum argumentum . ita comparata est hominis natura , ut omnino fieri non possit , ut rei alicui assensum praeberet absque ductu rationis . quod ut clarius pateat mutuanda sunt quaedam praesenti instituto accommodata à magno illo barone insignis istius libelli de veritate authore . ex illius ita que sententiâ quatuor sunt facultates quibus in rerum notitiam pervenimus : instinctus naturalis , sive facultas notionum communium discretrix ; sensus internus , sensus externus & discursus . de quibus magnum illud effatum , pluris certè faciendum quàm integra alia volumina de animâ ejúsque facultatibus conscripta ; quod neque per instinctum naturalem , sensum internum , sensum externum , neque discursum innotescit , tanquam verum proprie dictum , nullo pacto probari potest . at verò cum hae quatuor sint facultates , & quicquid credendum proponitur harum alicui conforme esse necesse sit , dictat ratio instinctui naturali , sensui interno , sensui externo , singulis rite dispositis adhibendam esse fidem . ipsa verò ( quod ejus est munus ) praedictis facultatibus in auxilium vocatis , principiis primis & suâ luce claris subnixa , advocat discursus , conclusiones deducit . naturali instinctui semper praebenda est fides : sensus cùm externus tum internus aliquando falli potest ; & proinde aliquando credendus est , aliquando non item ; atque penes solam rationem est hujus discriminis judicium . nulla enim alia facultas reliqua est cui hoc muneris deferatur ; ergo nulli reiassentiri potest mens humana quin facem praeferre debeat recta ratio , vel saltem aliqua ejus umbra . ergo fieri non potest ut religio christiana , quae nobis credenda proponitur , assensum cogat contra nitente rectâ ratione . at dum respiro paulisper , enthusiastas audio iteratis vicibus spiritum oggerentes ; & nemo fere est quin spiritum intus testante obtenderit , ne ei minùs quàm reliquis deus favere videatur . si quaeratur unde dignoscant spiritus testimonium , respondent , perinde ac solis splendorem , ex proprio lumine . sed instamus porrò , testimonium quod spiritus sibimet ipsi perhibet , estne valida & obstinata persuasio , aut exultatio & ecstasis gaudii , aut zelus quidam sive fervor animi , an denique dignitatis & excellentiae earum rerum quae revelantur , clara & sapida persuasio ? postremum si dicatur , non abhorret à modo dictis . reliqua verò capita quod attinet , infinitus penè est eorum numerus qui se vitrum , butyrum , canem , felem , regem , imperatorem , papam , paracletum ▪ messiam , ultimum maximúmque prophetam , vivorum & mortuorum judicem , aut denique deum ipsum haud leviori fundamento , pertinaciter asseverârunt . quorum plerosque praeter modum gaudio perfusos , & divino ( ut videbatur ) fervore accensos legimus . quae tamen omnia ( tam longè aberant ab afflatu divini spiritûs ) maniae erant & melancholiae symptomata : neque originem suam debebant nobiliori principio , quam sanguini & spiritibus turbatis , & quae prae caeteris numen aliquod ostentare videtur , atrae bili . ea quippe , ut nos docet aristoteles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quamobrem haud satis à nobis cautum fuerit , si subitam nimis fidem adhibeamus persuasioni obfirmatae , aut validae imaginationi , sive exultationi sive zelo admistae ; praecipuè verò quando sensus noster internus adeò sit errori obnoxius , aliarum facultatum suffragia priùs petenda , quibus renuentibus , saltem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportet & sustinere ab assensu . verùm ne quid derogare videar spiritui sancto , opportunè hîc loci monendum censeo , quàm nulli sumus , quàm nihil possumus ejus ope destituti , adeò ut nemo quisquam sit , qui solis naturae viribus semet ad christum recipit , nisi superveniat divini auxilii gratia . quod ut abundè testatum facit s. scriptura , ita neque minus suffragatur ratio . illud utique certissimum est effatum , contra sensum & experientiam frustra argumentis contendi . etiamsi igitur quispiam ( quod de zenone fertur ) non dari motum probare conetur , aut quantitatem , materiam , tempus extra rerum naturam subtili disputatione eliminare sategerit , nunquam tamen e●…ecerit , ut quisquam , oculis manibúsque omnem prorsus fidem deroget . eodem igitur jure cùm expertum unicuique sit sensus suos gratâ admodum voluptate ab externis hujusce mundi objectis perfundi , neque tamen rebus altioris & nobilioris naturae perinde affici : quantumcunque severioris rationis monitis renitatur , animúmque ab istis tanquam infra suam dignitatem positis conetur revocare ; nihilo tamen magis illum inde dimovebit , quam diogenem zenonis argumenta . quinetiam quamdiu validus ille vegetúsque externarum voluptatum gustus animum abduxerit , non vacat susurranti intus monitori aures adhibere : vel forte os illi nullo negotio obturare dabitur , aut in suas partes pellicere ; sensu nempe sive externo sive interno ducimur , non inerti & insipida ratione , quae de spiritualis vitae deliciis perinde scit disserere , ac caecus de coloribus . et sanè operam omninò lusurus est , qui id agit ut caecum instruat , quàm jucunda res sit solem intueri , & lucis usuram capere , & variegatis inde objectis oblectari : solus oculus hisce demonstrandis ita par est , ut animus inde afficiatur . nunquam omnigenae voluptatis mancipium eó perduxeris , ut in mathematicae demonstrationis ratione intelligendâ , majus aliquod oblectamentum subesse existimet , quam bacchi aut veneris ludo . nempe si animi sui sententiam palam facere non detrectarent , compertum facile esset totius humani generis rationem , instantis sensus imperio subesse . adeóque nisi deus ita animos nostros affecerit , ut amaritudinem quandam in terrenis hisce voluptatibus persentiscamus , & rerum coelestium dulcedinem praelibemus , fieri non potest , ut vel ab istis ablactemur , vel haec admodum appetamus . addo insuper , morigeros nosmet praebuisse voluntati patris nostri qui est in coelis , sola via est facilis & aperta , quae in divinarum revelationum veritatum , sensúmque deducat . quippe res coelestes haud aliter cognoscuntur , quàm gustu interno & ●…apido lumine ; quale impertire solet divina gratia humilibus & defaecatis animis . quin & de viâ flectentes monere , lumina menti praeferre , fidem corroborare , efficere ut argumenta pietatis aliàs ad quemlibet levissimae tentationis ventum difflanda , penitus impressa fixáque animo maneant , haec & similia accepta serimus eidem sancto spiritui . quae omnia nobis coelitus illabi facilè agnoscimus , utpote divino isti principio quod dei in nobis reliquum est consentanea . sed si quando huic veritatis criterio nuncium remittimus , & rationem nostram praepotentis phantasiae ductui & imperio subjicimus , valeat oportet omnis religio nisi quae sub specie divini afflatûs ab atra bile & faeculentis sanguinis halitibus inspiretur . adeóque perinde nobis erit quaevis religio : rationis utique judicio abdicato , quo argumento innotescet religionis christianae supra mahumetismum aut gentilismum praestantia ? sed ne verborum ambiguitate laboremus , sciendum est nihil à nobis percipi praeterquam mentis nostrae operationes ; proinde spiritum prout est in nobis principium cognoscendi , aut esse sensum internum aut rationem : hae enim ( nisi addere etiam libet instinctum naturalem ) solae sunt facultates , quae luminis divini radiis collustrari possunt ; ut revertamur igitur unde sumus digressi , cum sensus noster internus adeò lubricus sit & fallax , qui testimonio ejus auscultaverit , reclamantibus licet reliquis facultatibus , nae ille homo est fide nimis incautâ & temerariâ . at inquies , concedamus probari quidem hoc argumento , nihil posse credi sine ratione ; hinc tamen non constare rem ipsam credendam non posse rationi adversari ; quoniam deo testanti adhibenda est fides , quamvis maximè sit rationi contrarium quod credendum proponitur : quia fieri potest ut intellectus humanus cùm maximè videtur ratione uti , hallucinetur . sed nefas est suspicari deum sapientissimum posse falli ; aut veracissimus cùm sit , velle fallere . equidem nihil potuisset dici verius ; deo enim testanti nemo est tam incredulus , aut sui plenus , quin fidem habeat : at illud in dubium vocatur , quomodo rem divino testimonio confirmatam dignoscamus ? num ex solis miraculis ? at iis inclaruisse comperies pythagoram , apollonium tyanoeum qui magicâ suâ labantem idololatriam erexit ; quem ausi sunt sui temporis homines christo opponere , uti constat ex hieroclis & philostrati libris in hunc finem compositis . magos utriusque orbis in medium proferre possim , qui omnes quamplurima operati sunt naturae vires excedentia , non aliâ tamen quam daemonum virtute . si quis itaque divinam legationem obtenderit , tria sunt quibus authoritatem ejus probari oportet ; miracula , vitae sanctitas , & doctrina deo digna , humano generi utilis & accommodata . quae omnia si affuerint , credendus est à deo missus . nulla utique via jam reliqua est , quâ fallacia detegatur . at nullatenus consonum videtur divinae veracitati & bonitati testimonium ferre mendacio , aut hominem in rebus maximi momenti deceptioni exponere nullâ diligentiâ evitandae . itaque non solummodo spectanda sunt miracula , sed & vita , doctrináque hominis cui fidem facere videntur . proinde servator noster validissimo usus est argumento adversus pharisaeos objicientes , eum daemonia ejicere virtute principis daemonum : quod scilicet regnum internis dissidiis distractum stabiliri nequit ; cum itaque ipse doctrinâ & operibus suis se regno satanae opponeret , fieri non potuit ut satanae virtute daemonia ejiceret . itaque ut judicium feramus de divino testimonio , res ipsa consideranda venit quam attestatur ; quae si quid habeat immotis naturae principiis adversum , miracula haec praestigiae daemonum , non dei opus credendasunt . beroeenses laudati sunt à spiritu sancto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tanquam magis ingenui & liberalioris indolis , quia inquirebant in pauli & siloe verba , num quae ab ipsis dicta sunt ita se haberent . quidni & nos eadem commendatio pertingat , si à quocunque dictata , tanquam legem divinitùs acceptam , severissimo examini subjiciamus ? 3. tertium argumentum haurimus è naturâ religionis , quam convenit esse materiam electionis & oblectamenti . at fieri non potest ut quis semet oblectet in eo quod naturae suae principiis contradicit . revera conclusiones novisse , etsi nihil contineant rationi dissonum , nisi porrò sciamus è quibus fluant principiis , parum gratum est intellectui nostro . sic mathematico ingenio volupe est , non geometriae problemata , tanquam certissimae veritatis efsata memoriter tenere , sed eorum demonstrationes longâ propositionum serie deductas comprehendisse animo . maximè itaque divinae bonitati consonum videtur , eousque homini in evangelio indulfisse , ut eorum cum ratione harmoniam comperire possit , quae ●…i credenda proponuntur . in eo praecipuê differt genus humanum à brutis , quod sit religionis capax . at verò quod maximè homini proprium est & naturale , ut sit facultatibus ejus adversum , omni à ratione abhorret . num cui in mentem venire potest deum in animo habuisse intellectum humanum non-percipiendis impedire atque implicare subtilitatibus ? num quid ideò excellentius quia omnem excedit intelligentiam ? illéne putandus est religionis capacissimus , qui aut superstitiosus maximè aut oscitanter credulus ? num exuenda est natura humana , ut imbuamur religione ? certè insedisse animo vel leviculam hujusmodi suspicionem , religionis ludibrium est & opprobrium . ea esse debet uniuscujusque de religione suâ existimatio , quod nihil absurdi , indecori , aut rectae rationi repugnantis continere credatur : quantum enim redit in religionis dedecus , metuere sibi à rationis tribunali ? ea mihi semper religio amplectenda visa est , quae à severissimâ ratione in judicium vocata , causam obtineat . quorsum benignissimus deus largitus est nobis rationis facultatem , si nefas sit , cùm res nostra maximè agitur , eam munere suo fungi ? aut quaenam alia facultas reliqua est cujus ductu veram religionem investigemus ? si rationis partes deseramus , annon educationi , superstitioni , aut afflatui cuidam fanatico , omnis accepta ferenda erit religio ? at ratio nostra , inquies , ex quo à deo defecimus , caligat nimium , ideóque pares non sumus de rebus divinis judicium ferendo . ergóne luce meridia●… destituti , languidiores solis radii contemptui erunt , & tenebrae reputandae ? num cui paulò obtusior est acies , omni prorsus lumine cassus censebitur ? aut oculi claudendi penitus , quia aquilarum carent perspicacitate ? verùm annon religio eâ est naturâ quae summam postulet diligentiam & curam , utpote quae res sit maximi momenti , in cujus disquisitione errasse summum est infortunium ? et quem in finem datae sunt facultates , si nulli esse possunt adjumento , cùm iis maximè est opus ? num quis alius nostro loco judicium feret ? num alterius intellectus meam diriget voluntatem ? num alienis oculis videbo ? aut alterius cujuspiam lumine praeeunte ambulabo ? num affectus inordinatos argumentis non intellectis edomabo ? num ad normam principiorum , quae alius mente concepit , vitam meam disponam ? annon proprio judicio , intellectu , lumine , haec omnia peragenda sunt ? num verò hoc fieri potest sine usu rationis ? quin potius eccujus facultatis usus est in delectu religionis & principiorum ad quorum exemplar vitam instituendam esse judicamus , praeterquam solius rationis ? religio res est liberae & ingenuae indolis , nemini vim inferre patitur , intellectum solâ formâ & pulchritudine suâ captivat . qui secus senserit , falsò ei crimen impegit , & in religionis locum superstitionem suffecit . 4. quartum argumentum desumo ex naturâ rectae rationis ; unde firmissimè demonstratur fieri non posse , ut quid à deo revelatum sit ei contrarium . delibati enim sunt hominum animi ex mente divinâ ; estque recta ratio coelesti stirpe oriunda , ad increatae sapientiae & intelligentiae imaginem efficta : est radius quidam intellectualis solis , lucis primigeniae similitudinem referens . divina enim sapientia nihil aliud est , quam idearum rerum comprehensio , unà cum earum rationibus , affectionibus , mutuisque relationibus , sive concordiae sive repugnantiae , quae à rerum ipsarum naturâ immediatè emanant , sicut relationes posito fundamento & termino . atque hasce affectiones unà cum ipsarummet rerum ideis , eodem intuitu perlustrat divinus intellectus , earúmque ordinem & reciprocationes discernit . atque hoc quid aliud est quam ratio fixa & stabilis , rerum omnium rationes nexúsque immoto oculo simul advertens ? hujus verò accurata effigies est recta ratio , menti humanae insita ; quae etsi res omnes earúmque rationes unico actu retegere & nôsse nequeat , eos tamen successione & per vices evolvit . harum verò idearum & rationum quotquot simul intuemur , clarè & distinctè percipimus sive consensum sive dissonantiam , atque ita unius ex altero sive probationem sive refutationem instituimus . proinde ratio humana verè imitatur atque exprimit sapientiam divinam ; hoc solo discrimine , quòd quae illa eodem simplici actu simul comprehendit , ista operosis deducit consequentiis . deum itaque quicquam revelare rectae rationi contrarium ▪ perinde cogitatu impium est , ac deum mendacem fore , internisque sapientiae 〈◊〉 conceptibus contradicturum . recta enim ratio & divina sapientia idem ferunt de rebus judicium ; & si quid secus pronuncietur ab intellectu humano , non id fit rationis culpâ sed ignorantiae . ideoque si quid sub specie divinae revelationis propositum videtur rationi contradicere , suspicandum est me non satis capere mentem ejus , ideóque ulteriori indagini insistendum , idque credendum deum intendisse quod naturae principiis maxime consonum videbitur . nollem tamen intellectum humanum nimium sibimet arrogare , & quod captum ejus excedit , audaci facinore continuò damnare . quippe si potissima pars eorum quae divino testimonio tradita & consignata sunt , deo sint digna , & facultatibus nostris consentanea , quoad reliqua fidem implicitam adhibere fas est divinae revelationi , iisque , etsi à ratione abhorrere videantur , nihilominus assensum praebere ; saltem juxta sententiam spiritûs sancti , etsi quae tandem illa sit , haud dum satis capiamus . 5. quintum atque ultimum argumentum à naturâ ipsius christianae religionis depromendum duximus . et primò quoad ejus praecepta , eorum puritas , sanctitas ; & tum privata , tum publica , commoditas cuilibet attentiùs consideranti tam facilè comprobatur , ut opus superfluum aggressurum me sentirem , si eorum cum ratione concordiam evincendo tempus contererem . praesertim cùm id jam abundè satis demonstratum sit à doctissimo nostro hammondo , quem hâc de re consulatis velim . hinc verò necessariò sequitur promissa & comminationes esse etiam oppidò rationi consona ; utpote quae hisce praeceptis muniendis inserviant . sed quoad haec tria religionis christianae membra , etsi longè praecellant , tamen non planè diversa sunt ab aliis quae olim obtinuerint religionibus , praesertim istâ sapientum & doctorum apud paganos philosophorum ; qui praecepta moralia severa & sublimia admodum tradebant , & praemiorum & poenarum post hanc vitam fidem ostentabant . adeò ut quicquid dici potest in priscae pietatis & sapientiae patrocinium , potiori jure vindicaverit sibi religio christiana . lecta enim s. scriptura ab ingeniis maximè profanis , & atheis , con●…essionem expressit , praestantissima in eâ continere virtutis & pietatis praecepta . ideóque potius breviter disserendum ce●…eo de christianismo sub ratione religionis determinatae & ab aliis discrepantis , ut hâc etiam in parte compareat ejus cum rectâ ratione conformitas . primò verò , quid cogitari potest magis rationi accommodum , quam quod deus alicui provinciam delegaret docendi atque instruendi genus humanum in suo erga deum atque invicem munere fungendo ? degeneres enim adami posteri valde ignari sunt officii sui , ( unde per omnia secula notantur ridiculi superstitionis ritus ) ac proinde indigent doctore ; atque etiam pervicaciter & obstinatè dediti sunt carnis cupiditatibus , adeóque ejusmodi postulant legislatorem , qui venerationem & timorem incutiat . utque legi●…ator jam dictus sit illibatae atque innocuae vitae , ita enim & nobis exemplo est , & doctrinae suae authoritatem conciliat : ut fine semine virili divini spiritûs potentiâ in utero virginis formetur , 〈◊〉 enim à faece humanâ , & ordinario naturae cursu segregatus , in majori honore habebitur : ut intimè uniatur naturae divinae , sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , atque ita verè & propriè deus fiat ; sic enim maxima comparatur dictis majestas . nec fieri potest ut ▪ deus viâ naturae humanae convenientiori voluntatem suam significet ; nequit enim nobis comparere sine corporeo velamine : et quodnam aptius domicilium quam caro nostra ? quidni itaque deus uteretur aliquo è nobis , uti anima corpore , tanquam instrumento , quo interveniente consilium suum declaret ? nihil hic habetur aut rationi contrarium aut conceptu difficile .. cur enim magis vexaret intellectum conjunctio deitatis cum naturâ christi , quàm humanae animae cum corpore ? quo enim superioris est naturae , eò faciliùs semet insinuare potuit . caeterùm quamvis persona haec tam illustris sit , congruum tamen videtur ●…ore , eum quoad vitam externam humilis sortis , & conditionis obscurae , iisdem malis & infirmitatibus , quibus nosmet ipsi , expositum . sic enim magis provocamur ad dei amorem , & gravissima mala patienter ferenda , salutis nostrae duce innocentissimo nostri gratiâ tam multa passo . adde quod argumentum sit summae in hoc servatore fiduciae ; ipse enim pressionibus absolutus , novit quomodo subveniat afflictis . porrò jure postulamus certiores nos faciat vitae aeternae & immortalis ; in dubiâ enim hac de re opinione haerebant ethnici ; quin & resurrectionis corporis sine quâ non consistit summa hominis felicitas . et quàm promptus sit deus ad ignoscendum peccatoribus credentibus & agentibus poen●…tentiam : hoc enim facilè in dubium vocamus dum advertimus peccati malignitatem , & quàm rarescit apud homines offensae remissio , & quam proni ipsi simus in vindictam . similiter ut fidem stabiliat praemiorum & poenarum post hanc vitam ; ut illa respicientes alliciamur ad obedientiam , ab istis verò metuentes deterreamur à peccato . utque his omnibus fidem faceret tum miraculis , tum morte suâ ; miracula enim maximum sunt divinae praesentiae testimonium : quod verò seipsum morti tradiderit , indicio est sincerè & sine fuco nobiscum egisse . praeterea evidentissima demonstratio est divinae erga nos bonitatis , qui unigenito suo filio non pepercit , ut nostro bono inserviret . et validissimum argumentum ad crucifigendum carnis cupiditates , & ad subeundam mortem pro fratribus & aliorum commodo . porrò quod hâc morte suâ sacrificium fiat ob peccata , quo deus se placatum agnoscit , consilium erat infinitae sapientiae & bonitatis quo animae argumenta diffidentiae à sanctitate & justitiâ divinâ petenti opportunè succurritur , justitiam divinam christi morte abundè propitiante . itidem resurrectio ejus ex mortuis admodum rationi consentit ; omnium enim prius actorum certitudinem consignavit ; & nostrae resurrectionis & vitae post mortem possibilitatem demonstravit . quod verò suscitatus ad dextram dei sedeat , & omnes preces & gratiarum actiones per ipsius interventum offerendae deo sint , & semper apud deum causam nostram agat , hoc quoque rationi consonat ; dum nimirum deus non solum benevolum erga nos animum notum fecit , sed etiam fratrem nostrum ipsimet charissimum , nobis amicissimum , ad dextram suam posuit , per quem alacriter & cum fiduciâ ad deum accedamus ; christo interea nostrî gratiâ deum deprecante , ut quicquid nobis contingit boni , primam suam originem purè deitatis amori debere agnoscamus . deinde quòd omnis potestas tum in terris tum etiam in coelis illi commissa & credita sit , quódque sit dei quasi vicarius , sanctorúmque & angelorum caput , maximè hoc cedit in nostrum solatium , quod qui nos tantopere amet , potestate tantâ potiatur . praeterea cùm citra controversiam ●…it esse quandam politiam & regimen apud ipsos beatos sanctos & angelos , cui potius debetur principatus , quàm jesu christo , qui deus ipse est humanâ naturâ vestitus ? quod verò aliquando daemones atque homines vocandi ●…int ad tremendum dei tribunal , apprimè convenit ; hujus enim cogitatio timorem incutiet audacissimo peccatori , & judicii solennitas deum vindicabit ab omni malignitatis crimine , adeò ut suâ se culpâ & stultitiâ in miseriam lapsum ab unuiscujusque confcientiâ confessionem extorserit . quod verò christus judex sedeat , nihil ●…ingi potuisset accommodatius ; nam cum deus verendum hoc judicium exercere nequeat nisi sub specie visibili , quodnam huic instituto aptius instrumentum esse potuit quàm ea humana natura in quâ jamdudum domicilium suum collocaverat ? denique quod omnibus inimicis subjugatis , regnum patri traderet , neque hoc à ratione abhorret ; nam cùm integrum ejus munus mediatorium huic fini destinatum sit , ut creaturae in peccatum lapsae ad deum revocentur , & supremâ donentur felicitate ; hujus sanè operis absolutionem sequi debet regni sui determinatio . quae tamen non ita intelligenda est , quin jesus christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abinde semper sanctorum atque angelorum princeps , & caput permansurus sit . atque ita singula fere religionis christianae capita breviter perlustravimus ; neque iis diutius immorari per vestram patientiam licebit . quod reliquum est verbo expediam . ex dictis liquidò constare arbitror , quam indecorum sit & homine christiano indignum religionem suam haurire simul cum materno lacte , eámque non ingenuae rationis disquisitioni , sed patriae institutis , educationi , magistrorum dictatis , & hujus ●…arinae praejudiciis acceptam ferre : adeóque non in veri falsique delectu , sed praeconceptâ opinione pertinaciter tuendâ omnes animi vires nervósque intendere . ea quippe haud fides dicenda est aut putanda d●…o grata , quae originem suam debet inerti potius casui , quàm rei ipsius evidentiae aut argumentorum momentis ; quinimò post humilem , piam , attentamque rerum pensitationem , in errorem lapsus , potiori jure censendus est , si non laude , saltem excusatione dignus , quàm ipsi vel etiam veritati caecus istiusmodi & fortuitus assensus . neque secus edisserit sacra pagina dum jubemur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denique ( ut hortatur apostolus noster ) parati simus ad respondendum cuilibet , ejus spei , quae in nobis est , rationem petenti . finis . 1 pet. iii. 15. — be ready always to give an answer to every man that asketh you a reason of the hope that is in you . iam not ashamed of the gospel of christ , said the great apostle who was bred up at the feet of gamaliel , and fully instructed in all the learning both of the jews and greeks . wherefore when the christian religion was every where oppressed and despised , when it was a scandal to the jews , and foolishness to the greeks ; yet then despising the shame , and undervaluing the afflictions he should meet withal , i am ready ( says he ) to preach the gospel to you that are at rome , among the famous philosophers and orators of that city , renowned as well for arts as arms. for although there are not wanting some , the eyes of whose minds are covered with gross ignorance and darkness , yet glorying mightily in the mean while of their own wisdom who endeavour to expose and ridicule the doctrine of the gospel as the greatest piece of folly ; nevertheless he that laying aside his prejudices and tumultuous affections , shall weigh the thing it self ▪ in the balance of a sincere and incorrupted judgment , will really find the christian religion to be the power and wisdom of god , wholly agreeable to reason and worthy of all belief . as therefore the great doctor of the gentiles has given us a rare example of our duty ; so the apostle of the circumcision in the words now read , exhorts us , be ready always to give an answer to every man that asketh you a reason of the hope that is in you , i. e. be prepared to render an account , why you are christians . and in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often occurs in the acts of the apostles , and in the epistles of st. paul , act. 22. 1. phil. 1. 7. & 17. 2 tim. 4. 16. by [ hope ] i understand the doctrine of the gospel , in which sense the word is used , act. 26. 7. that reason is to be made use of in the matter of religion . that the christian religion i●… so framed that a ●…ational account may be given of it . that every man professing christianity ought to be ready to give a reason of his faith. these are the main observables from this text of scripture . that in the choice of religion , reason is not to be laid aside , and , that the christian religion is such as contains in it nothing contrary to right reason , i shall undertake to make good in this present discourse against enthu●…asts and deists . by [ rea●…on ] i do not mean the dictates of pride , covetousness , lust , anger or any other naughty affection ; for this is that wisdom of the flesh which is enmity against god , as well as against right rea●…on ; these are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imaginations that are to be cast down , and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thought which is to be brought into captivity to the obedience of christ , namely those reasonings and discourses which minister to the flesh and the lusts thereof . this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , natural man , who receives not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned : for this is that animal man which is guided only by his sensual appetite ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as those know well enough who are conversant in the writings of the ancients ) signifies that faculty of the soul which is adapted to the body . and he that is such cannot be subject to the spirit of god , nor obedient to the gospel , forasmuch as the things contained there , are mere foolishness to him ; nor can he know them , because they are spiritually discerned , i. e. they are discerned by an humble mind , composed affections , clear light , and pure , and internal sense . this is that wisdom pu●…ed up with pride and vain-glory , unto which the preaching of the cross is foolish●…ess . for the ob●…ure life and ignominious death of christ was always counted ridiculous by a mind turgid , & swell'd with higher notions and conceits . lastly , this is that wisdom of this world , and of the princes of this world , who are intoxicated with vile affections , and an opinionative knowledge , which god and every wise man looks upon as foolishness . such wisdom and ratiocinations as these , are not the off-spring of true reason , but the fallacies and paralogisms of a mind blinded with lusts . by right reason therefore i understand that innate faculty of the soul of man , by which it discerns the reasons and mutual affections of things , and argues , and concludes one thing from another , and now i say that christian religion is not contrary to reason thus understood . there are two usual forms of speech pertinent to this occasion , viz. that something may either be above or contrary to reason . but that we may speak freely and according to the nature of the thing it self ; whatever is propounded to us as matter of belief ought not to be so much as above reason , unless these words be taken in this acception , namely , that a thing is so high and remote from common sense , that bare ●…ntellect could not light upon it . there are verily some articles of faith which may be said to be above reason , as to some modes of the thing to be believed that are not clearly revealed . thus for example , it exceeds the strength of reason to give an exact account of the manner of our resurrection & glorification , or to make a perfect description of the joys and pleasures of the future life , or to shew how the three hypostases are one god , or the divine and humane nature one christ : but of these things as there is no express revelation , so neither is there an explicit faith required ; and besides , this obscurity is not a l●…ttle subservient for the begetting and conciliating reverence and esteem to the christian doctrine . but there is nothing to which an explicit faith is required , which so far exceeds reason , as that it is not able to form any conception of it . for faith consists in assent ; the assent follows the judgment , but no judgment can be made of a thing that is not at all known or understood ; therefore whatever exceeds all knowledge , must needs likewise exceed all belief . and he that can persuade himself that he believes a thing that he does not understand , believes he knows not what ; and miserably imposes upon himself with a company of words prettily put together , and giving a great sound , which yet have no conception answering to them in the mind , and while he dreams of believing some unintelligible mystery , he only pursues mere shadows of words from which when the veil is withdrawn , all faith and sense presently vanishes . but that the christian religion contains nothing repugnant to right reason , and that the use of reason is necessary in the affair of religion , i shall endeavour to prove by these following arguments . first , if god should propound any thing to be believed that were contradictory to right reason , one of these four absurdities ( nor can i think of a fifth ) will necessarily follow upon it ; either that god can be deceived , or may deceive , or that the reasons ▪ and affections of things are not eternal and immutable ; or lastly , that our faculties are obnoxious to error when they have the clearest and most distinct perception of their proper objects . the first and second of these are contrary to that notion and idea of god which we have implanted in our minds . as for the third , there is indeed a certain person who asserts the reasons of things to be contingent and arbitrarious , and that blasphemy , lying , perjury , nay , a hatred of the divine majesty may be reckoned into the account of virtues , and become a worship pleasing and acceptable to god. but good god! what rash and abominable positions do we hear ! such as are rather to be buried in eternal oblivion , or not to be named without horror and astonishment . search the ancient councils , and you shall find no heresie more deserving an anathema then this . nay the very jaws of hell could not belch out any thing more detestable and blasphemous . for this robs god of his wisdom , immutability , goodness , and all those other perfections we attribute to him : it overthrows the principles and foundations of all ▪ discourse ; makes contradictions become probable ; destroys all trust and confidence in the divine promises , and banishes all hope and expectation of future happiness . that all these consequences do naturally flow from this principle we have proved elsewhere , and the same will appear very evident to any that shall attentively consider it . the fourth , that god should plant such faculties in us as may then deceive us when they most clearly and distinctly perceive their respective objects , is contrary to the divine goodness and veracity . moreover , it is impossible that god should reveal any thing as an object of faith , unless we first suppose , that we must give credit to our own faculties . for nothing can be delivered to us from god , unless it be conformable to some faculty or other : but and if that faculty may be deceived when it most clearly and distinctly per●…eives its object , how are we assured that this deception may not happen in the present case , especially wh●…n reason , the chiefest of our facultys , clearly and evidently finds that to be false which is offered under the specious pretext of divine revelation ? for this revelation must be conveyed to us either by the ●…ar , or some other external sense , or else by the 〈◊〉 〈◊〉 : but ought we not much rather to 〈◊〉 that to be an illusion which is con●…rary to the principles of evident and sound reason , then to ●…ancy that our reason which is given us of god for a guide , should be deceived in its clearest and most distinct conception of things ? for if we throw a way reason , there is no other directive faculty , but external sense and its inclinations , and blind , and uncertain phansie which is obnoxious to innumerable deceptions . wherefore bidding adieu to reason do we not evidently expose our selves to the illusion of every jugling spirit , who by crafty tricks shall counterfeit a divine power and assistance ? if therefore moses ordain'd his law as a touchstone to try the truth of a prophet , advising his people not to hearken to any who should do signs and miracles , if he taught a●…y thing contrary to that law which he himself had delivered to them from god : ought not we in like manner to examine all those that pretend divine authority , by the law of nature and right reason , as by an in●…allible and unerring rule ? ( by the way it is to be noted , that i here speak of incorrupted reason , freed from all evil affections and inlightned by the spirit of god. ) for without the help of this guide , our minds perhaps may be filled with a great measure of confidence and obstinate persuasion , but can never attain any settled assurance that they are in the right way . neither is it any thing to the purpose , to say that reason may indeed judge of humane , but not of divine things . for though this be true of reason darkned with evil passions , and indubitable in such things as are rather objects of taste , and internal sense , than reason , yet it is quite otherwise where the assent of the understanding alone is required . for whatever is proposed as matter of explicit belief , there must in the first place be a conception formed of it ; but now whatever we can frame a conception of , there reason either discovers the harmony of the terms of which it consists , and its agreement with some common notion , and so pronounces the thing to be true ; or e●…se it finds the terms to be contradictory and repugnant , and that the thing is diametrically opposite to some i●…ate principle , and consequently judges it to be false : or else it perceives the terms to be partly agreeing and partly di●…onant , or to have no relation at all to one another , and from hence affirms and allows the thing to be either probable or possible . and now if any part either of the probability or po●…bility shall be confirmed by some illustrious miracle , then reason adds its suffrage that it ought to be believed . as for example ; let us imagine , what is already done , a certain person compassing sea and land , and w●…olly intent upon this very thing to teach and instruct mankind in their duty to god , and to one another , promising eternal blessedness upon condition of obedience , he himself in the mean time leading a most innocent and inoffensive life , and withal declaring himself to be a law-giver sent from god , and to have all power both in heaven and earth committed into his hands , and that prayers and praises are all to be offered to god through his mediation : here is nothing in this that implies a contradic●…on , or is repugnant with the principles of nature , though reason may be apt to suspect some pride and affectation of divine glory and worship to lie underneath . but now when that which is barely looked upon as possible shall be effected and accomplished by divine power , and the author of this doctrine inabled to work such stupendious miracles as never man before saw , reason will presently conclude that the thing it self is very credible . yet not withstanding if this per●…on should have taught any thing contrary to the dictates of right reason and introduced either a pro●…ane and im●…ious doctrine , or countenanced a licentious , and disorderly way of living , and that he might the better persuade us to these things , should have gone about to confirm his divine mission by miracles , our reason would immediately have suggested , to us that he was an impostor and deceiver ; because nothing can be 〈◊〉 by god , or by any person commissionated by him , which is contrary to the law of nature or right reason . and though it may be urged , that it is contrary to the divine veracity to bear witness to a lie , and therefore whatever is grounded upon the credit of miracles ( since these are the only visible signs of the divine will ) must of necessity be supposed to derive from god ; yet because i cannot be assured whether these things may not be permitted for a tryal , or for some other end unknown to me , yet agree●…ble to divine wisdom , i should rather d●…strust this way of reasoning , then admit any thing from the authority of this argument as divine , which contradicted the clear principles of nature . 2. a second argument : the nature of man is so framed that it cannot yield assent to any thing without the conduct of reason . which that it may more clearly appear we shall borrow some few things hugely suitable to our present purpose from the famous lord herbert in his book of truth . according to his opinion therefore there are four faculties by which we come to the knowledge of things ; natural instinct , or that faculty which di●…cerneth common notions , internal sense , external sense , and discourse . from whence may be collected this great truth , more valuable then whole volumes written concerning the sou●… and its facul●…es ; that which 〈◊〉 be known , neither by natural instinct , internal sense , external sense , nor by discourse , cannot any way be proved properly true . now since these are faculties , and that whatever is propounded to be believed ; must necessarily correspond and be conformable to some one of these , reason affirms that to each of them being rightly d●…posed , cre●…t is to be given , viz. to natural inst●…t , to inte●…nal and ex●…nal sense . moreover reason it self ( according to its proper office ) making use of the 〈◊〉 of the aforesaid faculties , and relying upon first and self-evident principles , summons discourse , and deduces conclusions . natural instinct is always to be believed ; but sense , as well external as internal , may sometimes be deceived , and therefore sometimes deserves credit , and at other times not ; to discriminate and discern the differences of which is in the power of reason alone , there being no other faculty to preside in this case . from whence it follows : first , that the mind cannot assent to any thing where right reason , or at least some shadow of it , does not give a preceding light ; and then , that christian religion requiring faith , cannot force or compel assent against the dictates of right reason . but against these clear and natural sentiments the enthusiasts importunately urge the spirit , and indeed every man will pretend the testimony of the spirit t●…at he may not seem to be less favour'd of god then others . if we demand how they know the testimony of the spirit , they answer , after the same manner as we discern the splendor of the sun , by its own proper light . but we insist further ; that witness which the spirit bears to it self , is it a strong and obstinate persuasion , or an ecstatical joy , or a kind of zeal and fervor of mind ; or lastly , a clear and savoury persuasion of the dignity and excellency of those things that are revealed ? if this last , it is very consentaneous and agreeable to what we have already spoken : but as for the other particulars , it is very well known what an innumerable company of men there have been , who upon such like grounds have very pertinaciously affirmed themselves to be compounded o●… glass , or butter , to be dogs , cats , kings , emperors , popes , the paraclete , the messiah , the last and greatest prophet , the judge of qu●…ck and dead , nay , even god himself . and we find most of these to have been actuated with an excess of joy , and transported with a seemingly divine fervor . all which effects are so far from the inspiration of the holy spirit , that they are no better then frenzies and symptoms of melancholy , and derive their original from no higher principle then the undue fermentation of the blood and spirits , and chiefly from that melancholy which above all other disposes the minds of men to fancy divine influxes and illuminations for this ( as aristotle affirms ) is wont to produce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore to be too easie and credulous in believing an obstinate persuasion or strong imagination , whether there be a mixture of exultancy or zeal with it , would argue a great want of caution and circumspection : but we are to note especially , where our internal sense is so obnoxious to error , that the suffrages of other faculties are first to be obtained , upon whose refusal it behooves us at least to suspend our assent . but that we may not seem to derogate from the holy spirit , we may ●…itly here suggest what mere nothings we are , and how little it is we can do without his help , so that there is no man whatever that can come to christ without the supervenient assistance of divine grace . and as this is clearly attested in the sacred scripture , so it is no less consentaneous to reason ; forasmuch as this is a most certain truth , that 't is a great vanity to dispute against sense and experience . and though some one ( as 't is reported of zeno ) should go about to prove there is no such thing as motion , and should endeavour by subtilty of argumentation to banish quantity , matter and time out of the nature of things , yet he could never induce any sober person wholly to distrust his eyes and hands . by the same reason , since every man finds his senses highly gratified with that pleasure flowing from external and mundane objects , and yet not to be alike affected with things of a higher and nobler nature ; how much resistence soever he may make by virtue of the counsels of severer reason , and strive to alienate his mind from those ▪ as things less comporting with the dignity of his nature , yet he will be no more able to reclaim himself , then the arguments of zeno were able to move diogenes . moreover , so long as that brisk and lively rellish of sensual pleasures draws away the mind , it will not be at leisure to attend to the so●…t whispers of that gentle monitor within . or perhaps it will easily slop its mouth , or at least allure it to its own side : for we are led by sense ▪ either external or internal , not by dry and insipid reason , which gives much what the same account of the delights of a spiritual life , as a blind man would do of colours . and doubtless it would be but lost labour to teach a blind man how pleasant a thing it is to behold the sun , and to enjoy the benefit of the light , and recreate himself with the variety of objects . it is only the eye that is sufficient to make such a demonstration of these things as may affect the mind . you can never persuade a man that is a perfect slave to his pleasures that there is any greater delight and satisfaction in understanding the reason of a mathematical demonstration ▪ then there is in wine or the caresses of a mistress . for if they were not bashful in declaring the sentiments of their own minds , it would soon appear that the reason of all mankind is subjugated to the imperious dictates of present sense . and unless god so affect our minds , as that on the one hand they may find some allay & uneasiness in these terrestrial pleasures , and on the other give them some prelibations of the sweetness of things celestial , it can hardly be , that we should either be weaned from those , or very much desirous of these . i add moreover , that to render our selves obedient to the will of our hea●…enly father , is the only plain and easie way to the attaining a true knowledge and vital sense of divine revelations . for heavenly things are not otherwise to be known but by such an in ward rellish and affecting light as divine grace usually imparts to defecate & humble minds . and further , to admonish ▪ them that are going astray , to illuminate the eyes of the mind , to strengthen the faith ▪ and to fix and impress the arguments of godliness upon the soul , which otherwise would be driven away with the least wind of a temptation ; these and such like things we owe to the be●…ign influence of the holy spirit ; all which we readily acknowledge to descend from heaven by that congruity they retain with that divine principle the only remain of god in us . but if we discharge this criterium of truth , and subject our reason to the conduct and guidance of prevailing phansis , we must bid adieu to all religion but that which under pretence of divine insp●…ration is nothing but the result of 〈◊〉 , and the feculent steams of the blood. thus all religions will be alike ; for by ▪ what argument shall the excellency of christianity appear above 〈◊〉 or gentilism , when the use of reason is laid aside ? but that we may not spend time in ambiguity of words , we must know , t●…at nothing is perceived by us but the operations 〈◊〉 our 〈◊〉 , and there●…re the spirit as 't is a principle of knowledge in us , is either internal sense or reason ; for these are the only faculties ( unless we will add natural instinct ) capable of being inlightned with the beams of divine light. to return therefore from whence we have digressed ; since our internal sense is so slippery and fallacious , that man that shall hearken to its testimony against the voice of all his other faculties , must be a person of a very imprudent and temerarious belief . but you will say , we grant indeed that it appears from this argument that nothing can be believed without reason , but it does not follow fro●… hence , that the thing to be believed is not contrary to reason ; because we ought to credit a divine attestation , though the matter attested be never so much contrary to reason : for it may happen that humane understanding may thenerr , when it seems most of all to make use of reason . but it were impious to imagine that god who is most wise can be deceived , or being most veracious can deceive . it is confest that nothing could be spoken truer ; for no man is so incredulous or self-conceited , but he will presently give credit to divine attestation : but the question is how we shall know when a thing is confirmed by divine testimony ? will it appear from miracles alone ? we shall find pythagoras , apollonius tyanoeus , who endeavoured by magick to keep up the credi●… of decaying and sinking idolatry was famous for these ; whose contemporaries durst oppose him to christ , as may appear from the books of hierocles and philostratus written of this subject . i might likewise introduce the magicians of both worlds , all which have acted diverse things exceeding the powers of nature , only by demoniacal assistance . if any one therefore shall pretend a divine commission , there are three things which he ought to prove his authority by : miracles , holiness of life , and a doctrine worthy of god , and every way useful to mankind . if he bring all these things , he is to be believed as sent from god. but it no way comports with divine goodness and veracity to bear witness to a falsehood , or to expose men in things of the greatest moment to an everlasting and inevitable delusion . wherefore we are not only to look at miracles , but at the life and doctrine of the person who pretends them , to gain to himself the belief of divine authority . to this purpose our saviour made use of an invincible argument against the pharisees , who objected to him that he cast out devils by the help of the prince of devils , viz. that a kingdom divided against it self is brought to desolation : therefore since he both by his doctrine , and the mighty works that he did , set himself wholly to pull down and overthrow the kingdom of satan , it could not be that he should cast out devils by the assistance of satan . therefore to make up a right judgment concerning a divine testimony , the matter it self which is attested ought to come into consideration , which if it contain any thing contrary to the setled principles of nature , those miracles are not to be looked upon as divine , but as diabolical delusions . the beroeans were commended by the spirit of god to be more noble then those in thessalonica , i. e. of a more ingenuous and pliable temper , in that they searched the scriptures , whether those things spoken by paul and silas were so . why should not the same commendation belong likewise to us , if we put to a severe scrutiny & trial whatever is deliver'd to us by any person for a divine law ? 3. a third argument may be drawn from the nature of religion , which ought to be matter of choice and delight . but now it is impossible that any one should please himself in that which is contrary to the principles of his very nature . and indeed to know conclusions themselves , unless we likewise are ascertain'd from what principles they flow , yields but a slender delight to the understanding : as the pleasure of a mathematical genius results , not from having geometrical problems as undoubted axioms by heart , but ●…rom the being able to comprehend their demonstrations deduced by a long series of propositions . wherefore it is most agreeable to the divine goodness so ●…ar to indulge and have regard to the nature of man under the gospel , that he may find the harmony and agreement of those things with reason , which are propounded to him as objects of faith. for here lies the principal difference between mankind and bruits , in their being capable of religion . and it is a thing abhorrent from all reason , that that which is most natural , and the sole propriety of man , should yet be contradictory to his own faculties . can it be imagined that god intended to perplex humane intellect with inexplicable subtleties ? or is any thing the more excellent and venerable , because it exceeds all understanding ? is he to be deemed the fittest subject for religion , who is most bigotical and carelesly credulous ? are we to put off humane nature that we may become religious ? surely to entertain the least suspicion of such a thing were the very reproach of all religion : such ought to be every man's judgment of his religion , that it contain nothing in it absurd , unbecoming , or repugnant to right reason ; for what a shame were it for religion to be afraid of the tribunal of reason ? i have always looked upon that religion most worthy of my choice , which comes off victorious when called to the bar of strictest reason . wherefore should a gracious god bestow upon us the faculty of reason , if we must not suffer it to do its office when our concern is most in question ? or what other faculty is there left by who●…e conduct we can search into the truth of religion ? if we once forsake the guidance of reason must not all religion be owing either to education , superstition or some fanatical impulse ? but you will say , our reason since the fall is too much darkned , and therefore we are not competent judges of divine things . but are the faint and more languishing rays of the declining sun therefore contemptible , and to be reputed darkness , because we are deprived of his meridian and more exalted light ? must he whose eyes are somewhat dull , be therefore accounted stark blind ? or must we quite shut our eyes , because they want the sharpness and perspicacity of eagles ? is not religion of such a nature as requires our greatest care and diligence , as of a thing of the highest moment , and in which to have erred were our greatest infelicity ? and to what purpose were our faculties given , if they be of no use in those things wherein we most need them ? shall another judge for us ? or shall the understanding of another direct my will ? shall i fee with other mens eyes ? or walk only by the light that another carries before me ? shall i mortifie my irregular affections with arguments that i do not understand ? or govern my life by the mea●…ure of another man's principles ? are not all these things to be done by a man 's own proper judgment , intellect and light ? and can this be effected without the use of reason ? nay further , is there need of any other faculty in the choice of religion , and such principles as tend to the regulation of life , but only of reason ? religion is a free and ingenuous thing , that forceth none , but captivates the understanding with its own solitary beauty & pulchritude . and he that thinks otherwise falsly accuses religion & introduces superstition into its place . 4. a fourth argument i take from the nature of right reason ; from whence arises a clear demonstration , that no divine revelation can be contrary to it . for the souls of men are derived from the d●…vine mind , and right reason is of a celestial original , framed after the image of uncreated wisdom and knowledge . it is a certain beam or ray of the intellectual sun , bearing the resemblance of primigenial light . for divine wisdom is nothing else but a steady comprehension of the idea's of things , together with those reasons , a●…ections , and mutual relations whether of concord or discord , which immediately slow from the nature of things themselves , as relations po●…ito fundamento & termino . and the divine intellect does intimately penetrate and behold at one view these affections together with the idea's of the things themselves and discerns their order and reciprocations . now what is this but fixed and stable reason looking upon the reasons and connections of all things at once , and as it were with an unmoved eye ? whose express and accurate resemblance is right reason engraven on humane minds , which though it cannot know and lay open all things , and their respective reasons , by one single act , yet it explicates and unfolds them successively and in order . moreover , we have a clear and distinct perception of the consent or discrepancy of so many of these idea's and reasons as we have an entire and comprehensive view of , and accordingly undertake either the probation or refutation of one from another . wherefore humane reason does truly imitate and express divine wisdom , with this only difference , that what she comprehends at once with one single act , reason deduces by many and operose consequences . that god should therefore reveal any thing contrary to right reason , is alike impious as to suppose him to be a liar , and to contradict the internal conceptions of his own wisdom . for right reason and divine wisdom give the same judgment of things , and if humane understanding shall at any time determine otherwise , that must not be looked upon as the fault of reason , but of ignorance . therefore if any thing propounded under the plausible name of divine revelation shall seem to contradict reason , i ought to suspect that i do not fully conprehend the meaning of it , and therefore must insist upon a further search , and resolve that god intended that to be believed , which should be most consonant to the principles of nature . nevertheless i would not have humane understanding arrogate too much to it self , nor rashly attempt to condemn presently that which exceeds its capacity . for if the chiefest part of those things which are delivered and consigned by divine testimony , be worthy of god , and consonant to ou●… faculties , as to other things we ought to yield an implicit faith to divine revelations , though they seem otherwise to clash with reason , yet to give our assent to them , at least according to the sense of the spirit of god , although what that is , we cannot yet so fully understand . 5. a fifth and last argument shall be drawn from the nature of the christian religion it self . and first of all as to its precepts , their purity , sanctity and usefulness , both as to particular persons , and also the publick , are so clear to every attentive and considerative man , that it would be altogether super●…luous to go about to evince their agreement with reason : more especially when the thing it self is so fully made good already by the learned dr. hammond . from hence it likewise follows , that the promises and comminations in religion are extreamly agreeable to reason , forasmuch as they are a kind of hedge and security for the precepts contain'd in it . and though these three parts of christianity do far excel , yet they are not wholly different from other religions that have taken place in the world , especially among the wiser and more philosophical pagans , who set the precepts of morality at a high pitch , and also held the doctrine of rewards and punishments after this life . so that whatever may be said in vindication of the ancient piety and wisdom , may with greater reason be spoken in behalf of christian religion . for even the most profané and atheistical wits upon reading the holy scriptures have confessed that they contain in them the most excellent precepts of piety and virtue . therefore i shall choose rather to discourse briefly of christianity under the notion of a determi●…ate religion different from all other , that its conformity with right reason may from hence likewise be made apparent . first , therefore , what can be thought more agreeable to reason then that god should intrust some certain person with the office of teaching and instructing mankind in the discharge of their duty to him , and to one another ? for the degenerate offspring of adam are hugely ignorant of their duty ( whence so many ridiculous rites of superstition have been observable throughout all ages ) and very much need a teacher . and besides they are obstinately and wilfully bent upon the lusts of the flesh , and for this reason want such a law-giver as may cause a veneration and fear in them . and that this legislator should be a person of an unspotted and blameless life is very congruous , both that he may be a pattern and example to us , and likewise beget a reverence and esteem of his doctrine . that he should be conceived by the power of the holy ghost in the womb of a virgin without the concurrence of man , is an excellent provision for a higher esteem and valuation of his person , being separated from humane defilements , and the ordinary course of nature . that he should be intimately united to the divine nature , and so truly and properly god , adds the greater majesty to what he should deliver . nor could god signifie his will in a way more agreeable to the nature of man ; for he cannot appear to us but under some corporeal veil ; and what more fitting mansion or covering then our flesh ? why may not god make use of some one of us ( as the soul doth of the body ) as an instrument by whose intervention he may discover his mind to us ? here is nothing either contrary to reason or hard to be understood . for why should the conjunction of the deity with the nature of christ more trouble the understanding then the union of the soul with the body ? for the higher and more exalted nature any thing is of , with the greater facility may it insinuate and derive it self . but though this person be so illustrious , yet it seems reasonable that in reference to this bodily life he should be of mean quality and obscure condition , obnoxious to the same evils and infirmities , to which we our selves are exposed : for so we shall have mighty incentives to the love of god , and patient bearing of afflictions , when we see the most innocent captain of our salvation , suffer fo much upon our account . besides , that it is an argument of the greatest trust and confidence in our lord and saviour , who being himself made perfect through sufferings , knows how to succour and relieve those that are oppressed under them . moreover we may reasonably expect that god should give us some greater certainty of eternal and immortal life , then what was found among the heathen , who spake very doubtfully of it ; as likewise that we should be more fully assured of the resurrection of the body , without which the happiness of man cannot be compleat : and how ready god is to pardon sinners upon a true faith and repentance ; for this we are apt to doubt of when we consider the malignity of sin , our own proneness to revenge , and how rare a thing it is to find forgiveness of a fault amongst men . in like manner , that he should establish the belief of rewards and punishments after this life ; that by looking up to those we may be allured to obedience , and out of fear of these may be deterred from sin . and that he should gain credit to all these things both by his miracles , and by his death : for miracles are the greatest testimony of divine presence . and in that he yielded himself up to death , it is a great sign of the truth and sincerity of his dealing with us . besides , it is a clear demonstration of the divine goodness towards us , who spared not his own son that he might do us good . nor can there be a stronger argument to move us to crucifie our lusts , and to lay down our lives for the brethren . but that our lord by his death became a sacrifice for sins , by which god declared his placableness , it was a design of infinite wisdom and goodness to relieve and succour the soul under the arguments of despondency and distrust , which it fetcht against it self from the holiness and justice of god , the death of christ for that very end propitiating divine justice . his resurrection from the dead is likewise very consonant to reason , being an ample confirmation of his past actions , and also a demonstration of the possibility of our resurrection and return to life after death . but that after his resurrection he was exalted at the right hand of god , and that all prayers and praises should be offered to god by his mediation , and that he always makes intercession for us , this is likewise very agreeable to reason : for hence god not only makes known to us his kindness and good-will , but has placed our brother at his right hand , a person most dear to him , and most tenderly affected towards us , through whom we may with cheerfulness and full trust make our approach to god ; christ in the mean while deprecating god in our behalf , that we should acknowledge whatever good befals us to proceed wholly and purely from the love of god. and then in that all power both in heaven and earth is committed into his hands , and that he is gods vice-gerent , and the head of saints and angels , it is a great comfort to us , because it is he that so dearly loves us who is possest of such mighty power . moreover since there is without dispute a certain polity and government among the blessed saints and angels , whom can we imagine to have better and greater right to this principality than jesus christ , who is god clothed with humane nature ? and that both devils and men are sometime to be summon'd before the dreadful tribunal of god , is very consentaneous ; for this very thought will strike terror into the most daring sinner , and the solemnity of the judgment will vindicate god from all suspicion of malignity and injustice , because every man's conscience will testifie to him that his misery proceeds from his own wretched folly. nor can any thing be imagined more proper then that christ should be appointed judge ; for since god cannot execute this solemn judgment but under a visible shape , what fitter instrument can there be for this purpose , then that very nature in which long ago he has taken up his dwelling ? and lastly , 't is no way discrepant from reason , that having subdued all his enemies , he should deliver up the kingdom to his father : for his mediatory office being designed to this purpose , that lapsed man may be recovered to the life of god , and invested with endless happiness ; upon the perfecting this work , the determination of his kingdom ought to follow . which yet is to be understood after this manner , viz. that jesus christ , god-man shall from thence , and for ever continue the prince and head of saints and angels . thus we have briefly run through the several heads of christian religion , and shall not further trespass upon your patience . what remains i shall dispatch in a word . from what hath been already said it appears clearly indecorous and unworthy of a christian to draw in his religion with his mothers milk , and to attribute his receiving it , not to the ingenuous disquisition of reason , but to the laws of his country , his education , to the dictates of some learned man in whom he has an implicit faith , and such like prejudices as these . and in conclusion , makes it his whole business pertinaciously to defend it , not upon a due choice and difcernment between truth and falshood , but upon some preconceived and prejudicate opinion . whereas that is scarce worthy the name of faith , nor grateful to god , which owes its original rather to some dull chance , then either to the evidence of the thing it self , or the weight of the arguments for it . nay certain it is , that he who after an humble , pious , and attentive weighing of things shall yet fall into error , is upon better grounds to be judged if not worthy of praise , yet at least of pardon , then he that shall blindly and fortuitously assent , though to truth it self . to which the holy writings bear witness , by commanding us to search the scriptures ; to prove all things ; and to examine and try the spirits : and as our apostle exhorts us , to be ready always to give an answer to every man that asks us a reason of the ●…ope that is in us . the end. annotations upon the forogoing discourse . the pious and excellently learned author of this discourse , being himself so great a master of reason , made it his whole business to imploy his great parts for the honour and advantage of religion . he was a well instructed scribe for the kingdom of heaven , and as a faithful steward of the mysteries of god , brought forth out of his treasures things new and old. and finding christianity attackt and assaulted by deists and enthusiasts , he resolutely came in to her aid and assistance , and by invincible arguments hath made good both the use of reason in matters of religion , and that christianity contains nothing in it contrary to the laws and inscriptions of right reason . upon this foundation the whole discourse is setled and grounded , on which i here offer such annotations as may best serve to illustrate and confirm that high sense and great reason our ingenious author hath curiously and with most accurate judgment drawn together . pag. 3 , 4. what ever is propounded to us as matter of belief , ought not so much as to be above reason . ] there are some who out of stupidity rather then a due veneration of religion , make the choicest of its articles so incomprehensible as to be elevated above reason , that is , in their sense , such as of which humane intellect can have no conception : then which certainly nothing can be more derogatory to that sacred oeconomy , which the eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of god hath set on foot , nor give greater ground to the bold cavils and pretentions of enthusiasts and disguised atheists . as if there were no other design in the christian religion but to amuze and puzzle humane understandings , by propounding a company of intricate and perplexed riddles , of which we can have no apprehension , but must believe them merely because they are unintelligible . for certain it is , that whatever is in its own nature unconceivable can be no object of humane understanding , and consequently can be no object of faith. and it were a vain and ridiculous thing to tell us that god reveals unconceivable mysteries to us , to convince us of our emptiness and nothingness : for christian religion makes its ultimate end to be the perfection of humane nature ; now that which is wholly and absolutely above reason is likewise unintelligible , and what is so , can in no sense be said to advance and better the faculties of man , and perfect his nature . 't is true , in this sense , and in no other , we may admit a thing to be above reason , that is ( as our excellent author speaks ) because bare intellect could not light upon it . for the whole frame and contexture of christianity shews a wisdom exceeding that of angels as well as men , but yet now it is manifested and revealed to us , there is nothing in it unconceivable , nor any one article beyond the power of a rational soul to have , though not a full , yet a clear and distinct idea of . the very notion of god implies incomprehensibility in it , yet notwithstanding a rational mind may have a very evident and clear conception of his nature . and that which dazles our eyes with such an amazing lustre in christianity , that is , the doctrine of the trinity , was not thought either unintelligible or irrational by the wise●… and most learned pagans , though such is the profoundness of the mystery , that humane understanding could never have fall'n upon any such thing without a divine revelation . therefore what the best of the pagans discoursed of it , was but a communication of that doctrine which had been received by tradition from the first ages of the world , and was made known to them by supernatural revelation . the same we may say of all other mysterious points in the christian religion , that being revealed , they bear a pleasing and agreeable harmony with our reasons , and do intimately correspond with something in our own minds . pag. 4. this obscurity is not a little subservient to beget and conciliate reverence and esteem to the christian doctrine . ] the christian religion has this in common with all other mysteries , that it hath a veil drawn over its more recondite and hidden doctrines , partly that it may not be prophaned and exposed to contempt by every common eye ; and partly to whet and sharpen the industry of capacious minds to a diligent search and inquisition after such inestimable treasures . for as the initiati in the mysterious rites both of greeks and egyptians , were first to undergo a due purification of themselves before they were admitted to the presence and fruition of the worshipped deity ; so does christian religion declare its end to be the perfecting humane souls , and at last conducting them by an orderly p●…cation both of body and mind into the sacred adytum to enjoy the presence of god in the highest heavens for evermore . hence christianity as it is a mystery , so in opposition to the prophane rites of the heathen worship , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mystery of godliness , 1 tim. 3. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doctrine according to godliness , 1 tim. 6. 3. and it is very decorous and becoming the wisdom of god , to hide and conceal the choice doctrines of christianity as precious treasures , behind a cloud , that they may not be the too easie purchase of every dissolute person , and that religion it self may not be contemned and disesteemed by supposing it to have nothing venerable and excellent in it . but as the spectators at the foot of the hill behold no greater beauty and comeliness in the face of our saviour then in other men , but when he ascended the mount his countenance appear'd to those that were capable , with a brightness and lustre far surpassing that of the sun : thus it is with his doctrine ; while we converse only below , and our eyes are filled with dust , and our minds swell'd with the lusts and vanities of the world , we see no more excellency and beauty to command our veneration and love in christianity then in other things : but if we would ascend up to the top of the mount by a due purification of our spirits , by mortification of our irregular appetites and by assimilation of our minds to god , we should behold admirable glories , and be enravished with the pulchritude of the transfigur'd face of jesus . for the secret of the lord is only with them that fear him . pag. 5. there is a certain person who asserts the reasons of things to be contingent and arbitrarious . ] the person intended here was szydlovius who in a treatise intituled , vindicioe quoestionum aliquot difficilium & controversarum in theologia , printed at franeker , among other things lays down such positions as these , quoeritur ( inquit ) an detur aliquid antecedenter bonum ad voluntatem dei : sive , an res sint ideò justoe & bonoe quia deus eas vult , vel , an ideò eas velit quia justoe sint ? negatur dari aliquid antecedenter bonum ad voluntatem dei , & affirmatur res ideò esse justas & bonas , quia eas deus vult ; non contra , ideò eas velle deum quia justoe & bonoe sint . and afterwards he thus goes on , objiciet quispiam : ergo sic deus poterit imperare blasphemiam , perjurium , mendacium , &c. quod absurdum videtur . resp. etiam in illis quoe ad cultum dei pertinent , nullo a●…o modo homines obligantur nisi ex proecepto & per legem . si enim deus voluisset , tum potuisset alium cultum vel modum cultûs jubere sibi proestari . itaque etiam ista quoe ad cultum suum pertinent , deus liberrimè proecepit , & quidem ut potuerit aliter proecepisse : ideóque ex hypothesi tantùm mandati divini ista sunt vitia . et videtur hîc proesupponi , quasi mendacium & blasphemia afficiant deum aliquo modo , quod prorsus falsum est . certum igitur est deum potuisse contrarium modum cultûs sibi jubere proestari . which execrable positions our author out of that tender and delicate sense he had of truth , and mighty zeal for the honour of god , did justly detest and abominate , and therefore set himself to confute such blasphemous assertions as these in a short but exceeding compact and rational discourse , which since his much lamented death has been published by the title of a discourse of truth , and is now reprinted with another useful discourse of an ingenious person with annotations upon them both . to which for full satisfaction and prosecution of the heads here mentioned i refer . and shall only transcribe what i find concerning this subject in a philosophical poem . if god do all things simply at his pleasure , because he will , and not because it 's good , so that his actions will have no set measure ; is 't possible it should be understood what he intends ? i feel that he is lov'd of my dear soul , and know that i have born much for his sake ; yet is it not hence prov'd that i shall live , though i do sigh and mourn to find his face , his creatures wish he 'll slight & scorn . when i breath out my utmost vital breath , and my dear spirit to my god commend , yet some foul fiend close lurking underneath my serious , humble soul from me may rend : so to the lower shades down we shall wend. though i in hearts simplicity expected a better doom ; sith i my steps did bend towards the will of god , and had detected strong hope of lasting life , but now i am rejected . nor of well being , nor subsistency of our poor souls , when they do hence depart : can any be assured , if liberty we give to such odd thoughts , that thus pervert the laws of god , and rashly do assert that will rules god , but good rules not gods will : what e're from right , love , equity doth start , for ought we know then god may act that ill , only to shew his might , and his free mind fulfil . pag. 5 , 6. that god should plant such faculties in us as may then deceive us , when they most clearly and distinctly perceive their respective objects , is contrary to the divine goodness and veracity . ] 't is tr●…e , if god were such an arbitrary being whose sole will were the rule and measure of goodness and justice , as the forecited author contends he is , it is utt●…rly impossible we should have any certainty of the clearest truth , not so much as that three and three make six , because we can never be assured that this arbitrary omnipotent deity did not purposely make the frame of our souls so , as that they should then be deceived when they have the clearest and most evident perception of things . therefore that acute philosopher des-cartes committed a great over-sight when he would have us doubt of the truth of those things whereof we have the clearest evidence and demonstration ; becau●…e till we come to the knowledge of a god we cannot be certain that our faculties are not false and imposturous ; for we have no way to come to the knowledge of god , but by our faculties . and therefore this were , 1. to condemn us to an eternal scepticism from which there is no possibility of ever extricating our selves . 2. it is a ridiculous way of argumentation to prove the truth of god's existence ●…rom our faculties of reason and understanding ; and then to prove the truth of those faculties from the existence of god. 3. there being nothing more immediate to us , nor any thing whereby we can conclude more certainly a thing to be true then by our own faculties , if the truth of our faculties is to be proved by any thing , it is evident , it is to be proved by our faculties themselves , but this were also a ridiculous circular demonstration , to prove the truth of our faculties , by the truth of our faculties . whence it necessarily follows that we are only to suppose our faculties to be true , it being impossible for us to prove them to be so . but to be above this pitch is the priviledge only of the eternal mind , or of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only wise god , as our faculties if rightly cultivated suggest unto us , & the apostle does admonish us . that therefore was the main slip in des-cartes that he was not content to suppose our faculties to be true , but he would prove them to be so , when he was destitute of all argument for it , but the truth of the faculties themselves . but some philosophers bring the business to a closer pinch , as they conceive , by supposing the very essence of truth to be clear and distinct perceptibility , insomuch that not omnipoteuce it self , much less casualty , can bring to pass that what is false should be clearly perceived to be . but these otherwise witty and learned contemplators do not consider , that truth is a thing antecedent to perceptibility , which respects the perceptive intellect , and is in it self nothing else ( i mean eternal truths ) but the necessary coherence or incoherence of the terms of which the truth it self doth consist . and therefore perceptibility cannot be the essence of truth . i speak here of truth in the object , not in the subject , as our author has distinguished in his ingenious discourse of truth ; which no intellect perceptive or conceptine makes , but finds in the intellect exhibitive , as his annotator has also observed : insomuch that the divine intellect it self quatenus perceptive or conceptive is not the a●…thor of archetipal truth , but quatenus exhibitive . moreover , though clear and distinct perceptibility were the very essence of truth , whenas indeed it is only a relative mode thereof , what is this to our perceptive faculty , till it come to a clear actual perception , and what is this but a strong cogitation that i clearly and distinctly perceive a thing ? but that many have been mistaken when they have had such a strong cogitation is indeed the known disgrace of speculation and philosophy . whence it is manifest , when they say that omnipotence it self cannot bring to pass that what is false should be clearly perceived to be , that the word [ perceived ] is fallaciously abused , to a sense beyond the capacity of the present circumstan●…es , as if it signified [ really to find ] whenas it only signifies , strongly to think we clearly perceive a thing to be . which many have and yet have been in a mistake ; and this by casualty . what then cannot omnipotence do in this kind , if it would ? but supposing our ●…aculties to be true when all moral diligence has been employed to fit them for use ( and none but a humorist will then call into question their verdict , when they clearly discern a thing to be ) the existence of god and his attributes being plain to us , we have a further assurance , we having such an author of our being , that he gave not our faculties to abuse us but to inform us faithfully of all truth necessary and useful for us , so that what is clear to them is really true . which is the assertion of this our learned and pious writer without any cartesian fetches and ambages . and lastly , we may note by way of overplus , that clearness and distinctness of perception in the intellect perceptive or conceptive , is not the right notion of truth , but the conformity of the perception or conception with the thing conceived , which is truth in the object ; and that therefore in false opinions the perception of the intellect is not only obscure , but false , because it perceives or conceives otherwise then the thing it self is , which is the true and universally acknowledged notion of what is false in the conceiving of things . pag. 8. our reason would immediately have suggested to us that he was an impostor and deceiver . ] that god may permit an impostor and deceiver to work miracles , we have the express testimony of holy scripture , and the matter of fact confirmed in the egypti●… so●…cerers , deut. 13. 1 , 2. moses tells the 〈◊〉 , that if any per●…on should come in the name of a prophet , and should do a miracle , i●… that prophet 〈◊〉 attempt by this to seduce them to idolatry , then he was not to be bel●…eved , because god might suffer this in tentationem , to prove their faith and belief in the true god. but on the other side if a prophet should come in the na●…e of god , and produce m●…acles as the credentials of divine authority and commission , and should exhort them only to the worship of the true god of israel , than he 〈◊〉 to ●…e believed . for this was the sign or note by which they should know a true prophet from a false , deut. 18. 21 , 22. in like manner , we that are christians , having the law of right reason engraven in our souls , ought to be as cautious and jealous of admitting belief , though a person should by miracles seek to extort it from us , if under pretence of divine revelation he would introduce any thing contrary to clear and evident reason . because we may be assured that no such thing can be authorized of god , but that if the miracles are true and real , they are done in tentationem . see annotat. upon p. 14. pag. 10. we find most of these to have been actuated with an excess of joy , and transported with a seemingly divine fervor . ] how far a natural enthu●…iasm may prevail upon men is evidently seen in the fresh examples which every age produces ; and 't is observable that those sects among us which pretend most to divine inspiration , are most of all in●…ected and agitated with melancholy , which arising from the lower region of the body , and ascending in copious-steams with the blood and spirits into the brain , ferments like new wine , and stains the imagination with variety of phantasms and impressions . and if this happen to a devotional and religious temper whose understanding is not strong enough to discern the illusions of phansie from the dictates of the spirit of god , it presently begets in him a strong and vigorous conceit that he is divinely acted and inspired . with which delusion they are the more easily imposed upon , for want of a right understanding of the nature of the prophetical spirit , whose impulse and influence upon the mind , though it were strong and vigorous , being in the heart as a burning fire , shut up in the bones , which sensibly afflicted and pained till it received a vent ( as is expressed by the prophet jeremy , chap. 20. 9. ) yet it never altered nor clouded the rational faculty , but the intellectual light remained still free and undisturbed , nor did ever any prophet when acted by divine inspiration deliver any thing contrary to the fixed and eternal laws of reason . now the way to distinguish these enthusiastical impostures from divine influxes and illuminations , is by comparing them with the known and infallible dictates of right reason ; for no truth delivered by divine revelation is ever contrary or contradictious to the rational faculties of mankind . he that would know more of the effects of this natural enthusiasm may consult that excellent treatise of dr. more , intituled enthusiasmus triumphatus . pag. 12. so long as that brisk and lively rellish of sensual pleasures draws away the mind , it will not be at leisure to attend to the soft whispers of that gentle monitor within . ] there is in the soul of man a double nature , intellectual and animal , which the scripture calls by the name of flesh and spirit , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner and outer man. and according to this double capacity , the respective objects are likewise different : the animal nature or outer man dictates the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is pleasant or profitable in the grossest sense , and is only that blind and irrational appetite which results from the souls union and conjunction with the body . with reference to this the apostle says , 1 joh. 2. 16. all that is in the world , the lust of the flesh , the lust of the eye , and the pride of life , is not of the father , but of the world : i. e. these are the gratifications of the mundane life or animal nature , and about such things as these the corporeal life is perpetually conversant as with its proper objects . but now the intellectual nature or inner man takes for its object the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ought to be done , being ruled and guided by the counsels and inspirations of right reason . now because the soul cannot attend to two different faculties or capacities at the same time in their highest actings and invigorations , it follows that upon the prevalency and enlargement of either of them , the other is sensibly dimini●…hed , abated , and debilitated . for who is there that sees not how crazed and besotted those persons are in their intellectuals , who let themselves loose to the conduct of their irregular lusts and appetites , and plunge their souls without bounds or measures in corporeal joys ? so that were it not for their external shape , there would be little difference between them and bruits . and is it possible now to discern the faint and weak glimmerings of intellectual light through such profound and clammy darkness ? nay , it is very easie to conceive that the rampancy and luxuriancy of the animal life may arise to such a height as to form an extraordinary and thick cortex over the intellectual or ▪ divine principle , that its actings should never be perceptible any more , but like the central fire in an incrustated star , be totally extinguished at the long run . of so high a concernment is it to mankind to mortifie and subdue the irregular excursions of this plastick or animal life , and 〈◊〉 its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irrational and blind appetites in the embryo or first rudimental efformations . for the flush eruption and blazing of the corporeal life , is a sad presage of the death and extinction of the diviner faculties . and death it self in a physical sense is only the consopition , or laying asleep some powers that others may awake in their stead : hence the spirit of god affirms that those who live in pleasures , i. e. licentiously and delicately , omitting no opportunities of gratifying that worser ▪ life to which they have so tender a regard , are dead while they live . to this purpose is that of plotinus , ennead . 1. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a vitious person dies after that manner the soul is capable of dying ; and the death of the soul is by a total immersion and repletion of it self with corporeity . ibid. we are led by sense , either external or internal , not by dry and insipid reason . ] it is 〈◊〉 part of the authors design to prove that bare and dry reason is a sufficient criterion to discern the true and ●…ffecting rellish of heavenly things ; for as there is some principle in us which has a vital sense and sapid gust of corporeal joys and pleasures , so there is a principle likewise in the soul of man , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something better then reason , and which a platonist would call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flower and summity of the mind , when by due purification of its self from all corporeal dregs and pollutions , it arises to such a measure of participation of the divine life , as that it perceives a generous rellish , and g●…ateful , and affecting pleasure in holiness and virtue . for till this inward intellectual sense be in some good measure awakened , religion it self does but very little , and weakly affect the mind . therefore our author adds , that heavenly things are not otherwise to be known , but by such an inward rellish and affecting light as divine grace usually imparts to defecate and humble minds . and a little above he says , that to render our selves obedient to the will of our heavenly father , is the only plain and easy way to the attaining a true knowledge and vital sense of divine revelations . consonant to what our saviour himself expresly affirms , joh. 7. 17. if any man will do the will of god , he shall know of the doctrine whether it be of god , or whether i speak of my self , i. e. the true rellish and vital sense of religion arises from a conformity of mind with the will of god. so that though reason may furnish a man with sufficient arguments to assure him of the truth of religion , yet the sapid gust and affecting sense of it flows from the expergefaction of the intellectual powers into a divine life . ibid. to admonish them that are going astray , to illuminate the eyes of the mind , to strengthen the faith , and to fix and impress the argument of godliness upon the soul , these and such like things we owe to the benign influence of the holy spirit . ] it is a very great indication of a mal●…ous mind , or weak and crazy intellectuals , when men shall load and burden their adversaries with the opprobrious and invidious term of heresie , as denying the aid & assistance of the spirit of god to be necessary , when they only endeavour to make the mystery of our faith , the oeconomy of christian religion to appear in all its parts rational , i. e. worthy and becoming of its author the eternal wisdom of god. it has been the ill fortune of some eminent and inge●…ous persons of late to be traduced for pelagians , socini●…s and what not , for no other cause that i know of , but because they speak sense , and care not to explicate religion by unintelligible words and phrases , quaint allusions and odd similitudes , but instead of all this jingling noise , they appeal to the common and rational faculties of all mankind . and in this they are so far from laying aside or rendring useless the aid of the holy spirit of god under the gospel , that they ●…eely acknowledge all their strength to derive from his ever-blessed influence , that of themselves they are nothing , but that it is he who works in them both to will and to do ; and that he is not only the beginner , but finisher of every good work . although perhaps they may not think the operation of the spirit of god to be by an omnipotent power at large , but hypothetical , and upon certain terms and conditions , like the great formative power in nature , which produces not the lineaments and primigenial rudiments of the body of a plant or animal out of a flint , but requires a pliable ductility and sequaciousness in the matter it works upon . pag. 14. pythagoras , apollonius tyanaeus who endeavoured by magick art to keep up the credit of sinking idolatry , was famous for miracles . ] that miracles may be wrought by wicked persons for ill ends and designs , is evident not only from the prediction before cited , deut. 13. as also from the miracles wrought by the egyptian magicians to invalidate those of moses , but likewise from the express prophesie of our saviour himself concerning false prophets that should arise and shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great signs and wonders , to deceive , if possible , even the elect. and the apostles of our lord jesus foretelling the coming of antichrist , describe it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the effica●…y of satan , with all power , and signs , and wonders [ or miracles ] of a lye. and st. iohn speaking of the same person , says that 〈◊〉 shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great wonders , and deceive them that dwell on the earth , by the means of those miracles which he has power to do in the sight of the beast . now ●…rom hence we may collect these things . 1. that true miracles may be wrought by wicked persons ; not that god does immediately concur by his almighty power , in assisting them to do miracles to countenance falsehoods , and the open violation of his laws , but that he may permit invisible created spirits to exert their energy and power in producing supernatural effects : whence we have no reason to think that the miracles , foretold to be done by antichrist and his followers , or by false prophets to be mere juggles and delusions of our senses , but that some of them may be real miracles , but because they are wrought to confirm idolatry , and to establish such doctrines as are plainly repugnant to the rational faculties of mankind , therefore we are not to heed them , but to look upon them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , miracles of falshood , and a lye. and of this sort were the miracles of apollonius , who though he might dazle the eyes of some by the glittering brightness of his counterfeit virtues ( it being for the interest of the divels kingdom that he should act that part well yet he never transcended the bounds of the animal life , but was an archi-mago or grand magician , as moeragenes , who wrote his life , testifies . 2. that god never permits false prophets to do miracles by the assistance of evil doemons , but only in the case of such falshoods as are clearly discoverable by the light of nature or common dictates of universal and right reason ; because if he should , it would be an invincible temptation : but ( as our author speaks a little below ) it no way comports with divine goodness and veracity to bear witness to a falshood , or to expose men in things of the greatest moment to an everlasting and inevitable delusion . 3. that miracles alone are not a sufficient confirmation of the divinity of a doctrine , forasmuch as they have been wrought by pagans , and the same is asserted by busbequius of some among the turks ; therefore besides miracles , to perfect and compleat a divine testimony , there is required holiness of life in the person that pretends a divine mission , and a doctrine worthy of god , and every way useful to mankind . hence our author adds , p. 15. that to make up a right iudgment concerning a divine testimony the matter it self which is attested ought to come into consideration , which if it contain any thing contrary to the settled principles of nature , those miracles are not to be looked upon as divine , but as diabolica●… delusions . therefore for the writers of the romish church to pretend miracles now , and to rank them among the essential characters to prove the truth of a church by , as bellarmine does , when all men whose eyes are open , discover the greatest part of those miracles to be the frauds and impostures of cunning priests , or if they were true , it being evident that they are wrought by apostate spirits for the confirmation of such doctrines as are clearly repugnant to the setled principles of right reason , it is , ( 1. ) to hazard and call in question the truth of those miracles wrought by christ and his apostles for the confirmation of christianity . and ( 2. ) to use the words of a learned man of our own , if any strange things have been done in that church , they prove nothing but the truth of scripture , which foretold that ( god's providence permitting it , and the wickedness of the world deserving it ) strange signs and wonders should be wrought to confirm false doctrine , that they which love not the truth should be given over to strong delusions . so that now we have reason rather to suspect and be afraid of pretended miracles as signs of false doctrine , then much to regard them as certain arguments of truth . neither is it strange that god should permit some true wonders to be done , to delude those who have forged so many wonders , to deceive the world. pag. 15. here lies the principal difference between mankind and brutes in their being capable of religion . ] that the essential difference between mankind and brutes does not lie solely and purely in rationality , appears from hence , in that brutes are capable of reason , though in a lower degree . and moreover we can frame a very intelligible idea of such creatures as are capable of reason so as to build cities , and to form and institute common-wealths , which yet have no distinction of moral good and evil , and consequently are neither capable of rewards nor punishments ; and perhaps some such animals may be actually existent in some part or other of the world. but that which constitutes the true difference between men and brutes is religion , which the satyrist took notice of , — separat hoec nos a grege mutorum , atque ideò venerabile soli sortiti ingenium divinorúmque capaces . pag. 16. if we once forsake the guidance of reason , must not all religion be owing either to education , superstition , or some fanatical impulse ? ] to him that forsakes the conduct of right reason all religions are alike , and he may as well be a mahumetan or jew as a christian , and indeed that he has any religion at all , is owing chiefly to his education , and the laws of the country wherein he lives . but religion being a matter of choice , there must be some standing and setled rule by which to try and judge the truth or falshood , the congruity or incongruity of it : and such a rule as this god has furnished mankind withal , namely right reason , and he that having means and opportunity to try and examine the religion that is propounded to him as matter of his choice , shall yet carelesly content himself with it , because he has been educated and trained up in it , has his understanding given him to no purpose , and may justly fear as a punishment of this his careless oscitancy and slothful credulity , that providence should permit him to swallow great and dangerous errors as well as truth . for he that believes without reason declares himself indifferent to believe any thing right or wrong . socrates gives this commendation of cebes , that he was careful to inquire into all things , and duly weigh them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and would not presently believe that which any body said , though otherwise he had sufficient respect unto him . i shall subjoin what an excellent writer speaks to this purpose : we ought not ( says he ) to surrender our belief to any thing carelesly ; nor , either out of idleness and sloth , or being over-awed by the confidence which any men assume to themselves , content our selves with an implicit faith : neglecting to search and try , and prove all things which demand to have no less then our souls resigned up unto them . we ought therefore to suspect those who would have us believe them without putting our selves to the trouble of much search . it is a sign they mean to deceive ; for if god himself does not expect to be believed , unless there be good witness for that to which his ambassadours demand assent ; why should men be so presumptuous as to ask us to believe them blindly ? or why should we be such obedient fools , as to do more for them then god would have us do for himself ? he has given us eyes , and therefore we ought to look about-us , especially when men bid us wink and take any thing upon trust . he has endued us with reason , and therefore we ought to sift , and try , and examine that which is propounded to us . and if any body say , do not try , nor examine ; you are not able to discern the differences of things ; believe as we teach , for we cannot deceive you : mark that man or company of men as the greatest deceivers , who intend to impose something upon you , which will not abide the test. pag. 17. religion is a free and ingenuous thing , that forceth none , but captivates the understanding with its own solitary beauty and pulchritude . ] the soul of man being the workmanship of the eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wisdom of god , and coming into the world furnished with the seeds and principles of all true wisdom and knowledge , however its lapse and degeneracy have clouded and darkned its intellectual faculties , yet there still remaining such a cognation and harmony between it and truth , she cannot but embrace it whenever duly and advantageously proposed . now christian religion being likewise the genuine offspring of that wisdom which has left such visible characters and signatures of it self upon the whole frame of heaven and earth , the soul of man presently discovers all the beautiful emanations of it to be congenerous and homogeneal to its own intellectual light , and as all like is attractive of its like , is gently and willingly captivated , and sweetly drawn as with some hidden strings to a closer and nearer union with it . and this is the reason why christianity neither needs , nor uses violence or force to beget belief and entertainment in humane minds , because it is made up only of such things as intimately correspond with the intellectual frame and furniture of the soul. nor indeed ( supposing religion to contain any thing contrary to right reason ) could men ever be forced to believe it : for such is the constitution of a rational soul , and such are the essential impresses of its intellectual nature , that no man can believe what he pleases , but is fatally bound up to such things as are agreeable to those principles of which his rational nature is compounded . and if it were in the power of any man to believe any thing though never so contradictory and repugnant to the natural sentiments and impressions of his own mind , he might then yield as firm an assent to falshood as truth , and repute all the contradictions and absurdities in the world to be infallible oracles . and as he cannot arbitrariously fix his mind to the reception of a falshood , so neither of that which is irrational ; for that which is repugnant to right reason is certainly false , and all the difference between them lies only in the number of syllables . pag. 18. right reason and divine wisdom give the same judgment of things . ] the foundation of all knowledge whether divine or humane lies in the apprehension of the idea's , natures and mutual respects and relations of things ; now these not being arbitratious , but setled , eternally fixt and immutable , it clearly follows that right reason and divine wisdom give the same judgment of things . forasmuch as not only right reason is a participation of the divine understanding , but likewise , that it is no more in the power of god to change or alter the idea's , respects , and references of things , then it is in his power to die , or destroy his own being . hence a triangle with its three angles equal to two right ones , and all idea's with their immutable respects , and habitudes , appear the same in humane understanding as they are represented and exhibited in the divine intellect ; because our understanding is an abstract or copy of the divine understanding ; as likewise because the contrary would undermine and destroy the very foundation of all knowledge in the world. therefore it was truly asserted by tully , est igitur , quoniam nihil est ratione melius , eáque & in homine & in deo , prima homini cum deo rationis societas : inter quos autem ratio , inter eosdem etiam recta ratio communis est . nor do we by this in a stoical arrogance make man equal with god , as some may fondly imagine : for the divine intellect ( as our learned author speaks ) doth intimately penetrate and behold at one view these affections with the idea's of the things themselves , and discerns their order and reciprocations . and this is properly called fixed and stable reason ; whereas humane understanding explicates and unfolds things successively and in order , and this is reason in succession , or flowing and moveable reason . pag. 41. as to other things we ought to yield an implicit faith to divine revelation , &c. ] christian religion sufficiently obtains its end , in that all those things which pertain to life and godliness to the renovation of mens minds into the faultless image of our lord jesus , are plain and intelligible even to the meanest capacity ; but in such things as are of a more abstruse , profound , and speculative nature , it is sufficient to have an implicit faith , i. e. to believe that the sense of all those things that are delivered and consigned by divine testimony , though they transcend my capacity , whatever it is which was intended by god , is true . for he that does not so , calls god's truth in question . but to believe this or that to be the true sense of them , or to believe the modes of such and such doctrines which are not plainly revealed in the holy scriptures , are thus to be explicated , and all other explications of them utterly false , is not necessary either to faith or salvation . for if god would have had under pain of damnation those doctrines which are not so plainly laid down , as that all should have the same conceptions of them , to be equally believed by all in this particular and determinate sense , it could not consist with his wisdom to deliver them in obscure terms , nor with his justice to require of men to know certainly the meaning of those words which he himself has not revealed . pag. 43. that he may be a pattern and example to us . ] for ( as lactantius speaks excellently well . ) quomodo poterit amputari excusatio , &c. i. e. how can all excuse be taken away , unless he that teacheth , does the same things that he teacheth , and conducts , and lends his helping hand to him that follows ? for if he should be subject to no passion , a man might thus reply upon his teacher ; i would not sin , but i am overcome , being clothed with frail and weak flesh : this is it which is angry , which covets , which grieves , which fears to die . therefore i am led unwillingly , and i sin , not because i would , but because i am forced . i am sensible likewise that i sin , but the necessity of humane frailty compels , which i cannot withstand . what shall this teacher of righteousness answer to these things ? how will he refute or convince that man who lays the blame of his sins upon his flesh , unless he himself be likewise clothed with flesh and blood , that so he may shew that flesh it self is likewise capable of the exercise of virtue ? ibid. that be should be conceived by the power of the holy ghost in the womb of a virgin , without the concurrence of man , is an excellent provision for a higher esteem and valuation of his person . ] that christ should be born of a virgin without the concurrence of man , could not be looked upon as incredible by the pagan world , who scarce ever had any famous hero among them , but they presently found out some god for his father . and plutarch in the life of numa relates , that the egyptians supposed it probable enough that the spirit of the gods has given original of generation to women , and begotten fruit of their bodies . and lactantius argues the reasonableness of the nativity of jesus of the virgin mary , from what was commonly believed among the heathens concerning other creatures , quod si animalia quoedam vento & aurâ concipere solere omnibus notum est , cur quisquam mirum putet , cùm spiritu dei , cui est facile quicquid velit , gravatam esse virginem dicimus ? the belief of which when facilitated , will appear an excellent provision for a higher esteem and valuation of the person of our saviour . therefore perhaps it was not only a drunken humour in alexander , when he would be thought the son of jupiter hammon , but to make himself appear more august and venerable by the reputation of being the son of a god. to this purpose it is related by huetius that among the turks there are certain boys , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believed of the common people to be born of virgins , and in great esteem , as supposed to do strange things : in the turkish language they are called nephes-ogli , i. e. the sons of soul. however these things be , yet this is certain , that among all nations those persons have been always had in the greatest esteem and veneration who have been taken to be the immediate offspring of god. and this was it which put pilate into such a great fear , when the jews told him that our saviour asserted himself to be the son of god , joh. 19. 8. imagining according to the opinion of the gentiles that he might be the son of jupiter or apollo , or some other of their deities , and consequently that he ought rather to be reverenced , then given up to be crucified . ibid. adds the greater majesty to what he should deliver . ] from hence it was that most of the legislators among the heathen , that they might obtain the greater credit and veneration to their laws , were wont to tell the people they received them from some god or other . as mynias persuaded the egyptians that he was taught his laws by mercury : minos intituled his to ju piter ; and zamolxis among the getes to the goddess vesta . now albeit these were but fictions , yet from the dictates of common reason they all concluded thus much , that there was no law so binding , or that carried greater majesty and authority , then that which had divinity stamped upon it . ibid. nor could god signifie his will more agreeable to the nature of man. ] admirably to 〈◊〉 purpose the forecited lactantius discourses , where shewing how highly reasonable it was that christ should take upon him our flesh , he adds , si verò sit immortalis , exemplum proponere homini nullo modo potest — i. e. if he had been wholly immortal , he could not have offered himself as an example to mankind ; for some grave person would be very apt thus to bespeak him ; you indeed do not sin , because you are free from this body ; you covet not , because an immortal being wants nothing : but i have need of many things to maintain this life of mine . you are not afraid of death , because it can have no dominion over you . you despise pain , because you are impassible . but i poor mortal have reason to fear both , because they bring upon me such grievous torments as weak and infirm flesh is not able to endure . therefore he that is a teacher of 〈◊〉 ought to take away this excuse from men , 〈◊〉 none may ascribe his sins rather to necessity then his ownfault and that he may be every way compleat , nothing ought to be objected against him by him that is to be taught : as if any one should say , you command impossibilities , he may readily answer , behold i do the same things : i am clothed with flesh , whose property is to sin , yet i bear about a mortal body without sin . i cannot for righteousness sake either suffer pain or death , because i am frail ; behold pain and death hath power on me ; and i overcome those things which thou fearest , that i may make thee a conqueror over pain and death . i go first through those things which thou pretendest thou canst not bear ; if thou canst not follow me in what i command , yet surely thou mayst follow me going before thee . thus all manner of excuse is taken away , and every man must confess that 't is his own fault that he is vitious , in neglecting to follow not only the teacher of all virtue , but the guide and conductor to it . and if any shall object with that impious epicurean , and ask , why could not god appear , and at once take away all wickedness and sin out of the soul , and plant virtue there ? to this origen replies , 1. that it may well be doubted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether such a thing be naturally possible or not . 2. supposing it be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where will be the liberty of our will ? and where that laudable assent to the truth , and aversation from lies and falshood ? for if we take away liberty and spontaneity , we destroy the very essence of virtue . so that no course could have been taken more agreeable and suitable to the nature of man , then what is made choice of in the christian religion . ibid. god cannot appear to us but under some corporeal veil . ] the essences of all things and so of spirits are invisible , and nothing can be the object of our senses , but under some corporeal modification ; therefore the evangelical oeconomy requiring not only that the person who should come from god to instruct the world should be intimately and hypostatically united with the divine nature , to conciliate the greater majesty to what he should deliver , but likewise that he should appear to men in some visible form and shape . divine wisdom thought nothing a more sitting mansion or covering then a humane body , partly because an angelical body had been impassible , and then that we might not lose that natural encouragement and provocation to virtue flowing from the example of one made after our own likeness , who by those many endearing circumstances he might make use of in the flesh , would more powerfully captivate and attract humane souls to the love and obedience of him . and therefore ignatius in his epistle to the ephesians does justly condemn some hereticks in his time , who said that our saviour christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was only a putative man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he did not take unto himself a true and real body . pag. 44. who spake very doubtfully of it . ] when socrates had brought as good arguments for the immortality of the soul as he could , yet simmias thought he had reason to say , that to know any thing clearly of it in this life , was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible , or a thing extremely difficult . but ( says he ) a man must choose the best reasons he can find , which are least liable to exception ; and he must venture to embark himself in these , and sail by them through this life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. unless he can be so happy as to be carried safer with less danger , in a surer , stedfast chariot of some divine word , i. e. revelation ; which is not only a clear acknowledgment that meer natural reason is at a loss , but a kind of vaticination of an indubitable certainty , and perfect security of immortal life to be expected from some divine revelation : and accordingly is now put out of all doubt by our lord and saviour , who has brought life and immortality to light through the gospel . nor could that excellent philosopher cicero speak with greater confidence , for when he had weighed all things on both parts , he knew not what to say but this , harum igitur sententiarum , qu●… vera sit , deus aliquis viderit . i. e. which of these opinions is true , god only knows . pag. 46. since god cannot execute this solemn judgment , but under a visible shape . ] that our lord jesus should appear at the end of the world in some visible shape and form , and in that pass a final doom upon all refractory and impenitent sinners , seems highly rational , there being no other way whereby so effectually and sensibly to convince atheistical persons of the existence of god and his steady and all-comprehensive providence in ruling all things . and this seems to be expressed by st. jude v. 15. 16. in reciting the prophecy of enoeb , where one end of the appearance of our saviour with his holy myriads is , for the conviction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those wicked sinners who were not contented to act unrighteously but did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak opprobrious and contemp●…uous things of god and all religion . nor is this only peculiar to the terrestrial state of life , for it is probable that many spirits may be tainted with the same atheistical conceits in the aereal regions , and may resolve all things there likewise into blind chance and fortune . now when our lord jesus , according to the clear predictions of sacred scripture , shall think fit to put an end to the scene of affairs in this lower world , and to that purpose shall visibly descend from heaven with an innumerable company of mighty angels , making all those regions through which they pass bright before them with the glory and lustre of their celestial bodies , and in this posture shall for some time face the earth , and after that dreadful sentence pronounced upon wicked men and the apostate spirits of the air , by his stupendious power shall excite all the principles of fire both in earth and air , to perfect a general and universal conf●…agration of this terrestrial world for the punishment of the rebellious crue ; this will be such an amazing and surprizing testimony and irre●…ragable proof of the immediate hand of god , as must and will convince the most wretched and deplorable notwithstanding the courseness and stubbornness of their natures , both of his being and providence . pag. 47. he who after an humble , pious , and attentive weighing of things , shall yet fall into error all error is not alike hurtful and dangerous : for an error may be purely and simply involuntary , or it may be in respect of the cause of it voluntary . if the cause of it be some voluntary and avoiable fault , the error is it self sinsul , and consequently in its own nature damnable . as if by negligence in seeking the truth , by unwillingness to find it , by pride , by obstinacy , by desiring that religion should be true which sutes best with my ends , by fear of mens ill opinion , or any other worldly fear or hope , i betray myself to any error contrary to any divine revealed truth , that error may be justly styled a sin , and consequently to such a one of it self damnable . but if i be guilty of none of these faults , but be desirous to know the truth , & diligent in seeking it , and advise not at all with flesh and blood about the choice of my opinions , but only with god and that reason he has given me , if i be thus qualified , and yet through humane infirmity fall into error , that error cannot be damnable . thus far a great and learned man. i may add , that a sober and serious christian , who endeavours by all means to know the will and mind of god , and so soon as he can discover it , is ready sincerely to believe and practise it , and has withal a lively sense of the honour of god , and a hearty good-will to mankind , this person through the goodness of god shall be kept from falling into any dangerous and damnable error . but now when any man shall carelesly neglect to use that reason which god has given him to discriminate between truth and falshood , and shall happen to assent to truth , not upon a due choice and discernment between it and falshood , but blindly and fortuitously , this assent is no way commendable , and an involuntary error after a clear and well qualified search is to be preferred before it . i have now finished my annotations upon this excellent discourse , in which i have endeavoured to illustrate and confirm such things , as our reverend author has but lightly touched , at least could not largely insist upon in that concise way of a sermon . and this i have the more readily performed , because i judged a discourse of this nature by a person of so extraordinary piety , such clear intellectuals , and so every way accomplisht as our author was , could not prove unacceptable to any of the lovers of truth and ingenuity ; and likewise that i might do honour to his venerable name and memory from whom i had the happiness of receiving the first rudiments of academical learning . this i affirm moreover ( with an humble deference to better and more inlightned judgments ) that such an explication of religion as our reverend and learned author drives at , is the most likely way not only to silence the bold cavils of enthusiasts and atheists , but to eradicate all carnal and sensual doctrines and opinions , and to bring on through the assistance of the mighty spirit of god ( whose presence is never wanting to the sincerely conscientious ) that blessed and desirable state of the church , the philadelphian interval which our lord and saviour will all along fill with glorious manifestations of his power and providence . finis . advertisement . the folios of the sentences commented on in the annotations being most of them not altered from what they were in the manuscript , for prevention of confusion in the reader , they are to be mended thus : the first in pag. 48. has p. 4 , 5. in stead of p. 26. the rest are to be thus in order as they go on in the book , p. 27. p. 30. p. 33. p. 34. p. 35. p. 36. p. 38. p. 39. p. 40. p. 41. notes, typically marginal, from the original text notes for div a57956-e520 ●… cor. 2. 14. 1 cor. 1. 18. notes for div a57956-e1310 rom. 8. 7. 2 cor. 10. 4 , 5. 1 cor. 2. 14. 1 cor. 1. 18. 1 cor. 1. 20. & 2. 6. mat. 12. 24 , 25. act. 〈◊〉 . 〈◊〉 . joh. 5. 39. 1 thes. 5. 21. 1 joh. 4. 1. notes for div a57956-e2620 psal. 25. 14. see dr. more 's vol. philosoph . tom. 2. p. 161. 1 tim. 5. 6. mat. 24. 24. 2 thess. 2. 9. rev. 13. 13 , 14. origen . contr . cel l. 6. iuvenal , sat. 15. l. 1. de leg . lib. 4. c. 24. loco supradicto . demonstr . evangel . p. 385. contra●… cel. l. 4. p. 163. in 〈◊〉 platonis : tu●…ul . quaest. l●…b . 1. encouragements to faith drawn from severall engagements both of gods christs heart to receive pardon sinners. by tho: goodwin, b.d. goodwin, thomas, 1600-1680. this text is an enriched version of the tcp digital transcription a85434 of text r200346 in the english short title catalog (thomason e307_18). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 71 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85434 wing g1242 thomason e307_18 estc r200346 99834910 99834910 171544 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85434) transcribed from: (early english books online ; image set 171544) images scanned from microfilm: (early english books, 1641-1700 ; 2429:11) encouragements to faith drawn from severall engagements both of gods christs heart to receive pardon sinners. by tho: goodwin, b.d. goodwin, thomas, 1600-1680. [2], 34 p. printed for r. dawlman, london : 1645. the words "gods christs" and "receive pardon" are enclosed in brackets on title page. also bound with some copies of wing g1229. annotation on thomason collection copy: "octob. 28th". appears also at reel 1886 as part of wing g1229. reproduction of original in: new college (university of edinburgh). library. eng faith -early works to 1800. forgiveness of sin -early works to 1800. sermons, english -17th century. a85434 r200346 (thomason e307_18). civilwar no encouragements to faith. drawn from severall engagements both of gods christs heart to receive pardon sinners. by tho: goodwin, b.d. goodwin, thomas 1645 13758 4 5 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-03 elspeth healey sampled and proofread 2008-03 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion encouragements to faith . drawn from severall engagements both of gods christs heart to receive pardon sinners . by tho: goodwin , b. d. london , printed for r. dawlman , 1645. john 6. 37 , 38. all that the father giveth me , shall come to me ; [ and him that commeth to me , i will in no wise cast out . ] for i came down from heaven , not to do mine own will , but the will of him that sent me . a preface . there are two persons whom faith hath to deal withall in seeking of forgivenesse , and laying hold of salvation , god the father , and god the son ; the holy ghost being that person that sets the heart a work to seek out for salvation , and reveales the love of them both . and therefore it is , that grace and peace ( which are the object of faiths inquest ) are still wisht from god the father , and god the son ; so generally in all epistles , excepting that of the revelation , given immediately by word of mouth from christ himselfe . and accordingly when faith comes to treat with these two about the great businesse of salvation , the first and maine thing that it is inquisitive after , is , what their heart and mind is , and how they stand enclined towards the receiving and pardoning of sinners : it listens most to heare something of that : and when a mans heart , through faith is fully & throughly perswaded of it , then he is fully won . hence , because the scriptures were written for our comfort , and so , fitted to , and for the workings of faith ; therefore they were so written , as especially to bring down and lay before us the heart of god and of christ : and so the maine thing they hold forth , is , the full intent and purpose both of god and of christ to pardon and receive sinners : this is a faithfull saying , ( sayes paul with open mouth ) that christ came into the world to save sinners ; and this christ himself every where indigitates ; and to hold forth this , is the scope of these words uttered by christ himself . and such speeches do containe the very heart , marrow , and pith of the gospel . and though the heart of a sinner will never be fully satisfied , till a perswasion be wrought , that god and christ are purposed and willing to save a mans own self in particular , ( which perswasion is that which we call assurance ) yet when once there is a through perswasion setled upon the heart , but of so much indefinitely and in generall ; that god and christ are willing and fully resolved to save some sinners ( so that the heart does truly beleeve that god is in earnest ) this draws on the heart to come to christ , and is enough to work faith of adherence , such , as upon which christ will never cast us out ( as the text hath it . ) the great businesse then for the working faith in men , is to perswade them of gods good will and gracious inclination unto sinners , to beget in them good opinions of god and christ this way ; men naturally having hard and suspitious thoughts of both , as that speech of christ iohn 3. 17. implies , [ god sent not his son into the world to condemne the world , but that the world through him might be saved . ] christ would never have hinted such a jealousie , nor suggested such thoughts to mens minds , had they not been in them before , and this , to prevent and take off such jealousies . men are apt to think , that god had a designe upon them as upon enemies , and laid but an ambushment for their further condemnation , in his treaty of peace tendred to them by his son . an example of which we have in luther , who fell into such suspitions as these , for he misunderstanding some words he met with in the epistle to the romans , as they were rendred by the vulgar translation then in use , namely , these , that god sent his son to declare his righteousnesse ( as they are by us translated ) he thought the meaning of them to have been this , to declare and set forth his judgement on the world , ( so he interpreted [ adjustitiam suam . &c. ] ) the truth is , the jealousies of mens thoughts herein were those that have put god to his oath , [ as i live , i will not the death of a sinner , &c. ] so also heb. 6. 17. men do not so usually question the power of god , he is able enough to save them they think ; he is able to engraft them in ( as the apostle speakes to the jewes , rom. 11. 23. ) but all their doubts are about his will . gods will was the fountaine and spring of our salvation , in the contriving of which he wrought all things according to the counsel of his own will , ( as the apostle to the ephesians speaketh ) and in another place it is said , he will have mercy on whom he will , &c. and therefore the great queries in our hearts are concerning the will of god towards us . the words of the text opened . now these words of my text do hold forth the full willingnesse of both these two persons , both of god and of christ : 1. of christ , he here professeth himself willing to entertain all that will come to him , [ he that will come to me , i will in no wise cast out . ] which words are not to be understood , as if spoken only of casting out them that are already come unto him , as if they were only a promise against being cast off after being received ; and so intended against feares of falling away : but they are chiefly intended as an invitement to all that are not yet come , that they would come to him , and so , to expresse how ready and willing he is to entertain all commers , as one who sets his doores open , keeps open house , and beats back none that would come in , [ him that commeth to me , i will in no wise cast out . ] and though it may seem to be but a slender and sparing expression of his readines to entertain such , to say only [ i will not cast them out , ] yet though he speaks with the least , yet he will do with the most , he being abundant in goodnesse and truth , and one that is better then his word in the performance . as when he sayes , he will not despise a broken heart , is that all the esteem he will manifest to such a heart ? oh no , it is the most welcome thing , and endeared frame of spirit that can be in any creature . his meaning is to shew what he elsewhere sayes of a meek spirit ( which is all one with a broken heart ) that , with god it is of great price , for so in isaiah he expresseth himself , i that inhabit eternity , with whom will i dwell ? with a spirit that is broken and contrite . he useth also this expression of not casting them out , in relation , and for a more direct answer unto the feare which he knew usually possesseth the hearts of poor sinners when they are about to come to him ; they fear he may reject them , they know not their entertainment , their welcome . to meet with this scruple , he sayes , [ i will not cast such out ] choosing rather thus to remove the doubt that is in their hearts , then to expresse the fulnesse of his own : the scriptures speaking potius ad cor nostrum quam cor suum , rather unto our hearts , then fully what is in his own , ( which can never be done . ) and yet even in this diminutive expression , there is that inserted , which argues not only a willingnesse and readinesse , but a resolvednesse joyned with the greatest care and faithfulnesse that can be , [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] i will [ in no wise ] cast out . we may see his heart through this little crevis : he doth herein as a faithfull man , who to give the more full assurance puts in some binding word into his promise , as [ i will at no hand , or in no wise faile you . ] thus does god also in that known promise , heb. 12. 5. ( to the hornes of which sanctuary many a soule hath fled for refuge ) i will never leave thee , nor forsake thee , where there are no lesse then five negatives to bind and assure it , i will not , in no wise , ( &c. ) leave thee . now this willingnesse of his , on his part , christ shewes by two things : first , by that great journey he took , from heaven to earth , and that to no other purpose but to save sinners . for this ( sayes he ) did i come down from heaven . great actions of one who is wise , must answerably have great ends ; now this was the greatest thing that ever was done , that the son of god should come from heaven . and when there can be but one end of an action so great ; that end must needs be accomplished , or else the action is wholly in vain . now in comming down from heaven , he could have no other end but the saving of sinners , he could have no other businesse to do , that he did here ; therefore the scriptures put his comming into the world wholly upon this , to seek and to save that which was lost , and do attribute his taking upon him the likenesse of sinfull flesh to have been [ for sin ] so rom. 8. though other ends might be supposed , and were accomplisht by the assuming mans nature , yet he had no other end of taking fraile flesh , especially there could be no other end of his dying , but meerely and only for sin : iohn 12. 24. he sayes , if he had not fallen to the ground and dyed , he had then remained in heaven alone , and no sinners had come thither : that therefore they might ascend to heaven , he descends from heaven , i came down from heaven , &c. secondly , he demonstrates his willingnesse by this , that his father had sent him on purpose to receive and to save sinners : i come ( sayes he ) to do the will of him who sent mee : and iohn 8. he sayes [ i came not of my self , but ( my father ) he sent me ] and if he were sent by his father to this end ( as he affirmes he was , and as by the coherence appeares , for he makes it the reason why he will cast none out ) then certainly he will faithfully do the work he was sent for : in heb. 3. 1. he is called the apostle of our profession [ apostle ] that is , one sent , so the word signifies ; and what followes ? who was [ faithfull to him that appointed him . now upon these considerations , christ tells you that you may build upon him , that you shall certainly find him willing . 2. for his fathers willingnesse , he tels us we may be much more confident of it : for he puts his own willingnesse and all upon that : him ( sayes he ) that the father gives me , shall come to me ; and him that commeth to me , i will in no wise cast out . for i came down from heaven , not to do my own will , but the will of him that sent me : and this is the fathers will that hath sent me , &c. in which words you may observe both wherein he declares his father to be engaged , and how much . first , wherein : and that by two things : 1. that he sent him to that end , and so , it is his fathers businesse more then his own . so also luke 2. 49. he expresseth himself : [ shall i not do my fathers businesse ? ] as elsewhere in isaiah he is called his fathers servant in it , and iohn 5. 36. he makes it his fathers work . secondly , that he in a solemne manner gave unto him them whom he would have to be saved , with charge to lose none [ all that the father hath given me shall come unto me : ] and this is his will , that i should lose none , but give him an account of every soul of them at the last day . they are given him as jewels , and as his beniamins , to look to , and see to bring back and keep from destruction . now whom he so solemnly gave to christ to save , he will never cast away , when they shall come unto christ . then 2. he shewes how much , and how deeply , his father is engaged , and makes it his fathers will rather then his own : [ i come not to do my own will , but the will of him that sent me : ] the meaning whereof is , not to shew that he came unwillingly , or receives sinners unwillingly , but that his fathers will was first in it ( as i shall shew anon , ) and so much in it , that ( if you will resolve it into its first principles christs comming was principally to please his father . it is such a speech , as that in iohn 5. 22. [ the father judgeth no man : but hath committed all judgement to the son , &c. ] not that god is not a iudge as well as christ , ( for heb. 12. 23. he is termed the iudge of all men ) but because all judgement is visibly committed unto christ , therefore the father is said to judge no man . so here , because the fathers will is chiefe , and first in it , christ therefore sayes , he came not to do his own will , but the will of him that sent him . and so you have the meaning of the words . the maine observation out of the words : demonstrations of gods heart herein , from his engagements from everlasting : how his heart stood to sinners afore the world was . the observation , which i single out of these words to insist upon , is this , that both god the father , and iesus christ the son are fully willing , and resolved to save sinners . 1. for god the father , there are many demonstrations of his will herein , that may be taken ab extra from his oath , word , promise , &c. which i shall handle in another method : but those which i shall first hold forth , are more intimate and intrinsecall , and homogeneall to the argument which christ useth here in the text , which we have seen ) to be these , that it was gods will first , and christs , but because it was his , ( i come not to do mine own will , ) and that it was he that dealt with christ about it , and wrought him off to it , and made it his businesse ; ( but the will of him that sent me . ) so that the demonstrations which i shall pitch upon , shall be drawn from gods engagements , both from his transactions with christ from everlasting , before he came into the world , and those that now lie upon him from christs having fully performed what he sent him into the world for . and from either may be fetcht strong consolations , and confirmations to our faith , that gods will must needs continue most serious and hearty to save sinners . many other sorts of demonstrations of this point might be fetcht and drawn from the riches of his mercy , lying by him to bestow on some great purchase : & on what greater purchase could they be bestowed , to shew forth the glory thereof , then upon the salvation & pardon of sinners ? but these also i shal at the present let lie by untold , having elsewere counted them up , and set them forth , such demonstrations being only proper to this text , as argue an engagement of his will ; whereas all those riches of mercie that are in him ( although the moving cause of all ) might have for ever remained in him as his nature , without any determination of his will to save any man . when therefore a poor sinner shall heare ( besides the mercifull disposition of gods nature ) that acts and resolutions of his will have past from him , about the pardoning of sinners , so as his will hath engaged all the mercies of his nature to effect it , this brings in strong consolation . now the deepnesse of these engagements of his wil to pardon sinners , may be demonstrated , 1. from such transactions of his , as were held by him with christ from everlasting ; which hath both put strong obligations upon him , and also argue him fully and firmly resolved to save sinners . now all the particular passages of those treaties of his with christ , about the reconciliation of sinners from everlasting , i have elsewhere also at large handled ; and therefore it is not my scope now to enumerate them . i shall now onely draw demonstrations from some few of them , by way of corollary , to help our faith in this point in hand , namely , gods resolvednesse to pardon sinners . the first is drawn from this , that god the father had the first and chiefe hand in this matter of saving sinners ( as i then shewed ) the project was his , and the first motion his . 1. the project , he laid the plot of it , and contrived all about it , for the effecting of it . therefore john 5. 19. christ sayes the son can do nothing of himself , but what he sees the father do . 2. the first motion was his , i came not to do my own will , ( sayes christ ) but the will of him that sent him . both which ( project and first motion ) are shut up in that one sentence , ephes. 1. he worketh all things by the [ counsaile ] of his own [ will . ] now , for god thus to have the first hand in it , did put a great and deep engagement upon his will in it . we see among men , the projector and first motioner of a businesse is alwayes most forward in it ; because then it is most peculiarly his own ; and the greater will be his honour in the compassing of it . how many great affaires have been spoiled , because some men have not been the chiefe and first in them that affect the preheminence ? now this honour god the father may challenge , that he was the first in reconciling and saving sinners : it is therefore called gods wisdome , eph. 3. 10. and his purpose , ephes. 1. 9. gods righteousnesse , rom. 1. 17. and the pleasure of the lord , isa. 53. secondly , this project and motion did rise up in him unto a strong resolution and purpose , and to an unalterable decree to save sinners by christ : so eph. 1. 9. and 1. for his purposes , they are immutable . would not paul lightly alter purposes taken up by him , when i therefore was thus tamed ( sayes he , 2 cor. 1 , 17. ) did i use lightnesse ? or the things that i purpose do i purpose according to the flesh , that with me there should be yea , yea , and nay , nay ? would not paul ( i say ) alter his purpose because he preached the gospel , and will god ( think you ) alter them who gave the gospel ? no , it is the ete nall gospel , revel 14. 6. and god is of the same minde still , so it follows in that place to the corinths , but as god is true ( or varies not ) so was our word to you , which yet is his more then pauls , &c. 2. for gods decrees , ( whereof this was one , they are also immutable . the great monarchs of the earth , the persians , took to themselves the infallibility , that they would not alter the decrees which they made : ( therefore when a thing was unalterable , it was said to be as the lawes of the medes and persians ) which was to shew their greatnesse , and their wisdome , that they could so resolve , as no person or power whatsoever should be strong enough to cause them to change their resolutions : and yet , they were forced , though not to alter a former decree , yet to give countermands unto it , ( as ahasuerus did , and men do alter , because they cannot foresee all events , and so cannot make unalterable decrees without prejudice . therefore the pope , who takes on him the style of infallible , and so assumes to himself the highest prerogative that ever man did , yet of him it is said , papa nunquam l●gat sibi manus , that he never binds his own hands by any decree he makes , because he cannot fore see all inconveniences , notwithstanding what ever he assumes : but with god it is not thus , he is not a man that he should have cause to repent , for he knows and foresees all that can or will follow . now 1. this immutability of his counsaile he shews by two oaths ; the first made to christ , the second to us . 1. to christ , heb. 7. 21. this priest ( christ ) was made with an oath , by him that said unto him , the lord sware and will not repent , thou art a priest for ever , &c. and this was from everlasting ; for then it was that christ was first made priest : now then god foresaw that he could never have a relenting thought at the pardoning of sinners through him , this his son would so satisfie and please him : and thereupon he sware . 2. to us , heb. 6. 17 , 18. god willing more abundantly to shew unto the heires of promise the immutability of his counsaile , confirmed it by an oath : that by two immutable things ( in which it was impossible for god to lie ) we might have a strong consolation , &c. the thing i alledge this place for , and which i would have observed , is , that this oath is not mentioned as that now which makes god so immutable , ( though that be a truth ) but gods oath is here made that whereby god did declare unto us the immutability of his purpose formerly and from everlasting taken up , and so that immutability of his counsaile was the cause of his oath , and that was to pardon sinners : for it is the promise made to abraham and his seed , that is there specified . yea 3. god set his seale unto all , further to confirm it . he both sealed christ to the work , joh. 6. 27. and likewise sealed up in his decrees the persons of those sinners that shall be saved . 2 tim. 2. 19. the foundation of the lord remains sure , having this seal , the lord knoweth who are his . and if it were but a kings seal , it could not be reversed , but this is gods . yea , he hath sealed up their sins also by and through christ , dan. 9. 24. never to be remembred or lookt upon more . thirdly , god rested not in a decree only , but entred into covenant with christ to save sinners by him , if he would die . this covenant you have dialogue-wise set out , esay 49. frist , christ begins at the first and second verses , and shewes his commission , telling god how he had called him , and fitted him for the work of redemption , and he would know what reward he should receive of him for so great an undertaking : god answers him , ver. 3. and at first offers low , only the elect of israel . christ who stood now a making his bargain with him , thought these too few , and not worth so great a labour and work , because few of the jewes would come in , but would refuse him , therefore ver. 4. he sayes , he should labour in vain , if this were all his recompence : and yet withall he tels god , that seeing his heart was so much in saving sinners to satisfie him , he would do it however for those few , comforting himselfe with this , that his work was with the lord . upon this god comes off more freely , and openeth his heart more largely to him , as meaning more amply to content him for his paines in dying : it is a light thing ( sayes god to him ) that thou shouldest be my servant to raise up the tribes of jacob , that is not worth the dying for , i value thy sufferings more then so , i will give thee for a salvation unto the ends of the earth . upon this he made a promise to christ , 1 tit. 2. and a promise is more then a purpose . a purpose may be in ones selfe , as ephes. 1. 9. but a promise is made to another . now god cannot lie in himselfe , but most of all , not to his son . a second sort of demonstrations . the engagements of gods heart to sinners , from , and upon christs having dyed at his request . a second sort of demonstrations are drawn from christs having already come and performed all this : for 1. christ is now to be satisfied for that his dying , as well as he by his death had satisfied god : he is now to have his reward . god never set any on work , but he gave them wages . thus unto nebuchadnezzar he gave egypt as his hire for his service at tyre , and to cyrus he gave hidden treasure . now it is not christs own glory that will satisfie him , for that he could have had , and never have dyed : there remains therefore nothing that can or will satisfie him , but to have the end of his death , to see his seed and be satisfied , and to see of the travaile of his soule : and to justifie many , as it is isa. 53. he dyed ( as himselfe speaks , iohn 12. 24. ) that he might not be alone in heaven : his desire is , that those whom he dyed for might see his glory . 2. if we consider the act it self , of delivering christ unto death , there was not , nor could there ever be any thing more abhorrent unto god ; no act ever went so much against his heart : for if he be afflicted in all our afflictions , and doth not willingly punish the sonnes of men , neither wils the death of a sinner that deserves it , much lesse would he will the death of his own son . now what was there to sweeten the death and sufferings of his son unto him , except his end in it ? ( for it is the end that sweetens and facilitates the meanes tending unto it ) now the end of christs death could be no other but to take sinnes away , and to procure the pardon of sinners , and so it must needs be infinitely delightfull unto him , and his heart strongly set upon it , seeing it did sweeten unto him an act otherwise so abhorrent , and of this end therefore it is impossible he should ever repent . now ephes. 5. 2. the very offering of christ is called a sacrifice of a sweet smelling savour : and what was it that made it so , but even the end for which it was done , ( and which is there put upon it ) that it was out of love unto us , and out of a mind to have sinners pardoned ; for else in it selfe it must needs have been abominable unto him . agai 3. if at any time he would have repented him of his purpose , it would have been at the time of christs being crucified , when he came to bruise him : then his heart would have recoyled , and especially when christ poured out his soule with such strong cries and teares as he did . at other times in punishing but his children , we find , that when he comes to do it , his heart as it were fails him , as hos. 11. 8. [ how shall i give thee up ? ] the rod falls out of his hand , and his bowels yearn within him ; yet he relented not when he saw the soule of his ioseph in bitternesse , but still made an impossibility of it for him to avoid suffering , because his purpose was thereby to take sinnes away . therefore christs request was , father , if it be possible , let this cup passe : the necessity lay only in gods will in reference to his end , to forgive sinnes . if god would ever have relented or repented him of this purpose , it would have been then : we read of his repenting him of other of his works , but his mind is so fully carried to take away sins , that he did not then , or can ever repent of putting his own son to death , for the effecting of it : to pardon sinners is more naturall to him , then to kill his son was unnaturall . now his end and purpose being thus fully set to pardon and save sinners , if he should be frustrated of this his end , he would then indeed repent him of using his son as he had done . nay , it is not only said , that he repented not , but that it pleased him to bruise christ , in respect to that his end , which was so pleasant to him : so you have it isa. 53. 10. and therefore surely it pleaseth him much more , to pardon sinners , now he hath thus bruised him : and so indeed it followes there , the pleasure of the lord shall prosper in his hand , it is spoken of his saving and justifying of sinners . it troubled god to heare a soul bemoan it self for its sin , ier. 31. 20. but we read not that it did so , when christ bemoaned himself in his sufferings ; and the reason was , because the work that christ was about to do , was a sweet sacrifice to him ; and it would trouble god more to condemn a sinner that christ dyed for , then it did to sacrifice christ for him . 4. upon that ancient agreement between god and christ : god pardoned millions of men under the old testament upon the bare word of christ , before he came into the world , or had paid one peny of the debt he must needs therfore be supposed to be much more willing now to do it , when christ has done all that was required , and failed not , and that at the due time , ( as it is said rom. 5. ) if christ had failed or come short but of a little of what he was to do , god might have denyed to let the world go upon trust any longer : but now jesus christ hath performed all , and is aforehand with him , and hath put in stock enough to pardon sinners to the end of the world . yet 5. now even justice it self will call upon him to discharge sinners , it will not let him rest in quiet till he has pardoned and shewed mercy unto poor sinners that come to christ , and hath given in their bond , and this , though we had no promise to shew for it , yea , though christ himself had nothing to shew for it : gods very justice would trouble him ( i may so speak with reverence , for he himself sayes , that he was troubled for ephraim , ier. 29. ) till he had given out an acquitance , because he knows the debt is paid , and also , that christs and his own intent was , that when christ had once dyed , sinners should thereby be justified : even as if an honest man had a bond for a debt that is discharged , lying still in his hands , of which payment , he whose debt it is , knowes nothing , although he or they that paid this debt were dead , so that there were no one left that were able to challenge an acquaintance from him , and a cancelling of that bond ; yet meer honesty would cause him to give it in . now jesus christ dyed , and god himselfe put him to death meerly to pay our debts , and says christ at his death ; let sinners require my blood , and the merits of it at thy hands , and have out in pardon . that was christs will which he made at his death , ( as you have it heb. 9. 16 , 17. where the apostle calls it heb. 9. 16 , 17. where the apostle calls it a testament confirmed by the death of the testator ) now there is nothing so sacred as the performance of the will of the dead . and now christ himself is alive again , and is ordained by god to be his own executor , and so lives to claime an acquitance ; therefore certainly god will never withhold it : in justice he cannot , he will not , have a bond lie by him that is discharged . hence it is said , that god is just to forgive our sinnes , 1 iohn 1. there are three things which do cry for justice , and all do meete in this . 1. the wages of a hireling ( if detained ) are said to cry . so in the 5. of iames it is said , the wages of hirelings detained , do crie in the eares of the lord of hosts : they cry wages being due in justice , and because gods justice is thereby provoked , and cannot be quiet till god hath avenged it . and so would christs satisfaction having been made for us ; it would restlesly cry to god , and not suffer his justice to be quiet , unles we were pardoned . for he was truly and indeed gods hired servant in this work : and god covenanted to give him the salvation of those he dyed for as his wages and reward , as isaiah often represents it , chap. 53. and elsewhere . so that if god be just , he must give forth salvation ; otherwise christs obedience would cry as the work of an hireling doth for wages . a second thing that cries for justice , is the will of one that is dead unperformed , who hath bequeathed legacies , & left wherewith to pay and discharge them . and this is yet a louder cry then the former . now christ before he dyed , did thus make his will , and bequeathed pardon of sin and justification , and that eternall inheritance in heaven , as legacies to those for whom he dyed , and to be given out by god after his death , as i observed even now out of heb. 9. 15 , 16 , 17. where it is said that christ was the mediator of the new testament , that by meanes of death they who are called might receive the promise ( or bequeathed legacie ) of eternall life . and thereupon ver. 16 , 17. the apostle calls this a testament , confirmed by his death , and which at his death began to be in force , so ver. 17. and of all things that in justice are held due , the performance of the will of the dead , hath ever been held most sacred . there is yet a third thing which cries for justice , and that is innocent blood spilt . and this cries lowder then all the rest . so genes . 4. 10. and the apostle heb. 12. 24. sets forth the cry of christs blood for us , by abels blood crying against cain . it may be notwithstanding this that god may put the bond in suit against a sinner to make him come to acknowledge the debt , ( as the apostle there speakes [ if we confesse our sins ] ) but if any soul doth say , i have sinned and it profited me not ; god then cannot withhold from throwing down his bond canceld , saying , deliver him , i have found a ransome , ( iob 33. ) god will not have innocent blood , such as his sons is , to ly upon him . if he should not pardon sinners , christs blood would be upon him , for it was for them only that christ dyed , being in himself innocent . 6. god mends not himself by damning those for whom christ dyed : now there were not only an injustice to christ and us in it , but god himself also would prove a loser . for the end of christs death was not simply to satisfie justice , so as without it justice could not have permitted a pardon , that might have been dispensed with , but it was chiefly to declare the glory of gods justice , which required such a satisfaction , ( as the apostle sayes rom. 3. 25. ) to [ declare ] his righteousnesse for the remission of sins that are past , through gods forbearance . is was we see the manifestation or declaration of the glory of his justice that he aimed at in it . so as if any one mans sin satisfied for by christ , should be left unforgiven , gods justice should lose so much glory . and if justice should think to get a greater glory out of the sinners , that could never be : for the sinner is unable ever to satisfie , and so to glorify gods justice by suffering as christ hath done . yea , and besides , god would be a further and a greater loser in the glory of his mercy also , which by his pardoning sinne is advanced . the second part of the observation . demonstrations of christs willingnesse to receive sinners that come to him . first how his heart stood from everlasting . — and so now i come to christs willingnesse , which was the second thing propounded in the doctrine , to be demonstrated . now though his will was not first in it , ( as was said ) yet we shall finde him to have been no lesse willing then his father . as christ in subsisting is the second person , and hath his personall subsistence from his father , so he is second also in order of working , and consequently , of willing too , yet he is not second to him in heartinesse of willing : but as his father and he are equall , so in all that his father willeth , his will is equall with his father , and so , is as much in this busines as his . in the demonstrating of this , i will take the same course that i did in the former : first , i will shew how hearty he was in this , to have sinners saved before he came into the world . and secondly , how willing he was since he came into the world , and since his death and going out of the world . and as a generall introduction to either , i shall premise this , which shall be as the corner stone in this building , joyning both parts of this discourse together , and is a consequent of what hath formerly been delivered . the thing to be premised is this : that if god the father be willing , then jesus christ must needs be willing also , and look how much the will of the one is in it , so much the will of the other must be in it also , for the father and he are all one ; and this will serve for our further assurance of the wils of either ; and we may make use of it both wayes , either to argue to our faith , that if the father be willing , christ must needs be so also ; and that if christ be willing , the father is so also . that whereas some mens thoughts have been more taken up about , and so more taken with the consideration of how much the fathers heart was in it , and how active and plotting he was about it : and again , others mens apprehensions have been carried more unto christs heart in the work : this demonstration which i have in hand shall be a help to the faith of either of these ; so that if your hearts have a door of faith , ( as the apostle speaks ) set open , or a window to see either into gods heart , or christs , you may raise a confidence of the one from the other , and so come to be sure of both . and this also i do first mention , because it is the most intrinsecall bottome-demonstration that can be made of christs willingnesse , and is the utmost reason of it . this demonstration i found upon joh. 10. 30. [ i and my father are one ] that whereas in this my text he shewes how his fathers will and his agree in one , he there gives the reason of it , for ( sayes he ) we are one : and the words there , as they stand in their coherence , are proper to the purpose in hand . for christ there alledgeth them , as the reason why his heart , and power , and all in him is so engaged for the salvation of his own , that if he have any power in him , and be able to do any thing , not one of them shall perish , because his father and he are one . for mark the occasion upon which he speaks this , it is the same that here in my text . he had been speaking of saving his sheep , and of his power and will to save them ; and concludes , that they shall never perish . and he sayes not only , that he will never cast them out , ( as here ) but that , neither shall any man pluck them out of his hand . and in that speech he shewes and utters the strength of his will , as much as of his power . for otherwise although his hand of power had been never so potent to have held them , against all opposition , yet if his will had not as strongly resolved to hold them in his hand , and so , if they were not as deep in his heart as they are fast in his hands , this speech of his had not been made good , that they shall never perish . and then he gives the reason both of this resoluteness of his will , and this prevalencie of his power , from his fathers both will and power , engaged as much as his own , in this fulnesse : my father ( sayes he ) that gave them me is greater then all , and none is able to pluck them cut of my fathers hands . he pleads here first his fathers will , [ he gave them me : ] and then secondly , his power , ( whom these jewes he spake to acknowledged greater than all , though him they did not ) he is greater then all ; none can pluck them out of his hands : and then argues to himself , [ my father and i are one : ] one in nature , therefore much more in will . two persons that have distinct essence , may yet be one in will , as the ten kings are said to be of one minde when they agreed in one thing , rev. 17. 13 , 17. so act. 4. 32. it is said , that they that believed were of one heart , and of one soule , that is , in judgement and consent of minde . but christ and god the father are one yet neerer ; one in nature , and therefore much more entire in will , for by nature they have but one will between them . and that place speaks at once in relation to both their willingnesse to save , as to both their powers to save sinners . and this is not only an argument that they did both agree , and were like to agree in it ; but that they can never disagree . two that essentially have two wills , though for the present agreeing in one ; yet it may be supposed that they may come to disagree , and not will the same thing : but if they essentially have but one will , it is impossible then but that they must ever agree . this great security therefore doth christ give for the salvation of sinners . you have not only two persons engaged , persons greater then all , but all that is in them engaged , both their power and will ; and what more can be desired ? and if the one holds his purpose , the other must also ; for they are one . you have the one-nesse of god and christ given you for security ; so that if they can never be made two , and wrought asunder , then sinners must needs be saved . till these two persons do disagree , you are sure enough ; and they must cease to be , ere they can cease to agree ; for they are one , and one in being . we have another testimony as full as this , 1 john 5. 7. there are three that beare record in heaven , the father , the word , and the holy ghost , ( we are yet surer here is a third person that comes in ) and these three are one . now what is the thing that these do witnesse unto ? ver. 11. it followes , this is the record , that god hath given to us eternall life , and this life is in his sonne . here their truth is pawned , as in that other place their power was : for the apostle alledgeth this as such a truth , as they all agree and stand in to make good . and to prove this , he sayes ( as in that other place , joh. 10. ) that these three are one : that is , one in nature , therefore one in will ; and so also one in witnesse to this truth . he sayes not only , they agree in one ; for you shall observe , that whereas there are three other witnesses mentioned to be on earth , there is this difference put between their concurrencie in their testimonies and that of these , that they agree in one , ( so ver. 8. ) but there is more said of these , namely , that they are one ; that is , in nature , and so in will or purpose ; and so must needs much more agree in one . now that thing which their wils , and testimonies , and all agree in , is ( as hath been said ) that god hath given us eternall life ; and this life is in his son , to all that shall come for it . so that for demonstrations of this , i need go no further . if there be any power , will , or truth in these persons , sinners shall be saved . this being premised , as the most bottome ground of christs being at first , and his continuing to be for ever willing to pardon sinners ; let us more particularly see , first , how his heart stood to the salvation of them before he came into the world : and then secondly , how it stood enclined unto it after he was come ; and what confirmations our faith may have from both . so that the thing that i am herein to speak to , is not so much his willingnes to the work of redemption it self , ( that i have elswhere handled apart ) but his willingnesse and readinesse to save sinners . 1. let us see how his heart stood to this before the world was , and before he came into it . and for this we find , that his delights were set upon it ; so prov. 8. 31. [ rejoycing in the habitable parts of his earth ; and my delights were with the sons of men . ] which words are more properly spoken of christ , then of god the father ; and therefore i produce them under this head . for they are said to be spoken by wisdome , that is , christ himself , he therein shewing how his minde stood towards us before the world began : for he speaks what he and his father did before the mountains were , &c. i was set up from everlasting , ver. 22. then i was by him , &c. ver. 30. and how did they passe away that long aevum ? ( as the apostle cals it ) in nothing but rejoycing and delights . he there speaks of nothing else that they did . and what was the matter of delight unto them ? 1. he and his father delighted one in another , ver. 30. 2. in the salvation of men , my delights were with the sons of men , so ver. 31. and he speaks of men as falne ; for it is said in the beginning of the same verse , that he rejoyced in the habitable parts of his earth ; which is spoken not of the jews only , but of the gentiles too , and of men all the earth over . now first , delights arise out of the strongest and choicest desires . men are pleased with many things in which they delight not . christs heart and desires must needs have been most on that which his delights are in . again , secondly , the greater the persons are , and the greater their minds are , the greater are their delights . things of great concernment are usually the objects which are the delights of kings , and which they take pleasure in . now the great god and jesus christ singled out the pardon and reconciliation of sinners for their chiefe delights . 3. their delight herein is mentioned , and in no other work of theirs : not the angels , nor the world , nor any thing in it . 4 this their delight is mentioned next to their delighting in each other . and fiftly , this delight he took aforehand , whilst his heart was only in the expectation of it , and his mind but laying the plot of it . he delights in it ere he doth it . and if all this joy of his be only in the thoughts of it , how much more will it delight him when he comes to do it ? all this argues how great a matter this was in his esteem , and how much his heart was in it , and that from everlasting . demonstrations from the disposition of christs heart , and his carriage upon earth . as also some engagements since his death . in the second place , when christ had assumed our nature , and whilst he remained upon earth , how did this disposition of his abound in him ? it were endlesse to give all the instances that his story and sermons do afford hereof . see but how welcome all sorts of sinners were at all times unto him : he cast out none that acknowledged him for the messiah : he turned none away that gave up their soules unto him to be saved his own way . he was indeed most reserved unto that rich young man of any other , yet he used him courteously , the text saith he loved him ; christ turned him not away , but directed him the right way to follow him : and he went away of himself , undervaluing christ to his possessions . and another time christ indeed seems to discourage the canaanitish woman , and put her away , calling her dog : but it was only in words ; for underhand he strongly drawes her heart to him by his spirit , and suggests thereby to her heart by way of answer , a consideration of the highest faith towards him , that dogs might partake of the crums that fall from their masters table . i instance in these , because i would prevent and remove any exception which might be taken from them . for otherwise christs professed entertainment of all sinners was so open and notorious , as it was turned into his disgrace and opprobry , that he was a friend to publicans and sinners ; which yet he ownes and glories in , professing that he came not to call the righteous , but sinners to repentance . and how glad he was when any such came in unto him , he sufficiently expresseth by those parables on purpose taken up , of the joy of the prodigals father for his returne , and of the rejoycing for the finding of the lost groat , and likewise of the lost sheep more then of the 99. we read of christs joy but seldome , and when it is at any time recorded , it is at the conversion of soules . he had little else to comfort himself in , being a man of sorrows : and he had nothing else on earth which he took delight or pleasure in . when he was converting the poor woman of samaria , ( which he doth as a pleasure and recreation to him ) he forgets his meat , ( although before he had been very hungry ) and tels his disciples that he had meat which they knew not of , which was indeed the saving that poor womans soul . in luke 10. 21. we read that jesus rejoyced in his spirit ; but observe the occasion : he had sent out his disciples to preach the gospel , and they had in his name and through his power cast out devils : he bids them not rejoyce in that , ver. 20. but shews them what they should rejoyce in , by his own example , and by what most comforted him . father ( sayes he ) i thank thee , that thou hast revealed these things unto babes . this in in the next words following recorded to be the matter of his rejoycing , he saw now an handsell , and an experiment of the fruit of his disciples ministery , and comforted himselfe before-hand , in that as their souls had , so others of the poorer and meaner sort should thus come in unto him . we finde him at another time in like manner rejoycing , namely in the story of his raising lazarus , iohn 11. 15. and what was it for ? not that himself should be glorified by so great a miracle , ( even the greatest that ever he wrought ) but ( sayes he ) i am glad for your sakes that i was not there , to the end that you might beleeve . he rejoyced if any of his got a little more or further degree of faith . and on the other side , as sorry was he when men came not in . witnesse his tears over jerusalem , and those speeches of his , iohn 5. 34. these things i speake , that you might be saved . and thereupon in the ensuing verse he complainingly utters himself , you will not ( sayes he ) come to me , that you may have life . he speaks as one greedy of winning soules , and as sorry that any customers or hearers of his should passe by , and not turne in ; ( you will not come to me , &c. ) and he relieves himself with this , that there w●●e others that would , though they would not . so here in this place , when in the verse before my text he had complained of them , that they would not beleeve , he comforts himself with this in the words of the text , all that the father giveth me shall come unto me . and the like you have , ioh 5. 25 , 26. you beleeve not ; but my sheep , they heare my voice , &c. and then at his death , when he was upon the crosse , he then converts a thiefe that was crucified with him , and prayes for those that crucified him . and after his resurrection his last words recorded in luke 24. 47. are [ that remission of sins should be preached in his name , beginning at ierusalem , ] that so those whom he had prayed for ( though they had crucified him ) might be converted and saved . thus stood his heart all the while he was on earth , both before and after his death . and then ( in the third place ) now that he hath dyed and laid down that price which was to purchase the salvation of sinners , he must needs be much more willing ( if it were possible he should be ) then ever . many demonstrations there are from those obligations , which christs sufferings and death do put upon him , which i have already given in a treatise upon this very argument , the heart of christ in heaven , part 2. onely i have reserved one or two for this place . as , 1. it was the aim and utmost intent of christs soul , in his being crucified to have sinners saved , and saved effectually . it was that travaile which his heart was then big with . and certainly , christ would not that so many and so great sufferings , now that they are past and over , should be in vaine . the apostle makes a motive of it unto the galatians , gal. 3. 34. are ye so foolish , — have ye suffered so many things in vain ? to be sure christs death shall not be in vain : he will not lose the end of his sufferings , ( as the same apostle intimates but 4. verses before chap. 2. ult. ) a businesse that a man hath praied for much , how doth he long to see it accomplished and fulfilled ? and how glad is he when it falls out as he hath prayed ? and why , but because it is the fruit of his prayers ? now much more glad is christ to see the fruit of his death , the travaile of his soul , and thereby is satisfied , isai. 53. 10. ( a place i often quote to this purpose . ) i will add but this to it . when a woman hath been in travaile , she forgets all her paines for joy that a man-childe is borne , ( which is the fruit of that her travail ) and so doth christ . and then again , for that other word , that christ is said to be satisfied . satisfaction is the accomplishment of desire , or the fulfilling of ones longing . so in that speech of christ , blessed are those that hunger for they shall be satisfied . so that this doth argue and presuppose the most vehement desires and longings in christ for the salvation of souls , and his having dyed must needs encrease them . and 2. adde this engagement unto that former , that his death can be put to no other use then for the pardon of sinners . so as if he should not expend it that way , he should utterly lose the fruit of it , or let it lye uselesse by him . for divert it to any other use he cannot . and yet if he knew how to improve it to any other purpose ; yet his love ( he having intended it for the sons of men ) would not suffer him to do it . but besides , if it be not imployed and bestowed this way , it will be wholly in vaine ; for the good angels , though they stand in need of his personall mediation , to confirme them in grace ; yet his blood was not requisite thereunto . and for the bad angels , they are utterly excluded the benefit of it . and then christ himself he stands in no need of it , nor can he have any benefit by it ; all that personall glory which now he hath in heaven being due unto him by that hypostaticall union . so that his death serves for no end , if not for this . christ indeed hath an honour in heaven , besides the glory of the personall union : but then it ariseth to him from the salvation of sinners through his death , which salvation is the purchase of his blood ; as you have it . ephes. 1. which might afford a third engagement , in that christ should not only lose the fruit of his death , but that glory that is ordained him by the salvation of men . so that he should be a loser not only of his sufferings by-past , but of all that glory that is to come from the salvation of believers ; which is no small thing unto him . as officers in courts of law , or in universities , get the more fees , the more clients , and the more commercers there are : so it is the more for jesus christs gain , that many sinners get out , and are received to grace and mercy . some extrinsecall demonstrations of gods and christs willingnesse to pardon sinners . and unto all these secret engagements both of god and christ mutually to each other , and to us , we may adde all the professed publications of their minds herein unto us , which have been made upon all occasions and by all means possible . as , first , this newes hath been published by all three persons , first god the father he began to preach it to adam in paradise , and hath renued it again and again , as with his own immediate voice from heaven when christ was baptized , this is my welbeloved son in whom i am well pleased , heare him : which the apostle peter records and confirmes , as spoken a second time upon the mount , as a matter of highest moment to be known by us , which voyce he heard ( sayes he ) and is no fable , 2 pet. 1. 16 , 17. secondly , christ who is the faithfull and true witnes , rev. 1. 5. he came from the bosome of his father , and preached peace , ephes. 2. 17. yea and it was one of his first texts he preached upon , luke 4. 18. the spirit of the lord is upon me , because he hath anoynted me to preach the gospel , to preach deliverance to the captives . thirdly , the holy ghost he also herewith bearing witnesse , that god hath exalted christ to be a prince and saviour , to give repentance and forgivenesse of sinnes . acts 5. 31 , 32. and so heb. 2. 45. and these are these three witnesses in heaven , 1 john 5. 7. whose record as it followes is this , that there is life to be had in his son jesus christ , v. 11. secondly , god hath published this newes both by all creatures reasonable , and to all creatures reasonable . first , the angels they came and preached it , singing , peace on earth , good will towards men luke 2. 13 , 14. secondly , by men , and to that end he hath given gifts to men , powerfull and full of glory , ephes. 4. 8. &c. and a commission with those gifts , a most large and gratious one , and he hath committed to us the ministery of reconciliation , to wit , that god was in christ , reconciling the world to himself . 2 cor. 5. 20. yea and thirdly , he hath maintained this ministry in all ages , even to our times , all times have rung of the newes hereof , and the world is still full of his embassadors to treat with men about this peace , and they are to proclaime that he is fully willing ; and upon that ground to beseech men to be reconciled , and so long as leiger embassadors reside uncalled home , or not sent for away , so long the treaty of peace holds . fourthly , he hath proclaimed this by these this embassadors in all places ; he bad them go and preach it to all the world , to every creature , mark 16. 15. and his disciples did accordingly . now he would not have had it spoken so openly and generally , if he were not most serious in it . fiftly , adde to this , that he hath declared it by all wayes and meanes that do argue faithfulnesse and seriousnesse . first , not by bare word of mouth , but we have it under his hand , he hath left his mind in writing . this book which is dropt from heaven , the title of it is , the word of reconciliation . 2 cor. 5. 19. the main argument of it being reconciliation . in this book we find , proclamation sent forth after proclamation , book after book , line after line , all written to this end , that we sinners might have hope and strong consolation , as the apostle witnesseth . secondly , he hath added to this writing those seales of the sacraments , and further an oath to both , and that made advisedly with the greatest earnestnesse and deliberation that might be , heb. 6. 17. god willing ( the text sayes ) more abundantly to manifest this his intent , the immutability of his counsell , he confirmed that promise with an oath , that by two immutable things , his word and oath , we might have strong consolation . thirdly , if this be not sufficient , he hath pawned heaven and earth , the covenant of day and night in mortgage to forgive iniquity and pardon sinners . thus jer. 31. 34 , 35 , 36. this is my covenant ( sayes god there ) that i will forgive their iniquities , and remember their sinnes no more , so ver. 34. and then it follows ver. 35. thus saith the lord , who giveth the sun for a light by day , and the ordinances of the moon and stars for a light by night : if those ordinances depart from before me , then the seed of israel , &c. the like you have , chap. 33. 25 , 26. day and night we see stand still , and therefore this covenant holds good still ; but we have a greater pawn then this , the death of his son . and lastly , let his actions and courses , which he hath taken from the beginning of the world speak for all the rest , as satan hath been a murtherer from the beginning , so god hath been a saviour from the beginning , and christ is the lamb slain from the beginning of the world . god began with the first of mankind , even with adam and eve , the ringleaders , the heads of this rebellion , who drew all the rest of the world into that enmity , these were yet reconciled . kings usually hang up the heads and chiefe in treasons , for examples of their justice , though they pardon others ; yet these did god save and pardon as examples of his mercy , to all that should come of them ; and it is observeable that the first thing he did , after the world was fallen , was this act of mercy , both in preaching this gospel , and in pardoning them , he began to do that soon , which he meant to be alwayes a doing to the end of the world , it argues he delights in it , yea and according to christ last promise on earth , ( that he would be with us to the end of the world , ) god is to this day reconciling the world of men to himself . some that walk in your streets by you , live among you . and he will have thousands when you are gone , and what are these but as flags , and patternes of mercy , hung forth by god to toll and bring others in , as ephes. 2. 7. vse . what should the consideration of these things work in our hearts , but what the scope of the text it self puts men upon , even that they would come in unto christ , and beleeve on him , and give up their souls unto him ? he that beleeves shall in no wise be cast out . as christ therefore is willing : so should we , be a willing people . that which keepes men off , is , that they know not christs minde and heart , think it not to be an indifferent thing to him whether you beleeve , or no ; as if he came into the world to do this duty of dying for sinners , singly in obedience to his father , so that men might be rendred savable if they will : and that however , if they will not , he yet hath enough to satisfie and quiet himself with , even this that he shall be glorified in what he hath done , though few or none of the sons of men be saved . it is a prejudiciall doctrine this , to the salvation of men , and derogatory to christs free love . what , do we think that jesus christ is gone to heaven , there to complaine unto angels of the unkindnesse and hardnes of mens hearts , that will not turne to him notwithstanding he hath done so much , and to tell what he had done for them , and what they would not be perswaded to do for themselves ; and that so he can sufficiently please himself with such just complaints ? no surely ; our effectuall salvation concernes him more then so : and his heart is more fully bent upon it then thus to leave it , of what he hath bought he will lose nothing . the truth is , he is more glad of us then we can be of him . the father of the prodigall was the forwarder of the two to that joyfull meeting . hast thou a minde ? he that came down from heaven ( as himself saith , in the text ) to dye for thee , will meet thee more then half way ( as the prodigals father is said to do ) by his spirit ; he will send him from heaven to thee , and at the latter day himself will come again to fetch thee and receive thee to himself . if among the angels in heaven there be joy at the conversion of a sinner , how much more joy is there in christs heart ? if there be joy in the bed chamber men ( as iohn speakes ) what joy is there in the bridgrooms hearts ? or if among the standers by , when a man-child is borne into the world , how much more doth the mother that was in travaile for it ( as christs soul was , ) how much more doth she rejoyce ? o therefore come in unto him . if you knew his heart you would . as they that crucified him knew him not , so neither do those who beleeve not in him . if you had been on earth with him , or if he were now here , and had this day preacht these things unto you , and uttered these his own desires , and longings after you ; how would you in troopes go all thronging after him when the sermon were done , and each of you come about him 〈◊〉 〈◊〉 that had diseases did ) and beseech him to pardon and save you ; and not leave him till you have obtained some word of comfort and favour from him ! let me tell you , he had preacht this day , but that he had other busines to do for you in heaven , where he is now praying and intereceding for you , even when you are sinning ; ( as on earth we see he did for the jews when they were a crucifying him . ) now because he could not for this other busines come himself , he therefore sends us his ambassadours , and we in christ stead do beseech you ; and it is as if christ by us did beseech you : and we preach but such things as were first spoken by the lord himselfe , ( as it in heb. 2. ) and he sends his spirit , and continues to give gifts unto men to this very day : and in all these respects , when ever the gospel is preacht , he is said to spe●k from heaven , refuse not him that speaks from heaven , heb. 12. 23. and though you have not his bodily presence as they had who heard himselfe preach here on earth ; yet you may by faith have as free an accesse unto him , and know as surely that he heares you , as if he were in the same roome with you . retire therefore into your closet , and treat with him in private , and there presse these things on him ; say them all over again unto himself , and ask him if they be not true : get the match struck up between thy soule & him ; which if once made , will never be undone again . say unto him , lord , why may it not be made up now ? only let me adde this ; see you come not to him without a wedding-garment , and wedding-affections . take up a resolution to love him . for if thou comest to him , what dost thou come for ? pardon of sins ? and what is it in him that must procure that ? his having dyed for thee ; that was it . and what was it that moved him to die ? an infinite love ; such a love , as were the thing yet to be done , he would certainly do it , and die to satisfie god for thee . now then , seeing he hath already done it out of such a love with what face canst thou ask pardon of him , as the effect of such a love , and not love him again , and obey him in all things ? but to make short work with you , know this ; that if thou wilt not come in to him , thou wilt be damned . so saith christ , he that beleeves shall be saved ; but he that beleeves not shall be damned . and i could tell you another , and as large a story of christs wrath against those that refuse him , as i have told you of his love : the lamb can be angry ; for he is a lion also , o consider this therefore , lest he teare you in pieces , and th●●… be none to deliver you . finis . a treatise proving scripture to be the rule of faith writ by reginald peacock ... before the reformation, about the year mcdl. pecock, reginald, 1395?-1460? 1688 approx. 201 kb of xml-encoded text transcribed from 44 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a53931 wing p1043 estc r1772 12576380 ocm 12576380 63588 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53931) transcribed from: (early english books online ; image set 63588) images scanned from microfilm: (early english books, 1641-1700 ; 327:12) a treatise proving scripture to be the rule of faith writ by reginald peacock ... before the reformation, about the year mcdl. pecock, reginald, 1395?-1460? wharton, henry, 1664-1695. [3], xl, xli, [3] p. printed for james adamson ..., london : 1688. edited, with a preface and glossary, by h. wharton. cf. bm. reproduction of original in harvard university libraries. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng rule of faith. faith. 2003-01 tcp assigned for keying and markup 2003-02 spi global keyed and coded from proquest page images 2003-03 emma (leeson) huber sampled and proofread 2003-03 emma (leeson) huber text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion imprimatur liber cui titulus , a treatise of reginald peacock , &c. guil. needham , r. r. in christo p. ac d. d. wilhelm . archiep. à sac. dom. &c. ian. 12 , 1687. a treatise proving scripture to be the rule of faith. writ by reginald peacock , bishop of chichester , before the reformation , about the year mcdl . london , printed for iames adamson , at the angel and crown in s. paul's church-yard . 1688. preface . if in any part of the christian religion an undoubted certainty and most firm assurance may justly be required ; if a scrupulous examination and curious enquiry may ever be allowed in matters of religion ; certainly an exact knowledge of the rule of faith will deserve as our first , so our chief , consideration . for since the articles of christianity are not in themselves self-evident ; nor can be found out by the sole principles of reason ; since all revealed religions are no farther credible , than as they can demonstrate their revelation to have been true and real , some rule was necessary , which might propose to mankind those articles of faith which reason could not suggest , and propose them also with such evidence , as that the denial of assent should in all become irrational . what this determinate rule is , hath been the great controversie of this and all preceding ages . however , all parties agree in affixing some certain properties to it , whereby it may be distinguished ; and indeed without which it can never supply the office , or serve the ends of a true rule . these may be reduced to four heads , that it be able safely and inviolably to convey down all revealed necessary truths : that it be fitted to propose them clearly and invariably to all mankind : that it be independent on all other revealed articles : and lastly , that it be assigned as a rule by god , the author of all revealed religion . if either of the two first conditions be deficient , the rule will be unuseful ; if either of the latter , uncertain and without authority . the scripture enjoys all these properties in so eminent a manner , that no reasonable doubt can be made of the truth of it . for if we consider , that whatsoever is revealed , may be pronounced ; whatsoever is pronounced , may be written down ; and whatsoever is committed to writing may be preserved safe , while those writings are preserved unaltered ; we must conclude , that any revealed religion may be intirely , and without danger of mistake , proposed from written books to the universal belief of mankind , since these will afford a standing rule both to pastors of teaching of their people , and to the people of examining the doctrine of their pastors , in case of diffidence . the independence of scripture from all other revealed articles is no less evident . for that these books were indeed written by those persons whose names they bear , and these persons highly credible , is known by the same evidences whereby the authors , and credibility of any other books are known ; i mean by the concurrent testimony and consent of all succeeding ages , considered not as a collection of men professing the christian faith , but as persons devoid neither of common sense , nor integrity , as they must have been , if they had mistaken themselves , or deluded us in believing , and then testifying a matter of fact so easie to be known , and more easie to be remembred . being thus assured of the credibility of scripture , that it was written by such historians , who really , either performed , or saw those miracles which they do attest , we cannot but believe these miracles ; and consequently , that the authors and founders of the christian religion acted by a divine commission , and may reasonably command our assent to their revelations . being thus assured of the divine authority of the scriptures , we may probably conclude from the nature and end of them , but most certainly from their own testimony , that they contain all things necessary to salvation , and are the only rule of faith : and all this although we did not yet believe any other article of the christian religion . on the other side , tradition wants every one of those conditions which are necessarily required to a rule of faith. for first we can never be assured , that any articles were invariably and intirely without any addition or diminution conveyed down to us by tradition ; since it hath been in all times and ages observed , that matters of fact , much more of belief , not immediately committed to writing , presently degenerated into fables , and were corrupted by the capricious malice or ignorance of men. nothing can exempt the tradition of the christian religion from this fate , at least from our reasonable suspicions of it , but the infallibility of that society of men which conveys down this tradition . but the latter can never be known till this certainty of tradition be first cleared and presupposed , since the belief of this supposed infallibility , must at last be resolved into the sole truth and certainty of tradition . in the next place , tradition cannot certainly and invariably propose the belief of christianity to all private persons . for from whence shall this tradition be received ? from a pope , or a council , or both , or from none of these , but only the universal church ? in every one of these cases infinite difficulties will occur , which will singly appear insuperable : as , who is a true pope , what his intentions in defining were , whether he acted canonically , in what sense he hath defined ? what councils , whether oecumenical , patriarchal or provincial may be securely trusted ? what are the necessary conditions and qualifications of a general council ? whether all these conditions were ever observed in any council ? what these councils are , what they have defined , what is the true sense and intention of their definitions ? from whom must we learn the belief of the universal church , if popes and councils be rejected ? from all christians , or only from the clergy ? if from the later , whether the assent of every member of the clergy be required ? if not , how great a part may safely dissent from the rest ? from whom the opinion of the major part is to be received ? whether from the writings of doctors , or the teaching of living pastors ? if from the latter , whether it be sufficient to hear one or a few parish priests , or all , or at least the major number are personally to be consulted ? all these difficulties may be branched out into many more , and others , no less insuperable , be found out ; which will render the proposal of religion by way of tradition , if not utterly impracticable , at least , infinitely unsafe . thirdly , tradition is so far from being independent on other articles of the christian faith , that the belief of all other articles must be presupposed to it . for since all sects propose different traditions , and the truth of none of them is self-evident , it must first be known which is the true church , before it can be determined which is the true tradition . now the knowledge of the true church can be obtained only two ways , either from the truth of her doctrines , or from the external notes of a true church . if the first way , then it must first be known what are the true and genuine doctrines of christianity , the stedfast belief of which causeth this society to become the true church . but if the true church be known only from some external notes , these notes are either taught by scripture , or found out by the light of reason . if taught by scripture , then the knowledge of the divine authority of scripture is antecedent to the knowledge of the true church , and consequently independent on it . for otherwise scripture will be believed for the authority of the church , and the church for the authority of scripture : which is a manifest circle . besides , in this case that grand article of belief in the holy catholick church will be received not from tradition , but from the scripture : and consequently scripture , not tradition , will be the primary rule of faith. lastly , if the notes of the church may be found out by natural reason , then to pass by the infinite contradictions which would arise from such a proposition , these notes can be no other than antiquity , universality , perpetuity , and such like ; every one of which doth some way or other presuppose the knowledge of the true doctrines of christianity , as well as those of the present church . for the end of these notes is to compare the former with the latter : and consequently both of them must be first known . lastly , it can never be proved that tradition was assigned by god as a rule of faith. for this proof must be taken either from the scriptures , or from tradition . not from the first , for not to say , that scripture is wholly silent in this matter , such a supposition would destroy it self , and involves a manifest contradiction . for if it be a point of faith that tradition is the rule of faith , and this article is deduced and received only from scripture ; then scripture is the immediate rule of one article of faith , and the mediate rule of all other articles ; and consequently tradition cannot be the rule of faith. no less absurd is it to imagine any proof of this article can be drawn from tradition . for we can never be assured , the tradition of this very article is of divine authority , and consequently infallible , until we be first satisfied , that god , by assigning tradition for a rule of faith , conferred divine authority upon it , which is the matter now in question . thus have i briefly pointed out some arguments , which prove that tradition neither is , nor can be the rule of faith. and indeed all ages of christianity have been so far satisfied of the truth of this , that in all controversies the catholicks no less constantly appealed to scripture , than the hereticks recurred to tradition . the pretence of tradition is so easie , and impossible to be refuted by the meaner christians , that , no wonder if hereticks always took this more compendious way , when to pretend the authority of scripture , would have been too palpable and too gross an impudence . the standard of written truths continued always the same , and could not be universally corrupted . whereas tradition might securely be adapted to the most absurd and contrary opinions ; since to effect that design no more was required , than the confidence or mistake of hereticks , pretending to have received their own dreams and errors , as necessary articles of faith , from their forefathers . thus all the hereticks of the three first centuries , when the true and genuine tradition of the church might much more easily be known , than it can be at this day , proposed their heresies under the venerable name of apostolick traditions ; which pretence they carried on so far , that they published the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or traditions of almost every apostle and apostolick man , wherein they committed to writing those revealed truths , which they believed the apostles to have preached , and have left unwritten . in vain should the fathers and writers of the church have recurred to the true and genuine tradition of unwritten revelations , since they could never demonstrate , that this true tradition was rather to be found among them , than among those hereticks . for many of these heretical sects were contemporary with , or began immediately after the apostles , were vastly numerous , and scattered through the whole church ; and consequently could put in so fair a claim for tradition , that no human wit could ever have determined the question , if the scripture had not been called in , and opposed to such unreasonable pretensions . accordingly scripture was ever pleaded by the catholicks , and the pretence of unwritten revelations derived down by oral tradition was then esteemed as a characteristick note of hereticks . thus s. augustin * , and before him clemens alexandrinus † , complain of the hereticks of their times ; tertullian ‖ assures us , it was the usual evasion of hereticks , to decline the scriptures , and flee to tradition , pretending , that the apostles published not the gospel to all people , nor committed all revealed truths to writing , but delivered many articles of faith secretly to approved men ; which articles were no other than their own heresies . in the same manner the hereticks , opposed by s. irenaeus * , were wont , when urged with the authority of scripture , and their perfect silence as to those articles which they obtruded upon the world , to plead the imperfection of the holy scriptures , that they were not intended by god as a rule of faith , because the truth could not be learned from them by those who were ignorant of tradition . for that the christian faith was not delivered by writing , but by word of mouth , or by oral tradition . to produce but one example more , eunomius the heretick in his apology extant in manuscript in s. martin's library , every where pleadeth the tradition of precedent ages , and professeth to follow that as his only rule of faith. it is necessary ( saith he † ) for those who treat of matters of faith , setting before them the holy tradition , which hath all along obtained from the times of the fathers , as a rule and canon , to make use of this accurate rule to judge of those things which shall be said . afterwards proposing his blasphemous opinion about the holy ghost , he introduceth it with this preface , exactly following the doctrine of the holy fathers , and receiving it from them , we believe , &c. this then was the artifice and practice of the ancient hereticks . what the practice of the catholick fathers was in opposing these hereticks , or establishing any necessary article of faith ; that they accounted scripture to be the only adequate rule of faith , and to contain in express and plain words all things necessary to be believed ; that they rejected all articles , which could not be thence deduced , as spurious and false , or at least uncertain and unnecessary ; and always asserted the sufficiency of scripture , i will not here insist to prove ; since that point hath been so often handled and cleared by the writers of our church , more particularly by bishop taylor * , to whom i remit the reader . my design and the age of that treatise which i now publish , require me to descend lower , and demonstrate , that even in latter ages it was the commonly received opinion of the church , that scripture is the rule of faith. and this alone will as evidently overthrow the plea of tradition , as if the consent of all ages herein were demonstrated . for since tradition is the perpetual succession of any doctrine conveyed down in the church by word of mouth from the apostles to this present time ; if this succession were in any age whatsoever interrupted , it can no more claim the title of tradition than if it had never been believed . so that if it can be proved , the doctrine of tradition , being the rule of faith , was in any age of the church disbelieved , not only the proof of this article from tradition will fail ; but even the article it self will appear to be evidently false . for it is not possible that tradition should be the rule of faith , if that very article , that tradition is the rule of faith , were not delivered down by an uninterrupted succession of belief : for then it would not be the rule of that very article . besides , it is absurd , that the church of any age should have power of declaring what the tradition of faith is , and consequently of fixing the rule of faith , and yet be so far from being conscious of any such power inherent in her , that she disbelieved it . not to say , that if at any time tradition was not believed by the church to be the rule of faith , and yet at the same time divers articles of faith were defined by the church , tradition must necessarily ever since have ceased to be the rule of faith ; since otherwise all definitions of the church must indifferently be admitted , made by her both when she followed , and when she deviated from the rule of faith ; and consequently the faith of all private christians must be subjected to infinite uncertainty . now to prove that the tradition of this article was in any age of the church interrupted and discontinued , it is not necessary , that all members of the church should then agree in the disbelief of it , that no doctors should believe tradition to be the rule of faith , or none maintain the insufficiency of scripture . it is sufficient , that some divines of great name , who lived and died in the communion of the church , were ever held in great esteem both for piety and learning , and never censured by the church for any erroneous opinions , much less for hereticks , that some such , i say , disbelieved this article , and maintained scripture to be the rule of faith. for if any such were , then the contrary opinion could not be the belief of the universal church , much less an article of faith. that there were such doctors i shall immediately prove , by producing their own words ▪ and thereby demonstrate my intended purpose . and not only so , but farther shall therewith render it highly probable , that it was the generally received opinion of the church at that time , that scripture , not tradition , is the rule of faith , by all those arguments , which a question of this nature will admit , i mean by the authority of the most eminent writers , and publick practice of the church in councils . for it cannot be imagined , that so many learned persons , esteemed , as it were , the oracles of their times , and pillars of the church , should either be ignorant of the doctrine of the church , touching the fundamental principle of faith , or if willfully opposing it , should obtain , or conserve to themselves so great a reputation ; or that the general councils of that time should , in their sessions and disputations , permit the sufficiency of scripture to be laid down as an uncontroverted principle , without giving some check to so grand an error . that the church therefore in the fifteenth age did generally believe the scripture to be the rule of faith , and contain all things necessary to salvation , may be evidently demonstrated from this treatise which i now publish . the author of which was far the most eminent and learned bishop of the church of england in his time ; a person , who , as himself assures us , had spent more than twenty years in writing controversial books against the lollards , when he composed this treatise ; and who every where giveth manifest proof of his great learning . so eminent a person cannot be supposed to have been ignorant of the general belief of the church in his time , concerning the rule of faith ; nor will his apparent zeal for the interest of the church , permit us to believe , that he wilfully opposed the doctrine of the church , in whose service he employed the greatest part of his life ; or that when he so zealously pleaded the cause of the church against the lollards , he should himself depart from the church in her principal article , and therein become a lollard . since therefore he plainly asserts and teacheth , that scripture is the rule of faith , this undeniably proves , that the belief of this proposition , was not , in the time of our author , accounted any part of lollardism , or supposed heresie ; but rather esteemed an article of catholick belief , at least , an article which might be freely disputed , without violating the definitions , or dissenting from the universal belief of the church . and indeed our author in the beginning of this discourse assureth us , that the doctors of his time disagreed in determining , whether the church or scripture were chiefly to be respected in the resolution of faith. one thing may be objected against the authority of our author ; that he was forced , by the ruling clergy , to recant several opinions and doctrines taught by him , as erroneous ; and consequently , that he cannot be esteemed a doctor of the church . but here not to say , that the sentence of two or three partial bishops ( for no more condemned him ) is not to be accounted the judgment of the church of england , this very recantation addeth no small strength to our argument . for when the malice of his enemies obliged him to recant all those doctrines which they esteemed to be erroneous , they took no notice of his having asserted scripture to be the only rule of faith , nor obliged him to recant that proposition ; a manifest argument that it was not then accounted either heretical or erroneous , or contrary to the received doctrine of the church ; since otherwise they would not have failed to place it in the front of his recantation , as an error of an higher degree , and greater contagion , than any of those for which he stood condemned ; which , in truth , were so far from being heresies , that they were all at that time maintained by many eminent divines , who never were censured by the church , and some of them so far true , that no learned man of the church of rome will at this day deny them . and this also fully clears our author from any suspicion of lollardism , or secret inclination to it . that he was not singular herein , defended no paradox , nor opposed any doctrine of the church ; i come next to prove : the school divinity was at that time universally received in the church of rome , taught in all universities and schools , and by long use become in great measure the doctrine of the church . the most famous and celebrated author of this divinity was s. thomas aquinas , whose writings were then in all mens hands , universally applauded , and religiously embraced . some few divines indeed dissented from him , and followed the system of scotus ; but this disagreement respected not the rule of faith , nor indeed any material point of divinity , but only some abstracted notions and scholastick niceties of divinity . the doctrine therefore of aquinas is to be esteemed the general opinion of the divines and writers of those times . it cannot be here objected against the force of our argument , that the same divinity is yet retained and taught in most popish countries , although the doctrine of the scriptures sufficiency be rejected . the method of reasoning and disputing is now infinitely altered among the writers of the roman church from what it was before the reformation . before that time they made no difficulty to acknowledge and even urge the necessity of reformation ; whereas now the honour of their church obligeth them to declare it both unnecessary and unlawful . while scripture was yet looked up in an unknown tongue , and removed from the knowledge of the laity , ( who were then generally very ignorant ) they were not ashamed to make confident appeals , for the truth of their doctrine to the holy scriptures . when that veil was removed , the scriptures translated , and the world become more intelligent and inquisitive , some other artifice was to be found out , which might preserve the credit of antient errors , and defend them from the silence and opposition of scripture . to this end no stratagem could conduce more than the constant artifice of all innovators in religion , the plea of tradition . before that , lesser artifices could hide the deformity of their errors , and while ignorant christians could be securely misled with false , and sometimes foolish interpretations of scripture , while ecce duos gladios was thought sufficient to evince the coercive power of the pope over temporal princes ; and arabant boves , juxta comedebant asini , could effectually perswade the laity intirely to resign up their judgments to the direction of the clergy , there was no need of any desperate remedy ; but when persons became so far inquisitive , as to inquire into reasons of things , and demand some better authority for the belief of articles imposed on them ; nothing less than the arrogant pretence of an infallible tradition could secure and palliate the contradiction of impossible propositions . to prove therefore aquinas his doctrine concerning the rule of faith , to have been intirely agreeable to that of our author , i will go no farther than his sum of divinity , the most famous and best known of all his works . in the beginning of it laying down the principles upon which divinity and the proofs of religion ought to proceed : he saith † ; that this holy doctrine useth the authority of philosophers as extraneous , and only probable ; but the authorities of holy scripture as properly belonging to her , and concluding necessarily ( or infallibly ) but the authorities of other doctors of the church as properly indeed belonging to her , but concluding only probably . for our faith is founded upon the revelation made to the apostles and prophets , who wrote the canonical books of scripture , and not upon any revelation made to other doctors , if any such there be . whence s. augustin saith in his epistle to s. hierom , to the books of scripture only , which are called canonical , have i learned to pay this honour , that i should most firmly believe none of their authors to have erred in any thing in composing them . in the two next articles it is inquired , whether holy scripture may use metaphors , and contain diverse senses under one and the same letter . in both places the objections are thus formed . these qualities would be incongruous to a rule of faith ; but the scripture is the rule of faith. this last proposition is no where reinforced in the objections , but laid down as an uncontroverted principle . aquinas in answering them , no where denies scripture to be the rule of faith , but endeavours to take off the incongruity of a metaphorical and ambiguous style to the rule of faith ; and in answer to both objections hath these words . * although metaphors and allegories be found in scripture , yet doth holy scripture suffer no detriment or imperfection thereby . for nothing necessary to faith is contained under the hidden sense , which scripture doth not somewhere manifestly deliver in the literal sense . afterwards being about to dispute of god , and the mysteries of the trinity , and incarnation , he proposeth this as a most certain and undoubted principle , that † we ought to affirm nothing of god , which is not found in holy scripture , either in words or in sense : conformably to what the master of sentences , and founder of the school divinity had before taught ; who inquiring what method is to be observed in treating of the trinity , answers , that * it must in the first place be demonstrated according to the authorities of holy scripture , whether the christian faith teacheth it or not , and in what manner . but to return to aquinas , he asserteth scripture to be the rule of faith in many other places of his summ. thus disputing † of the nature and properties of the new law or covenant , he inquires whether it be a written law. in resolving of this question he opposeth not the written law to tradition , but to the law written in the hearts of men , by the virtue and operation of the holy ghost ; and at last concludeth thus : ‖ the new law is principally that very grace of the holy ghost which is written in the hearts of the faithful ; but secondarily it is the written law , in as much as those things are delivered in it which either dispose to grace , or respect the use of that grace . here the very nature of this question , and comparison of the written with the new law , supposeth that the whole system of revealed truths is contained in the written law : and lest we should doubt of this supposition , the latter part of the passage now cited plainly determines it . but to proceed , aquinas often reneweth this supposition ; and at last comparing the old with the new testament , he determines thus : * all things which are plainly and explicitely delivered to be believed in the new testament , are delivered also to be believed in the old testament , but implicitely and obscurely . and in this respect also as to matters of belief , the new law is contained in the old . but if all matters of belief in the new law be contained in the old testament ; and whatsoever is contained in the old testament , is plainly and explicitly taught in the new testament : then the new testament doth not only contain all matters of belief in the new law , but also , which is more considerable , proposeth them clearly and explicitly . he intimates the same no less manifestly , when he teacheth , that † man is bound explicitly to believe all the articles of faith ; but implicitly whatsoever is delivered in holy scripture . here he manifestly supposeth scripture , not tradition , to be the rule of all articles of faith. otherwise he was obliged by all the laws of reason to conclude , that an implicit belief , not of all things delivered by scripture , but of all delivered by tradition is required . but the most considerable testimony of aquinas is yet behind . for inquiring whether the articles of faith be conveniently disposed in the creed , he formeth this objection against it . ‖ it should seem that the articles of faith are inconveniently disposed in the creed . for holy scripture is the rule of faith ; to which it is unlawful either to add , or to take away . for it is said deut. iv. ye shall not add to the word which i speak unto you , nor take away from it . therefore it was unlawful to compose another creed , in manner of a rule of faith , after the promulgation of the rule of faith. here certainly , if ever , was a fair occasion presented to deny scripture to be the rule of faith. but aquinas is so far from doing it , that he allows it , and endeavours to prove , that the composure of a creed doth not necessarily include either any addition to , or diminution from scripture . for thus he answers , * to this objection it is to be answered , that the truth of faith is diffusively contained in holy scriptures , and divers ways , and in some places obscurely : so that to collect the true faith out of scripture , a long study and exercise is required , to which all those cannot arrive who ▪ are necessarily obliged to believe the truth of faith , since many of them , taken up with other business , cannot attend to study . therefore it was necessary that somewhat manifest should summarily be collected out of the sentences of holy scripture , which might be proposed to all to be believed : which indeed was not added to holy scripture , but rather taken out of holy scripture . i have used the greater diligence in representing the doctrine of aquinas , because he beareth not a single testimony , but carrieth a numerous train of school divines along with him . i proceed now to the writers of the fifteenth age , contemporary to our author , premising only the authority of a learned and judicious canonist of the precedent age. this was marsilius patavinus , professor at padua , and privy counsellor to lewis the emperor : who asserteth , † that we are bound to believe the pope and bishops to have received such a power and authority from christ , as we can evince from the words of scripture , was conferred on them , and no other . but he more plainly afterwards decides the question , when he layeth down this proposition . ‖ to no speech or writing are we bound to give certain faith and credence , or acknowledge them to be true , upon pain of damnation ; except to those which are called canonical , that is , which are contained in the volume of the bible . in the beginning of the fifteenth age the council of constance was held : which , as aeneas sylvius * assureth us , founded all their decrees and definitions upon the authority of holy scripture . the most eminent divine in that council , and indeed of all christendom , at that time , was iohn gerson , chancellor of paris ; who , by the unanimous delegation of all the bishops , drew up the decrees of the council ; a person of that eminence and repute , that by reason of the known conformity between his opinions and the received doctrines of the church , he was usually styled , the most christian doctor ; and when the bohemians declined the authority of the council , cardinal zabarella could oppose no argument to them more plausible than the reputation and fame of gerson . to find out therefore the received opinion of the church in his time , he ought in the first place to be consulted . thus then he delivers his opinion : † holy scripture is the rule of faith ; against which , rightly understood , no authority or reason of any man whatsoever is to be admitted . neither is any custom , constitution or observation valid , if it be proved to be contrary to holy scripture . this rule is a common foundation both to us , and those hereticks , against whom i now dispute . he was then disputing against the bohemians , the followers of husse and wicliff , whom all know to have asserted scripture to be the rule of faith. in another place he hath these words . in examining doctrines it must be first and principally inquired , whether the doctrine be conformable to holy scripture as well in it self , as in its circumstances . this is manifest from the authority of s. dionysius , who pronounceth thus : we must not dare to teach any thing of divine matters , except what is delivered to us in holy scripture . of which the reason is this ; because scripture was delivered to us as a sufficient and infallible rule for the government of the whole body of the church , and the members of it , even to the end of the world. scripture therefore is an art , a rule , and a copy of that nature ; that any other doctrine not conformable to it , is either to be rejected as heretical , or suspected ; or at least to be esteemed no part of religion , nor belonging to it . every revelation is suspected , which the law and the prophets , with the gospel , do not confirm . otherwise they are rather to be esteemed the delusions of devils , or rather the capricio's of mens brains , than revelations . to such idiots that saying of christ may justly be objected : ye err , not knowing the scriptures . but some will say : from the beginning of the gospel to this day some wholesom doctrines are found in the mouths and writings of men , which the holy scripture doth not contain . i answer , that scripture contains them all according to some degrees of catholick truths . lastly , disputing of those articles of faith , which are necessary to be believed , he determines thus : * it is mani●est , that the canon of the bible is the whole revealed law of god ; whose literal assertions are founded upon this one only literal principle . at the same time nicolas clemangis , doctor of the sorbon , was held in great repute for his extraordinary learning and piety : who , treating of the rule of faith , and authority of general councils , placeth the first in scripture , and denieth the latter to be infallible in these words : † but although the authority of the church militant be very great , which founded upon a firm rock cannot be shaken , and against which the gates of hell shall never be able to prevail : yet we ought not ( as it should seem ) to ascribe to it the titles of the church triumphant , as that it is infallible and impeccable ; which , as you know , often both doth deceive , and is deceived . — it seemeth indeed very odd , that any one should prefer the authority of the church militant to the authority of the gospel ; whenas the church may err in many things , the gospel cannot in the least : and the authority of the church it self , as to the ground and foundation of it is chiefly deduced from the gospel . nay , the very institution , power and edification of the church can no way so expresly and certainly be known , as from the gospel . but , as i imagin , it can by no method be so certainly determined , whether the church or the gospel be of greater authority , as by supposing this case , when the church defineth any thing contrary to the gospel . i know indeed that this cannot be . ( this is to be understood of the belief and received doctrine of the universal church , not of the decrees of the representative church . otherwise clemangis will most foolishly contradict himself . ) however , that we may the better find out the truth , let us put this case ; do you imagin , that in that case s. augustin would have rejected the doctrine of the gospel , and adhered to the definition of the church ? no surely . where he proceeds at large to urge this argument , and thereby to assert the superiority of the scriptures authority to that of the church . before the middle of this century flourished thomas waldensis , provincial of the carmelites , and confessor to two kings of england , henry v. and henry vi. successively , generally accounted the most learned english man of his age , and the great champion of the papal cause against the lollards and other supposed hereticks of his time , against whom he writ a large and elaborate work ; which was in a particular manner confirmed and approved by a special bull of pope martin v. therein proposing an intire system of divinity , he layeth down the sufficiency of scripture as a most certain principle in three whole chapters ; † out of which i will produce some few passages . disputing therefore of all articles necessary to be believed , and the complete system of christian faith , he useth these words ; they who ‖ yet believe the canon of scripture to be imperfect , and that it may yet be augmented by the authority of the church , do yet with the iews expect the fulness of time , perhaps under a iewish messias . he then takes notice of that famous passage of s. augustin , i would not believe the gospel , unless the authority of the catholick church perswaded me . and giveth this answer to it : i do not approve the arrogance of some writers , who upon occasion of this place maintain the decrees of bishops in the church to be of greater weight , authority and dignity , than is the authority of the scriptures . which indeed seemeth not so foolish as mad : unless such an one would say philip were greater than christ ; when he induced nathanael to believe that christ was he of whom moses writ in the law and the prophets : although without his authority ( or admonition ) he would not have at that time perceived it . — all ecclesiastical authority , since it serveth only to bear testimony of christ , and of his laws , is of less dignity than the laws of christ , and must necessarily submit to the holy scriptures . well therefore did s. thomas ( aquinas ) allegorize , when he introduced the samaritan woman to represent the universal church : which woman , when the citizens of samaria heard preaching christ , they were induced to believe on him , &c. this passage clearly represents to us the opinion of waldensis to have been , that by the attestation of the church , the divine authority of the scripture is known : which being once known , all matters of belief , and articles of faith are to be learned from the scripture ; just as philip induced nathanael , and the samaritan woman her neighbours to believe christ to be a divine person : of the truth of which , when once satisfied , they learned not the rules of life , or articles of faith from philip , or the woman , but received both from christ himself . and therefore waldensis subjoyns , that the authority of the scripture is far superior to the authority of all doctors , even of the whole catholick church ; and that although the catholick church should attest and confirm their authority ; that the authority of all latter men ( following the apostles ) and churches ought to be submitted to the authority of the holy canon , even to its footstool : that * the former is subjected to the latter , as a witness to a iudge , and a testimony to the truth ; as a promulgation to a law , and as an herald to a king. as a testimony therefore is no farther to be regarded than as it is true , a promulgation invalid , when it either increaseth or mutilates the law ; and an herald not to be obeyed when he exceeds the commission of the king : so the decrees , definitions and doctrines of the church are no longer to be respected , than as they are exactly conformable to the scripture , and deduced from it . upon this account waldensis teacheth in the next chapter , that the church cannot superadd any new articles of faith to the scripture : and that the faith from the times of john the evangelist ( who writ the last book of scripture ) receiveth no increase . and therefore applieth to the books of canonical scripture , the measure of the new city of god made by the angel in the xxi . chapter of the revelations ; that as the circuit of that city consisted of so many miles , neither more nor less ; so the whole system of christian faith and divine revelations is completed and contained in so many books of scripture ; and can receive no farther addition . lastly , shewing how many ways the knowledge of the catholick truth may be attained , he saith , * it may be obtained best of all , and most certainly from the canonical scripture . he proceeds to prove this from the authority of s. augustin , and then concludes ; see four ways of coming to the undoubted truth , but more or less certain : of which the first and most certain is by the holy scriptures : the rest begetting only an historical and uncertain knowledge of the articles of religion , however these doctors already mentioned were of great authority , and sufficiently declare the common doctrine of the church in their time ; yet the practice and judgment of general councils will give us greater assurance of it . two general councils were held at the same time in this age , the one at basil , the other at florence . in both together the whole western church was present by its representatives ; and in that of florence the eastern also . these two councils indeed thundered out excommunications one against the other ; yet both agreed in using scripture as the rule of their definitions , and in all disputations laid that down as a common uncontroverted principle . i begin with the council of basil ; wherein iohannes de ragusio , a learned dominican , by the appointment of the bishops , disputed publickly in the year 1433. against the bohemians about communion under both kinds . here magnifying the authority of the church , he urgeth this argument chiefly , that without the attestation of the church , the divine authority of the scripture cannot be known ; and consequently , that the authority of the church is antecedent to the knowledge even of the rule of faith , and therefore the first principle of the christian religion . for thus he argues : † but that the aforesaid article ( the existence of one holy catholick church ) is the first of all others , into which all others are resolved , is manifest . for if any doubt arise concerning any other articles , recourse is immediately made by common consent to the holy scripture , as to a most certain and invariable rule ; and according to the testimony of scripture the truth is cleared , and all doubts removed . — for unless the existence of the church be known , scripture hath no authority . whether this argument be valid and conclusive , concerns not my present purpose . it is sufficient , that he assumes this proposition , scripture is the rule of faith ; as an undoubted principle common to both parties . however , if by a church in this place he meant no more than a society of credible persons , whose unanimous attestation of a matter of fact ought to be received , the argument will be good and valid . and that he meant no more , i am induced to believe ; because , immediately after , disputing of the authority of a church properly so called , he acknowledgeth the proof of this article is to be taken from holy scripture , however , these words cannot infer the doctrine at this day received in the church of rome ; since they expresly assert the scripture to be the rule and judge of all articles of faith , saving this one of the existence of the church ; and attribute to the church no more than the power of bringing us to the knowledge of the scripture , which thenceforward is to be used as our only rule and guide . he proceeds to lay down several suppositions , as foundations and postulates of his subsequent determinations . of these the sixth is conceived in these words : ‖ faith and all things necessary to salvation , as well matters of belief , as of practice , are founded in the literal sense ( of holy scripture ) and from thence only may arguments be drawn to prove those things which are of faith , and of necessity to salvation . the seventh supposition is this : † holy scripture in the literal sense well and soundly understood , is the infallible and most sufficient rule of faith. this he doth not only suppose , but also proveth with divers arguments ; of which the second is this : * if holy scripture were not a sufficient rule of faith , it would follow , that the holy ghost , who is the author of it , had insufficiently delivered it ; which is by no means to be thought of god , all whose works are perfect . besides if holy scripture were deficient in some things necessary to salvation ; then those things , which are wanting , might lawfully and meritoriously be superadded from some other principle : or if any things were superfluous in it , they might lawfully be diminished . but this is forbidden by s. john the evangelist in the last of the revelations ; where he saith , if any one add to this book , &c. from which words of john the evangelist it is clearly proved , that nothing is deficient or superfluous in holy scripture : which is also consentaneous to the author of it , who is the holy ghost , as was before said , to whose omnipotence it agreeth , that he give us a system of wisdom neither deficient , nor superfluous ; and that he should deliver it in a method agreeable to our necessity of salvation . in the council of florence however the greeks and latins differed in all other things , till the former were forced into a complyance by the commands and threats of their emperor ; yet in this they agreed , in laying down scripture to be the only rule and principle of faith , although they dissented in determining how far it might be explained by the church . the controversie was occasioned by the addition of filioqve to the nicene creed ; this the greeks maintained to be unlawful , because the procession of the holy ghost from the son is not in express terms taught in scripture ; which they held to be the only rule of faith. the latins denyed not this , but only asserted , that it was sufficient this procession was taught in the scripture in implicit terms ; the church having authority by explanation of those obscure passages , to constitute articles necessary to be believed , and add them to the creed , although but implicitly contained in holy scripture , the rule of faith ; and consequently , that to insert filioqve in the creed , was no addition to the faith , since that article is implicitly contained in holy scripture . the opinion of the greeks is thus represented by bessarion , archbishop of nice , who was chosen by the greeks to manage and defend their cause . † we derive and receive all articles of faith from the fountains of holy scriptures , which are the principles and foundations of our faith. nothing was ever added to them ( accounted necessary to be believed , which is not contained in them ) nor may any thing ever be added to them , neither by us , while we are our selves , nor by any other christians . and when the latins recurred to their wonted refuge of explanation or declaration made by the church , of what is implicitly contained in scripture , bessarion replyed , * that it is undeniable , that although any thing were added by way of declaration , it was still an addition , which seemeth to be forbidden ; and consequently the addition of this word ( filioqve ) ▪ is forbidden . but whereas ye alledge the actions of the fathers ( in councils ) wherein some things seem to be thus explained , this reacheth not our question . for that any thing should be added to the faith , it never was , nor ever will be lawful . the bishop of friuli was chosen by the latins to answer the arguments of bessarion , and defend the addition of the word filioqve . this he doth not by denying scripture to be the rule of faith , but endeavouring to prove , that the procession of the holy ghost from the son might be deduced from the principles of faith , viz. from the holy scriptures . ye grant , saith he , ‖ that articles of faith are taken from the fountain of scriptures , which are the principles of faith. from this proposition we infer , that a declaration , expression and explication , which is made concerning an article of faith , or of the creed , by the writings of the gospel , the epistles of paul , and the booke of the old and new testament , is by no means to be accounted extraneous , or a doctrine of another kind , since it is the doctrine of god and of the church . for then only is a proof to be accounted extraneous , when it is made not by the proper principles of that doctrine , but by the principles of some other kind of science . as if a physical conclusion should be proved by a mathematical principle . but according to you the scriptures of the old and new testament are the principles of faith. therefore a proof and declaration , which is made by these scriptures , is plainly made by the proper principles of faith , and intrinsecal principles of our religion . — yea , this ought not properly to be called an addition , this being once granted , viz. that it may be evidently deduced from the proper principles of faith , that is , from the holy scriptures . this manner of disputation in defending the article then in question , sufficiently manifests , that the pretence of oral tradition , however entertained by some private men , had yet gained no general applause in the western church . from councils i return to private writers , but those of so great repute and authority , that their opinion can be esteemed no other than the general doctrine of the church at that time . of these i shall produce only two more , cardinal panormitan , and antoninus , archbishop of florence ; the first , accounted by all , the greatest canonist of his age , and by many the greatest of all ages : and which is more considerable , who had been to the council of basil , what gerson was to that of constance , an oracle and dictator : the second a person of so great authority in the church , that in the judgment of pope nicolas he deserved to be sainted whilst alive , and was really sainted , when dead . panormitan therefore proposeth his opinion in these words : † in matters pertaining to faith , a council is above the pope . — yet i suppose , that if the pope were induced with better reasons and authorities than the council , that his determination were rather to be embraced . for a council also can err , as it hath sometimes erred . for in matters relating to faith , even the opinion of one private man were to be preferred to the determination of the pope , if he were induced with better reasons of the old and new testament than the pope . here panormitan not only asserteth the old and new testament to be the rule of faith , but also allows to every private man a power of interpreting that rule , and even of rejecting the definitions of popes and councils , if he thinks them not consonant to it . antoninus hath transcribed those words into his summ of divinity , * and proposeth them as his own opinion . and not only so , but also in another place declareth his judgment no less plainly in these words ; † god speaketh in the scriptures , and so fully ( as s. gregory explaineth in the twenty second book of his morals upon job ) that it is not necessary god should any other way reveal any thing necessary to us , since all things necessary may be had there . after so many and so great authorities , it cannot reasonably be doubted , what was the general belief of the church in that age touching the rule of faith : i mean not , that then the sufficiency of the scripture was asserted by all , and denied by none ; but only that it was maintained by the greater , and more considerable part of the church ; as the practice of general councils , and positions of the most famous writers of that age do manifestly evince . many indeed had for some ages before asserted the existence of some necessary articles not contained in scripture , but conveyed down to us by tradition only ; but they equalled not the followers of the former opinion , either in number or reputation . and therefore occam ‖ in the preceding age , representing the arguments and reasons of both opinions , proposeth that of the sufficiency of scripture in the first place , as the most common , and more generally received opinion : and ioannes de neapoli , * a dominican , and doctor of the sorbon , disputing of the science of faith , doth all along suppose , that whole science to be contained in scripture ; and lest we should doubt of his opinion , doth in more than one place positively assert it . not to say , that nicolas de lyra , in his glosses upon the whole bible , doth every where suppose it ; and in his general preface † most expresly maintain it . and of what repute his gloss was formerly in the church of rome , may appear from that vast number of manuscript copies of them , which may be found in our ancient libraries . but i will not any longer insist upon the writers of this age , having intended to confine my discourse to the fifteenth age ; the general belief of which , concerning the rule of faith , i have already manifested ▪ it remains , that i say somewhat more particular of the treatise here published , and of the author of it . he was born in wales , and bred in oriel college in oxford ; where he was created doctor of divinity , and obtained a great esteem for his rare eloquence , and extraordinary learning . he was soon taken notice of by that great patron and protector of learning and virtue , humphrey , duke of glocester , at that time protector of the kingdom ; by whose favour he was promoted to the bishoprick of s. asaph , in the year 1444 ; translated to chichester in the year 1450. his singular learning appears not only from this discourse , which , if put into modern english , would appear to the meanest reader both rational and elegant : but also from many other plain and manifest indications . he had read the works of the fathers with no small care and diligence ; and as it should seem from what he says upon the article of christ's descent into hell , had made critical observations on them , far beyond the genius and vulgar learning of that age. he was not unacquainted with the genuine epistles of ignatius ; and in the first part of that work , whereof this treatise makes the second , citeth the acts of his martyrdom , writ by his contemporary philo , and published in this age by the learned bishop vsher. as his learning enabled him , so his zeal prompted him to write divers books of controversie in defence of the church against the supposed hereticks of that time , the lollards : whom he endeavoured by all means possible to reduce into the communion of his church : to which work , as it should seem from divers passages in the first part , he had dedicated his whole life . he mentions many of them in this work , which are these : the just apprising of holi scripture . the just apprising of doctours . of faith in latyn . of presthode . the donet . the folower to the donet . the represser . the forcrier . the book of cristen religion . the provoker . the book of signis in the church clepid also the boke of worschiping . the boke of leernyng . the boke of filling the iv. tablis . this present book of feith . of the churche in latyn . beside these already mentioned , bale * reckons up , the defender . the follower of it . the declaratory . of the creed . to godharde the franciscan . of divine offices . a manual . of the providence of god. of the liberty of the gospel . of the power of seculars . against constantines donation . of the equality of ministers . of the laws and doctrines of men. of communion under both kinds . against unlawful begging . an account of his own recantation . the greatest part of these books are lost , being studiously suppressed by his enemies , and also burnt at his recantation . however i have seen his represser in a fair manuscript , in the publick library of the university of cambridge in quarto . it is intituled , the repressour of over much blaming the clergy : wherein he passeth through all points in controversie between the church of rome and the lollards ; and largely endeavours to confute the latter . but as his zeal induced him to plead the cause of the church so copiously ; so his learning enabled him to discover the follies and gross superstitions practised in that age : which , when once discovered , his piety inforced him to detest . religion had now passed through so many ignorant and barbarous ages ; the means of greaterknowledge had been so studiously hidden from the people , and the ignorance of the laity was so advantageous to the interest of the clergy , that the true spirit of christianity seemed to be wholly lost , and had degenerated into shews and ceremonies , many of which were unlawful , but almost all unuseful . and not only this fatal stupidity and idle superstition had generally possessed the minds of men ; but all remedies were detested , and all artifices made use of to continue the disease . many good and learned men endeavoured the reformation of these abuses , without departing from the communion of the church ; but were attended herein with the usual fate of the opposers of inveterate evils ; who seldom escape the persecution , but never the hatred of those , who are engaged both by zeal and interest in the continuance of those evils . our learned bishop was of the number of those brave and generous persons ; who while he earnestly invited the lollards into the communion of his church , no less vehemently opposed the superstitions of his own party . some footsteps and marks of this disposition may be found in this treatise ; which prove his integrity to have been equal to his zeal , and neither inferior to his learning . the authority of the church , and infallibility of her definitions , had of late been set up as the most successful engine against the prevailing growth of supposed hereticks . to refute the arguments of wicleff , and convince his followers with solid reasons , neither the ignorance of the clergy , nor the badness of their cause did then permit . it was accounted too great a condescension in the governors of the church to confute the mistakes , and inform the judgments of their seduced people . yet somewhat , at least , was necessary to dazle the eyes of the unthinking multitude , and at once convict all their adversaries of the charge of heresie . nothing could be more effectual to this end than the pretence of infallibility ; which alone might satisfie the scruples , and command the assent of credulous persons . for this reason ever since heresie began to be punished with death , it was thought sufficient to oppose the infallibility of the church to the arguments and reasons of condemned hereticks ; and the maintenance of this pretence was esteemed the great bulwark of the church . however , our bishop easily discovered the vanity of these pretences ; and in this followed the opinion of the most learned writers of his age , that the representative church , or general councils , were not only fallible , but had sometimes actually erred ; that the decrees and definitions of the church ought to be submitted to the examination of every private person ; that no article of faith was to be received , which was repugnant to the principles of reason ; and that not the belief and acceptation of the church caused any doctrin to be accounted true , and an article of faith , but the presupposed truth of the doctrine rendred the belief of it rational and justifiable . indeed the doctrine of the churches infallibility had by some men in this age been advanced so far , that nothing less than a fatal credulity , or no less fatal ignorance could excuse the admission of it . our author assureth us in the first part of this book of faith , that many divines in his time argued from those words of s. paul : if we or an angel from heaven should teach any other d●ctrine than that which ye have received , let him be anathema , that if it should happen that the church militant and the church triumphant disagreed in an article of faith , the determination of the church militant were rather to be followed . such crude positions might raise the admiration of fools , but deserved the indignation of wiser men. our author chose to do justice unto truth in owning and asserting the fallibility of church and councils ; and yet not to quit the specious pretence of the churches authority in pleading her cause , and confuting the lollards . this therefore he proposed in a more plausible way , confessed the church might err , and that even in matters of the greatest moment : however , that it would be most safe and rational for ignorant laymen intirely to submit their judgment to the direction of the clergy ; that by this submission indeed they might possibly be led into error and mortal heresie ; but that this would be no disadvantage to them , since in that case god would reward their submission and docility , although to them the occasion of most grievous errors , no less than if they believed the christian faith intire and incorrupted ; and would even bestow upon them the crown of martyrdom , if they laid down their lives in testimony of their errors . and since in that age the laity were generally very ignorant of the true principles of religion , and devoid of all sort of learning ; he included them all in the number of those , whose duty and interest it was to pay an implicit submission to the direction of the clergy . but not only did he disown the infallibility of the church , but also disallowed and condemned her practice of burning hereticks . he desired rather to win them to her obedience by gentle methods , and thought it more noble to convince them by reasons and arguments , than by racks and fires . this moderation could not but displease his fellow bishops , who chose rather at that time to satisfie their malice by the punishment , than serve the church by the conviction of supposed hereticks . but our author was acted with more noble and generous principles ; he endeavoured to remove their errors , but refused to practise upon their lives ; and which perhaps was no small part of his crime , neglected to thunder out his curses against them , and scorned to treat them with opprobrious titles . rather in the first part of this work he giveth to them an honourable character , and confesseth them to have been generally persons of good lives and exemplary conversations . the incredible fables of legends , and incurable itch of lying for the honor of their saints and patrons ▪ which then reigned among all the monastick orders , and was fondly received by the credulous multitude , were one of the greatest scandals and most pernicious abuses in the church at that time . the greater and more necessary articles of faith , and all genuine and rational knowledge of religion had generally given place to fabulous legends , and romantick stories ; fables which in this respect only differed from those of the ancient heathen poets , that they were more incredible , and less elegant . these , our learned bishop feared not to oppose and disesteem ; arraigns them of error , heresie and superstition ; proclaims their falseness , and derides their folly . this denial of infallibility , moderation towards the lollards , and disesteem of legends , drew upon him the envy and hatred of the clergy , to which may be added , his favour with , and faithful adherence to his patron duke humphrey ; who had always manifested a moderation towards the dissenting lollards , and aversion from the superstitious practices of the clergy . no sooner was the duke oppressed by a contrary state faction , but his client the bishop was attempted , and his ruin designed . several passages were taken out of his writings , which his enemies accused of heresie , at least , of error . hereupon in the year 1457. he was cited to appear at a synod held at lambeth , by thomas bourchier , archbishop of canterbury , attended with the bishops of winchester , lincoln and rochester , and 24 divines ; by whom , after a short hearing , he was condemned of heresie , and injoyned to recant his heretical and erroneous opinions publickly at s. paul's cross. the recantation he performed on the fourth day of december , when his books were also publickly burnt . his fortunes after that time are very uncertain . some relate him to have been made away in prison ; others , to have been kept prisoner in his own episcopal palace until his natural death ; and lastly , some , that he had a small pension assigned to him out of the revenues of the bishoprick , and retired into a monastery , where he ended his days in a short time . the opinions which he was forced to recant , as they are represented by bale * , bishop godwin † , and fox ‖ , are these , i. that it is the office of a christian bishop , before all other things to preach the word of god. ii. that human reason is not to be preferred to the holy scripture . iii. that the modern use of the sacraments ( as attended with so many superstitious ceremonies and customs ) was l●ss advantageous than the use of the law of nature . iv. that bishops buying their admissions of the bishop of rome , do sin . v. that no man is bound to believe and obey the determination of the church of rome . vi. that the revenues of bishops are by inheritance the goods of the poor . vii . that the apostles composed not the vulgar creed . viii . that the article of christ's descent into hell was not formerly in the creed . ix . that no other sense is to be attributed to holy scripture , but the first and genuine sense . x. that it is not necessary to salvation , to believe the body of christ is materially in the sacrament . xi . that the universal church ( in a general council ) may err even in matters of faith. xii . that it is not necessary to believe in the holy catholick church . xiii . that it is not necessary to believe the communion of saints . xiv . that the voluntary begging of the mendicant friars was unprofitable , and no ways meritorious . it must not be imagined , that these articles were generally at that time accounted erroneous and heretical in the church . for if we examine them , we shall find that many of them were taught and believed by the greatest divines of the church at that time : some at this day allowed to be literally true by the learned writers of the church of rome : and in fine , that our author knew the doctrine of the church far better than his judges ; and although condemned by them , was no less orthodox than they . as for the twelfth and thirteenth articles , which seem to be most odious , , they are meer calumnies , as appears from this very treatise , for towards the end of it he acknowledgeth it to be necessary to believe the existence of the holy catholick church , and of the communion of saints ; but yet unnecessary to believe on them , that is , as himself explains it , to give a blind assent to all their determinations . the seventh and eighth articles are known to be literally true by all learned men. for no proof can be brought , that the apostles composed this form of creed , which we now use : and it is most certain , that the article of christ's descent into hell was found in none of the ancient creeds , for the first 400. years , except in that of the church of aquileia . the first , second , sixth and ninth articles , if candidly interpreted , cannot be denied to be true by any sober romanist ; and whosoever considers the gross ignorance and superstition of those times , will not deny the third . the fourth article may be justified by the opinion of many great canonists , who define all such payments to be symony ; and the church of france hath all along decried and disapproved them . the fourteenth was defended by richard , archbishop of arniagh , gulielmus de s. amore , and many other great divines of the church of rome . the eleventh , and consequently , the fifth articles were believed and maintained by occant * , peter de alliaco , cardinal of cambray † , thomas waldensis ‖ , panormitan * , antoninus † , cardinal cusanus ‖ , clemangis * , and many others in this age. lastly , the tenth article may be defended from peter lombard * , peter de alliaco † , scotus ‖ , tonstal , bishop of durham * , and others ; who believed indeed the truth of the article , but denied it to be necessary to be believed . that treatise which i here publish , and which gave occasion to the present discourse , was by me transcribed out of a manuscript extant in trinity college in cambridge ; which seemeth to have been written with bishop peacock's own hand , as may be conjectured from the frequent emendations and additions inserted in the margin , and bottom of the pages by the same hand . the whole work was intituled by the author , a treatise of faith ; however , in the front of it this title is affixed by a later hand , reginald peacock , bishop of chichester 's sermons , in english : whereas the whole treatise is a dialogue between the father and the son , divided into two books : whereof the first proposeth to treat of the most probable means of reducing the lollards to the church , which he assigns to be an intire submission of judgment to the decrees of the church , although supposed fallible . the second treateth of the rule of faith. the first part is chiefly taken up with a long digression , proving that faith is only probable , not sciential , or that the truth of the christian religion cannot be proved by demonstrative , but only by probable arguments . this dispute is managed in a scholastick way , full of subtleties and niceties of philosophy and school divinity , and very obscure : which therefore i thought not worthy either my transcribing , or the readers perusal . however , i transcribed some considerable fragments or excerpta , which seemed to me more remarkable and worthy of notice ; which i here present to the reader . the second book or treatise of the rule of faith , i have published intire , as far as the manuscript copy permitted me . for , which is much to be lamented , some few leaves were wanting in the end . besides what i have already mentioned , many things may be here found worthy a particular observation ; as with how great ardor he impugns the refusal of submitting the decrees and doctrine of the church to the examination of every private man ; how strongly he contends , that god can reveal nothing contrary to our reason , or oblige us to the belief of it : that he rejecteth the authority of tobit and susanna , as being apocryphal books ; that a divorce and separation of the clergy from their wives , after marriage once contracted , in unlawful ; that the council of nice condemned that separation , and consequently prohibited not to the clergy the use of marriage in the third canon ; that the church hath no more authority of interpreting scripture , and proposing it to the faithful , than hath every private housholder of proposing it to his family , every divine to his hearers , every learned man to ignorant persons ; or no more than a judge hath of expounding the laws , , or a grammarian the rules of grammar . i will not so far presume upon the judgment of the reader , as to make an apology for the old and obsolete stile of our author . if it wanteth the elegance and beauties of our modern language , that must be imputed to the fault of the age , not any deficience of the author . i had once intended to represent his arguments in our modern language , and publish both together in distinct columns , but the fear of inlarging these papers too much , deterred me from pursuing that design . however , i have drawn up an alphabetical catalogue of the more obsolete and unusual words , and affixed their significations to them : which the reader will find at the end of the book , and may consult upon occasion . a treatise of reginald peacock , bishop of chichester , before the reformation ; ( in the year 1450. ) proving that scripture is the only rule of faith. cap. i. i. desiring for to wynne the lay children of the churche into obedience , whiche undir greet perel of ther soulis thei owen paie and holde to the clergie , y entende and propose in this present booke for to mete agens suche unobediencers bi an open wey and in a nother manner , and bi meene which the lay persoonys wole admitte and graunte : which meene is this : that we owen to bileeve and stonde to sum saier or techer which may feile , while it is not knowne that thilk seier or techer thereyne failis . and so for to move and convicte them into obedience never the lesse and never the latter to the clergie in leernyng their feith ; thoug it were so that the clergie mygte solempnely determyne agens trew feith . ii. twey thingis be the principal causis of heresie in the lay yeple . overmyche leenyng to scripture , and in such manner wise as it longith not to holi scripture for to receyve . and the seconde is this : setting not bi for to followe the determynatiouns and the holdingis of the churche in mater of feith . iii. the feende hath broughte in so greet a sleigte in the secte of the sarrasenes , that thei ben ful wondirful violenti settid for to geve audience to eny proofe making for christen feith , or making agens sarrasene secte . for whi thilk wickid man mahumet , whiche brought in their secte , or sum prelate after him , made as for a po●nt of his law , that no persoone of his secte schulde heere eny declaracioun or evydence agens his sect , and that under peyne of passing cruel deep . but o thou lord iesu god and man , heed of thi christen churche , and techer of christen bileeve , y besee●he thi mercy , thi pitee and thi charite , fer be this seid perel fro the christen churche , and fro ech persoon thereyne conteyned , and schilde thou that this venom be never brougte into thi churche , and if thou suffre it to by eny while brougte in , y beseche that it be soon agen out spet : but suffre thou ordeyne and do that the law and the feith whiche thi churche at eny tyme kepith be receyved and admitted to fall under this examinacioun , whether it be the same verri feith , which thou and thi apostlis taugten or no : and that it be receyved into examinacioun whether it hath sufficient evydencis for it to be verry feith or no : and ellis it mygte be holde aghe , and it were a full suspect thing to alle them that schulde be convertid therto , and ellis also it were a ful schameful thing to the christen churche for to holde such a feith for a substaunce of her salvacioun , and yitt dursten not suffre it to be examined whether it is worthi to be allowid for trew feith or no. and it were a vilonye putting to crist , that he schulde geve such a feith to his peple , and into which feith he wolde his peple turne alle other peple , and yitt he wolde not allowe his feith to be at the ful tried , and that he durste not be aknowe his feith to be so pure and so fyne fro al falsehede , that it mygte not by strenghe of eny evydence be overcomen . and therefore lord almygti , thou forbid that eny such prisonyng of thi feith be maad in thi churche . and also this is worschip ynoug for cristen feith , that it may withoute feere be avowed , and be publischid and be profred to be examyned bi eny wit under heuene in such maner of examynacioun now bifore seid , as vi which ech pretense feith ougte to be examyned whether it be trew feith or no. and yitt ferthemore to this now seid , may evydence be this : that ellis crist wolde have gove such a lawe to be hadde and to be contynued in his name , of whiche law sum of our feith is a party , ne were that it mygte abide the fier of triel and of examynacioun of ech creaturis resoun , so the examynacioun be such as ougte to be taken and usid for to examine and prove whether a feith pretense be trewe feith or no , as ferforth as eny goldsmyth wole avowe and warante his gold , which he desyneth to be tried and examyned by all manner of fier of this wordli brennyng . iv. and ferthemore y wole clerkis to have in consideracioun that not for a thing is famed to be an article of feith , therefore it is an article of feith : but agenward for that it is an article of feith . and proved sufficiently to be such , therefore it is to be bileeved bi feith . so that an article to be bileeved bi feith is dependant on this , that it is bifore proved sufficiently to be feith . and an article to be an article of feith is not dependent of this , for that it is bileeved as an article of feith . v. the clergy shall be condemned at the last day , if by cleer witt they drawe not men into consent of trew feith , otherwise than by fier and sword or hangement . although i will not deny these second means to be lawfull , provided the former be first used . vi. thomas had thanne these same evydences ( of christis resurrection ) in as good maner or in better than we hau now for us . for whi he herde the apostlis denounce christis resurreccioun to him bi ther owne mouthe , the that denouncen the same to us bi their writing : and also he knewe by experience the treuthe and the sadnesse and the unbigilefulnesse of hise felowis , where that we knowen it by liklihode , oonly thoug so likeli , that to the conttary we have noon evydence so likeli . vii . sone y seid bifore that there ben two maners of feith : oon is opinial feith ; and this is the which we and alle cristen hau bi the comon lawe of god , whilis we lyven in this lyf . another feith is sciencial feith ; and thoug this feith may be had bi specialte in this lyf , yitt it is not commonli had in this lyf , but it is had in the blisse of hevene . viii . wherefore he ( the church ) knowith not himself , neither ougte know himself for to teche authentikli or bi authorite of maistrie to eny persoon , ni las●e than he knowe himself to have receyved the same feith fro god in maner of arguyng bifore seid by oon of these meenes , of which oon is this : holi scripture witnessith and denouncith this conclusion . another is this holi church ; for feith hath bileeved this in tyme of the apostlis fro thens contynueli hidirto . another is this : myracle is doon unto witnessing of it . ix . resoun which is a sillogisme well reulid aftir the craf taugt in logik , and having two premyssis openli trewe and to be grauntid , is so strong and so mygti in al the kindis of maters , that thoug alle the aungels in hevene wolden feie that this conclusion were not trewe : yitt we schulde leeve the aungels seing , and we schulden truste more to the profe of thilk sillogisme than to the contrari seiyng of alle the aungels in hevene . for that alle goddis creaturis musten nedis obeie to doome of resoun , and such a sillogisme is not ellis than doome of resoun . if the church in erthe determines agens it what such a sillogisme concludith , we schulen rather trowe and holde us to thilk sillogism than to the determynacioun of the church in erthe . x. every man is bound to obey the determination of the church ; but if he can evidentli and openli without eny dowte schewe teche and declare that the churche bileeveth , or hath determyned thilk article wrongli and untreuli , or ellis that the churche hath no sufficient ground for to so bileeve or determyne , yhe thoug the churche schuld bileeve or deterymne amys , yet thereof schulde not this persoon be blamed of god , but schuld be ful excused . xi . sithen it is here bifore undoutabili proved that bi thi obedience to the clergie in case of the clergies erring , whilis thou it not knowist neither desirist neither makist ; noon hurte schal come , but the same good which schuld to thee therebi come , if the clergie in thee teaching not errid : is not this ynoug to thee ? what maist thou loke aftir eny more ? xii . if a parish priest should teach his parishioner some grosse heresy instead of an article of feith , it were his duty to receive , and would not only be excusable before god , but would be as meritorious , and equally rewarded with the belief of any true article . nay if that man should lay down his life for defence of this heresy , imagining all this while that it is the doctrine of the church , he would be a true and undoubted martyr . xiii . if you seie to me thus , i have leernyd that holi writte is so worthi a ground and fundement of oure feith , that noon othre ground or fundement passith it , or is surer to be eleven to than is it . wherfore , sir , it wolde seem that if y cleve to holi scripture to take of it my feith , y am not to be blamed , but y am thereyne thank-worthi , forasmuch as i conforme me to thilke reule , which god hath purveied for to be oure reule in mater of feith , and whom no other reule in erthe passith . sir , that this is trewe y graunt wee l , namel●●l , as anentis al the feith which holi writt techith . for that this be trewe shall be shewed wel in the book of feith in latyn , or ellis in the book of the churche in latyn , as god wole graunte . pars ii. fadir ye hau seide in the x. chapter of the first parti of this present book to alle tho lay men whiche ben obstinat to the feith of the church , that holi writt is the chief principal ground of all the feith which is conteined in holi writt . and treuli fadir y can not undirstonde as yitt but that nedis ye must have so seid to them , yf it mygt be holde for trew in eny wise ; nameliehe sithen ye hau seid to them , as ye musten nedis seie to them , and it mygten not be left unseid , that the dewe and rigt literal undirstonding of holi writ for trewe feith to be had . laymen musten fetche at the churche : that is toseie , that the al hool clergie of dyvynite or of the more and wittier party thereof . and redily y know so moche of her wittis and of her counseilis , that ellis if ye hadde not so seid to them , ye schulden labour in vain ; as for to bringe them into the obedience , into which ye ben about by writing of this present book . also resoun thereto money thus . the churche or the clergie in delyvering to peple feith which is in holi writt alleggith for thilk delyverance holi writt , and expowneth holi writt into thilk feith so delyvered . wherefore the churche in that biknows that he hath thilk feith of holi writ , and so not of him silf principali . forwhi not of him silf originali or groundeli , but of the seid holi writ eer and bifore ; and therefore of holi writ originali and groundeli . and so as anentis al feyth conteynyd in holi scripture the same scripture schulde be principal bifore the churche . confirmacionn to the same may be this . if the churche hadde of him silf principali , groundeli and foundamentali al the feith which is conteynyd in holi writt , the churche wolde not and ougte not for to leene to holi writt as for grounding and foundamental teching of thilke feith : neither wolde sende eny askers into holi writt , or wolde labore to expowne holi writt to them into thilk feith . but the church wolde and ougte to seie to such askers of rigt feith : bileeve ye to me , for that i seie this to be rigt bileeve . and the churche wolde not fetche to such askers auctorite of a thing longer and of lasse auctorite to the purpos than the church is . wherfore the church , as it seemeth bi his owne pretencioun or interesse to expowne holi writt in to teching which is trewe feith , must nedis knowleche that he takith holi scripture for his better , worthier , higer and groundier foundament of the feith , which feith the churche techith by holi writt , and bi the exposicioun of the same holi writt . and therfore opene it is that ye have not seid amys in this youre now spoken seiyng to laymen . into the othre contrarie side fadir manye skilis now be maad , that the churche is principalier and cheefer than is holi writt , anentis eny feith taugt by holi writt , and that for viii . argumentis , which y can make thereto . wherefore y donte not but that trouble and discencioun schulen be bitiwixe lay men and clerkis , yhe and bitwixe summe clerkis and othre clerkis upon this , whether holi writt or the churche is chefir and of more power havyng anentis feith is conteynyd in holy writ : ni lasse thanne ye fadir answer to thilke viii . argumentis ; and so y can not se but that the mater of this discencioun muste nedis be brougte forth in utteraunce and conicacioun . sone y am redi to heere thi viii . argumentis , and for to answere to them yf i can . peraventure in the answering to them schal growe in sum thing , wherebi schal be clerid what comparisoun is to be hadde bitwixe holi writt and the churche anentis al feith conteynyd in holi writt . and bi so moche y am the leefir for to heere thi argumentis and for to answere to them , bi hou moche thou hast now seid and trouthe is , that the treuthe which is now occasioun of the comparisoun making bitwixe holi writte and the churche mygte not be left unseid and untoold to the lay peple neither to clerkis . and that cause bifore bi thee alleggid . fadir agens this which ye hau allowid bifore in the x. chapter to be trewe , that holi writt is such a ground and foundement of oure cristen general feith , that noon gretter or bettir or surer to us ground or foundament is for oure cristen general feith written in holi writt , y may argue by viii principal argumentis , of which this is the first . nothing is to be seid ground to us of oure feith without which thing oure feith mygte have be sufficientli groundid and witnissid . but without holi scripture now had feith mygte habe be to us sufficiently groundid . wherfore holi scripture is not to be seid ground of another thing , without which the othre thing may be : and the seconde premysse is to be proved thus . thoug the apostlis hadde not write eny word , yet thei mygten have taugt to othre clerkis and lay folke the al ful hool feith sufficientli to thbihove of the peple as to ther therof the leerning , reporting and remembring ; whithe clerkis and lay folke so taugt of the apostlis and outlyving to the apostlis mygten have taugten othere clerkis and lay folke the same al hool feith sufficientli , which surviving and outlyvyng her techers mygte have taugte othere folke bothe of the clergie and of the layte the same hool feith sufficientli ; whiche folke so taugt also surviving and outlyvyng her techers mygten have taugt the same al hool feith sufficientli to othere ; and so forth into this present dai without eny writing maad delivered to folke upon the same feith so taugt . and if this had be doon , thanne the feith of ech leerners hadde be sufficientli ynoug groundid in her techers , and in no scripture therupon maad . wherfore it folowith that scripture is not , ne was not the ground of feith to eny persoonys bileeving . that this be trewe which is bifore takun in the profe of the seconde premysse , that thoug the apostlis hadde not written eny word , thei mygten have taugt the al hool ful feith to peple sufficiently , y may argue thus . in tyme of the oold lawe it was so that al the bileeve conteynyd in thill● lawe was taugt by mouth , and mas leerned by mouth . for whi exod. the xiii . chap. whanne it is seid of the paske day , that it schulde be kept yeerli by the lawe thanne renning , it is seid ferthe anoon aftir this : and thou schalt telle to thi sone in that day , and schalt seie : this is it what the lord dide to me , whanne y gede out of egipt , and it schal be as a signe in thi honde ; and as a memorial bifore thi igen , and that the lawe of god be ever in thi mouth . for in a stronge honde the lord ledde thee out of egipt , &c. also soone aftir there whanne it is bede that the peple of iewis schulde halowe to god ech first gendrid thing that openeth the wombe among the sones of israel as well of men as of bestis , thanne it is seid anoon aftir thus : and whanne thi sone schal aske of thee to morewe , and seie what is this ? thou schalt answere to him : in a stronge honde the lord ledde us out of egipt of the hous of servage . for whanne pharao was maad hard , and wolde not delyver us ; the lord killid al the first gendrid thing in the londe of egypt fro the first gendrid of man til to the first gendrid of bestis : therefore y offre to the lord al thing of mawle kinde that openeth the wombe , and y agenbie alle the first gendrid thingis of my sones . therefore it schal be as a signe in this honde , and as a thing hanged for mynde bifore thi igen . for in a stronge honde he ledde us out of egipt . also lyk sentence to this is written deutro . vi. chap. of the paske daie keping : and josue iv. chap. of the xii . stoones taken out of the water and sette on drie lond into perpetual remembrance that jordan was dried . also deutr. iv. chap. it was seid thus : forgete thou not the wordis which thin igen sigen , and falle thou not from thin herte in alle the daies of thi lyf . thou schalt teche tho to thi sones and to thy sones sones . telle thou the day in which thou stodist bifore thi lord god in oreb , whanne the lord spake to me and seid , &c. also deutro . xi . chap. it was seid thus : putte these wordis in youre hertis and soulis , and hange ye the wordis for assigne in hondis and sette ye bitwixe youre igen , teche youre sones that thei thenke in tho wordis , whanne thou sittist in thi house , and goist in the wey , and liggist doun and risist . thou schalt write tho wordis on the postis and gatis of thi house , that the daies of thee and of thi sones be multiplied in the lond , which , &c. wherefore bi like skile in tyme of the newe lawe the al hool feith mygt have be taugt bi word of mouthe fro oon to an othre into this present day sufficientli . ferthemore into prof or into confirmacioun of the same seid seconde premysse availith this , that we seen in summe monasteries the kunnyng and the fulfilling of certeyn usagis and customes be had forth in persoones of the monestarie , and be continued bothe in knowing and in fulfilling sufficientli fro the first fadirs of the monestaries unto this present day , and that without eny writyng maad upon the same usagis , but bi discente of word oonli fro persoone into persoone . wherfore in lyk maner the kunnyng and the using of al oure hool feith mygte have be hadde and lad and contynued sufficientli bi mynde and bi teching of mouthe fro fadris and prelatis into her children and parischens without eny writyng to be maad therupon . the seconde argument is this : if it had be done in dede as is next above argued , that it mygte so have be doon , that is to seie , if it had be so doon that the apostlis hadden taugt bi word manye clerkis and manye of the lay folke the hool al ful feith sufficientli ; these clerkis and laifolk surviving and outlyvyng to the apostlis hadden taugt bi word the same al hool ful feith to othre clerkis and laifolk succeding aftir the deeth of the apostlis , and that sufficienli , and so forth into this day : thanne the feith so taugt bi word and so descending bi word fro persoonys into persoonys into this present day sufficientli , hadde be sufficientli groundid in the clergie so taugten to othere . thoug therwith a scripture hadde be maad and delyvered forth bi the apostlis upon the same feith ●o bi word taugt to othere . but so it was indede that the apostlis taugten othre clerkis the ful al hool feith bi word sufficientli , and the clerkis so taugt of the apostlis sufficientli taugten othere clerkis succeding aftir them the same al hool feith , and that bi word sufficientli , and so forth continuali into this present day . wherfore the al hool ful feith bothe in the tyme of the apostlis and alwey ever sithen was groundid sufficientli in the clergie for the tyme beyng and lyvyng , and bi the maner now seid teching and delyveryng . and thanne ferth it folowith thus . if the clergie for the tyme being bi ther such now seid teching and delyvering was and is sufficient ground for our feith for al tyme sithen the daies of the apost●lis : it folowith at the leest that for to loke aftir or sette eny othere thing as is scripture , every othere thing to be ground of the same feith after cristis teching bi word , and sithen the teching of the apostlis bi word is no nede . the first premysse of this secunde principal argument is open ynoug to be trewe , and the ii. premysse of the same argument schal be proved thus . crist bade to hise apostlis matth. the last ch. thus , go ye therefore and teche ye alle folkis , baptizing them in the name of the fadir and of the sone and of the holi goost : teching them to keep alle thingis whatever thingis y have comaundid to you ; and also mark the last chap. crist bede to hise apostlis thus , go ye into al the world , and preche ye the gospel to every creature : and anoon aftir it is seid there thus , thei forsothe goyng forth prechiden every where . but so it is , that the apostlis hadden not fulfilled this now seid comaundement maad to them bi crist , in lasse than thei hadden prechid bi word of mouthe sufficientli al the hool feith necessarie to be had of the peple . for whi al the hool feith necessarie to be had is included in the gospel of god , that is to seie , in the message of god , which message god sent into the world . wherfore sothe it is that the apostlis prechiden bi word of mouthe to othere clerkis and folkis al the hool ful feith sufficientl● : and so the secunde bifore maad principal premysse to be proved is trewe . the iii. principal argument is this , if the apostlis hadden taugt manye clerkis and manye of the laifolk the hool al ful feith bi word of mouthe principali ; and these clerkis and laifolk survyvyng and outlyvyng to the apostlis hadden taugt bi word principali the same hool feith to othere clerkis , and to othere folk aftir the deeth of the apostlis , and so forth into this day : thanne the al hool feith so taugt bi word of mouthe principali and descending bi word principali fro persoonys into persoonys unto this present day hadde be principali groundid in the clergie whilis the clergie so taugt othere , thoug therwith had be a scripture maad and delyvered forth bi the apostlis to othere upon the same feith . but so it was in dede that the apostlis taugten othere clerkis the hool ful feith bi word principali , and tho clerkis so taugt of the apostlis bi word principali taugten othere clerkis succeding to them the same al hool feith , and that bi word principali , and so forth contynueli into this present day . wherefore the al hool feith bothe in the tyme of the apostlis and alwey sithen was groundid principali in the clergie for the tyme beyng and lyvyng ; and bi maner nowe seid teching and delyveryng . and thanne ferth it folowith thus , if the clergie for the tyme veyng bi ther nowe seid such teching and delyveryng was and is the principal ground for our feith for al tyme aftir the daies of the apostolis ; it folowith at the fulle that to loke aftir or seche aftir or seie scripture to be the principal ground of our feith , or that scripture schulde be a principal ground thereof , or more necessarie and better grounding of the same feith , thanne is the clergie of the church aftir the daies of the apostlis , is waast ydel vanite and untrewe . the first premysse of this iii. principal argument is pleyn ynoug to be trewe . and for profe of the ii. premysse of this iii. principal argument may be maad the same argument , which bifore is maad for profe of the ii. premysse of the ii. principal argument , and that bi the rehercid textis of matt. the last chapter , and mark the last chapter . the iv. principal argument is this , the church of crist which be foundid on erthe , and of which he is the heed , is alwey and altymes oon and the same , as s. paul witnessith , where he seith that to man to have by the lawe oon wyf undeptabili signifieth crist to have oon church for his spouse . and the same witnessith the clergie bi the profis or sequencis , whiche he singith in the masse of dedicacioun feest day , and in the viii . day of the same feest , and this same is comounli allegoriesed upon thilk text cant. oon is mi dove . but so it was that in the tyme of the apostolis the churche of crist in erthe bi his principal partly , which was the clergie , was of so greet worthinesse and auctorite and dignite , that he thanne more groundid the feith of crist , than scripture groundid feith of crist thanne . for whi the apostlis thanne beyng the clergie of cristis church groundid more cristis feith than ther writyng maad and writen bi them groundid as thanne the same feith : in as moche as the effect of a cause dooth not so moche in to another effect as doith the cause of the same effect into the same other effect aftir good philosophie . wherfore it seemeth folowe that the church of crist nowe being , and at al tyme a this side the apostlis for the tyme being is and was of great worthinesse , auctorite and dignite , that he now more groundith the feith of crist than scripture groundith now the same feith . sithen oon and the same churche is nowe and thanne , and therfore bi like skile the same clergie of the churche is now which was thanne . the v. principal argument is this , the clergie of the churche dispensith with the thing which holi scripture forbedith . for whi the pope geveth leeve to a bigam , that is to seie to a man that hath be twies weddid , to be a dekene and a prest , notwithstonding that holi scripture forbedith it . 1 thi. 3. c. but so it is that the lesse worthi refreyneth not the worthier , neither lowseth the buidingis of the worthier . wherfore the clergie of holi churche is worthier mygtier and of gretter auctorite than is holi scripture , or at the leest the clergie is of evene worthinesse , even power , and mygte and of auctorite with holi scripture of the newe testament . the vi. principal argument is this , the chirche of crist bi his cheef party the clergie now and al tymes hath power to expowne , declare and interprete holi scripture , thoug holi scripture oweth to be undirstonde in the sense and undirstonding of god. but so it is that even peer hath power into his eeve peer aftir the comoun wel allowid proverbe ; neither the lesse worthi hath power on his worthier , as may be takin of paul , heb. 7. chap. where he seith , that the lesse worthi is blessid of the more worthi . wherfore it seemeth that the clergie and the chirche bi his party , which is the clergie is more worthi than is holi scripture . the vii . principal argument is this , what ever thing nedith to have upon him silf an interpreter or a declarer , nedith to have the same thing as his overseer and worthier . but so it is , that holi scripture nedith to have of him silf an interpreter and a declarer , which is the clergie in erthe , as for to schewe which is the dewe understonding of holi scripture . wherfore holi scripture nedith to have the clergie is to be to holi scripture an overseer and to him as a worthier . the viii . argument is this , what ever thing the apostlis settiden in the comoune crede is to be bileeved and to be holden and usid of alle cristen . but the apostlis settiden in the comune crede this article , that is , for to bileeve to the general holi chirche in erthe . wherfore nedis it is to bileeve to the universal or general holi chirche in erthe . and we mowe in noon othere wise bileeve to holi chirche in erthe than we bileeven to the clergie of the general chirche in erthe , for as myche as the clergie is the principal parti of holi chirche in erthe . wherfore it folowith that nedis we must bileeve to the clergie of the general chirche in erthe . and if the clergie ougten in eny dede be bileeved , he ougte be bileeved in his dede whanne he determyneth eny article to be taken as feith . for as myche as this dede is oon of the grettist aviseable dedis , which the clergie dooth . wherfore alle cristen owen for to bileeve to the determynacioun of the clergie thoug he determyne agens holi scripture . lo fadir these viii . argumentis y have gadered togidere for to be assoilid bi youre hige wisdom . cap. ii. sone thi seid viii . argumentis ben rigt welcome to me . for me thenkith the answer and the assoiling of them with goddis grace schal do good . the ii. premysse of the same first principal argument , whanne it is seid thus , without holi scripture our nowe had feith mygte have be to us sufficientli groundid is fals , for to speke of kindeli mygte in our side and in our soulis without greet singular myracle of god above kind to have be doon in oure resouns and mynde . and it is moost convenient in this purpos to speke . and whanne for prof of this ii. premysse it is argued thus , thoug the apostlis hadden not write eny word , yitt thei mygten have taugt to othere clerkis and layfolk the hool al ful feith sufficientli , so theli this is fals . for whi a feith is not taugt to a peple sufficientli , but if it be taugt so that bi thilk reching thei mowe cleerli undirstonde al it , and esili reporte al it , and remembre al it perfitli and currauntli , and kunne reherce it and talk it in a stable foorm of wordis without variaunce maad in wordis and processis whanne it is at dyverse tymes rehercid . and but if thei mowe have recours therto and to ech poynt therof redeli whanne eny nede schal aske . and sotheli for to speke of al the hool ful feith written in the gospels and epistlis it may not in this seid wise be taugt , without that it be write , and but if the writing therof be delyvered to the clergie . wherfore oure al hool feith which is now bitaken to us in scripture , mygte never bi kinde have be taugt sufficientli to eny peple without therof the scripture : and thoug ful manye a processe withynne the boondis of the gospels ben lawe of resoun and of kinde , yitt this that crist taugt it and rehercid it is feith : and so the al hool feith writen in the gospels is oon long a tale for to be sufficientli learned without therof the writyng . and therfore sithen neither the apostlis neither eny othere clerkis mygten have taugt sufficientli the seid feith without scripture , and the peple mygte not bi studiyng in the scripture have leerned without techers ; it folowith nedis that holi scripture is more worthi ground of our feith than is eny congregacioun of the clergie . o my sone , if thou woldist take hede hou a tale or a tiding bi the tyme that it hath runne thoroug iv. or v. mennys mouthis , takith pacchis and cloutis , and is chaunged in divers parties , and turned into lesingis , and al for defaute of therof the writing : and hou that langagis whos reulis ben not writen , as ben englisch , freensch and manye othere ben chaungid withynne yeeris and cuntrees , that oon man of the oon cuntree and of the oon tyme mygte not and schulde not kunne undirstonde a man of the othere kuntre and of the othere tyme , and al for this , that he seid langagis ben not stabili and foundamentali writen : thou schuldist ful soone and ful sikirli deeme , and so schulde ech wel avisid man deeme , that the long tale of the gospels mygte never bi eny long tyme be truli and aftir oon maner toolde and reportid and remembrid of dyvers folke without therof the writing : but manye a cloute schulde therto be sette , and maney a good pece therof be takin awey , and moche strys schulde ther be about the trewe rehercel therof , as which were trewe rehercel therof and whiche were not so : but if the same long tale of the gospels were write . and therfore there may no teching of the clergie ground wee l & sufficientli to us oure seid feith . and yitt the writyng maad and purveied bi god and bi the apostlis , and bi the apostlis heerers of thilke same long tale may grounde suffi●ientli the same feith in ech clerk or lay-man notabili resoned for to understonde what he redith in the newe testament , though he not leerne the same feith bi eny general counseil , or eny multitude of clerkis tokider to be gaderid , thoug peraventure he schal have nede at some while and in some textis of the seid scripture seche to have expositioun hadde bi the eldist party of the churche joyned to the apostlis and lyvyng in tyme of the apostlis , as soschal be taugt in the book of feith in latyn and in the book of the chirche . verily as y may trowe thoroug al the tyme of werre during these xl. yeer bitwixe ynglond and fraunce , wiste y not scant iii. or iv. men , whiche wolden accorde thorug our in telling hou a toun or a castel was wonne in fraunce , or hou a batel was doon , the though thilk men were holden rigt feithful men and trewe , and thoug ech of them wolde habe swore that it was trewe what he tolde , and that he was present and sawe it . wherfore bi all resoun in-lyk maner it wolde have be and was in dede of the report of the dedis and wordis of christ , eer thei were writen bi the evangelistis . and that in dede it was so therynne witnessith luk in the prolog of his gospel , and seith that therfore he was movid for to write the gospel which he wrote . and so bi lyk skile for the same cause the othere evangelistes gave them to writing . hou ever therfore mygte it have be wel and trewe of oure feith , if it schulde have come to us bi reporte of heering , and bi mouth speking without therof the writing . also what that ever eny counseil of clergie , or eny clergie without gadering into counseil techith as feith , even the clergie referrith his so maad teching of feith into holi scripture . and therfore needis the holi scripture is more worthi ground for oure feith , than is the clergie of the hool chirche on erthe . and if thou wolt wite of what scripture y meene , ●ertis it is the writing of the oold testament and of the newe testament . for it witnessith al the feith or ellis at the lest wel nigh al the feith , which crist sechith of us . yhe and the writing of the newe testament confeermeth al the oold testament in that , that the writyng of the newe testament referrith us oft into the writyng of the oold testament ; as matt. xxvi . ch . mark xii . and mark xiv . johne i. luke xxiv . johne v. xvii.xix . and xx. and in manye placis of the epistlis of the newe testament . ferthemore sone not oonli the writyng of the al hool feith in the gospels is so necessarie to the peple being a this side the apostlis , but also the same writyng maad and writen of the apostlis were rigt necessarie as bi wey of kinde and of resoun to the same apostlis , that bi the writyng of the apostlis whiche thei wroten , thei himsilf migten holde in mynde the multitude of tho trouthis there writen . and that bi recurse to be maad of them into the seid writyng left that therof the perfigt mynde schulde bi kinde falle away from them , whilis thei were so moche in dyverse troublis occupied . and so therfore ful opene it is , that the writyng of oure feith is more necessarie ground to us for oure feith , than is eny congregacioun of clerkis biganne sithen the deeth of the apostlis . for answer to the textis bifore alleggid of the oold testament in the first argument it is to be seid that thoug bi tho textis it is had fadris schulden teche bi mouth ther sones and ther sones sones the lawis of god and the benefits of god. yitt bi tho textis it is not hadde that thilk to be doone bi mouthe schulde have be sufficient teching to tho sones and sones sones without writing : and therfore tho textis maken not into the entent , into which the first argument them alleggith . namelich sithen in the processis of the same textis it is had among that it is bede with al this that the fadris schulden teche ther sones bi mouthe , it is had in the last of tho textis that is to seie deutron . xi . that tho same fadris and alle the peple schulde have goddis lawis and goddis benefeits in writing . for whi it is seid there that thei schulden have tho lawis and benefits bifore ther igen . and this is ynoug for answere to tho textis . more thing according to this answer and confeermyng it thou maist see soone in the booke of leernyng in thi vulgar tunge . but thanne fadir if it was so necessarie writyng to be had upon christen feith , whi was writyng of oure feith so long tyme deferrid eer it was maad by the apostlis , as that matthew wrote his gospel in the vii . peer aftir cristis ascencioun , and mark wrote in the x. yere aftir cristis ascencioun , as may be had bi croniclis of martyn ; and luk wrote aftir othere writers of the gospelis , as he seith him silf in the prolog of his gospel . and jon wrote aftir alle the othere , as manye men trowen . also whi wrote not ech apostle as wel as summe ? also whi wroten not thei to ech cuntre ? sone answer to thi first questioun may be this . our lord is wisist , and he is for to lede us into oure kunnyng to be had in profitabilist maner alwey rediest . and for as myche as peple to know bi experience hou necessarie it was to them for to have their feith writen was to them more profitable than for to knowe it without experience : therfore god so schope that the feith schulde bi a notable time be prechid oonli bi word to the peple , that thei mygten therbi take experience , that preching of the al hool feith bi word oonli were not sufficient without therof the writyng , and thanne that therfore the peple schulde desire to have the feith writen , and the apostlis schulden se the same treuthe bi experience , and schulden consente for to write to the peple the same feith , which bifore bi parcellis thei prechiden bi word . an othere cause mygte have be this . a preciouse thing whanne it is ligtli and soone gotten without long bifore goyng desrie to have it , schal be the lesse sette bi , whanne it is receyved . for as myche as the writyng conteyning oure al hool feith is preciose , and ougte not be sette litil bi , neither be feyntli and unworthili receyved , therfore god so schope that it was long of the peple desirid eer thei it receyveden : as for lyk skile god differreth ful holi mennys boonys , for that bither long desiring and priyng and abiding aftir it thei schulden the more joie have , and the more thanke god , whanne thei it receyveden . an othere cause rennyng herwith mygte be that the apostlis hadden not grettist leisers for persecuciouns , that thei mygten anoon in the bigynnyng have writen , and peraventure longe tyme in the biginnyng the apostlis prechiden not , neither mynystriden to the peple but a fewe articles of feith : as were these of crists comyng , and of his incarnacioun , and of the cause whi he came . and longe tyme minethis mygte suffice for to bringe the peple into consent and bileeve of these fewe feithis . also scolers in ech kinde of scole schulden not be oppressid in the bigynnyng of ther scole with overmanye maters to be mynistrid to them at oonys or suddenli or oversoone . and therfore a good while bi yeeris scolers in the scole of cristendoom herden peces mele the feith prechid eer the hool summe and birden therof was delyvered to them bi writing . and thus myche for answer to thi first questioun . if it be trewe that joon the evangelist wrote his gospel eer than it is seid that he wrote ; and so that he wrote his gospel bifore his comyng from exile , as therto may be hadde greet motyve bi the writyng is of seynt denis areopagite , bi cause joon hadde writen his gospels eer denys wrote hise bookis . thanne answere to the secunde questioun may be this . right as what is necessarie to a comonute is to be purveid fore : so what is waast and comberose and chargeose to a comonute is to be left of , and to be avoidid . and for as much as whanne mathew , mark , luk , and joon haden writen , the othere apostlis sithen these writingis , and sithen these writingis were sufficient to expresse the comyng of crist , the birth of crist , the lyvyng of crist , the teching of crist : and therfore the othere apostlis wolden not as for the same maters combre the peplis wittis with eny more writingis therupon . and that what oon apostle or a disciple wrote , alle the othere apostlis and disciplis knewen . we mowe take mark bi this , that petir in his epistil the laste knowlechith that he wiste of poulis writing ; and bi a greet liklihode he knewe what the othere writers wroten : and bi as myche greet liklihood poul wist what petir wrote , and what ech othere writer wrote ; and therfore he himsilf wrote noon gospel , but helde him content with the gospels writen of othere . namelich siithen luk was felowe to poul in mych of alle poulis labouris , and therfore to poul mygte not be straunge and unwist the writing of luk. and also that it was not to poul unknown , it seemeth wel herbi . for in the first epistle to corinthies the xi . ch . poul rehercith the processe of luk the xxii . ch . wel nyg word bi word . and thus myche sone for answere to thi ii. questioun . to thi iii. questioun y answere thus , the apostlis knewe wee l as thei mygten wel knowe bi resoun , that the writyng of oure general feith wole serve like wele to peple of each cuntre , as to peple of oon cuntre : and thei wisten that the oon same writyng mygte and schulde renne from oon cuntre into anothere cuntre , like as poul in his epistle to the colociens biddith that thilk same epistle schulde be radde to the peple which ben callid laodocenses . and therfore it was no nede to make to dyverse cuntrees dyverse writingis in this wise dyvers ; that thei schulden conceyve dyverse maters , thoug the writing of oon and the same mater mygte be writen or translatid into dyverse langagis . and thus is the iii. questioun assoili● . fadir y perceyve wel hou ye hav declarid ful wel that what was taken to prove the seid ii. premysse in the first principal argument is untrewe , and therfore it is to be denyed . but ye hav not answerid to the argumentis for the prof of it what was so taken in to the prof of the same seid ii. premysse . therfore fadir answere ye to them . sone the first argument bifore maad for prof of it what was taken to prove the seid ii. premysse , goith upon processis and textis of the oold testament , whiche prove no thing the entent whitherto thou bringist them in thine argument . for whi tho textis wole no more than this , that god wolde the oold lawe and the oold feith be leerned bi heering of word . but certis herof folowith not that god wolde or meened it to be leerned so and in lyk maner sufficientli . and therfore the textis hurten not myn entent , neither thei proven the entent wherfore thou brougtist them forth into thin argument . also the contrarie , that is to seie , that god meened thilk leernyng bi word herd was not sufficient to the clergie therynne and to the peple thanne ; apperith wel bi this , that god bede the oold lawe to be writen , and forto so bidde had be yvel and in veyn , if the teching and the leernyng of the same . lawe bi word oonli hadde be sufficient . to the ii. argument maad into the same entent y answere thus . thoug a fewe usagis and customes in monestaries mowe be born in mynde without writing ; hou schulde therof folowe that so long a tale as is the storie of the iv. gospels mygte be born in mynde bi leerning of word without therof eny writing . that this schulde folowe , hath no colour , and therfore thilk argument is ligt to be in this now seid maner answered and assioiled . cap. iii. fadir agens you metith this : that the feith which was in the beginning of the world , and was contynued forth into the daies of moyses , was not writen . for whi moyses which was aftir the beginnyng of the world bi xx. hundrid yeeris , wrote the book of genesis , and it is seid comounli , he wrote it bi inspiracioun , and bi such propheci wherbi thingis passid ben knowen above power to knowe them bi kinde , and yitt thilke feith was a long tale and a long storie , as is opene be the book of genesis with rehercels ful hard to mynde upon generaciouns of persoonys and upon the names of persoonys . wherfore it seemeth that as wel the stories of the gospels mygte have be sufficientli taugt of the apostlis , and have be leerned of the othere clergie and of the peple without writing . sone if thou or eny othere man ellis were sikir or hadde eny greet liklihood herto , and gretter than to the contrarie , that there was no writing of the feith in the eldist tyme fro the bigynnyng of the world into the flood of noe , and fro thennes into the writing of moyses , thin argument were stronge . but certis noon such sikirnes neither eny such liklihood to the contrarie is had . for whi soon aftir the flood of noe there was leernyng of the vii . sciencis , and writing therof maad in ii. pilers , oon of brass and another of erthe : and also in the same tyme there was leernyng and writing of whicchecraft or of nycromancie , as the maistir of stories * writith in the chapiter of the toure of babel . and if worldli men in that tyme were so bisi in worldli leernyng and writing ; it is not to be trowid but lyk bisi were summe of manye goostli men in leernyng and writing of goostli maters perteyning to the feith and the servyce of god and to the eend wherto man was maad . wherfore it is more likli that in tho dais soone aftir the flood of noe there was writing of feith perteyning to god and to mannys governyng and eending : than that there was no on such in tho daies anoon aftir the flood of noe. also long bifore the flood of noe ennok founde lettris and wrote book is , as the maistir of stories seith . and this ennok was a passing holy man , as the bible witnessith . and he lyved in the daies of adam . wherfore sithen it is so that such as a man is , such is his leernyng , studying and writing : it is more likli that he wrote holi wondirful thingis of the feith . and namelich sithen he lyved in the daies of adam , which coude ful myche teche ennok what he schulde write in such mater , than that he wrote eny othere worldli thing oonli . and sithen noe was a ful holi man , it is likeli that he hadde and kept sum and myche of this writing with him saaf in his schippe whilis the flood durid namelich sithen he prechid an hundrid wintre to the peple eer the flood came that thei schulde leeve ther synne . and certis suche preching coude not have be doon without greet kunnyng of ful goostli thingis . and also it muste be bi alle liklihood that ennok delyvered to his owne sone mathussale the same goostli writing which ennok wrote . and this mathussale the sone of ennok lyvede with noe six hundrid wintre : and therfore it is to be seid that noe hadde ful myche and hige kunnyng of feith and of his writing . for so good a man as noe was , wolde not leeve unaspied so profitable a writing . and what he had so profitabili in writing he kept saal in his schipp , and delyvered aftir to hise sones sem , cam , and japheth , which sem clepid otherwise melchisedeck lyved in the daies of abraham . wherfore abraham bi dilygence of his holynesse schapide him to receyve the same writing of sem. and bi liklihode abraham bitooke it to ysaac , ysaac to jacob , and jacob to hise sones : and hou likli it is that ennok wrote what he leerned of adam perteyning to god and to men , so likli is it that noe or sum othere wrote what he leernyd of matussale , that felle in the daies of ennok and of matussale : and sem or sum othere in the daies of sem wrote what he leernyd of noe that felle in the daies of noe. and abraham or othere in hise daies wrote what he herd of sem that felle in the daies of sem , which was clepid melchisedeck . for whi even liklihode was of ech of these casis , as was in eny oon of them . and so at the laste moises gaderid al this togider , and maad a book therof which is clepid genesis . and certis this is more likli bi storie bifore allegid and bi resoun togidere , than forto sei that moyses had bi inspiracioun without eny manys bifore govun to him informacioun . namelich sithen we owen for to not feyne forge allegge but the trowe , nor holde eny myracle to be doon , save whanne nebe compellith us therto : that is to seie , that we mowe not save the caase otherwise bi liklihode of resoun for to seie that moyses hadde sufficient informacioun bifore of writings , thoug he schulde make the book of genesis , than is liklihode to this that he had noon such now seid informacioun . therfore in this case it is not to renne into myracle , thoug divers doctouris in this case , and in special gregory upon ezechiel , without myche avisement , and soon moved bi devocioun so doon . also of sum thing doon bifore the flood of noe , wherof no mensioun is maad in the writing of moyses , we have knowing in stories , as of this , that lameth was an hunter and dymme of sigt , and that he was lad bi a yong man in hunting , and that he schotte cayn bi dressing of the seid leder . of this thing so untaugt in moyses writing we mygte not have had knowing , if there had not be eny writing bifore noes flood of thingis which bifelle bifore the same flood . wherfore such writing of stories was bifore noes flood . and thanne ferthe if such storying of worldli chauncis was writen bifore noes flood : moche rather storying of worthi goostli thingis was writen bifore the same flood . and if this be trewe , thanne suche writen stories weren kept saaf bi noe in his schippe for skile bifore maad : and so thei came aftirwarde into the knowing of moyses , as is bifore argued : and moyses compiled the book genesis out of them : and whanne the bokis of moyses were hadde , the othere bokis fallen out of use , as it is likli to bifall ; for so it fallith in othere lyk casis . o fadir me thenketh ye holden a ful reasonable wey in this mater , and such a wey , which hath more likli evydencis for it , than hath the contrari party . therfore youre wey ougte bi lawe of kinde , and undir perel of vice and of synne be holden , till gretter evydence be founden to the contrarie , thanne ben the evydencis making for this party . but certis out of this folowith , as semeth to me , that we schulde holde this party , that esdras renewid not the oold testament in writing bi gift of inspiracioun , as is comounli holde : but that he renewid the oold testament in this wise , that he maad be writen and multiplied manye bookis of the oold testament manye mo than there were bifore , and that for zele which that he hadde to this that goddis lawe schulde be wel knowe , thoug of ech kinde of tho bookis sum copie was bifore . for whi like evydencis ben that esdras hadde copies of the oold lawe , as ben evydencis that moyses hadde copies for to write or compile bi them the book of genesis . yhe gretter evydencis to holde this now seid affirmative party , thanne ben evydencis for to holde the contrarie negative party . sone y holde wel with thi conceyt in this mater , and the evidencis therto ben these . hou ever yvel the peple of iewis at eny tyme was , yitt thei were never without summe holi lovers and keepers of the same among them . forwhi whanne grettist ydolatrie was usid in jewri in the daies of king achab so fer forth , that the prophete hely weved and seid to god , that of alle the jewis there was noon but he al oon left alyve which lovyd and kept the lawe . the lord answerid to hely and seid , ( that it was not so , for he kept to him he seide ) more than five hundrid in israel , whiche never bowid ther knees to baal . that is to seie , to the fals god , which in tho daies was worschipid openli thorug al israel . and if this was trewe in tho daies of grettist ydolatrie , that there was manye privey lovers and kepers of the lawe ; bi like skile it schulde be trowid , that in ech othere tyme there weren suche lovers and kepers of the lawe . and in lyk it was in ech tyme whanne jerusalem was in traldom bi enemyes withoutforth , and whanne the jewis weren translatid into babilonye , and whilis thei dwelliden there . but so it is , that no man lettrid wolde caste him to be urri knower of the lawe , and therfore an urri keper therof , but that he wolde caste him to have the same lawe in writing . wherfore in alle tymes of the jewis , both whilis thei were in the lond of israel , and whilis thei were in the lond of babilonye , there were among summe of them bokis writen of the lawe and usid of them : thoug the lawe writen in summe bokis was brent in the brennyng of the temple . also jeremye lyvede and abode in jerusalem , whilis the last and grettist captivite of the citee was maad , and whilis the jewis weren laste translatid , and the temple was distroied , and herof he proficied , and wrote his prophecie a litil before eer this grettist and last captivite was doon . and aftir that this captivite was doon , he abiding in jerusalem with the releef and rescail of the jewis , wrote his book clepid the trenys . but al this was not likeli to be , if jeremye schulde not have had with him the book of the lawe , into the keping of which lawe he so often preachid and stirid the peple . wherfore it is to be trowid that jeremye had with him alwey writen a book of the lawe ; thoug sum book conteyning the same lawe was brent in the temple . and for lyk skile it is to be trowid that ezechiel hadde also the lawe writen , which ezechiel lyved in tyme of this grettist and last thraldom , and was caried into babylonye fro jerusalem with the greet route . and in babilonie the fifth yere of this thraldom he bigan to prophecie there in babilonie . also sumwhat bifore the thraldoms of jerusalem the king of joas maad the book of of the lawe be knowun , and be publischid ful myche , which long bifore was unknown as to the prestis and to the more multitude of the peple . wherfore it is lyk that in this kingis daies there were writen in greet noumbre manye bokis of the lawe . nameli sithen the peple were thanne brougt into a greet devocioun anentis the lawe , as it is open . also in ech tyme of jewis there weren summe prophetis , as may be takun bi the prologgis of jerom into the bokis of prophetis , and also bi the text : and to them it longid to not be unknowers of the lawe , in as moche as god comaundid his lawe to be of his peple knowun . and without writing such so long a law mygte not be knowun . wherfore at alle daies of the jewis both in israel and in babilonie there were bokis al redi of the same writen . and herto wolde serve ful openli the storie of thobie , and the story of susanne , daniel 13. ch . ne were that thei ben apocrisis . also daniel , esdras , neomyas , zorobabel , mardoche , hester , and othere were kepers of the lawe , whilis thei weren freeli in babylonie inhabiting , as the storie of the bible makith mencioun . wherfore it is like that thei hadden the lawe writen , namelich sithen thei mygten sende and have messages to and fro jerusalem and babylonie . and if al this be trewe , certis it is likli ynoug , that whanne esdras and zorobabel came fro babylonie into jerusalem for to bilde agen the citee and the temple : thei hadden bokis al redi writen of the lawe : and thanne hereof folowingli this that esdras renewid the five bokis of moyses and alle the stories into hise daies , is to be undirstonde thus : that he wrote or provokid or ordeynyde to be writen and multiplied manye bokis of the same lawe in great noumbre , wherof was not but fewe bifore . and if this be trewe , as it hath more likeli evidencis to be trowid for trewe than hath his contrarie party : it folewith that for to seie this whiche summe doctouris comounli holden with the maistir of stories , that esdras bi inspiracioun wrote without eny copi alle the five bokis of moyses , and alle the o●here bokis of stories and of prophecies in to hise daies , is not but a feynyd thing . for it is seid without sufficient therto servyng evydencis . and therfore this seid opinioun of esdras his writing bi privey miraclus inspiracioun , is worthi to be leid a side . namelich sithen to privey myraclis we schulde not renne for to defend oure opinioun or oure answere bi them without that sufficient evydence therto serveth . for ellis there mygte noon opinioun be overcome bi strengthe of argument , hou false so ever the opinioun were : so that he included no repugnance , such as god mygte not do bi myracle . cap. iv. fadir , aftir alle this , what is seid for answere to the first principal argument , and what is sunken in bi occasioun of the same answere , it is now tyme the ye biginne answere to the second principal argument . sone , thou seist sooth , and therfore as for answere to the second and third principal argumentis togidere , the second premysse in ever ech of them is to be denyed . forwhi sithen bi answer maad to the first principal argument it is declarid that the apostlis mygten not without writing teche sufficientli oure al hool ful feith , wherof nowe is the newe testament writen , it folewith that thei taugten not without writing sufficientli the same seid al hool ful feith , whiche is agens and contrarie to the second premysse of the second principal argument . neither thei taugten without writing principali the same al hool ful feith which is agens and contrarie to the second premysse of the third principal argument . and that for as myche as what the aposilis mygten not do sufficientli or principali , thei diden not sufficientli neither principali . and so as now y bifore seid , the bothe second premysses in the second and third principal argumentis ben to be denyed . ferthemore thoug christ bede as thou allegist matt. and mark the last chapitris , hise aposilis to preche al the hool gospel , and so al the hool feith to ech creature by parcel mel in word speking of dyvers tymes , and thoug thei fulfillid this comaundement , yitt herof folowith not that crist has herynne bade them preche the gospel and the al hool feith as sufficientli or principali to be doon . for crist wolde that a good preching not sufficient neither principal schulde go bifore the teching ful and sufficient and principal : which principal and sufficient teching aftirward schulde be doon bi writing oonli , or ellis bi word and writing togidere . for as the philosophie seith , kind in his worcking beginneth fro imperfit pr●ceding and growing into perfit : and man dooth in the same wise in hise werkis of craft . and thoug god the auctor and maker of kinde do in same wise in hise werkis , as it is not to be wondrid , but it is to be wel prisid . forwhi in that his worching accordith wel with oure resoun . and so the two premysses in thin bothe argumentis maad for proving of the two principal premyssis in the second and third principal argumentis be not groundid upon the textis of mathew and mark in ther last chapitris , and ben to be denied . and this wise sufficient answere is maad to the second and to the third principal argumentis togidere . for answere to the fourth principal argument thou schalt undirstonde that paul seith ad ephes. ch . iv. thus : oon is the lord , oon feith , and oon baptim . and yitt the baptim of this man here in ynglond is not the same baptym in being and in kinde , which is the baptym of anothere man in fraunce . for ech man as he is dyvers in being fro ech othere man , so his baptim and his sacramental waisching is dyvers in being fro ech othere mannys baptim and waisching in water . nevertheles this baptim of this man in ynglond is oon in significacioun and in representacioun with ech othere mannys baptim in fraunce . forwhi alle the baptims and sacramenten are oon thing , which is this as poul seith , rom. c. that ech man owith be deed and biried to alle synnys and rise into a new lyf in clennes of vertu . also in lyk maner the chirche of ynglond is oon chirche with the chirche of fraunce , but hou , certis not in being , in kinde and in substaunce . forwhi the peple being here is not the peple being there . but thei ben oon in reputacioun of auctorite of feith , of power , and of jurisdictioun . that is to seie , for the oon of these chirchis hath lyk power and juresdictioun to the othere goven to them fro god. and in lyk maner it is to be undirstonde whanne it is seid that the chirche whiche now is , is the same chirche which was this same tyme a thousind wintre , or which was in the daies of the apostlis : or that the chirche of god is alwei oon not in being or in kinde or substaunce . forwhi the peple is not now and thanne oon , neither alwey oon , but oon in reputacioun . and not in al maner reputacioun , but in reputacioun of lyk feith , and of lyk power , and of lyk jurisdi●●ioun goven fro god. but certis open it is to ech mannys resoun that thoug the chirche nowe lyvyng be in this seid maner of reputacioun the same chirche whiche the apostlis weren , yitt it nedith not to folowe that this chirche nowe lyvyng hath like moche kunnyng and power for to witnes oure feith as hadde the chirche , which the apostlis weren . neither it folowith that this chirche now lyvyng hath more kunning and power forto witnesse than hath the writing of the newe testament forto so witnesse : thoug it were so that the chirche of the apostlis hadde kunnyng and power forto so more witnesse . and al herfore . for this chirche is not the same chirche in kinde , in being , and in substaunce with the othere seid chirch , rigt as these pesoonys be not tho persoonys . and thilk chirche had informacioun of the feith bi heering the apostlis and the evaungelistis , whiche the chirche now being hath not , but so sechith aftir forto have bi reding in the writing of the apostlis and evangelistis . and so , sone , if thou woldist this argument if it were maad to thee : this chirche now lyvyng , and the chirche of the apostlis weren oon in the seid reputacioun . therefore as the apostlis weren in this degree of holi lyvyng and mygten do myraclis , s●eke with dyvers tungis and write a new testament , and witnesse that thei sawe crist do and suffre , and herd him teche ; so this chirche now being is lyk holi , and may do lyk greet myraclis , may speke with dyverse tungis , and write a newe testament , and witnesse that he sige crist do and suffre and herde him teche . even so in lyk maner thou schalt be moved forto deme thin owne fourth principal argument that it make no folowing : which argument is this . the present chirche is alwey oon and the same with the chirche of the apostlis . wherfore as the chirche of the apostlis groundid the feith more than scripture it groundith ; therfore the chirche , which now is , groundith more our feith than scripture it groundith . hou ever it be of the conclusioun or of the consequent of the argument , which conclusioun or consequent whether it be trewe or no schal be tretid in the boke of the chirche in latin. and ferthemore , sone , thoug thou woldist putte a successive aggregate of alle the apostlis and of alle cristen men , whiche ever weren ben and schulen be , to be the chirche of crist , and therfore that there is alwey thoroug al tymes oon , and the same chirche in aggregate being kinde and substaunce : yitt herof folowith not that hou ever kunnyng holi mygti and worthi this aggregat was in eny time bifore in hise parties passid , so kunnyng holi mygti and worthi this aggregat is now in hise parties now being : no more than folowith if the successive aggregate mygte as he was thanne in hise parties passid do myraclis , that the same aggregat may do now as he is in hise parties now being : no more than it folowith , if ynglond sumtyme mygte make such a conquest , therfore he schal be ever a power forto make lyke greet conquest . and therfore , sone , if thi fourth argument be maad in this wise , the hool successive aggregat of clerkis is now which was in the tyme of the apostlis ; but in thilk this aggregat was a worthier witnesser of oure feith than was scripture : therfore so is this aggregat now . certis this argument is not worth . for he concludith and makith no folowing . nevertheles , sone , for to putte and holde such a successive aggregate in kinde in propirte without figurative speche is agens good philosophie , and therfore ▪ agens good resoun , and agens trouthe , as ful wel mygte be provyd , if this place were according to trete such mater . but whilis the putting and the holding therof hurtith not my present entent , y wole here lete the treting therof passe undir suffraunce . for answere to thi fifth principal argument thou schalt undirstonde that scripture of the newe testament is not thorug ech party of him lyk in auctorite in worthines and in dignite . for whi summe parties of scripture techen to us feith , summe techen to us lawe of kinde and of natural resoun , as the text in it silf wel schewith , and austyn witnessith the same . nevertheles this that crist taugt thilk lawe of kinde and of resoun , wherof it is writen in holi writte that crist them taugte , is feith . for whi , this that he so taugt them cannot be leerned and found bi mannys resoun without therof a teller and a denouncer . summe parties of the seid scripture techen to us positive ordinauncis of crist , as ben the sacramentis , and sum partie therof techen to us ordinauncis of sum apostle , as the lawe of bigamie , and that a woman vowe not chas●ite bifore the sixtieth yeer of hir age . now , sone , thoug the clergie that now is , and thoug the pope that now is , may dispense with it that the scripture techith us the ordinaunre of an apostle and may revoke it , as he may dispense with this that poul ordeynyd a bigam to not be deken or prest : 1 thim . iii. ch . and with this that poul ordeynyd a widowe to not take perpetual videwite undir boond eer sche be of lx. winter , and but if sche hadde be wyf of oon man , 1. thim . iv. ch . yhe and revoke these two pointis ; bicause that the pope is of lyk auctorite and of juresdictioun with ech or with the grettist of the apostlis : yitt herof folowith not , that the clergie now lyvyng or the pope now lyvyng may dispense with this that scripture techith as the positive ordinaunce of crist ; and that he may revoke eny of tho ordinauncis . forwhi so revoke and dispense mygte noon of the apostlis . and so thoug the chirche now lyvyng be evene in auctorite and power with sum parti of scripture , as with ful few parties of scripture , as in this forto make positive ordinaunces lyk as holi scripture bi power of the apostle maad , and for to revoke thilk positive ordinaunce of holi scripture maad by the apostle : yitt he is not evene in auctorite and power with al the scripture of the newe testament , neither with manye othere parties therof . to thi sixth argument y answere , graunting the first premysse , that the chirche now lyvyng hath power forto expowne and interprete and declare the trewe undirstonding of holi scripture . and y deny the second premysse that even peer hath no power into his even peer . forwhi the sugget hath some power upon his sovereyn as for to loke upon him , forto speke to him , and forto warne him of hise harms , and forto defend him , and such othere . and so the chirche now being , yhe and ech thrifty wel sped studient in divinite hath power forto declare and expowne holi scripture : yhe and ech good grammarien hath power to construe scripture , so that as the urri dewe literal undirstonding we schulden aske and leerne of a greet leerned sad divine , rather than of anothir youngir and lasse leernyd divine : so we schulde aske and leerne it of the universal or general hool clergie rather than of eny perticuler persoone or persoonys save in the execeptioun spokun of in the first parti of this book in the seventh ch . and in othere chap. aftir there folowing . and therfore as it folowith not herof that ech thrifti divine and ech gramarien is more worthi for to grounde feith than is holi scripture , so it folewith not that the chirche now lyvyng or the clergie now lyvyg are more worthi forto grounde feith than is holi scripture . sone , manye kindis of powers ther ben . the even peer hath no power of constreynyng upon his even peer : that is to seie forto make his even peer to do what he wold not do in thilk kind of werk , in which thei ben evene peers : and yitt oon evene peer may revoke and relese that the othere evene peer ordeynyth or biddith to be do or doith indede : as we seen that oon executour revokith and relesith what the othere ioined to him executour ordeyneth , biddith or doith , namelich bi the lawe of ynglond , and in this case is ech pope with ech of the apostlis . as for answere to thi vii . principal argument , y seie that power forto interprete , expoune and declare which is the rigt sense of scripture is not but a ful litil power upon scripture : as power forto construe scripture aftir rulis of gramer is a ful litil power upon scripture ; but yitt moche lasse than the othere power now spokun . forwhi so bi these powers no thing is takun awey fro scripture what he had bifore , neither eny thing is sette of the newe to scripture , what scripture hadde not bifore , neither eny thing is commaundid to be or not to be agens the comaunding the or nylling of scripture . and that bicause this seid power of interpreting , expownyng , declaring and construyng is not but a power of kunnyng oonli for to schewe and make open the thing of scripture which is in scripture al redi bifore thoug priveli and hid : rigt as the prest in lent tyme drawith the lent veil , and therbi makith open to the peple what was bifore in the auter alredi , thoug not seen of the peple . wherfore the first premysse in thi vii . principal argument is untrewe and to be denyed , whanne it is seid thus : whatever thing nedith to have upon him an interpreter or expowner or a declarer , nedith to have the same thing as his overer and worthier . and whi this is untrewe it is now seid . forwhi ellis a deltene yhe the perisch clerk were worthier than the prest stonding at the auter , whanne the clerk drawith aside the lent veil . and also if the seid first premysse were trewe , thanne scripture were worthier than sche her silf is , and sche were overer to hir silf , which is repugnaunce . for whi scripture ful oft expowneth hir silf bi as moche as bi the reding of scripture in oon parti a man schal leerne which is the trewe undirstonding of scripture in al othere parti wherynne he doutid or unknewe bifore . also sone the iugis which the king makith in his rewine for to juge alle cause aftir the lawe which he and his parlament malten , ben not so worthi forto grounde rigt wisnes in causis as the seid lawe is . forwhi al that thei han to juge rigt wisnes in causis thei han of thilk lawe : and yitt the same seid iugis han power bi ther greet kunnyng for to declare what is the trewe entent of the lawe writen or not writen , whanne othere not so kunnyng persoonys in the lawe as thei ben dougten therynne or not so fer seen therynne . and therfore bi lyk maner in this present purpos it is that thoug the clergie or sum of the clergie bi ther greet leernyng have power or kunnyng forto declare to simpler folk which is the urri sense and undirstonding of scripture : yitt herof folowith not the clergie or thilk persoone of the clergie so declaring is worthier in wei of grounding what scripture was ordeyned to grounde bi his dewe undirstonding of treuthe , than is the same scripture in him silf for so to grounde . for certis it may be that sum oon simple persoon as in fame or in state is wiser forto knowe juge and declare what is the trewe sense of a certeyn portioun of scripture , and what is the treuthe of sum article , and that for his long studying , laboring , and avising therupon , than is a greet general conceil . for whi ful of it is seen that oon persoon in a general conceil redressith al the conceil fro that , that thei wolden ordeyne , as y have rad . if oon symple persoone had not agenstonde bi hise resounis a general counceil wolde have ordeyned that prestis schulde have be weddid to wyves if thei wolden . and also y have rad in the tre departid storie that if finucius * hadde not recleimed in the greet counceil of nice there hadde be ordeynyde that tho prestis which have had wyves schulden have left ther wyves and schulden have be divorced fro hem . for answere to thi viii . argument thou schalt undirstonde that it is not oon and the same forto trowe a thing to be , and forto trowe the same thing for whi y may trowe the sowdan of babylonye to be , yitt it nedith not therfore that y trowe to him . and in lyk maner it is not oon and the same forto bileeve a thing to be , and forto bileeve to thilk thing . for whi y may and ougte bileeve the feend to be , and yitt y ougte not therbi forto bileeve to the feende . wherfore it is not oon and the same forto bileeve oon universal chirche of god in erthe to be , and forto biléeve to thilk oon universal chirche . and sithen it is so that bi thilk article putte into the comoun vulgar crede y bileeve the holi universal chirche , we ben not taughte as bi strengthe of thilk wordis forto bileeve othere than this that oon holi universal chirche is , and what folowith therof . even as bi lyk articlis of the same comoun crede , bi lyk tenour of wordis we ben taught oon bap●im to be , forgevenes of synnys to be , everlastyng lyf to be ; and not bi tho articlis forto bileeve to oon baptim , and forto bileeve to forgevenes of synnys , and forto bileeve to everlastyng lyf , as schal be schewid bettir her aftir in this same ii. partie the viii . ch. wherfore folowith that bi the tenour of thilk article in the comoun crede in which and bi which we ben taugt for to bileeve oon holi universal chirche , we ben not taught forto bileeve to the holi universal chirche , that is to seie to bileeve that the holi universal chirche seith and techith treuthe . so that if we be bounde forto bileeve to the holi universal chirche in this now seid undirstonding , it must rise bi sum othere fundament than bi thilk argument in the comoun vulgar crede , which in thi viii . argument thou alleggist . whi the article to be bileeved that oon universal chirche of god is , was putte into the comoun crede , schal be sumwhat tretid here aftir in this same ii. parti the vii . ch. and more sumwhere ellis in latyn . nevertheles schortli to seie here . soon aftir the apostlis rosen heretikis , and summe of them helden that there were dyverse chirchis of god on erthe , and that thei were a chirche of god bi hem silf . and for as myche as the grete fadris in the chirche hadden abomynacioun herof , thei puttiden into the comoun crede forto bileeve oon hool universal chirche to be with hise parties not discording oon fro the othere in feith of god. and this is fer fro this for to bileeve nedis to thilk universal chirche in alle ●asis . this is ynow o my sone here for an answere to thin viii . principal argument . also it is to be undirstonde that catholik is as myche to seie as general , and therfore the catholik feith is as myche to seie as general and vniversal feith , and catholik chirche is as myche to seie as general or vniversal chirche . this wole good and trewe , grammer , and this wolen oold doctouris of dunte as ysidir and bede in ther writingis . and alle witti men knowen that tho significaciouns of wordis in latyn ougten be take of grammer . also orthodoxe is as myche to seie as rigt glorie , or the thing which is worthi rigt glorie : and therfore al trewe feith , thoug it be particuler , ougte be clepid orthodoxe feith , thoug not ech feith ougt be clepid catholik feith , and ech trew feithful particuler chirche ougte be clepid catholik chirche , that is to seie general or vniversal chirche . and yitt men now late not wee l leerned in latin and in grammer , as good weren that thei weren , and as the oold scole of grammer brougte forthe men leerned , hav brougte into a viciose use now late bi ignonoraunce of trewe grammer for to calle a thing catholik , for that it is orthodoxe , evene as for defaute of sufficient leernyng in grammer men bigynne forto bringe into use forto seie in alioquin schort , where if thei were wel leernyd in grammer thei wolden sei alioquin longe . loke alle men whether the ele●●urarie whiche nicholas the phisisien in his antidotari callith catholicon is called so for that it is orthodoxe or for that it is universal . and loke also alle men whether the book of januens● in grammer upon the iv. parties of grammer is callid catholicon for that it is orthodoxe , or for that it is universal ; and thanne lete alle them be schamed , or at the leest lete them amende ther ignoraunce , whiche cl●pen the chirche or feith catholik for that it is orthodoxe or trewe , and not for that it is universal or general . chap. v. fadir may the clergie or al the hool chirche in erthe make , of the newe eny article to be feith , which was not bifore feith in it silf . sone , i wolde thou forgatist not what is taugt in the first parti of the folower to the donet the xi . ch . hou that feith is takun in ii. maners . in oon maner the knowing bi which we knowen the trewe article , is clepid feith ; and this maner of taking feith is propre . in an othere maner the same trewe article in it silf knowen ●i feith now seid in the first maner , is clepid also feith . but the secunde maner of cleeping , thoug it be oft usid , it is an unpropir maner of cleeping . ensample herof is this : the knowing with which y knowe that marie conseived c●ist in her maydenhode , is feith in the first maner of speeche ; and the same treuthe or article now rehercid and bileeved , which is this , marie conceyved crist in her maydenhode , is feith in the ii. maner of speche . and lyk maner ech othere article bileeved is woned to be clepid feith . thanne ferthe thus , ever ech of these maners may be departid into tweyn othere maners . for whi as it apperith chap. in the first parti of the folower to the donet , the knowing wherynne y consent in myn undirstonding to a treuthe beyng above oure capacite to knowe , save bi therof goddis affermyng or reveling is feith . and also the knowing wherynne y consent in myn undirstonding to a treuthe not bi my resoun● fynding , but bi this that a creature , which for good evydeneis y trowe not therynne to lie , it affeermede , is feith . and so the comoun speche usith to seie , y gave credence to him , he is a credible man , and so forth of othere spechis lyk . wherfore it folowith bi strengthe of the first particioun now bifore seid , that answeringli to these now last seid membris , the article or the treuthe knowun bi the first membre of this last particioun is feith ; and the article or treuthe knowun bi the ii. membre of this particioun is also seid feith . fadir , the particiouns or dep●r●ingis of feith y conteyne wel , and y take and comprehende them sufficientli in mi witt and in my mynde . wel sone thanne ferthe thus . take thou thilk feith which is a knowing whereynne we consenten in oure undirstonding to a treuthe being above oure capacite to fynde and knowe , and therfore we knowen it bi this that god it affeermyd ; and take thou the feith which is the article or the treuthe in this now seid maner knowun , and certis never neither of these ii. feithis the clergie or the hool chirche may make of the newe at his owne wil. forwhi it is not in the power of the clergie , neither in the power of the hool chirche forto make such an article to be trewe or to be untrewe ; as it is not in the chirchis power forto make this to be trewe or to be untrewe , that marie conceyved a childe in her maydenhode , or this , that crist was de●d and roos agen unto lyf , and so forthe of othere articlis of feith in this seid maner and kind . and therfore it that al the clergie or the hool chirche may do heraboute , is denouncing and declaring and defynyng to the sympler parti of the chirche what is in ever either of these now last seid maners , and that this is to be take for su●h seid feith , and that this othere is to be take for such feith , and so forthe of othere lyk . but alle wise men may soone se that fer is this fro power to make eny thing to be such seid feith ; and that the chirche makith not a thing to be such feith in this that he decreeth , decerneth , jugith , determyneth , and witnessith , and publis●hith a thing to be such a feith . ●esoun wole that the wiser parti of al the hool multitude of cristen men take upon them forto teche and enfoorme auctoritativeli the simpler parti , which thing ougte be take for feith and which not , and that into greet aligting and esiyng and suring to the simpler parti : and ●o doith the clergie to the lay parti . and of more strengthe than this is , y se not that the determynacioun of the chirche is . but agenward take thou feith which is the knowyng wherynne we consenten in oure undirstonding to a treuthe which we fynden not in oure resonyng other wise than for a creature , which for sufficient evydencis we trowen not therynne to lie , it affeermyde : and take thou the same treuthe so of us trowid and bileeved , which also is feith : and ever either of these feithis may be maad of new of the clergie . forwhi the clergie may make now first a fastyng day and an holi day , which never weren bifore . and of this making and ordinaunce risen up these ii. treuthis which never were bifore : this day is to be fastid , and this day is to be halowid . now manye of the symple peple mowe leerne these ii. trouthis of the clergie , that is to seie , thei mowe leerne and knowe that this day is to be fastid , and this day is to be holowid : which thei witen not whi save for this that the clergie seien so and affeermen so to them . and therfore it is in the power of the clergie to make into them such feith as is now seid . fadir , this maner of feith whiche the chirche may make is of noon othere kind , but as is the credence or feith which ech housholder may make to hise yong children and hise rude and symple hyves and to his hondmaydens , and boond men not myche witti to resone : and therfore these feithis whiche the clergie may make ben fer fro the hignes and worthines of feithis , whiche god to us makith . and therfore fadir lete us speke her aftir , as we hav spoken bifore of tho feithis , which we hav bi affermyng of god : for suche ben algatis necessarie to oure helpe . sone y assente wel that we schulen so speke , and therfore aske therof what thou wolte . fadir y aske this : owith the clergie or the chirche bileeve as feith eny article which is not expressid in the litteral sense or undirstonding of holi scripture ; and which is not folowing out of eny article in holi scripture ; but if he have forto it bileeve and trowe bi this argument : whatever god affeermed or schewid or revelid is trewe . this article god affeermyd or revelid . wherfore this article is trewe . and but if he have sufficient evydence for treuthe of the ii. premysse , as bi such a premysse : whatever the apostlis or othere undoutabili trewe heerers of god , or sum undoutable myracle , or sum undoutable inspiracioun , or sum undoutable appering without forth or withynne forth to eny persoone , or sum long uce of bileevyng in the chirche without eny bigynnyng knewen therof , witnessid god to have affeermyd or revelid or schewid ; god it affermed revelid or schewid . so it is that the apostlis or sum other undoutatable credible heerer of god or sum undoutable myracle or sum undoutable inspiracioun , or sum undoutable appeering withynne forthe or without forth , or sum seid longe uce of bileeving in the chirche , witnessid that god affeermyd or revelid this article . wherfore treuthe is that god affeermyd thilk same article . and yitt fer ther upon the ii. now seid premysse he muste have notabili likli evydencis in argument , and so likli that to the contrarie is not hadde , neither hopid to be hadde eny evydence so likli . and sotheli sone , as may ful openli be deducid , if al what is seid of feith in this present book be wee l takun undirstonden and comprehendid , whatever article the clergie or the hool chirche bileeveth as feith , and hath not upon the same article this seid processe of evydence and of prof : he in so bileevyng is over hasti , and usurpith and presumeth ferther than he schulde : and upon whatever article the clergie can have the said processe of prof , it the clergie may bileeve as feith without perel . and if the clergie have such a preef as now is ensampled upon sum article not writen openli in holi scripture , neither folowingli out of eny article so writen , ( the chirche so hath upon these trouthis that this holi lyver aftir his deeth is acceptid into salvacioun and to be reverencid and worschipid and folowid as for a savyd soule and moche lovyd and worschipid of god , and so of many martiris , confessouris and virgins othere and dyverse fro the persoonys of the apostlis : the chirche hath the now seid prof , and that bi help of myraclis wel tried and examyned bi sufficient trewe witnessing , or bi open at fulle schewing . thoug the chirche nedith not seche help of myraclis for the apostlis to be doon , and that bicause crist seid to them : thus joie and be ye glad , for your names ben writen in hevenes . and thanne therof folowith this to be take for an article of feith : thomas of cantirbiri is a seint , joon of bridlington is a seint in the said dew undirstonding of this word seynt ; and so forthe of othere whose lyvyng and for whom the myraclis doon be wee l examyned and tried bi witnessis sworne notwithstonding that pretense myraclis and pretense inspiraciouns and pretense appeeringis of god or of aungels withynne forth and without forth and legendis or lyves of seyntis and othere stories whiche ben writen and hadde in ●ame , ben ful slider and unsure groundis forto grounde upon them feith , that is to seie , a treuthe passing nature and revelid bi god , without passing greet trial of them . for certis among them a diligent wise ensercher schal fynde sumtyme supersticiouns , sumtymes errouris agens sure knowen treuthe , sumtyme heresies agens the feith , and sumtyme contrariete bitwix hem silf ; as forto putte out in special where and hou oft , it were ●ver longe here . and therfore thoug the chirche suffre manye suche to renne forth and be redde , and be takin as wise men wole juge and fele of them ; the chirche is not so hasty forto determyne autoritativeli them to be trewe . nevertheles alle tho whiche the chirche takith into greet and perfigt examinacioun , and ther aftir jugith and ●erreeth and determyneth autentikli to be trewe ben nedis to be take for trewe , in lasse than sufficient prof be made into the contrarie , and unto tyme thilk prof be maad and knowe , as y seid bifore in the ch. of the first parti of this book . but yitt that the apostlis bitoken not , out and bisidis holi scripture eny articlis unwriten to be bileeved for necessarie feithis , thoug summe men so comounli holden , y may argue bi rigt notable evydencis , of whiche the first is this . the apostlis bitoken not to cristen men eny articlis to be bileeved as such seid feith bi eny such wey , which the apostlis knowen to be no spedeful and sufficient wey forto in it bitake eny articlis to be bileeved as so greet feith . but so it is that the apostlis knewen wel that to bitake to the heering and mynde of the peple oonli without writing eny such articlis forto be of them bileeved was no spedeful and sufficient wey . wherfore the. apostlis not so bitoken . the ii. premysse of this argument may in this wise be proved . thilk wey was wel knowen considered and aspied to be insufficient and unspedful , which was bi the apostlis remedied and left and leid aside . but so it was that this seid wey for to belyvere eny articlis as such feith to the peple bi heering and mynde oonli without writing was left and leid aside and remedied bi this that thei wroten the gospels and epistlis to the peple . forwhi ellis thei hadden no sufficient cause for to so write . and luk in his prolog unto hise gospel meneth the same . wherfore it folowith , that the seid wey was wee l knowin and considered and aspied to be insufficient for the seid entent to be sufficientli sped . also the seid second premysse mygte be proved thus : the apostlis maad so wise bi the holi goost forto overse and knowe scripturis of the oold testament , mygte soon knowe and remembre hou that manye trouthis adam seide and taugte to hise sones and hise ofspring over it that is writen in the bible . wherof no man in the tyme of the apostlis coude eny thing seie : and thilk maner it was knowun of the apostlis to be trewe that noe and abraham seiden and taugten manye treuthis to ther here 's not writen , whiche no man coude reherce in tyme of the apostlis , and al for that thei were not writen . and in lyk maner it was trewe of david and of solomon auentis ther heerers , so that noon of ther wordis be knowun , than tho ben writen . and if we wolen come neer hoom , joon the evangelist seithen the last ch . of his gospel , that mo myraclis crist dide , than be writen in this book , which if thei weren writen , al the world , thoug it were turned into bokis , schulde not take and comprehendo . and that of al tho myraclis not writen in the gospels not ●on is of us now knowun . wherfore it folowith that so wyse men as weren the apostlis in goostli necessarie maters , and so fulfilled with the holi goost , and also wel putte into good avi●is bi ful witti clerkis convertid into cristen feith knewn well that this wey forto delyver necessarie feith to peplis bi word and heering and mynde oonli without that of the writing was insufficient to the peple . the second evydence is this . if the apostlis hadden lete renne eny articlis undir necessarie feith to be bileeved without prof of the scripture ; this entent and dede of the apostlis schulde have be better knowen and holden of the chirche , which was in tyme of grete constantyn the emperor , than of eny chirche being aftir tho seid daies . for so it was the chirche in the daies of constantyn holde not , trowid not , and considerid not , that the apostlis so left without writing eny articlis to be takun as necessarie feith . wherfore no chirche aftir the daies of constantyn owith so holde . the second premysse y may prove thus . in the daies of the greet and first constantyn emperour there was maad an universal counceil of all cristen in nice of bityne , in which universal counceil was gaderid the latyn clerkis and the greek clerkis togider for this entent principali to declare the trewe feith in the article upon which ari errid , and folowingli forto putte out in an expresse crede the substauncial pointis and articlis of oure feith , as is opene in the stories clepid ecclisiastick storie and tripartid storie , or ellis thus . the churchis storie and the third departid storie : which stories ben the worthiest and moste credible of eny othere save the bible . and therfore so thei dide and maad a crede , which in the seid second book is writen . but so it muste nedis have be that if the chirche in tho daies hadde knowen or trowid that the apostlis had delyvered to the peple eny articlis undir heering and mynde oonli ; the chirche in thilk seid general counseil gaderid for to point and articlee maters of our feith wolden rather have sette forth in writing of the crede than maad tho seid articlis , which the apostlis left out of writing , than tho of whom expresse mencioun is maad in the writing of the apostlis . and that fer as myche as to the mo n●de remedie is rather to be goven than to the lasse nede . and the nede to putte tho articlis undir writing was ful greet as soone aftir appere . wherfore the chirche then gaderid hadde no conceite that the apostlis leften eny suche articlis of necessarie feith , which the apostlis not wroten . and in lyk maner as it was in the first seid general counseil of nice that thei pointiden out articlis of bileeve to alle cristen peple into a foorm of a crede , so dide anothere greet general counseil aftir at constantynopil , and manye othere provincial counseils , as apperith in the book clepid decrees of counseils rehercen the ii. now seid credis ; and in noon of them so making and pointing articlis of oure feith in ther credis is mensioun maad of eny articlis taugt bi the apostlis out of scripture . the iii. evydence is this . if eny article schulde be left to peple fro the apostlis undir heering and mynde to be holde and bileeved of the peple greet as feith , these pointis and articlis schulde be tho rather than othere , or as soon as othere ; that is to seie : we schulen prie toward the eest , we schulen blesse us with a cros , prestis schulen make tre foold crossis upon the brede and wyne offride in the a●ter bifore the consecracioun , the font of baptim schal be blessid with oile , and baptisid persoonys schulen be anointed with oile . but so it is that ech of the seid governauncis takun ther bigynnyng and ordinaunce of oure fadirs oonli not the apostlis bi a chapiter of holi ba●ile in the summe of gracian , dist. xi . c. ecclesiasticorum . and in the same wise it is to be demed of holi water , whom alisaundir the first and pope ordeynyd . and of holi brede and of the moost parti of observaciouns in the masse , and of the fasting lent , and of manye othere suche observaciouns , whom alle holi fadirs sithen the apostlis ordeynyd , and as it appereth by opene witnessing of writings . wherfore it is not to be holde that eny othere observaciouns or articlis dyvers fro these now rehercid the apostlis bitoke without writing to be kept and to be bileeved as such seid greet feith . also holi basile the now bifore alleggid c. in the summe of gracian , c. xi . ecclesiasticorum , departith tho thingis whiche alle cristen owen to holde and to bileeve into iii. membris , that is to seie , into thingis pointis or articlis , which to us levith and bitakith apostolik ordinaunce , that is to seie , ordinaunce of a pope , or of popes , which to us bitaketh holi scripture , and which to us bitaketh devoute uce chosen of the mo part of the peple . wherfore holi basile conceyved no mo membris than these iii. to be nedis takun and kept of cristen peple : and thanne folowith that he conceyvyd not such a fourth membre to be takun and kept of the peple , that is to seie , whiche the apostlis taugten and leften and bitoken for substauncial feith without writing . and that bi the first nowe rehercid membre basile undirstood popis ordinauncis it is likli therfore : forwhi the ordinauncis of popis ben ful famose and more famose and more reverente attendaunce in the comoun peple than is the custom and usage of the comoun peple , or at the leest of and even so myche . wherfore it is likli that basile left not popis ordinauncis unspokun of in his particioun bifore seid . but othere it is that he speke not of popis ordinauncis , but if he speak , therof in the first membre of the sei● particioun . wherfore it is trewe , that he so speke . and so fynally forto seie into the principal entent of this present chapiter , y am not ware that the chirche techis or delyverith eny thing to be suche seid catholick feith as a treuthe doon or taught in tym of crist or of the apostlis , exceptid which is conteynyd expressely in the writing of the newe testament or following prof in former argument . if eny othere man kan remembre him of othere or of 〈◊〉 , wel be it . but yitt thingis doon or taugt longe aftir tyme of the apostlis the chirch may determyn for such seid feith , thoug not as a treuthe doon or taugt or revealid bi god in the tyme of crist or of the apostlis , but l●tir aftir the tyme of crist and of the apostlis : among whiche thingis declarid bi the chirch for feith not conteynyd expresse●t or impressel● in holi scripture , if eny such be , y remembre me nowe of noon , save of it what is bifore seid in this seid chapiter lo●gen to the c●nony●●ng of seintis . and that if eny such be , which condicioun y seie for peraventure it may be hold and undirst●nd wee l , that the chirch ●ntendith not forto decree and determyn and publisch this to be an article of such seid feith , thomas of cantirbiri is a seynt , john of bridlington is a seynt , ambrose is a seynt , and so of othere lyk divers fro marie , and fro the apostlis in the newe testament , but the chirch admyttith and allowith them to be holde and morschiped and fo●●wid for seintis in al , or in myche thing taugt or doon bi them , & ellis peple schulde not courtesi so do , as the chirch 〈◊〉 not or determyneth neyther publisc●●th the writings of ambros , of jerom , of austyn to be trewe , but admittis them to be take in 〈◊〉 of stydiyng , and of reading and heering with fredom to feele of them evydencys nowe reasona●li and sufficientli more in tyme comyng whiche writing is schulden not ellis boldely and ●o●●seli be take into suche studiyng , reading and heering as thei now ben take ; ne were the seid admissioun doon upon them bi the chirch , even as the chirch repellith and we●●neth the writingis of sinn othere writers to be take into uce of reeding and heering courseli , of which both dedis doon bi pope gelasi mensioun is maad in the summe of gracian dist. xv ▪ c. sancta romana , and therfore thoug y wole not exclude fro sum what helping into the grounding myraclis and revelaciouns and longe uce of bileeving in the chirch , namelich which may be in longe uce of understaunding thus or thus holi scripture , as for his litteral sence yitt thei ben ech ful feble in him silf for to found the seid feith , but he be sufficienth proved and tried . and ferthemore it seimeth that the apostlis entendiden not for to give eny catholick feith necessarie to cristen mennys savacioun bi word oonli to be kept without writing and remembraunce , and so bi al that is writen fro the biginnen of this present chapiter hiderto , it semeth that the clergie ougte not induce or constreyne the othere peple into bilieve and feith of othere pointis and articlis as upon the feith of whom is hangen oure salvacioun than ben expressid in the litteral sense of holi scripture , or following them so expressed . o fadir , y am mych delitid in your so wise and depe forth leeding of the seid now bifore goyng pro●●s . nevertheless y truste so moche in youre to me good fadirhood that ye wole suffre me make agens your doctrine this now to folowe objectioun . oon of the best clerkis and wisist divins and clepid therfore the doctour sutel scotus , seith in his writing that this article crist in his deith of bodi discerdid into hellis is an article of necessarie feith . and that for as myche as it is putte in the comoun crede , whiche e●ede is ascribid to have be maad of the apostlis , and yitt this ●ame article , as he seith , is not groundid in holi scripture . wherfore youre doctryne stondith not , if this doctour was not in this his newe seide sentence bigilid . o sone , he berith him ful wel which is never bigilid , namelich if he write myche or teche myche . for as holi scripture seith in myche spechis defaut is not wanting . but that the seid doctour was in this conceit bigilid , so y may schewe thus . in the tyme of austyn and of othere holi clerkis aboute austyns tyme the comoune crede hadde not withynne him this seid article : crist in his deeth of bodi descendid to hellis , as y prove in the book of feith in latyn . and no man may seie that the apost●is settiden thilk article in the comoun crede , a this side the daies of apostlis . wherfore nedis it is trewe that neither bifore neither aftir austyns daies the apostlis settiden thilk article into the comoun crede . and so the grounde foundemente and cause whi the seid doctour held the seid article to be a feith is not trewe , that is to seie , that the apostlis puttiden thilk article into the comoun crede ▪ and that the kirke may make noon such article of feith , is bifore schewid in of this present chapiter the for-heed . that in the tyme of austyn and of othere holi fadris about austyns tyme the comoun crede had not this seid article it is opene bi diverse and manye omelies and expo-siciouns , which austyn and the othere seid fadris maden , expownyng the comoun crede in ther daies rennyng . and that fro article to article bi and bi fro the first unto the last , and thei leeven unspokun of the now seid article . and also thei overleepen this article . caetera desunt . an alphabetical table of the more obsolete english words to be found in the treatise , with their significations . a. agens , against . aghe , against . agenbie , redeem . agens metith , opposeth . algatis , in all respects . aligting , facilitating . anentis , concerning . anoon , presently . apocri●is , apocryphal . apower , able . ari , arlus . assoilid , refuted . a this side , since . auter , altar . aviseable , deliberate . avisement , deliberation . b. bede , commanded . benefetis , benefits . berith , behaveth . bi , by . bifelle , be●el . biknows , acknowledgeth . bileeve , bel●ef . birden , burden . biried , buried . bisi , bulsie . bisidis , besides . bitaken , delivered . bitooke , delivered . boondis , contents . boonys , gifts , graces . brennyng , burning . brent , burnt . buidingis , commands . c. cast him , set himself . certis , certainly . chargeose , expensive . chauncis , accidents . che●●r , superior . clepid , called . comberose , cumbersom . combre , loud . comonute , soc●ety . conicacioun , examination . coude , could . courseli , hastily . d. deed , dead . deeme , judge . dekene , deacon . demed , considered . departid , divided . departith , divideth . dewe , due . discencioun , dissention . doome , judgment . dougten , doubtful . dowte , doubt . dressing , beating . dunte , ●ame . durid , lasted . dwelliden , dwelt . dymme , dim . e. ellis , else . ennok , enoch . eny , any . erthe , earth . esili , easily . evene , equ●l . expowne , expound . f. fadir , father . fadris , fathers . feende , dev●l . felle , happened . fer , far . ferthe , forth . fier , fire . finucius , paphnutius . folowing , consequence . folowingli , consequently . forheed , foregoing part . foundement , foundation . fro , from . g. gede , went. gendrid , born . goostli , spiritual ▪ govun , given . grete , great . groundeli , fundamentally . groundier , firmer . grow in , intervene . h. hadde , had . han , have . hangement , hanging . han , have . heed , head . heere , hear . hemsilf , themselves . her , their . herden , heard . here that , whereas . here 's , heirs . hige , high . hise , his . holde , hold . holi , holy . hondis , hands . hool , whole . hyve , company . i. igen , eyes . impresseli , impl●citly . ion , john. ioon , john. iugis , judges . k. kinde , nature . kindeli , natural or ordinary . kirke , church . kunne , can . kunnyng , knowledg . kuntre , countrey . l. leefir , more willing . lesingis , lies . lettris , letters . liggist , lyeth . likli , likely . litil , little . longid to , belonged . lyf , life . lyk , like . lyvyng , living . m. maad , made . mannys , many . mawle , male . mede , salvation . mennys , mens . mensioun , mention . mete agens , oppose . mo , more . moche , much . money , many . more , greater . morewe , morrow . mowe , may . myche , much . mygte , power . mygten , might . mynystriden , administred . myraclus , m●raculous . n. namelich , namely . ne , neither . nede , necessity . nedis , necessarily . ni●asse , unless . noon , none . notabili , notably . noumbre , number . nylling , nulling . o. omelies , homilies . oold , old . oon , one . oonli , only . oonys , once . openli , mani●estly . othre , other . overer , super●ours . owen , ought . p. pacchis and cloutis , additions . parischens , parishioner . paske , passeover . peces mele , p●ecemeal . per●it , perfect . persoonys , persons . physisien , physitian . poulis , pauls . prechiden , preached . premyssis , propositions . pretense , pretended . prie , pray . privey , private . processe , passage . proficied , prophesied . prologgis , prologues . puplischid , published . purveied , provided . r. radde , read . recleimed , opposed . redi , ready . releef and resca●l , poorer and meaner sort . renne , run . rennyng , running or curr●nt . rennyng herewith , concuring to it . resoned , learned . resoun , reason . reule , rule . rewine , room . rightwisnesse , justice . roos , rose . route , multitude . s. saaf , safe . sad , grave . sadnesse , gravity . save the caase , solve the question . scant , scarce . schai , shall . schapide , prepared . sche , she . schewe , shew . schipp , ship . schope , intended or ordered . schortli , shortly . schotte , slew . schulde , should . scole , school . se , see . seche , seek . seie , say . servage , bondage . settid , resolved . settiden , placed . seyntis , saints . sigen , did see . sikir , secure . sikirli , securely . sithen , since . slider , uncertain . sone , son. sooth , truth ▪ sothe , certain . sotheli , certainly . sowdan , soldan . stabili , firmly . stirid , stirred . suffraunce , permission . sugget , subject . sum , some . summe , some . sunken in , drawn in . synnys , sins . t. take mark , be shewed . takun , assumed . teche , teach . thanne , then . thei , they . thennes , thence . theuke , meditate . thi , thy . thilk , that , or the said . tho , those . thorug , through . tho that , who . ti● to , unto . togidere , together . tre , three . trenys , lamentations . tretid , treated . treuli , treuly . trew , true . trouthis , truths . trowe , believe . tungis , tongues . twey , two . twies , twice . v. uce , use . uerri , very . ueyn , vain . uidewite , widowhood . unbigilefulnesse , veracity . undeptabili , undoubtedly . undoutabili , undoubtedly . unto tyme , un●●l . unwist , unknown . urri , true . w. waast , vain . waisching , washing . wee l , well . weie , way . wel prisid , well esteemed . weren , were . werkis , works . werre , war. weved , complained . whanne , when . whicchecraft , witchcraft . whilis , whilst . 100 wintre , 100 years . wiste , know . withoute forth , external . withynne forth , internal . witti , learned . wittis , undirstanding . wittyngis , testimonies . wolden , would . wole , will. worching , working . worschipid , worshiped . worschipid , esteemed . wyf , wife . y. y , i. ydel , idle . ye , you . yere , year . yhe , yea . yitt , yet . ynoug , enough . ysidir , isidore . yvel , evil . finis . notes, typically marginal, from the original text notes for div a53931-e170 * tract . in ioan. 96 , 97. † lib. strom. passim . ‖ de praescript . haeres . * lib. 3. cap. 2. lib. 2. cap. 3. quia non possit ex his ( s. scripturis ) inveniri veritas ab his qui nesciunt traditionem . non enim per literas traditam illam sed per vivam vocem . ibid. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apologetic . in fine prologi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . post medium . * dissuasive from popery . par. 2. lib. 1. sect. 2. † sed tum s. doctrina hujusmodi auctoritatibus ( philosophorum ) utitur quasi extrantis argumentis & probabilibus , auctoritatibus autem canonicae scripturae utitur propriè ex necessitate argument●ndo , auctoritatibus autem allorum doctorum eccl●siae , quasi arguendo ex propri●s sed probabilibus . inniiitur enim fides nostra revelationi apostolis & prophetis factae , quì canonicos libros scripserunt ● non autem revelationi , si qua fuit aliis doctoribus facta . unde dicit augustinus in epistolâ ad hier. &c. par . 1. qu. 1. art . 8. * non tamen ex hoc aliquid deperit s. scripturae ; quia nihil sub spirituali sensu continetur fidei necessarium , quod scriptur per literalem sensum alicubi manifestè non tradat . art. 10. † de deo dicere non debemus , quod in s. scripturâ non invenitur , vel per verba , vel per sensum . qu. 36. art. 2. * primò , secundùm authoritates sanctarum scripturarum , utrùm fides ita se habeat , demonstrandum . sentent . lib. 1. dist. 2. qu. 3. † 1.2 . qu. 106 ▪ art. 2. ‖ lex nova principaliter ipsa gratia est spiritûs s. in corde fidelium scripta ; secundariò autem est lex scripta , prout in ●â traduntur illa , quae vel ad gratiam disponunt , vel ad usum ipsius gratiae spectant . ibid. * omnia quae credenda traduntur in novo testamento explicitè & apertè , traduntur credenda in veteri testamento , sed implicitè & sub figurâ , & secundùm hoc etiam quantùm ad credenda lex nova continetur in veteri . ibid. art. 3. † tenetur homo explicitè credere omnes fidei articulos , implicitè verò quaecunque in sacrâ traduntur scripturâ . 2.2 . qu. 1. art. 5. concl. ‖ videtur quod inconvenient●r articuli fidei in symbolo ponantur . sacra enim scriptura est regula fidei cui nec addere nec substrahere licet . dicitur enim , &c. 2.2 . qu. 1. art. 9. * ad primum ergo dicendum , quòd veritas fidei in s. scripturis diffusè continetur , & variis modis , &c. et ideò fuit necessarium ut ex sententiis s. scripturae aliquid manifestum summariè colligeretur , quod propon●retur omnibus ad credendum : quod quidem non est additum s. scripturae , sed potiùs ex s. scripturâ disumptum . ibid. † eos enim talem potestatem & authoritatem habuisse à christo tenemur credere ; qualem per verba scripturae sibi tradita convincere possumus , nonaliam . defensor pacis . l. 2. c. 4. ‖ nulli sermoni vel scripturae fidem sive credulitatem certam aut confessionem veritatis praestare tenemur , nisi iis quae canonicae appellantur , i. e. quae in volumine bibliae continentur . ibid. l. 2. c. 28. * de gest . concil . basil. l. 1. paulò ante med . † scriptura sacra est regula fidei , contra quam bene intellectam non est admittenda authoritas seu ratio , &c. haec regula fundamentum est commune nobis & haereticis quos impugnare conamur . tract . contra haeresi● de commun . sub utráque speci● , opp. tom. 1. p. 521. nihil audendum dicere de divinis , nisi quae nobis à scripturâ sacrâ tradita sunt . cujus ratio est quoniam scriptura nobis tradita est tanquam regula sufficiens & infallibilis pro regimi●t totius ecclesiastici corporis & membrorum usque in finem saeculi . est igitur talis ars , talis regula vel exemplar , cui se non conformans alia doctrin● vel abjicienda est , ut haereticalis , aut suspecta ; aut impertinens ad religionem prorsus est habenda . suspecta est omnis revelatio , quam non confirmat lex &c prophetae cum evangelio . alioquin , &c. de examinat . doctrin . par. 2. tom. 1. p. 541. * constat autem quòd canon bibliae lex est dei per revelationem habita ; cujus assertiones literales innituntur huic unico literali principio . declarat . verit . quae credenda sunt de necessit . salut . tom. 1. p. 414. † licet autem ecclesiae militantis authoricas sit maxima , &c. non illi tamen nos oportet ( ut videtur ) triumphantis ecclesiae titulos ascribere , ut infallibilis sit & impeccabilis , quae saepe , ut nôsti & fallit & fallitur . — mirum sanè primâ specie satis videtur , quòd authoritatem peregrinantis in terrâ ecclesiae authoritati videtur evangelii anteponere : cùm in multis illa falli possit , illud omnino nequaquam possit : & cum ipsius ecclesiae authoritas quantum ad ipsius radicem & fundamentum maximè ex evangelio constet , &c. disput. de materiâ conc. gen. p. 61 , 62. lugd. bat. 1613. † doctrinale fidei antiquae . tom. 1. lib. 2. cap. 20 , 21 , 22. ‖ qui adhuc credunt scripturarum canon●m imperfectum , & posse adhuc augeri per authoritatem ecclesiae , cum iudaeis plenitudinem temporis expectant , iudaico forsan sub messia . cap. 2● . nec tamen hîc laudo supericilium quod quidam attollunt , volentes occasione hujus dicti decretum patrum in ecclesiâ majoris esse auctoris & culminis & ponderis , quàm sit auctoritas scripturarum . quod quidem non tam ineptum videtur quàm satuum : nisi talis quis dicat , &c. cap. 21. * subjicitur tamen ipsi , sicut testis judici , & testimonium veritati , sicut praeconizatio definitioni , & sicut praeco regi . ibid. cap. 22. * omnium optimè atque certissime scripturis canonicis . ecce quatuor vias veniendi ad indubiam veritatem , sed plus & minùs certas , quarum prima & certissima est per scripturas divinas . ibid. † quòd autem praedictus articulus sit inter alios omnes primus , in quem omnes alii resolvuntur , manifestum est : quia si dubitatio circa alios articulos contingit , statim ad sacram scripturam veluti ad certissimam & inobliquabilem regulam communiter recurritur ; & secundùm testimonium veritatis ejusdem sublatis dubiis veritas elucescit . — nisi autem ecclesiae existentia sciatur ; nulla est scripturae authoritas . concil . tom. xii . p. 1025. praecipuè & maximè ●sumenda est ex authoritate s. scripturae . p. 1026. ‖ sexta suppositio . fides & omnia necessaria ad salutem tam credenda quàm agenda fundantur in sensu literali ( s. scripturae ) & ex ipso solo argumentatio sumitur ad probandum ea quae fidei sunt vel necessitatis ad salutem . p. 1028. † septima suppositio . s. scriptura in sensu literali sanè & benè intellecta est infallibilis fidei regula & sufficientissima . * si s. scriptura non esset sufficiens fidei regula , sequeretur quòd , &c. p. 1029. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concil . flor. sess. 8. conc. tom. xiii . p. 14● . * n●gari non potest , etsiper modum declarationis veniret , qui● sit additio , quae prohibita videtur , & prohibitum hoc verbum apponi . cùm verò induxistis actae patrum , quibus aliqua videntur declarari , dubium nostrum non tangit . nam quòd aliquod apponatur fidei , hoc nunquam licuit , neque licebit . concil . flor. par . 2. collat. 7. concil . tom. xiii . p. 935. ‖ dicitis sic , dogmata fidei sumuntur ex fonte scripturarum , quae sunt principia fidei . ex hoc dicto inferimus nos , quòd declaratio , expressio & explicatio , quae fit circa articulum fidei vel symboli , per scripturas evangelii , epistolas pauli , & vit. & nov. testamenti , nullo modo est extrinseca reputanda , aut alterìus gene●●● doctrina ; cùm sit doctrina dei & ecclesiae . quia tunc tantùm dicitur probatio extrinseca , quando fit non per principia illius doctrinae , sed , &c. ergo probatio & declaratio quae fit per hujusmodi scripturas , fit notoriè per principia propria fidei , & intrinseca doctrinae nostrae . ibid. collat. 10. p. 959. immò nec propriè additio dici debet , illo dato , sc. quòd ex propriis principili fidei , so . ex s. scripturis evidenter deducatur . ibid. p. 960. † in concernentious fidem concilium est supra papam . — puto tamen quòd si papa moveretur melioribus rationibus , &c. nam & concilium potest errare , sicut aliàs erravit . nam in concernentibus fidem etiam dictum unius privati esset praeferendum dicto papae , si ille moveretur melioribus rationibus n. & v. testamenti quàm papa . in cap. significâsti de electione . * par. 3. tit . 23. cap. 2. sect. 6. † loquitur deus in scripturis , & ita copiosè ( ut gregorius exponit 22. moral . ) quòd non oportet deum iterum loqui nobis aliquid necessarium , cùm ibi omnia habeantur . par. 3. lib. 18. cap. 3. ‖ dial. l. 2. c. 1. * vide quaest. 21. punct . 2. quaestiunc . 3. edit . neap. 1618. † vide edit . lugd. 1518. * de script . angl. cent. 8. p. 594. * cent. 8. p. 594. † de praesul . ang. p. 559. ‖ martyrol . vol. 1. p. 928. * dial. par . 1. l. 5. c. 25. † quaest. vesper . art. 3. ‖ tom 1. l. ● . c. 19. * loc. supra cit . † concord . cath. l. 2. c. 3 , 4. ‖ disp. de conc. * sentent . l. 4. dist . 11. * sentent . l. 4. dist . 11. † in 4 senten . qu. 6. art. 4. ‖ in 4. senten . dist. 11. qu. 3. * de eucharist . lib. 1. notes for div a53931-e6040 * peter comestor . notes for div a53931-e7330 * paphnutius . a sermon of the credibility of the mysteries of the christian religion preached before a learned audience / by tho. smith ... smith, thomas, 1638-1710. 1675 approx. 108 kb of xml-encoded text transcribed from 42 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a60586 wing s4250 estc r10064 13773207 ocm 13773207 101752 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60586) transcribed from: (early english books online ; image set 101752) images scanned from microfilm: (early english books, 1641-1700 ; 850:29) a sermon of the credibility of the mysteries of the christian religion preached before a learned audience / by tho. smith ... smith, thomas, 1638-1710. [4], 76 p. printed by tho. roycroft for ric. davis ..., london : 1675. errata: p. [4] reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -timothy, 1st, iii -sermons. faith -sermons. faith -early works to 1800. apologetics -early works to 1800. apologetics -history -17th century. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-06 andrew kuster sampled and proofread 2005-06 andrew kuster text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a sermon of the credibility of the mysteries of the christian religion , preached before a learned audience . by tho. smith , fellow of st. mary magdalen college in oxon. london , printed by tho. roycroft , for ric. davis bookseller in oxford , 1675. imprimatur , sept. 7 h. 1674. c. smith r. p. d. episc . lond. à sacris domest . nobilissimo viro , d. roberto boyle , verae ac solidae pietatis , summae eruditionis , instaurandae sanioris philosophiae , optimè de literis tam sacris quam humanioribus merendi famâ longè celeberrimo , magno aevi exemplo & ornamento : t. s. hanc concionem ( unà cum appendice ) coram academicis oxoniensibus , solenni s. marci evangelistae festo , in sacello collegii b. mariae magdalenae superiori anno habitam , in debitae observantiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lubens merito dedicat consecrátque . errata . p. 7. l. 10. — 〈◊〉 . p. 15. l. 13. belief . p. 17. l. 7. the ordin ▪ l. 23. ingenious . p. 21. l. 24. for its read his . p. 26. l. 10 ▪ revealed , . p. 28. l. 15. when . p. 34. l. 14. belongs . p. 42. l. 5. for i , read we ▪ p. 45. l. 12 ▪ the onely . p. 48. l. 24. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the appendix refers to page 47. a sermon preached before a learned audience . 1 tim . iii. the former part of the 16. verse . — without controversie great is the mystery of godliness . how much the doctrine of christianity tends to the improvement of reason and learning , how it has brought into the world a better and more certain knowledg of god and of our selves , how it has advanced the common notices of nature , and has chased away with the clear evidences of its truth those thick shades of error , that had darkned the understanding , and has removed all those prejudices , that were taken up from sense and a very partial and deceitful observation of things , may be fully demonstrated by comparing the former estate of mankind , before the coming of christ in the flesh , with the present , wherever it is received in its truth and power . men before were led by opinion and conjecture and fancy only , as to matters of religion and the concerns of another world : they had fears upon them indeed of a divine justice , that would revenge the violation of the law of nature either here or hereafter ; and a reflection upon the strange traverses and difficulties of life had taught them to expect another life after this : but their eyes were dim however , and they could not see far into futurity ; they could have no clear deductions of particular truths for want of a right knowledg of true and certain principles : hence it was , that they were so inconstant and wavering , and knew not well where or what to fix on . but christ by his appearance and manifesting the will of god to us , hath brought life and immortality to light through the gospel , and children and persons of an ordinary reach and capacity may now easily apprehend those things , that is , in reference to god and his attributes , the misery we are in by sin , the means of our recovery from this woful estate of life , the immortality of the soul , and the like ; which before those great philosophers , notwithstanding all their vaunts and quests after learning , notwithstanding they set up schools and were ambitious to give names to sects , had but a very imperfect knowledg of . but while these truths were received by those , that were willing to be taught , and to submit themselves to the dictates of reason , and convictions of miracles , which were added to give all possible satisfaction to the understanding , others , who were resolv'd before hand not to be convinced , who had rather remain in their ignorance and idolatry and their sins , then be converted to a new religion , and reduced to such strictness of life , as that requires , from their debaucheries and brutish pleasures , who had rather fall down before a statue or a picture , because their fathers had done so before them , and because it was the established religion of their country , than acknowledg and adore a crucified saviour , reject it upon the account of the mysteries of faith , without ever examining the weight of the arguments , that would have enforced them upon their belief : they could not in the mean while but acknowledg the happy and glorious change , that christianity had wrought in the world , how much it exceeds and goes beyond all the morality of the wisest and best lawgivers and founders of republicks , how it not only laies down rules for the right ordering of life , but furnishes its votaries with a power to practise them ; not only shews us a way to walk in , but takes us by the hand and leads us in it : but the difficulties , it seems , that are to be met with in conceiving some of its mysteries , offended them . this was their pretence and their plea for their infidelity ; they would have demonstration for every thing , they would be taught and convinced by syllogism , their pride and their self-conceit and the opinion they had of their own learning would not permit them to believe . they made their understanding the measure of all truth , and what did not suit with those narrow and low principles they had taken up , was scornfully rejected by them . the jews , saies the apostle , 1 cor. 1. 22 , 23. require a sign , and the greeks seek after wisdom ; but we preach christ crucified , unto the jews a stumbling-block , and to the greeks foolishness . but how irrational was the demand of both ? for what greater sign could there be to the jews , than the fulfilling of all the prophesies in the person of christ , even to the minute circumstances of his life and death , and those mighty miracles that shewed forth themselves in him ? what greater wisdom could the philosophers pretend to or desire , than the wisdom of god in a mystery , as it is called , 1 cor. 11. 7. than those clear discoveries of the divine nature and the essential perfections of the godhead , than the admirable contrivances of the redemption of mankind by the sufferings and death of christ , the son of god , than the ways and means of recovering the dignity of our nature , and of living here like men , and of living hereafter like angels ? such a wisdom , as will not only gratifie our earnest desires and pursuits after knowledg , but will make us happy too for ever . their weak and blear eyes could not endure such a great light that brake in upon them , and therefore they were desirous to retire into the shade . they could not fully conceive and comprehend them , they seemed therefore foolish and impossible notions , that were owing wholly to an ungovern'd imagination . and hereupon a they proceed to calumniate the christians as a company of well-meaning and honest and good-natur'd , but very simple and over-credulous people , who took all things upon trust , without enquiring into their truth , and certainty ; for such were the slanderous accusations of b celsus , c lucian , and d hierocles , and the rest of the learned enemies of the christian religion : they upbraided the christians of their times , with whom they conversed , in their writings and in their discourses , that they received all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an irrational faith and an hasty assent , past without any examination , that they could bring no proof or demonstrative argument of what they held so pertinaciously , that nothing was required to make a christian a believer , as they used to speak by way of scorn , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unjudicious and groundless faith ; yes certainly , a good life and a sanctified understanding , and an humble opinion of a mans self . but these are but words , and men are not to be laughed and rallied out of their faith and a well-grounded perswasion ; there is nothing of argument in scorn and passion ; they only shew the weakness of the cause , and want of reason in those , who make use of them . but now after so many myriads of converts to the christian faith , after the attestation and consent of so many ages , who have examined severely the principles , on which it is founded , who would expect that any one should dare now to question the truth of it again , that men who have been baptized into it , should abjure and renounce it , should no longer acknowledg christ their saviour , should deny him to be god , or that he had any commission from heaven to institute a new religion , should act over the part of the jews , and arraign the son of god as an impostor , and side with the heathen philosophers against christianity , as a doctrine not to be endured and embraced , and make use of their very arguments for the defence of their infidelity ? but we know whence the malice and the infidelity of these theists proceed ; they have abandoned themselves to a wicked life , they are immersed in sensual pleasures , which they make the only end of life . they are convinced , that christianity , which is a doctrine according to godliness is not consistent with such practices , which yet even nature and right reason utterly condemn . the mysteries of faith do not so much trouble these men , as the severity of its commands . these they cannot away with , their lusts help them to arguments against the other , and they content themselves with little pieces of sophistry , and think to vindicate the ill course of life , they have taken up , this way . natural conscience and an ordinary reflexion upon the works of nature will not permit them , it may be , to deny a god , though they live , as though there were none : they will acknowledg him , it may be too in a good humour , the creatour of the world , but not the judg and governour of it ; they look upon themselves , as only born to gratifie their sensual appetite ; they declare equally for a liberty of living and thinking as they please . they will have no restraint laid upon their understanding , or their lives . christianity is too strict , and therefore too difficult for them ; they may have the wit perchance , but not the morality of the philosophers , whose very lives notwithstanding will condemn them as much as the christian doctrine ▪ their evil education and custome and prepossession , those great hinderances of truth , made their refusing christianity the less inexcusable upon the account of its mysteries , while they acknowledged the rules and institutions of it to be according to the highest reason , and the exaltation of the humane nature , while these men pretend its mysteries to be therefore incredible , because the rules of it , which thwart their lusts so much , are so severe . little or no good i know is to be done upon these men by perswasion or argument , of which they are scarce capable , who turn all things into burlesque and ridicule : they it seems are too witty ( for so they call their boldness and want of judgment ) either to understand or embrace the principles of christianity ; but their ill lives shew , that were they as clear as the principles of geometry , so long as a strict and holy life is as necessary and essential to the being of a christian , as a right and sound faith , they would except and cavil at them , and at last reject them ; and if the gospel be hid , be esteemed after so many clear and undoubted revelations , after such evident proofs and convictions , an obscure and incredible doctrine , it is hid to them that are lost , or rather , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in them that are lost ; it is only so to such desperate and obstinate wretches , whom reason it self cannot satisfie , in whom the god of this world hath blinded the minds of them which believe not , least the light of the glorious gospel of christ , who is the image of god , should shine unto them . 2 cor. iv . 3 , 4. but these are wild and extravagant persons , of debauched understandings and lives , and only to be confuted by the severity of laws ; and of the two the christian religion has suffered more by the secret underminings of hereticks , than by their bold attaques . these are the more dangerous enemies , who deny the truths and mysteries of it , upon a pretence of wariness and caution , and go soberly about to destroy it . but all their objections , how plausible soever , must at last resolve into obstinacy and pride : they fancy things must be , and are , as they would have them , or else they cannot be at all : they vainly suppose themselves able to search into the depths of all divine and humane knowledg , and being once prepossessed with this conceit , they grow peevish and angry because the christian religion proposes things to their belief , which they cannot grasp , and are too big for their understanding ; and rather than forego this beloved principle , they will destroy the fundamentals of christianity , and to apply that of * tertullian to them , nisi homini deusplacuerit , deus non erit , homo jam deo propitius esse debebit : christ shall not be god , nor satisfie the divine justice for the sins of mankind , because this seems incongruous to them ; it is a difficulty , that doth puzzle their understanding ; it is above the strength of their fancy ; their reason , they say , tells them , this cannot be ; allowing of no such thing as faith , which is the great duty of the gospel , and forgetting , that christianity is , as it is undoubtedly , the great mystery of godliness . thus under a pretence of clearing the truth of religion , and making it the more easily intelligible , to turks and jews , they resist it in the true notion of it , and corrupt and destroy it ; to whom fully agrees that character , which st. paul gave of the followers of simon magus , 2 tim. iii. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of corrupt minds , and reprobate concerning the faith ; such whose understandings are wholly vitiated and perverted , notwithstanding the great and fierce claims they laid to knowledg , as if they were the only men , that understood the will and mind of god ; such who reject the establish'd truths of the gospel , who have no regard to the heavenly doctrine of the evangelists and apostles , the truth of which they sealed and confirmed with their blood ; but do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use the words of st. * polycarp in his epistle to the philippians , that is , by their fraudulent devices model the oracles of god according to their own fancies and lusts ; who set up a new religion , which the catholick church of christ never knew or was acquainted with , and endeavour to destroy the faith of christianity , and think in the mean while they have reason on their side for so doing : and how far by their arts and subtilties and plausible insinuations , by this their slight and cunning craftiness , whereby they lie in wait to deceive ( for it is nothing else , however blancht over and disguised with shews of sober reason ) they have prevail'd upon this age , is too sad to consider ; so that now it chiefly concerns us to secure the ground-work , the principles of the doctrine of christ , and to oppose this growing evil , to watch and stand fast in the faith , and quit our selves like men , and not to be like children , carried away with every blast and wind of doctrine , and especially of the vain doctrine of socinus , as it will appear , when the varnish and false colours are washt of , but to be establisht in the truth of the holy gospel , as the church hath taught us to pray in the collect of this anniversary of st. mark. to evince therefore the unreasonableness of their pretensions , i shall endeavour in the following discourse to make out these two particulars . 1. that the great mysteries of religion cannot , and ought not to be any way prejudicial to the truth of it . 2. that the christian religion requires us to believe these mysteries , upon such grounds , as we cannot reject , without doing violence to our faculties , and consequently , that the rejecting and disbelieving them must be unreasonable . 1. the great mysteries of religion cannot and ought not to be any way prejudicial to its truth . they who find fault with christianity for proposing such great mysteries to our beliefs , and would have all things so plain and obvious , that they should command and force assent , should first trie their reason in solving the difficulties of nature ; and if notwithstanding all their labour and toil , after the most accurate researches into the nature of sensible beings , of things that we daily see and handle , of things that seem to lie level with our understanding , and are no way disproportionable to it , they cannot pretend to a perfect knowledg of them , if the ordinary operations of nature be so abstruse , and unintelligible , and these depths are not to be fathomed , if her secrets are beyond the discovery of the most piercing judgment and reason ; religion with greater reason must be allowed to have its mysteries ; there being such a vast disproportion between things relating to god and his nature , and the things of the world . the contemplation of nature is curious and useful ; it is a part of the service and worship we owe to god the creatour , to admire his wisdom and power in the beautiful frame and order of things , which is best done by enquiring into their natures and properties , into their powers and operations and qualities , by examining the curious contexture and the fitness and usefulness of their parts , and there is nothing in the whole universe , but deserves to be considered , and very much conduces to this end . this is the business of philosophy , and what contemplative minds labour in the search of , to discover and make out how things were at first made , and are still continued in their being , and to find out their peculiar virtues , whereby they produce such a variety of effects , and how they may be altered or improved for the farther use and benefit of mankind . nothing of which can be effected , at least but very imperfectly , and in a way scarce tolerable , by acquiescing in general observations , derived from weak and slight notices , without descending to severe trials and experiments , or by relying upon the principles of ordinary philosophy , that are confessedly unintelligible , and which instead of explaining nature , do but perplex and confound the understanding , and which have nothing to maintain and keep up their credit , but the authority of a name and the immoderate love of antiquity . but whatever hypothesis we fix upon , they who have the deepest insight into nature will be forced to confess , they see but a little way , and all that they can pretend to is but conjecture and probability , that when they may seem to arrive at some satisfaction in the order and connexion of things , it is very possible and likely , that things may be made and exert their causalities otherwise , than they suppose , be their fancy never so ingenuous , and their reason never so profound and strong ( for who will be so presumptuous , as to limit either the wisdom or power of god , that he can do no more , or must do what they fancy ? ) that there are thousands of things , that they cannot give any satisfactory account of , and that the more they seek to comprehend the reason of things , the more they are at a loss , the more they are dissatisfied , and the effect of their study is nothing but disorder and trouble of mind . now if we are convinced of the weakness and insufficiency of our reason in our ordinary speculations , if it fails us , when we attempt to give an account of our selves , and the operation of our minds , and when we have to do with plain matters of sense , how unfit and unable must it be to comprehend and make out things , that stand at that infinite distance from it , to which it bears no proportion ? they may as well pretend that all these great difficulties and perplexities , we meet with in the conceptions of things , should be taken away , that all men ought to be born compleat philosophers , and be inspir'd with the perfect knowledg of things , which they cannot attain to after several years , spent in labour and study , that nothing should exist , but what we can conceive , and that the truth and possibility of things should not derive from the will and pleasure of god , and from that idea he has in his divine understanding , but only take their measures , and be judged by those narrow conceptions , we borrow from sense . men are not to be disputed out of the belief of their senses , that there is no such thing as motion , or continuity of parts in extended matter , because of the great difficulties , that attend the conception of them , and things are daily produced and by degrees arrive at the perfection of their being , and perform actions suitable to their respective natures , though philosophers disagree in their opinions , and are dissatisfied one with another , and cannot tell how or in what manner they do all this . 2. thus nature has its mysteries ; and who will undertake to explain secondly , the mysteries of providence , and account for all those extraordinary events , which have hapned in all ages of the world ; o the depth of the riches both of the wisdom and power of god! how unsearchable are his judgments , and his wayes past finding out ! rom. xi . 33. it is presumption to enquire too busily into the ends and reasons of god's proceedings with men , as well as impiety to find fault with them . this should satisfie us , that god , who is of infinite perfection , neither does nor can do any thing , that is unjust ; that he governs the world by an infinite wisdom , that he permits men to act according to the liberty of their will ; and that they stand accountable to him for the actions of their lives ; and that they are but his instruments to bring about his eternal purposes and decrees ; and that nothing comes to pass without his ordering or foresight ; and that all those cross dispensations are for wise ends , best known to himself . why things are thus , for instance , why the jews were selected by him to be his peculiar people ; why the coming of the messias in the flesh was deferred so long ; why so many heathen nations lie yet unconverted , and the like , must be referred wholly to his divine will and pleasure , which is guided by rules of eternal rectitude and wisdom . let it abundantly content us in all changes and chances of this mortal life , in all those distinguishing acts of providence , that are every where visible between nation and nation , or between man and man in respect of the outward conditions and states of being , that god will have it so . god is wonderful in his doings with the children of men . these things call for our admiration : they are secrets not to be enquired into ; which way soever we look , whether up to heaven , or down upon the earth and sea , and observe what is done in each , or whether we turn our eyes inward , we shall find our selves surrounded with wonders , too great for our knowledg , and enough to baffle and confound our curiosity , and to convince us , that there is as well an infinite distance between god and us , in respect of wisdom , as of power . now would these men have the state of things altered and changed , and the world new modelled , and new laws given to mankind , and a new nature too , and all things reduced to an easier order , and regulated by their fancies , that so nothing may be above their capacity and understanding ? what is this , but the effect of a foolish pride , that is discontented and troubled , that so many things are out of his reach and power , and that will scarce be brought to acknowledg , that god can do , more than they fancy or comprehend ? 3. besides , those who object against the instituted religion of our saviour , the greatness of its mysteries , may use the same arguments against the principles of natural religion . that there is an infinite being , in whose idea is essentially included all possible perfection , is the voice and dictate of nature , right reason , and conscience , and evidenced by the constant and uninterrupted order and course and frame of the universe , and by the universal consent of mankind , who have rites and ceremonies of religion , their priests and their sacrifices , to whom they offer up prayers and oblations , to whom they appeal for justice when injured , and to whom they flie for refuge and succour , when they are distressed and in danger , as it were by instinct , and without any deliberation . but notwithstanding this evidence and clearness and demonstration of the existence of a god , they will not pretend to understand fully the nature of the godhead . that god is infinite in essence and power , and that all things owe their being to his will , they must be forced to confess , or else deny his being , and fancy an infinite series of causes , infinite periods of motions , and an infinite succession of generations , which is absurd and contradictious and impossible , though they have only a negative notion of infinity . our understandings cannot reach so far , as to have a compleat and comprehensive notion of it ▪ and when we cannot give satisfactory accounts concerning the affections of a natural body , as motion , place , time ; much less can it be expected , that we should do this concerning eternity , immensity , or the other necessary and essential attributes of god : so that the difficulty of conceiving a thing does not any way hinder the truth and possibility of its existence . however the most scrupulous and inquisitive may be satisfied , that there are such attributes , and that consequently upon a reflection , not only on the nature of god , but on the scant measures of knowledg in creatures , it is necessary , they should be above our reach and comprehension . as we may discover much in a curious piece of art , or wonder of nature , as the load-stone , or any electrical body : we may find out some virtue in a plant , or mineral , or peculiar sort of earth ; and yet oftentimes after a laborious search , the best naturalists are forced to confess , that there is or may be at least a great deal more , than what they have discovered . but here , they say , that the understanding neither does nor can admit of any thing incredible ; and we say so too . god doth not , and consequently the christian religion , which is the doctrine and revelation of god , does not propose any thing to us , as the object of our faith , that is really impossible in it self , and involves in it a perfect and manifest contradiction ; and nothing less can or ought to be judged incredible . but when they pretend , that no proposition ought or can be believed farther , than it may be cleared up to the understanding by the evidence of natural reason , or of the things themselves contained in it , we reject it as an unjust and unreasonable demand , which will fully appear by shewing the falseness of both parts of the supposition . 1. it is utterly false , that nothing is credible , but what can be proved and made out by reason . there are indeed several degrees of credibility , according to which the mind does admit some things with a greater ease and freeness than others . but however be the matter proposed never so unlikely or unusual , if the authority be just and good , it must not therefore be pronounced incredible , because perchance it is not fully agreeable to the present state of affairs and practice of the world , or because i have some little prejudice against it . for as in a matter of fact , where there are sufficient proofs given of a relators both honesty and knowledg , when i have all the assurance in the world , that such a matter is capable of , and that he could not mistake in understanding it , and that his words and thoughts do not in the least disagree , when i can object nothing but a groundless surmise , that possibly , and for ought i know , it may be otherwise , this will challenge my assent , and be a sufficient warrant to me to believe it , whether i have a clear idea of it or no : for this unlikeliness and seeming repugnancy of it , may arise from my being ignorant of several circumstances , the knowledg of which would render it probable and easie : so is it in matter of doctrine ; whatsoever is proposed by god , becomes thereby immediately credible , and my assent is rational and just , though the thing be above my apprehension ; and this i must ascribe to the greatness of the object , and the imperfections of my reason , which neither is nor can pretend to be an arbiter and judge in such matters , which are too high for it : so that before a man can safely pronounce a doctrine , that is revealed , incredible , and reject it as such , he must question the power and veracity of god , and maintain , that nothing is possible , but what we can comprehend ; and thus under a pretence of caution , betray the greatest immodesty in the world , when he himself believes several other things , upon the bare testimony of men , which neither his wit nor curiosity , nor his reason can ever be able satisfactorily to make out and demonstrate . 2. it is equally false , that no proposition ought to be believed , but what may be cleared up to the understanding by the evidence of the things themselves . the falseness of which assertion i shall fully evince in these three particulars ; by shewing 1. that it destroyes the nature faith. 2. it takes away the blessedness and rewardableness annext to it . 3. it reflects on the wisdom and soveraignty of god , who may , if it pleases him , propose such things to us , and command us to believe them . 1. it destroyes the nature of faith. to believe in general , in the proper notion of it , is to assent to things upon the discovery and attestation of others , which are not evident and apparent of themselves ; that is , when i have no demonstrative or sensible knowledg of things , i admit and judge them to be true , not because i either saw them , and can assure my self of them by any of my other senses , or because they are so evident to my reason , that i must needs embrace them , as a principle or conclusion in philosophy , but because i have received them from another , who informs me and gives me this account of them , for whose sake i assent to them as real and certain . by which it is distinguished from science , which is grounded upon the evidence and clearness of the apprehension of the respective propositions or objects , when things are so plain that they do necessitate our assent , as that the opposite members of a true and perfect contradiction cannot belong to the same thing at the same time , that equals added to equals make equals , that in a triangle , three angles are always equal to two right angles , and the like . and the like assurance and certainty of knowledg is gained , when we draw conclusions according to rule and the laws of method from first principles , which are assented to , assoon as they are proposed , and the terms understood ; whence there is an immediate dependance and connexion of things , and one thing naturally follows another ; then we are said to know a thing , when we can run it up to its first principles , can trace its original and cause , and understand its effects and operations . this distinction being so just and natural , to call for evidence and demonstration in things proposed to be believed , is to confound different assents of the mind , to turn religion into science , to destroy the truth of history , and tradition , and revelation , and to fall into scepticism , and doubt whether any thing be certain , but what we see and can prove and represent by a scheme , and at last question whether our sense , and what we call our reason do not deceive us , or else , which is the effect of a greater phrensie , run our selves into this gross absurdity , that we are as wise as god , and that he can do no more , than what our gross fancies will have him . that then some of the grand articles of religion are not so clear , as propositions in metaphysicks or theorems in geometry , or indeed are not clear at all , cannot be objected against their credibility . they are in themselves as certain and as infallible ; nay more certain and more infallible , if infallibility may be supposed to admit of degrees ; but in reason , it cannot be expected , our knowledg of them should be as explicit and as clear : supernatural truths are not , cannot be determined or judged of by proofs , derived from nature or sense ; they have proper proofs of their own , as all other arts and sciences have . to judge of these things therefore by our narrow conceptions , is a most false and unwarrantable way of procedure ; and indeed it cannot seem strange , that so much error and blasphemy and all that direful train of heresies , in matters relating to god and religion , which have so much disturb'd the peace of christendome , should spring from this one absurd and corrupt principle . hence it was also , that a orpheus , and the other greek poets have dressed up their gods in the habit and figure of men , and cloathed them with all the infirmities and passions incident to humane nature , and hereby made way for all the debaucheries and superstitions , that lust could possibly suggest , or a troubled fancy invent . they made use of no other faculty to judg of god , but a gross imagination ; b epicurus upon this very slight pretence excluded god from having any thing to do in the ordering and governing of the world , because he fancied , this could not be done without anxiety and trouble , like the due management of a great charge or employment , which takes up ones whole time , and requires contrivance and study and foresight to keep things in an equal poise , to prevent disorders , to apply remedies to the least inconveniences , that otherwise might quickly grow and improve into a mischief , and to secure all by an equal distribution of rewards and punishments ; forgetting that god's power is infinite and inexhaustible ; that his eyes reach from one end of the world to the other , and see into the very essences of things ; that all things are at his absolute disposal and command ; that trouble only arises either from fear of success , or when we are overwhelm'd with business , or our strength is not proportionable or any way sufficient to sustain so great a weight . aetius presently rejects the eternal generation of the son of god , because this does not in all things agree with natural generations ; and because it cannot be so with men , he impiously and dogmatically concludes , it is an impossible notion , and thinks he has reason for his blasphemy and peremptoriness , by laying down seven and forty arguments for it , as they are numbred and confuted by * epiphanius in his panarium . the same gross fancies have the mahometans of this article of faith to this day , who deride the christians , by asking impious questions concerning it , and even in their devotion renounce it with a great deal of earnestness , with a far be it from thee , what the christians impute to thee ; as if man were the measure and standard of all things , even of god himself , who made him , and who is of infinite perfection , beyond the utmost reach of fancy , or conception . his actions and understanding must needs as much transcend ours , as does his essence . his ways are not as our ways , nor his thoughts as our thoughts . isa. lv . 8. 2. this hypothesis of theirs , that nothing is or ought to be believ'd but what is cleared up to the understanding by the evidence of the things themselves , does wholly take away the blessedness and rewardableness annext to faith. one necessary condition to make any action capable of reward or commendation is , that it flow from a principle of liberty ; and herein man , who is endowed with reason , the only true foundation of it , has the preeminence above all other creatures , that act only by instinct , or the force of appetite , or by necessity of * nature ; he becomes hereby as it were lord of himself , and can act or not act , according as he is guided by counsel and rational motives , or meerly as it pleaseth him ; and according either to the right or ill use of this liberty , he is to be judg'd , whether he has deserved well or no. that chrystals shoot out into curious and exactly regular figures , that the flakes of snow are hexagonal , and ten thousand other rarities of nature , are not to the commendation of the things themselves : they shew admirably the wisdom of the first contriver of them : the artist , not the pendulum , is praised , though it measures time so exactly , and performs all its various motions without any interruption or inequality , because this necesssarily arises from a due proportion of weights and wheels , and from a just adaptation of the several parts of it ; 't is the perfection of a man , that he acts freely , and consequently that he is virtuous out of choice , notwithstanding all the allurements and inclinations of sense . and the like is to be said of the several assents of the mind ; if the truths of religion were in themselves so clear and evident , that we could not but assent , whether we would or no , if they could be prov'd by arguments , deriv'd from sense or nature , where then would be the blessedness of faith our saviour speaks of , which belong to those , who have not seen , and yet have believed ? when we have a clear and distinct perception of a thing , then we know it ; and he must be very stupid and very pertinacious , that ●ill not submit to the truth , and evidence , and conviction of a demonstration . how ridiculous would it be to raise a dispute , and heap up arguments against clear evidence , and pretend dissatisfaction in the midst of so great certainty , as science affords ? if there were no difficulty in the notions , where were that obedience of faith , the apostle st. paul mentions ? where would be our submission and humility ? for a trial of which i am perswaded , that many mysteries are now proposed by god , which hereafter as a reward of our faith shall be more clearly made out to us , and that this shall be one principal part of the glory that shall attend the blessed in the other world , when we shall be divested of those circumstances , that now hinder the exertions of reason , when our understandings shall be enlightned , and our capacities enlarged , and our thoughts heightened and exalted ; not that it is possible for the most refined and raised intellect ever to attain to a full and comprehensive knowledg of them ( for the angels , those glorious spirits , who attend the throne , and are continually in the presence of god , humbly vail their faces and adore ) but that what we now know by faith and revelation only , we shall have a somewhat clearer insight into , and be as fully and satisfactorily convinced of , as for instance , that there is a trinity of persons in one undivided essence , as if we understood the manner of their several subsistences . 3. it reflects upon the wisdom and power of god , who may , if he please , propose these things to us and command us to believe them . for that god may do this , who can question ? or deny , that we are as much obliged to give up our judgments and understandings , as our wills , to his will , to assent to any speculation or truth of doctrine revealed by him , as to any mode of instituted worship commanded by him , or any precept of morality ; and that i am not to object and throw in my little conjectures and probabilities , because it is not altogether , or in the least , evident to my reason , when the nature of the thing renders it impossible that it should , or if it did not , yet his command should be enough to force my assent ? now to fancy , that nothing is or ought to be credible , but what can be made out and cleared up to the understanding by the evidence of the things themselves , destroyes this supposition , which has its certainty from , and is supported by , several of the divine attributes . the wisdom and power of god are both infinite , and therefore he knows more , and can do more , than what we possibly can conceive : otherwise we must equal our little knowledg , which we chiefly derive from the images and representations of things in our minds , and which every contemptible insect and vegetable is too big for , with his ; and upon the same account , we must fancy our power equal too : which is the effect of an irrational pride and madness , like that of the apostate angels , and by consequence , throw off our dependence upon him , and deny to yield obedience to his laws , because they do as much cross our vitious and corrupt inclinations , as the mysteries of our faith do our narrow conceptions and sentiments . an infinite understanding only can fully comprehend an infinite perfection ; such a proportion between the faculty and the object being altogether necessary : for if it could be comprehended by a finite intellect , it would immediately cease to be infinite . how insufferable then is such an insolence ! how vain and foolish are such imaginations ! and every high thing , as the apostle speaks , extravagant fancies and conceits , that get into the brain , that exalt themselves against the knowledg of god , which ought to be captivated and made subject upon the highest reason in the world to the obedience and doctrine of christ : which will appear by descending to the 2. second particular , i proposed to make good , that the christian religion requires us to believe its mysteries upon such grounds , as we cannot reject without doing violence to our faculties , and consequently , that the rejecting and disbelieving them must be unreasonable . now the grounds are chiefly these two . 1. that we believe and admit the divine revelations . 2. that we yield obedience and submit our understandings and all the powers of our minds to the will of god. 1. that we believe and admit divine revelations ; because god is of infinite veracity , and to deceive is repugnant to the holiness of his nature ; there is an utter impossibility in it . now if we repose so much trust and confidence in a friend , because we have tried him , and know that he is a man of great integrity , and that he abhors the very thought of deceiving any one with the least falsehood , and speaks exactly according to his knowledg without any reserved or secret meaning or equivocation , or concealing part of the proposition in his mind that it may be otherwise understood than he intends it ; much more with all the readiness of submission of mind imaginable are we to receive , whatever comes from god , without the least demur , or doubt , or contradiction . this an infinite and eternal rectitude does justly challenge from us ; for god may assoon deny his being , as falsifie his word ; so that whoever goes about to question or disbelieve any thing that god has revealed , will run himself upon one of these two gross and absurd impieties , either doubt whether god himself has an exact and perfect knowledg of those things , he has propos'd to our belief , or whether he has been just and true to deliver what he knows . it is a most rational conclusion of st. john 1 epist. v. 10. he that believeth not god , has made him a lyar . no difficulty then can or ought to deter me from the belief of a thing , if god has once revealed it ; nor can the mind of man possibly desire a greater satisfaction than this . 2. that we yield obedience and submit our understandings and all the powers of our minds to the will of god , for 1. that there are thousands of things de facto above our knowledg and conception cannot be deemed by any , without the highest immodesty , an unjust postulatum . 2. that all or at least most of our knowledg deriving from sense , the more things are freed and abstracted from the entanglements of gross matter , the more difficult is the conception ; because they fall less under the examination of our senses , from which we receive so great prejudices in our infancy and childhood , which make that deep impression on our fancies , that they are not easily to be removed . 3. god by virtue of his absolute dominion and soveraignty may command us to assent to things above our reach , and conception , and knowledg . faith is not to choose its object , no more than a mans will can prescribe and set to him a law , because its whole and only power consists in the liberty of obeying or not obeying of a law prescrib'd by a superiour power . whatsoever doctrine therefore is delivered and revealed by god , becomes immediately credible , by reason of the authority , that does accompany it , and enforce it upon us . the articles of faith carry along with them sufficient motives of credibility , but then these motives must not be fetched from the nature of the things themselves , as if they were to be so evident , that our reason might fully discover their connexion and dependance , but from without ; that is , my faith is rightly grounded , and an obligation lies upon me to believe , what is proposed by god , if it be evidenced so to be , by just and rational proofs ; and if the authority be certain and infallible : god therefore declaring his will , and confirming the revelations he has made of it by his divine power , this latter is a sufficient proof , and a just and rational ground of my belief ; for how absurd would it be for any one , because he cannot comprehend and make out a thing fully , which in the nature of it , and by reason of our weakness and incapacity , is incomprehensible , and which he ought to acknowledg to be such , unless he will presume to measure eternity and grasp infinity with a span , therefore to doubt of so plain a truth , as this is , that the divine power cannot be made use of to confirm any proposition , but what is exactly true and certain ? so that this is not to forego our reason , as the socinians plead , for nothing is more agreeable to the principles of right reason , but to act according to it : and therefore to say that we believe i know not what , if they mean , that the objects of our faith cannot be proved to exist with the same kinds of proofs , as what is presented to our senses , or as a propriety may be demonstrated of the subject of a speculative science , this cannot be any prejudice at all to our belief , because in all faith , whether humane or divine , there cannot be the same clearness and evidence , but that there are such objects of our faith we are as certainly assured , as if we had a particular demonstration of each . now that the mysteries of christianity are confirm'd by such an authority , and therefore are to be believed by us , and consequently that the christian religion requires our assent to no more , than what is apparent to be god's will , we have this assurance , that they were attested and made good by the miracles of our saviour ; by these he proved his commission to be deriv'd from heaven . this was the belief of the jews in general , both learned and unlearned ▪ nicodemus was fully convinced of the truth and evidence of it , joh. iii. 2. rabbi , we know , that thou art a teacher come from god , for no man can do those miracles , that thou dost , except god be with him . in the case of the blind man , who was restored to his sight , the doubt was rational , how can a man , that is a sinner do such miracles ? joh. ix ▪ 16. if this man were not of god , he could do nothing , v. 33. that is , he could not do such things , as are above the power of a meer man , which we see him do . it was nothing , but a most unjust prejudice to our saviours person , and to the meanness of his birth and parentage , arising from a false principle concerning the temporal kingdom of the messias , through a misunderstanding of the prophesies , that made them , against their belief and conscience , reject the authority of so many evident and often repeated miracles ; and though they would not acknowledg him for their messias , that came in a way of humility and meekness , so opposite to their humours and expectations , who thought of nothing , but triumphs and revenge ; yet they are forced to acknowledg , that the messias could not do greater ; and lastly our blessed saviour appeals to miracles , as to his credentials , as being a most rational motive to work faith in the minds of the most scrupulous ; if ye believe not me , believe the works that i do . this then is a sufficient confirmation of our saviours mission , and of the doctrine he and the apostles delivered from him , and preach'd through the several parts of the world , which they travelled , and after put in writing for the benefit and greater satisfaction of all succeeding generations . nor are we now at this great distance of time to call for new signs from heaven , or to desire a farther confirmation of what hath been received so universally for so many successions of ages . the holy scriptures are the authentick registers of the doctrine and revelations of god , and that i may add this by the way , were they but of humane authority , they deserved not to be drolled upon , but to be treated with an equal , if not a greater , respect , than polybius , or livy , not only upon the account of their antiquity , but for those excellent remarks they contain , and the theists of our age may as well doubt , whether there were such a man as cyrus and alexander , as moses and joshua , and question whether cicero wrote those orations , and the other excellent books , that go under his name , or virgil those admired poems , as whether st. mathew or st. john , who were the known disciples of christ , and conversed daily with him for above three years together , wrote those gospels , which contain the history and acts of his life and death . upon these evidences our assent is raised , which make it rational and just ; our faith is resolv'd into the testimony of god , which is only the rule of it , we believe nothing , but what our saviour and his apostles taught , for which we have the authority of their words , and what the whole number of christian people embraced and received , as the just and true meaning of them . now because we cannot reconcile these express and clear revelations of the gospel , laid down in plain expressions , as that christ is the son of god , was in the beginning with god , before the world was made , god manifested in the flesh , god blessed for ever , and that he and the father are one ( not to descend to the other articles , which are laid down as clearly ) with our narrow conceptions of things , is most irrationally to conclude against god in favour of our selves , meerly for this only reason , because we cannot tell or understand , how it can or should be , when he hath told us expresly it is so . hereupon they heap up strange and absurd interpretations of scripture , and which are impossible to be true ; they deny to words their proper , and natural and genuine significations ; they fancy nothing but improprieties and ambiguities of expression ; and admit of absurd notions for all their high vaunts and pretences to reason , which destroy the very design and institution of christianity . thus our most blessed saviour , the only begotten son of god must be only so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god only by grace and favour , and for the holiness and excellence of his life , as a ebion , and b arius , and c paulus samosatenus used to blaspheme of old , or deus factus , a created god only , such by designation and office , as our modern socinians impiously distinguish , when , not only the name , but the essential attributes of the godhead are ascribed to him . thus the doctrine of the ever blessed trinity , which is clearly contain'd in the form of d baptism , as might fully be made good against the exceptions and cavils of wolsogenius , and in st. joh. v. 7. ( a e verse written by the same hand that wrote all the rest of the epistle , as it is most evident from the verses in conjunction with it , which would be altogether defective and imperfect without it , however it be omitted in the alexandrine manuscript , rather by chance ( for that is not the only omission in that copy ) than design , as if it had favoured the heresie of the antitrinitarians ; ) this doctrine of the trinity , i say , must be exploded , because they cannot satisfie their bold curiosity , as why the emanation of the deity stops at three hypostases , that is , why the divine essence is not communicated to more than three persons , and how it can be communicated , and yet altogether remain vndivided , and the like . that this article was explicitly believed in the very beginnings of christianity , may , to omit at present other wayes of proofs , be evinced hence , that the heathens of those times used to upbraid the christians with the belief of so unlikely a doctrine . thus critias in the dialogue philopatris ( which if not lucians , was written however in trajan's time , whose victories and successes in the east , and particularly in the taking of ctesiphon and babylon and other places from the persians , and in repressing the incursions of the scythians , as hapning just at that time , are there mentioned ) when triephon had expressed the belief and sense of the christians about this article , by adjuring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , makes a mock at it , and replies with a great deal of impudent raillery , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so far is that from having the least truth in it , which the enemies and opposers of this doctrine affirm , without the least shew of reason and authority , that it derives wholly from pythagoras and plato , and was learned in their schools , and afterwards drest up by the fathers , who were admirers of that philosophy , and not heard of till the third or fourth century . so that upon the whole it will appear , that the christian religion has just and sure evidences , and therefore to fancy , which is the only thing they can alledge in behalf of their unbelief , that nothing is or can be believed , but what ought to be fully comprehended by the understanding , is so foolish , so unjust , so unreasonable a thing , that nothing but intolerable pride and obstinacy can possibly suggest such a thought , and consequently that before any one can become an arrian or a socinian , he must forego his reason , and forget that god is of infinite perfection , and forget too , that he himself is a man. to draw towards a period . christianity being a great mystery , and necessarily such : it is but a natural inference , that all our enquiries into the articles of it be sober and modest ; that we expect not a comprehensive knowledg of them ; that we be not too busie and curious in our searches into the secrets of god ; that being conscious to our selves of the defects , and shallowness , and weakness of our reason in lesser matters ; how imperfect and untrue oftentimes our collections are of sensible beings , to which our faculties may seem proportionate ; and to what errors and delusions we are subject , by taking up false notions , by fancy and prejudice ; we learn to be wise unto sobriety , and not to think of our selves , above what we ought to think . it was nothing at first , but an overbold curiosity , not content with revelation , and with just proofs of it , that raised in the mind thoughts of disbelief ; but it stopt not here ; it soon improved into a proud conceit of mastering all the difficulties of religion by the strength of reason ; and to this we may justly impute the original and growth of all those heresies and blasphemies , that have been vented from the very first preaching of the gospel to this day . it is a vain thing to think to do this ; 't is a passing beyond the bounds which god and our own nature hath set us ; a piece of sacrilegious rashness , as salvian justly words it , in his third book de gubernatione dei , speaking of the various dispensations of providence : hoc ipsum genus quasi sacrilegae temeritatis est , si plus scire cupias quàm sinaris : the articles of faith , as they are not to be tried , so neither to be proved by the principles of mathematicks or natural philosophy . it is as great folly to attempt it , as to expect it , both arising from a wantonness of wit , which quickly looses it self in a labyrinth of wild opinions , and pleasing it self with new notions and ideas , is more and more perplext and entangled , and is scarce ever reducible to a right and sober temper . what ill success the schoolmen have had in their attempts this way upon the articles of religion , christendome has long since had sad experience of ; these men guilty of the other extream would scarce acknowledg any thing of mystery in it ; all things seemed so clear to them , as if they had had a particular revelation ; they have thrown open the vail , that covers the ark ; they define boldly , and obtrude their conjectures for oracles . st. paul and st. john shall be explained and proved by the writings of plato and aristotle ; thus prostituting the majesty of the sacred scriptures , and corrupting the simplicity of the christian religion by their niceties and subtilities of distinctions , and exposing it the more to the cavils of hereticks , who observing the falseness of their principles , and the weakness and incompetency of their proofs , are more encouraged to reject the truth of it . hereby too a contentious and disputative theology has been introduced in the schools ; and unnecessary and bold questions started , impossible to be resolved with any satisfaction , which perplex and confound the understanding , and are so far from building us up in our holy faith , and from explaining the doctrine of it , that it has scarce suffered by any one thing more . some things we may understand , but we see more to admire , which with all our art and subtility we can never attain to . it is enough , that the christian religion doth perswade us by rational arguments to the acknowledgment of its doctrine , that it laies down sufficient grounds of the certainty and necessity of our belief , that it gives us all the assurance we can , with any modesty , pretend to , and all the proofs the nature of the things , proposed to our belief , are capable of and will bear . 't is faith in christ , that he is the son of god and the saviour of the world , that denominates us christians ; to deny this , how excellent a person soever we make him for meekness and holiness of life , is to renounce christianity , and in effect to turn mahometans ; for they acknowledg christ to have been a great prophet , to have been born of a virgin , to have been assumed into heaven , and the like . satis sit pro universis rationibus author deus ; as the same salvian has it . this is that , that is equivalent to ten thousand demonstrations ; this will level all those objections , that are raised against the mysteries of christianity ; that will silence all the sophistry of corrupt reason , and cut off all those arguments , which presumptuous men are wont to make : and certainly if we rightly consider it , the mysteries of christianity , as they are proposed in the scriptures , are by reason of the great difficulties , that attend the conception of them , so far from being incredible , that they ought thereby to become more credible ; that is , they are more worthy of the infinite majesty and perfection of god , by how much they are above the reach of our faculties . 2. let us remember that christianity is a mystery of godliness , and consequently that the great mysteries of it ought to have an influence upon our lives and practices . as on the one hand , to say , that these great articles of our faith are nice speculations , and the explicit belief of them , as they are proposed , not necessary , and to question that sense of them , in which they have always been received by the catholick church , is to undermine the fundamentals of christianity ; so on the other side , it takes off very much from the obligation to obedience , and dulls those affections , which a reflexion on these great mysteries must needs cause in the mind . that god should send his son into the world to discover this mystery to us in person , and in order to our redemption , was the effect of an infinite wisdom , and of an infinite love ; that god should be manifested in the flesh for our sakes , and submit himself to the weaknesses , and imperfections , and contumelies of the humane nature ; that the second person of the trinity , co-essential and co-eternal with the father , should condescend to assume flesh , and therein to suffer ; a reflection on this cannot but fill us with admiration and love . one great part of the worship we owe to god consists in our admiring his infinite perfections ; all our praises and thanksgivings are but the outward significations of this , and faint expressions of our thoughts , which loose themselves in the contemplation of them . now these mysteries afford us eternal matter for our admiration . besides , what greater obligation to obedience can there possible be , than the revelation of this mystery , upon which our salvation is founded ? a holy and religious life then is the best evidence of our belief of these articles of christianity beyond all subtility of disputation . this especially concerns us , who are dignified with the holy priesthood , who are ministers of christ , and stewards of the mysteries of god. this shews , that we do more than barely assent to the truth of them , when they produce in us all , both priests and lay , these effects , for which they were principally discovered ; that so living in obedience to the will of god revealed to us by his son , whom he sent out of his own bosom , and in all holy conversation and godliness , we may at last be admitted to the sight and fruition of his glorious godhead , to sing praises and hallelujah's to the blessed trinity for ever and ever , amen . appendix . it must be confessed , that this verse is not to be met with in several old mss. as particularly in the mentioned alexandrine , now in the kings library at st. jame's , brought out of egypt by cyrillus lucari , when he removed from the see of alexandria to the patriarchate of constantinople , who was strangled by the turks in the year 1638 , and sent to k. charles i. though not so antient , i believe , as is pretended , as if it had been wrote by the hand of thecla , an egyptian woman of an honourable extraction , and a martyr for the christian faith , condemned to the amphitheatre under dioclesian , as eusebius relates in the supplement to the eight book of his ecclesiastical history , which is found in several copies , if it be his ( cap. 3. ) before the first council of nice , which is barely said and conjectured ; and i suppose , that it may be proved , that the vatican exemplar is the more genuine of the two , and comes nigher the original . it is omitted also in an ancient manuscript in the archives of our colledg library , containing the new testament entire ( except the apocalyps ) with the psalter and several hymns collected out of the old testament , the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being also wanting in the eight verse , and in several others . upon this the enemies of this doctrine triumph and boldly pretend , that it was inserted by the catholicks : thus to mention only one for all , socinus himself in his commentary on these words — satis constat illa esse adulterina , & ab hominibus , qui suum dogma de trino & uno deo quâcunque ratione defendere & propagare volebant , in hunc locum infarcta . but let the appeal lye to any indifferent person , which is most likely , that those , who professed their belief of this doctrine , which was grounded too upon several other texts of scripture , and was derived down to them from the first ages of the church , and which they contended for with so much earnestness , should without any necessity dare commit , such a forgerie , which could not but be taken notice of by their watchful enemies , or that this should be done by the opposers of this doctrine , who were arraigned in general , by all the catholick writers , who had to do with them , as falsifiers of the sacred records , and were so much concern'd to do it in defence of their private tenets and fancies , and especially to raze this text , with which they were so oppressed , out of several copies , from which by transcripts it might easily be propagated into others : and consequently it is not to be admired , that several of the fathers , no not athanasius himself , nor cyril of alexandria , not st. hilary , who defended with so much learning the truth of this great mystery , did not make use of this testimony , they lighting upon some of these transcripts ; which is to be said also for st. austin , in his book 3. chap. 22. against maximinus an arian bishop , for st. leo in his epistle to flavian bishop of constantinople , against the heresie of eutyches , ep. 10. cap. 5. for eucherius de questionibus n. testamenti , and for oecumenius in his commentary on this epistle , and several others . the same reason holds for the omission of it in the syriack , arabick , and aethiopick translations , the two former of which , as they are now extant , as is most probable , were made long since the times of arius , notwithstanding the pretensions of some to a far greater antiquity , the last is confessedly of a later date . the scarcity of copies in those days , and the malitious industry and cunning of the hereticks render the conjecture sufficiently probable , if no copy were to be found with this verse entire , and that we had only the authority of some of the antients , who cite it as authentick , as having met with it in their books . the divines of lovain in collating the n. t. with a great number of latin copies , found it only wanting in five . r. stephanus in his edition of the n. t. had the use of fifteen or sixteen old greek mss. above half of which retain'd it . so the edition of the n. t. at complutum compared with antient mss. printed in the beginning of the restauration of polite literature in christendome , at the expences of the great cardinal ximenes , only with this variation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus erasmus confesses he met with a manuscript in england , which he calls by the name of codex britanicus , which had the whole seventh verse , as we now read it , and the eight verse , the latter part thus altered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i shall lay no stress upon two writings , which pass under the name of athanasius , where this verse is cited , because it is not to be met with in those larger works of his , which are acknowledged genuine , the one is an account of a disputation , according to the title , had with arius in the council of nice ; but the title is faulty , as appears from the discourse it self ; nor was arius the person disputed with there , but one of his followers ; and the reason of the mistake of the title may be ascrib'd to an ignorant librarius , putting down arius for arianus , and the dialogue not real , but supposed , as was usual amongst the fathers , introducing the hereticks pleading their cause , and the orthodox refuting their cavils and defending the truth . and if this may pass for likely , there can be no great reason to suspect the authenticalness of it , the a words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the other is in a book extant only in latine b lib. 1. de unitâ deitate trinitatis ad theophilum , dicente joanne evangelistâ in epistolà sua , tres sunt , qui testimonium dicunt in coelo , pater , & verbum , & spiritus . but this piece , i confess , is very justly rejected as none of his , though perchance wrote not many years after his time . st. cyprian , who suffered martyrdome about the year of ch. 258. galienus and his son valerianus being then emperours , about sixty years before the calling of the council of nice , in his book de unitate ecclesiae catholicae , cites this text expresly , as found in the copies of his time : — dicit dominus , ego & pater unum sumus , & iterum de patre & filio & spiritu sancto , & hi tres unum sunt . it is not any way material to the design and purpose of this scholion to inquire , in what sense st. cyprian understood these words , but only to vindicate the antiquity of the copies , that retained this reading , though it might easily be proved that it was a thing usual with the fathers , as no one can be ignorant , who has turn'd over their writings , to interpret places of scriptures sometimes , not according to their primary intent , but by way of accomodation . which testimony is so clear and convincing that sandius in his appendix quaestionum paradoxarum , uses all his art and skill to avoid the force of it , by pretending , that several things have been changed , added , taken away , and some other way varied in the epistle , as appears by the observation of possevinus , who took the pains to compare the printed copies with four mss. and the acknowledgment of others , perkins , james , and rivet : from which premises he concludes very boldly upon a meer possibility , that this place was never cited by that blessed martyr , but put in by some body else ; quam facile itaque etiam hic locus interseri potuit ab his , qui non exhorruerunt sacras literas corrumpere propter metum hereticorum . but first this is barely said without the least proof , and without the authority of any ms. secondly neither pamelius nor rigaltius , nor any other , as i know of , who put forth st. cyprian , make mention of any various reading in this place , all agreeing in it . now that this epistle is st. cyprians is undoubted : st cyprian himself referring to it , and that the reading is the same now , as it was in the old copies written above eleven hundred and forty years ago , appears from fulgentius , who not only cites this seventh verse in his book de fide catholicâ adversus pintam episcopum arianum , in his testimonies del rinitate , and in his book de trinitate ad felicem notarium , c. 4. which thus begins , en habes in brevi alium esse patrem , alium filium , alium spiritum sanctum , alium & alium in personâ , non aliud & aliud in natura ; & idcirco ego , inquit , & pater unum sumus ; unum , ad naturam referre nos docens , sumus , ad personas : smiliter & illud . tressunt , inquit qui testimonium dicunt in coelo , pater , verbum , & spiritus , & hi tres unum sunt . audiat sabellius , sumus : audiat tres : & credat esse tres personas , & non sacrilego corde blasphemet , dicendo , ipsum sibi esse patrem , ipsum sibi filium , ipsum sibi spiritum sanctum , tanquam modo quodam seipsum gignat , aut modo quodam a seipso ipse procedat , cum hoc etiam in naturis creatis minime inveniri possit , ut aliquid seipsum gignere valeat . audiat scilicet & arius unum , & non differentis filium dicat esse naturae , cum natura diversa unum dici nequeat , a but cites this very place of st. cyprian , in his book contra objectiones arianorum , in his answer to the tenth or last objection . his words are these , in patre & filio , & spiritu sancto unitatem substantiae accipimus , personas confundere non audemus ; beatus enim johannes apostolus testatur , dicens , tres sunt , qui testimonium perhibent in coelo , pater , verbum , & spiritus , & hi tres unum sunt . quod etiam beatissimus martyr cyprianus in epistolâ de unitate ecclesiae confitetur , dicens , qui pacem christi & concordiam rumpit , adversus christum facit : qui alibi praeter ecclesiam colligit , christi ecclesiam spargit . atque ut unam ecclesiam unius dei esse monstraret , haec confestim testimonia de scriptur â inseruit , dicit dominus , ego & pater unum sumus , & iterum , de patre & filio & spiritu sancto scriptum est , & hi tres unum sunt . if it be said , that st. cyprian cited only the latter part of the 8. v. where the vulgar latine has those very words , & hi tres unum sunt b and that thus facundus , episcopus hermianensis , in the time of justinian , to whom he dedicates his book , which he wrote pro desensione trium capitulorum concilii chalcedonensis , seems to understand it , without taking any notice of the 7. v. citing this place of st. cyprian , though by a lapse of his memory he saies it is to be found in epistolâ sive libro , quem de trinitate scripsit : i reply first in general that [ in ] might easily be left out by the oscitancy of the librarii , not to say , razed out by the hereticks ; the syriack interpreter reading in his greek copy , what we find in ours , as to the latter part , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and accordingly translating it so , & tres sunt testes , spiritus & aqua & sanguis , & hi tres in uno sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bechad , and so the arabick interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in uno , only the aethiopick conforming to the present reading of the vulgar latine . but what will they say to the alexandrine ms. which they so much adore , which has the same reading , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which are the words also of our ms. so in the copies , which oecumenius followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 st. hierom's translation leaves out in the 8. v. & hitres unum or in unum sunt , and so the greek of arias montanus , and the complutensian edition ; in the margin of which later it is noted , that aquinas in the exposition of the second decretal de summâ trinitate against abbot joachim , who perversely interpreting the end of the 7. v. of the unity of will and consent , alledges the end of the 8. v. for his authority and justification , had made this observation , sed hoc in veris exemplaribus non habetur , sed dicitur esse appositum ab hereticis arianis ad pervertendum intellectum sanum auctoritatis praemissae de unitate essentiae trium personarum . i suppose the great respect aquinas had for the vulgar latin , made him rather suspect the whole to be added , than that it was ill translated , which he would easily have acknowledged , had he consulted any gr. ms. but this kind of learning they were not acquainted with in that age of scholastical ignorance and barbarousness . secondly , as they take it for granted , that this was the reading of the vulgar latine at that time , so they more vainly and weakly suppose , that st. cyprian made use of the same vulgar latine edition , the contrary of which appears in several of his citations , and it is more likely , that he might translate so literally the latter part of the 7. v. and not at all regard the 8. v. or the vulgar translation , and so it appears from the testimony of fulgentius , cited above , that he understood it . afterward when several , out of an evil design to overthrow the mystery of the most blessed and adorable trinity , omitted in their translations of the scriptures into the latin tongue this verse ( a liberty which , it seems , every pretender almost made use of , and it may well be suspected , that an arian then , as a socinian now , in his translation would be over-favourable to his own opinions , by leaving out and putting in what might make for them , and accordingly interpreting what was retained to their best advantage : a st. hierome in his preface to the canonical epistles , vindicates the antient reading , and laies open the baseness and perfidiousness of these men . i shall here put down the whole preface ; non ita ordo est apud graecos , qui integrè sapiunt , & fidem rectam sectantur epistolarum septem , quae canonicae nuncupantur , sicut in latinis codicibus invenitur : quod quia petrus primus est in numero apostolorum , primae sunt etiam ejus epistolae , in or dine caeterarum ; sed sicut evangelistas dudum ad veritatis lineam correximus , ita has proprio ordini deo juvante reddidimus . estenim prima earum una jacobi , duae petri , & tres johannis , & judae una . quae si sicut ab eis digestae sunt , ita quoque ab interpretibus fidelitèr in latinum verterentur eloquium , nec ambiguitatem legentibus facerent , nec sermonum sese varietas impugnaret , illo precipuè loco , ubi de unitate trinitatis in primâ johannis epistolâ positum legimus , in quâ etiam ab infidelibus translatoribus , multum err atum esse à fidei veritate comperimus ; tria tantummodo vocabula , hoc est , aquae , sanguinis , & spiritus in ipsâ suâ editione ponentibus , & patris verbique ac spiritûs testimonium omittentibus , in quo maximè & fides catholica roboratur , & patris ac filii ac spiritûs sancti una divinitatis substantia comprobatur . in caeteris vero epistolis , quantum à nostra aliorum differt editio ; lectoris prudentiae derelinquo . sed tu virgo christi , eustochium , dum à me impensius scripturae veritatem inquiris , meam quodammodo senectutem invidorum dentibus corradendam exponis , qui me falsarium corruptoremque sacrarum scripturarum pronunciant . sed ego in tali opere nec aemulorum meorum invidentiam pertimesco , nec sanctae scripturae veritatem poscentibus denegabo . erasmus and socinus are so urged with this testimony of st. hierome , that they are forced to make use of very pitiful and dis-ingenuous arguments to invalidate it . socinus had said before — fortasse ante hieronymum vix ullus invenietur , qui testimonium istud hoc in loco planè agnoverit , the falsity of which conjecture , however so warily laid down , has been disproved ; hereby craftily concealing the citation out of st. cyprian , he very boldly accuses st. hierome of forgery , who having got a copy or copies , in which this verse was added , adversus fidem aliorum omnium exemplarium , tam latinorum , quam graecorum , lectionem particulae istius tanquam germanam defendere & promovere coepit , conquerens publicè eam culpâ & fraude hereticorum abrasam à vulgatis codicibus fuisse . but st hierome has sufficiently confuted the falseness and boldness of this cavil . he was used to this kind of language , as if he had corrupted the scriptures , but he was no way moved by it ; though this accusation of those of his own time perchance may not so much be referr'd to this place , as to his translation in general , and may proceed not so much from heretical malice and pravity , as envy of several of his contemporaries , who were orthodox in the faith , but were no friends to his new translation . he charges the omission upon these unfaithful translators ( questionless sabellians and arians ) and upbraids them with it as a thing manifest and notorious , and easily demonstrable ; and certainly he would not have made himself so obnoxious , unless he had grounded his confidence upon the authority of several greek copies : with what little pretence of reason therefore erasmus and socinus fancy st. hierome to have changed the publick and common reading , let any indifferent person judge . but supposing that the copies of those times varied , which erasmus grants ( and therefore st. hierome is most falsely and unjustly accused by socinus to have been the author of this interpolation ) he enquires , quonam argumento docet utrum sit rectius , utrumve scriptum sit ab apostolo , praesertim cum quod reprehendit , turn haberet publicus usus ecclesiae ? to this it may be answered , 1. that some vitiated and defective copies , ought not to prejudice the authority of entire and better copies , whether latin or greek . 2. that st. hierome had reason to prefer and vindicate that reading , which gives such an evident proof of this great article of the christian religion , agreeable to the doctrine of the catholick church , derived down to them by an universal tradition , and acknowledged as such , by all , excepting a few , whom either discontent , or pride and conceitedness of their own parts , and a love of innovation and of being the author of a sect , had drawn into the contrary heretical opinion . besides , his words are so clear , that one might justly wonder , that erasmus should pretend any difficulty or perplex sense in them , as he does in his , non satis video , quid sibi velit hoc loco hieronymus ; but that we have too just cause to suspect , how that great scholar was biast and perverted in his judgment , concerning those great mysteries of faith ; though he is so wary and cunning , as not to discover himself too openly . he indeed is forced to confess the nature of the father , son , and holy ghost to be simple and undivided , and the essence the same , though he is peremptory , that it cannot be proved from this text , constat hic agi de fide testimonii , non de substantia personarum , herein followed by a beza , and with a great deal of ceremony confesses it to be pious to submit our understanding to the judgment of the church , as soon as she shall declare herself ( as certainly she has done in this in her publick creeds , to the great shame and conviction of hereticks , who reject her authority ) yet still for all this demureness , he pleads for a liberty of interpreting scripture , as if the truth were not yet wholly reveal'd , and the church might err in her declarations , nec interim nefas est citra contentionem scrutari verum , ut deus aliis alia patefecit ( which is also the pretence of socinus and his followers : ) and accordingly he interprets several places of scripture in favour of arius and the other hereticks , and particularly this , cum totus locus sit obscurus , non potest admodum valere ad revincendos haereticos ( the same pretence being made use of for all places , though never so plain ) and endeavours to elude the force of that famous place in 1 tim. 3. 16. by expunging the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as much as in him lies , that is , by pretending it was added by the arian hereticks . so that we need the less value the censure he passes upon s. hierome in this matter , where nothing but pure zeal for the truths of god could make him so concern'd and fervent — ille saepe numero violentus est parumque pudens , saepe varius , parumque sibi constans . idacius clarus a spanish bishop , who died about the year 388 , at what time the elder theodosius and valentinian were emperours , cites both verses , though as to their order transposed , and with a little alteration , in his book against varimadus an arian deacon , responsione 3. — item ipse ( i.e. johannes evangelista , whose gospel he had just before cited ) ad parthos , tres sunt , inquit , qui testimonium perhibent in terrâ , aqua , sanguis , & caro , & tres in nobis sunt : & tres sunt , qui testimonium perhibent in coelo , pater , verbum & spiritus , & hi tres unum sunt ; which very citation is made use of , as being borrowed hence , by the author of the collections of the decretal epistles , which beyond all doubt are proved to be counterfeit a and supposititious , in the 1 epistle of hyginus , and by this is to be corrected , item ipse ad parthos , tres sunt , qui testimonium perhibent in terram , aqua , sanguis & caro ; & tres in nobis sunt , qui testimonium perhibent in coelo , pater , verbum , & spiritus , & hi tres unum sunt . there is like variety of reading in both verses in several old copies , some leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others retaining them ▪ for this [ in terrâ ] socinus confesses to be found in quibusdam emendatis exemplaribus , though that we may gain nothing by this confession , he tells us immediately after , it is not extant in emendationibus . it might easily be foreseen , that if either had been lest , and particularly this latter ; the one would have infer'd the other justly and necessarily , and therefore it cannot seem strange , if the first corrupters of this scripture , to make all sure , and to render their false and perfidious dealing the more unsuspected , omitted both ; so too in that antient ms. grotius made use of , though he gives us no proof of its antiquity in that place , and suppose it were written a thousand years since , we are not to be swayed by it , as if it were authentick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and no more , who thereupon conjectures these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the former verse to have been added by the arians to prove the father , son and holy ghost , to be one in consent only , but afterwards removed and altered by the catholicks , and added to the former verse , which is said without any the least proof either from reason or antiquity , and has nothing to maintain the fancy , but the great name of the author of it . that which * sandius and several others allege in the first place , that eo omisso meliorem esse verborum connexionem , the connexion is far better , if the 7 v. were omitted , and that therefore it ought to be so , and was antiently omitted ; if the supposition were true , is not only vain and frivolous , but very bold and immodest to ty the spirit of god to such a way of writing , as pleases their humours and fancies best , and savours most of humane artifice , and by the same argument they may reject not only verses , but whole chapters in the n. t. for the meanness and inaccuracy of the stile , and the seeming carelesness of the method , which is not always conformable to the rules of the gr. eloquence . 2. indignum est summo deo esse testem , inio coram quo judice testis foret ? is a groundless and bold cavil ; for this witnessing is nothing else but the declaration of god to mankind by evident signs and tokens concerning our saviours being the true messias , and of his being born in the flesh , and that he came from him . this god has attested and sufficiently made known to the world , and in this sense the word often occurs in the scriptures , without the least indignity offered to the divine nature . the only pretence he has for his fancy is a base and unworthy comparison he conceives in his mind between gods being a witness , and mans being a witness in our courts of judicature , forgetting the genuine and easie sense of the word , as i have above expressed it . 3. that it is highly probable that this verse was inserted by a sabellian , the contrary whereof is most true . 4. that in several mss. and editions of modern languages , there is a transposition of these two verses . the same before was acknowledged to be found in some greek copies , which no way proves the pretended interpolation , but only that antient copies do not all agree . 5. that this v. does very highly favour the arians , but this is such a strain of fancy , that he may as well allege the first words of the book of genesis , to prove aristotles opinion of the eternity of the world. if men out of a prejudicate opinion , against the doctrine of the catholick church , allow themselves to interpret scripture according to their own fancies , it cannot seem strange to any , that they should go about to prove and justifie their blasphemies from the plainest texts of scripture , that in the judgment of all sober persons , who are free from those prejudices , do most evidently refute them . finis . notes, typically marginal, from the original text notes for div a60586-e660 ● tim. 1. 10. a thus eusebius sums them up in general , it being the common argument of the heathen philosophers against the christian religion — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 4. parisiis , a. c. 1628. b the words of celsus , as we find them , in orig●ns first book against that epicurean philosopher , are these — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. ● . edit . c●ntab . in this latter part he alludes to s. pauls words , 1 cor. 3. 18. which he most horribly and maliciously perverts , as origen shews p. 12. he had before , out of his great philosophical wariness , advised his readers not to take up opinions upon trust , without following reason and a rational guide , which he imputes to the christians , and reckons them among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. such as rashly believe juglers and pretenders to legerdemain tricks , whose credulity and simplicity they aluse to evil designs and intents . so in the third book ▪ he most falsly accuses the whole body of christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as diving away every wise man from the doctrine of faith , and only admitting persons void of understanding , and of a base and servile temper . p. 121. c de morte peregrini , speaking of the christians , whom he makes a company of idiots , easily cheated — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d in eusebius , in the confutation of his impious book ( which he intitl'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) wherein he compared apollonius of tyana to our most blessed saviour , where he objects to the christians — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — lightness and easiness of nature , p. 512. and calls them — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — fools and rusiicks . p. 514. edit . paris : in fine librorum de demonstratione evangelica . * in apologetico cap. 5. where he mentions an old decree of the ron an senate , ne qui deus ab imperatore consecraretur , 〈◊〉 à senatu prebatus ; and hereupon he tells us , that the emperor tiberius moved by the report of those [ mighty ] works , which declared the truth of our saviours divinity , he received out of pal●stine , detulit ad senatum cum praerogativa suffrag●i sui ; though the senate were not disposed to admit him into the number . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ex editione reverendissimi usserii armachani , p 20. this perchance more particularly respects marcion the heretick ; for by that name he called him to his face : as we read in irenaeus 3. lib. adv . haereses , cap. 3. a see the excellent discourse of plato about this subject , toward the latter end of his second book de republica , p. 377. &c. lomi secundi ex editione serrani . b in his epistle to herodotus , as it is extant in diogenes laertius — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . edit . londinensis p. 285. — this he establisht as one of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or main principles of his philosophy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 300. and laid down therefore in the first place by his great admirer and follower lucretius in the beginning of his philosophical poem , to make the better way for the atheism , which was to follow , that is , to exclude god , with a fairer pretence , from having any thing to do , either with the framing or governing of the world , and to deny a providence : that censure , which cotta in tully mentions to have bin past upon him by several , being exactly true — video non●ullis videri epicurum , ne in offensionem atheniensium caderet , verbis reliquisse deos , re sustulisse . lib. 1. de nat. deorum , speaking of this very atheistical afhorism . * in haeresi an●maeorum , quae est lxxvi . * principiorum philosophiae parte primâ , sect . xxxvii . joh. 20. 29. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiphanius in haeresi ebionaeoru● ▪ q●ae est xxx . sect . xviii , ex edit . pet●vi● . peris●is 1622. pag. 142. b epiphanius in haeresi a●i●ncrum , quae est lxix . sect . xviii . p. 741. c gregorius abulpharagius , in historiâ dynastiarum , arabicè , p. 129. edit . oxon. 1663. eu●ychius in annalibus alexandrinis arabicè , edit . oxon. parte primá p. 397. & 441. d this argument drawn from the form of baptism , is generally made use of by all the antient fathers , against the blasphemy of sabellius , arius , and the rest of the hereticks , who had departed from the true faith , establisht at first , to follow phansies and inventions of their own . but reserving these numerous citations for another work , i shall content my self at present to say with the author of the breviarium fidei adversus arianos , who lived above 1200 years since , put out by the most learned sirmondus , to whom the world is so much obliged , for his publishing several writings of the antients , out of mss. — qui [ spiritus sanctus ] si deus non esset , non in baptismo in uno nomine deitatis patris & filio sociaretur , sicut scriptum est , ubi regulam baptismi posuit ipse dominus : ite , inquit , baptizate omnes gentes in nomine patris , & filii , & spiritus sancti . quod solum testimonium deberet haereticis sufficere ad credulitatem insiparabilis trinitatis , quia nec ipse audent aliter baptizare , ne regulant domini corrumpere videartur . et ubi unum nomen dicitur , ibi & mejor & miner excluditur . e of this see the appendix . notes for div a60586-e6360 a 1 v●l. p. 147. paristis . 1627. b tom. 2 p. 55● . p. ●8● . p. 772. a p. 591 ex editione theophili ranaudi , soc. jesu , ●arisiis 1671. printed with st. 〈◊〉 maximus t●urinensis , and four others which make up the ●●pras ●raesulum . p. 447. b lib. 1. p. 16. ex edit . i. sirmondi parisiis 1629. a this preface is printed in an old edition of the n. t. with the interlineary gloss , and i find it in several mss both in the bodleyan and our own colledg-library before the catholick epistles . the stile is exactly st. hierom's and questionless his , and acknowledg'd as such , both by erasmus and socinus , however omitted by erasmus in his edition of st. hierom's works at basil . a de illâ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ut mihi quidem videtur non agitur hoc in loco ; quod & glossa ista interlinearis , quam vocant , agnosci● . tom. 4. bibliothecae veterum patrum . paris . 1610. pag. 372. a consule epistolarum pontificalium censuram à d. blondello editam genevae . a. chr. 1628. pag. 190. * in appendice interpretationum paradoxarum p. 381. a discourse concerning the nature and grounds of the certainty of faith in answer to j.s., his catholick letters / by edw. stillingfleet ... stillingfleet, edward, 1635-1699. 1688 approx. 234 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a61545 wing s5582 estc r14787 12719427 ocm 12719427 66277 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61545) transcribed from: (early english books online ; image set 66277) images scanned from microfilm: (early english books, 1641-1700 ; 369:12) a discourse concerning the nature and grounds of the certainty of faith in answer to j.s., his catholick letters / by edw. stillingfleet ... stillingfleet, edward, 1635-1699. [8], 116, [2] p. printed for henry mortlock ..., london : 1688. a reply to john sergeant's letter, 1687, and others of his works. half-title: dr. stillingfleet's answer to j.s.'s catholick letters. another copy bound with stillingfleet's a letter to mr. g., 1687. errata: p. [8]. advertisements: p. [2] at end. reproduction of original in union theological seminary library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sergeant, john, 1622-1707. -second catholick letter. faith -early works to 1800. 2004-02 tcp assigned for keying and markup 2004-03 spi global keyed and coded from proquest page images 2004-11 john latta sampled and proofread 2004-11 john latta text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion dr. stillingfleet's answer to j. s's catholick letters . imprimatur , liber cui titulus , a discourse concerning the nature and grounds of the cerrainty of faith , &c. jan. 5. 1687. h. maurice , rmo in christo , p. d. wilhelmo archiep. cantuariensi , a sacris . a discourse concerning the nature and grounds of the certainty of faith , in answer to j. s. his catholick letters . by edw. stillingfleet , d. d. dean of st. pauls . london : printed for henry mortlock , at the phoenix in st. paul's church-yard , mdclxxxviii . the contents the title of catholick letters examin'd page 1 how j. s. comes to be concerned in this debate 3 his doctrine denied to be catholick by the sorbon doctors and others 5 his self-contradiction about it in seven particulars 7 the state of the present controversie about the certainty of faith 15 how it is altered by j. s. 25 of the certainty of particular points of faith 27 the grounds of the certainty of faith laid down by the general consent of the school-divines 31 j. s's main argument against our certainty of faith answer'd and retorted 34 an evident proof of the certainty of faith without infallibility 37 the notion of a rule of faith explained 38 the sense of tradition may be mistaken as well as scripture 43 the instances of it defended 44 the second argument , about fallible certainty , answer'd . 49 the third , about our rule of faith , being common to all heresies , answer'd 50 the fourth , about making our private judgment our rule , answer'd 53 the fifth , about judgment of discretion consider'd and answer'd 54 how far the scripture is a rule to our people 55 what certainty they have as to things necessary to salvation 61 what judgment of discretion allowed by him 62 that it doth not serve only to find an infallible authority proved at large 64 his severe conclusion of his third letter answer'd 69 the answer to the argument summ'd up 71 the sixth argument about the apostles not using a written rule in their preaching , answer'd 73 the seventh , about points necessary to salvation , answer'd 74 the similitude of the purse defended 76 scripture owned to be a rule of faith ( though not complete ) by the divines of the church of rome 78 and that all points simply necessary are therein contained 81 j. s. his concession that all points are not necessary to all persons 83 some mens vncertainty overthrows not the certainty of others 85 the eighth argument about the certainty of the letter of scripture 86 j. s. overthrows it , by allowing it to be corrected by the sense of the faithful 87 the grounds of our certainty laid down 89 of human and divine faith 91 the last argument , about the number of canonical books , answer'd 92 no books of the new testament lost 93 how the canon was entire in the first ages 95 of the vniversal consent of all christian churches 97 the demonstration for oral tradition laid down 100 the instance of the greek church not answer'd 101 the argument it self consider'd 104 a clear and distinct answer given to it , and its notorious fallacy laid open 105 how errors might come into the church 109 the late instance of molinos produced 109 , 110 many other causes of errors besides forgetfulness and malice set down ibid. the charge of pelagianism defended against j. s. 113 of the council of trents proceeding on tradition 115 the proof that it did not , referr'd to another discourse 116 errata . page 16. line 9. for as mr. g. read as mr. s. p. 32. marg. for 9.6 . times , r. q. for 19.9 . r. 1 , 2. q. ibid. marg. l. 9. for the 2 d. 13. r. a. 10. p. 62. l. 23. r. and how far , and. p. 105. l. 15. blot out not before really , l. 16. add not after are . a discourse concerning the nature & grounds of the certainty of faith , &c. when i published my two letters to mr. g. i had good reason to expect an answer from him , who began the controversie . but it seems he had better reason to forbear ( and it is not hard to guess at it ) and i am turned over to one , who pretends to write catholick letters against me . i have a great and just reverence for some catholick epistles , and believe them written by an infallible spirit ; but for these catholick letters , though their whole design be infallibility , yet i cannot find so much as a fair probability in them . but why must these be call'd catholick letters ? are they written by some catholick bishop , to give an account of his faith , according to the custom of the antient church ? is it , that the doctrine contained in them is undoubtedly catholick ? so far from it , that i shall make it appear , that no one church of the christian world ever own'd it . but , suppose , it had been the doctrine of the roman church , how could this make them catholick letters , unless so great a logician had first proved , that a part may assume the denomination of the whole ? but then , why not , roman catholick letters according to the new style ? there was a reason for this . j. s. hath not forgotten , how hardly he had lately escaped censure at rome , for the principles contained in them ; and therefore though he hopes they may pass for catholick here , yet he durst not joyn roman to catholick in the title of his letters . but how comes j. s. to be concerned in this controversie with mr. g. ? the account he gives of it in the beginning of his first letter is very pleasant . he saith , he accepted a commission from mr. g. to hold his cards , while he is not in circumstances to play out his game himself . i will not examine mr. g's . circumstances , nor the game he plays at ; but methinks , this is no very decent way of expressing the undertaking a debate about matters of faith and salvation . but in truth , he makes the business of infallibility , as he handles it , to be a matter of sport and diversion ; notwithstanding all his grimaces and tragical expressions about it . it is hard to be severe upon a metaphor ; but , suppose it be allowed ; yet i wonder , of all men , he should pitch upon j. s. to hold his cards for him , who had plaid his own so ill , and so much to the dissatisfaction of the leading men of his own church . yet he now appears as brisk and confident , as if he were some new gamester ; although he produces his old sullied cards , ( a little wiped ) over again ; and seems to have forgotten the answer to his sure footing , and the accompt he still owes to the world for it . i know not , how far it agrees with the laws of ecclesiastical chivalry , for one , who hath not defended himself , to appear a champion for another , especially in the same cause ; but there is no great reason to apprehend he should do much for another , who hath done next to nothing for himself . the main subject of the debate is , about the nature and grounds of the certainty of faith ; and the method i think most natural and effectual to proceed in , is , i. to shew how unfit j. s. of all men , is to undertake this cause . ii. to settle the true state of the controversie between us . iii. to examine the reasons he produces against our grounds of certainty . iv. to lay open the weakness of his arguments , on behalf of the infallibility of oral and practical tradition . i. as to j. s. his appearing in this cause again , we are to consider , that in his catholick letters , he frequently owns faith vindicated , reason against raillery , and errour nonplust ; and even sure footing it self . but i shall now shew , that he disowned the main principles in those books , when he was in great danger of being censured at rome for them ; and therefore is not to be allow'd to produce them again . the account of this matter will give great light into the state of the present controversie , and is therefore necessary to be premised to it . out of those books of j. s. a considerable person in the church of rome , selected three propositions about the grounds of his infallible certainty , which were these ; i. that he who is obliged to profess faith propositions true , must see the connexion between their terms , and consequently , that they cannot be unconnected , or false . ii. if the two terms be not seen to be connected , these propositions may , nay ought to be denyed by the respondent , whose office and right it is to grant nothing but what is evident , lest he ensnare himself . iii. 't is requisite and necessary , that the assent of faith in divers particular believers be formally infallible , or that those persons be infallibly certain by evident reasons , that the authority or rule of faith they rely on , cannot herein deceive them . else great wits , and acute reflecters , whose piercing vnderstandings require convictive grounds for their faith , would remain for ever unsatisfied : nor would the wisest christians sincerely and heartily assent to , nor with honesty profess the truth of their faith , nor could any prove it true , or establish rational doubters in it , or convert men of exact knowledge to it , or convince hereticks , calling the truth of it in question . nor could governors and leading persons with any conscience or credit propose and preach the truth of faith to the generality . these propositions were tender'd to two doctors of the sorbon , who declared , the first could not be explained in a catholick sense ; and therefore very unfit for catholick letters . for if ( say they ) a person sees the connexion between the terms , it would be science , and not faith ; it is enough to see them not to be contradictory , or that the connexion is not repugnant to reason . divine faith is above , not contrary to reason . as to the second , they agreed , that neither could that be explained in a catholick sense , because it is destructive of faith , and a proposition ought not , cannot be denied , although the respondent hath not evidence of the terms of which it consists ; when he otherwise knows the church ( which faith [ not demonstration ] teaches to be infallible in matters of faith ) to propose as a truth revealed by god. to the third , they say , that it cannot be explained in a catholick sense : because it is sufficient that the church be believed by faith to be infallible , and it is not requisite that the infallibility of the church be proved by evident reason . see here the main design of his catholick letters declared to be no catholick doctrine ; which is to prove that there must be infallible certainty by conclusive evidence of the churches infallibility . and if this be not catholick doctrine , i am infallibly certain his letters are far from being catholick in their sense . one of these doctors writes to the a. b. of d. that the natural sense of the propositions could not be catholick ; and that all bishops were bound to suppress this doctrine , lest it did mischief to the flock of christ. and that the a. b. of paris would revoke his licence , if the author did not retract them , as he hoped he would . what ? retract the substance of his catholick letters ! is this possible ? and yet again publish the same doctrine as catholick ! this is indeed very surprising . but so it was . for the a. b. of d. averrs , that j. s. confessed the propositions to be heretical , yea very heretical ; but he said , they were not taken in his sense ; which the other said , was a ridiculous plea. he granted , that j. s. might contradict himself , but there was no colour for saying the propositions were not taken in their true sense . and mr. s. being requir'd by the a. b. of paris to anathematize these propositions , and to subscribe to the censure that they could not be explained in a catholick sense ; he did it . and yet the sense of them is maintained by him in his catholick letters . is not such a man fit to hold the cards for mr. g. ? who makes the same doctrine to be heretical and catholick , as his circumstances require . and in his own language , he goes backwards and forwards , blows and sups , declares for and against the same principles . this doctrine of j. s. was complained of at rome , and a congregation of cardinals was appointed to examine it , and they sent their instructions about it to the popes nuncio at paris , where j. s. then was . and therein they took notice , that in his vindication sent to them , he detested that doctrine as heretical , viz. that the evidence of the connexion of predicate and subject , and the evidence of the rule of faith by which the believer may be infallibly certain he cannot be deceived , is necessary in order to faith. i desire the reader to mark this declaration which j. s. sent to rome , and to compare it with the doctrine of his catholick letters : but of that hereafter . but it is worth our while to shew with what a double face i. s. appeared in his vindication and complaint , sent to rome , and in his books which he published here . and by that , the reader may judge of the catholick sincerity of the writer of these letters . i. about the faith he designs to demonstrate . faith vindicated , preface . i declare then , that my chief end in this treatise , is to settle christian faith , or to demonstrate , that it must be truly or absolutely certain , and that my applying it now and then to my opposers , is only a secondary intention , and meerly occasional . querimonia advers . lominum . p. 49. he saith , he speaks not of faith in itself , but as it is controverted among us . the same he affirms p. 145 , 146. that he meddles not with faith , but with respect to his adversaries ; or as it is disputed between catholicks and those he calls hereticks , p. 148. if it were his design to settle christian faith , and to make it truely and absolutely certain , and only secondarily applying it to his opposers ; how is it possible that at the same time , he should not meddle with faith in itself , but meerly with respect to his opposers ? is not this a brave undertaker , to make faith infallibly certain , who so evidently contradicts himself as to his own design ? but it seems , to us he must pretend to make faith certain in itself ; but at rome , he meant no more by it , but only to perplex and confound us . as though his demonstrations were only intended for a sort of metaphysical traps to catch hereticks with . but we are glad to see by his own confession , that faith in itself is not made absolutely certain by them . ii. about the objects of faith , and the evidence of them . reason against raillery , pag. 55. the strangest and wisest souls are unapt to assent but upon evidence : hence , unless such men see proofs absolutely concluding those points true , they are unapt to be drawn to yield to them , and embrace them as certain truths — nothing can rationally subdue the faculty of suspending , in such men at least , but true evidence had from the object working this clear sight in them , either by itself , or by effects or causes necessarily connected with it . other evidences i know none . faith vindicated , p. 12 , 13. the truth of propositions of faith consists in the connexion of those notions which make the subject and predicate . whoever therefore sees not the connexion between those notions in the principle of faith , sees not the truth of any of those propositions — it follows , that he who is obliged to profess faith-propositions true , must see the connexion between those terms . in his declaration sent to rome , p. 11 , 13. he not only expressed his assent to these propositions , but that the contrary to them were false , destructive of faith , and heretical , viz. i. that the objects of faith are not to be evident or demonstrable by natural reasons in order to believing them . ii. that in order to the believing such objects of faith , conveyed down to us , either by scripture or tradition , it is not necessary to know evidently the connexion of predicate and subject , but it is sufficient if they be proposed by the catholick church . now let any man try how he can reconcile these things ; ( 1 ) nothing can subdue rationally the faculty of suspending but true evidence had from the object ; and yet it is destructive to faith , and heretical to say ; that the objects of faith are demonstrable by natural reasons , in order to believing them . is not true evidence from the object a natural reason in order to believing ? ( 2 ) he that sees not the connexion between predicate and subject , sees not the truth of faith-propositions ; and he who is obliged to profess them , must see it ; and yet , in order to believing objects of faith , it is not necessary to see it , nay it is heretical to assert it . iii. about infallible assent . reason against raillery , p. 113. 't is most evident therefore and demonstrable , that there is no certainty , but where there is infallibility ; and that we can never be said to be truly certain of any thing , till , all circumstances consider'd , we see ourselves out of possibility of being deceived hic & nunc in that very thing . in his declaration , p. 11 , 13. he owns this proposition to be true , and the contrary to be heretical , viz. that it is not necessary , in order to believing the objects of faith , that he that believes , should know evidently his assent to be supernatural and infallible . but if there can be no certainty of faith , till we see ourselves out of possibility of being deceived , i should think it very hard to say it was heretical to assert it was necessary for him that believes to know his assent to be infallible . for what difference is there between knowing we cannot be deceived in our assent , and that it is infallible ? but here he will hope to escape , by joyning supernatural to infallible ; and so he over-reached the cardinals by putting those together ; for his is nothing but a pure natural infallibility . iv. about the mediums of faith used by him . sure footing , p. 172. he rejects extrinsecal mediums as insufficient , and requires intrinsecal . faith vindicated , preface , at the end . he owns his discourses to be built on intrinsecal mediums . errour nonplust , p. 169. he requires clear evidence from the object , to ground a firm assent . page . 170 , 171. he makes it necessary to true certainty , that it be taken from the thing or object . and true certainty ( he saith ) is built on the things being as it is , and nothing can ever be truly known to be otherwise than it is . in his subscription to the instructions from rome , p. 12. he denies that he spake of intrinsecal requisites to faith ; but only of extrinsecal . and this he goes about to prove against his own plain words , in his declaration , sect. 3. pag. 34 , &c. how can intrinsecal mediums , and evidence from the object , be only extrinsecal pre-requisites ? v. about human and divine faith. faith vindicated , p. 73. divine faith ought to have a far greater degree of firmness in it , than any human faith whatsoever : wherefore since human faith can rise to that degree of stability — divine faith being supernatural , ought to be more firmly grounded ; and consequently more highly impossible to be false . errour nonplust , p. 143. he speaks expresly of divine faith. in his vindication , p. 97. he saith , it is evident that he spake of faith , formally as human , and not as formally divine . what evidence can there be like a man's plain words ? is not that divine faith which he goes about to demonstrate the infallible certainty of ? it seems we are all this while to seek for the certainty of faith formally divine ; and all this mighty noise about the necessity of infallibility , reaches no farther than a faith formally human. and yet j. s. affirms that he undertook to prove the impossibility of falshood in divine and supernatural faith. and so it seems divine and supernatural faith must derive its infallible certainty from a meer natural infallibility . or if it be but human faith he means , then he falls short of what he promised , which was to shew the infallible certainty of divine faith. and thus the trap-maker is catch'd himself . vi. about particular points of faith. errour nonplust , p. 161. i thought he had meant certainty of the points of his faith. what we are then in reason to expect from dr. st. is , that he would bring us grounds for the certainty of his faith , as to determinate points , viz. christ's godhead , a trinity , &c. reason against raillery , p. 167. seeing then christians are bound to profess their faith true , as to those points of a trinity , for example , or incarnation , &c. it follows , that it must be affirm'd and held that a trinity or incarnation absolutely is , and consequently , that it is impossible not to be . declaration , p. 50. he peremptorily asserts ( and challenges his adversaries to shew the contrary ) that he produced not one argument to prove any points of doctrine to be divine , or supernatural ; but only , that such a doctrine was delivered by christ or his apostles . and this he frequently insists upon , and is the main of his defence . but why then doth he urge us to produce our grounds of certainty as to particular points , if himself doth not ? if he pretends no more than to prove them in general , why may not we be allowed to do the same ? he that calls upon others to do it , in such an insulting manner , is presumed to do it himself , and if he doth not , he only banters and abuses his reader . and after all this mighty pretence to demonstration and infallibility , the whole dispute comes to this , whether men may attain to greater certainty of christ's doctrine by oral and practical traditions than we can do by scripture , reason and tradition ? but this is against his words , where he saith , seeing then christians are bound to profess their faith true , as to those points of a trinity , for example , or incarnation , &c. it follows , that it must be affirm'd and held that a trinity or incarnation absolutely is , and consequently , that it is impossible not to be . vii . about moral certainty . his whole book called faith vindicated was written against it . and in the preface to it , p. 3. he opposes absolute certainty to moral ; and he saith , those who have it not , have no true faith. page 17. true faith by reason of its immoveable grounds , can bear an asserting the absolute impossibility of its falshood . and without this , he makes faith absurd , preternatural and irrational . page 34. moral certainty is in reality uncertainty ; and the highest degree of moral certainty is the lowest degree of vncertainty , truly so called . the same he asserts , pag. 36 , 86 , 93. error nonplust . pag. 195. fallible certainty destroys all efficacy , all defence , and even essence of faith. when i read in lominus , pag. 43. that i. s. in his vindication pleaded , that he required no more than moral evidence for the assent and profession of faith , i could hardly believe him ; and therefore i was earnest to see what he would say in answer to this ; but even there , pag. 23. he owns it , and saith expresly , that moral evidence is absolutely sufficient to faith : but withal he saith , there is more than moral evidence in tradition . let now any indifferent person compare those assertions together : if moral certainty be vncertainty , and destroy the essence of faith , how can it be absolutely sufficient to faith ? but besides the contradiction ; he hath by this one assertion overthrown the whole design of his catholick letters . for , if true faith may be had without infallible certainty , what need any such contending about it ? for the ground of the dispute is about such faith as is necessary to salvation ; and if true faith , as j. s. grants , which is necessary to salvation , may be had without their pretended infallibility ; there is no colour left for pressing persons of our communion to forsake our church , because we cannot have infallible certainty of faith , when themselves grant that we may be saved without it . and what sincerity is to be expected from such a man , who makes such out-cries upon us , for want of infallible certainty for faith , when himself confesses , that moral certainty is sufficient to faith ? what ever becomes of moral certainty , i love moral honesty ; and i cannot see how it is consistent with it , to make such mighty pretences to the necessity of infallible certainty for faith , even in his catholick letters ( which seems to be the chief design of them , ) when himself had declared to the cardinals at rome , that less than that is sufficient for true faith. but the secret of it is , he knows well enough , there is no such necessity for infallible certainty ; and when it will bring him off , he can own it ; but among us hereticks , they must bluster and make a mighty noise about it ; because it startles weak and injudicious people ; and they find nothing so apt to terrifie and confound them like infallibility ; which like a flash of lightning doth not help them to see better , but strikes them down with horror and astonishment . and here i might fairly stop and send the reader to j. s. for an effectual answer to his own letters ; or at least to shew ; how very unfit he was after such going forward , and backwards in this matter , to undertake this cause . 2. but lest i should seem to decline any thing which may seem material , i shall now proceed to state the controversie , as it lies between mr. s. and me . for , what concerns another person , i shall leave it to himself , as not standing in need of any assistance from me . the occasion of the conference was set down by mr. m. to have been , that mr. g. affirmed in some companies , that no protestant could shew any ground of absolute certainty for their faith ; and that mr. s. had promised him , that if i were not able to manifest the contrary , he would forsake our communion . so that mr. g. was the aggressor by laying this charge upon us , that we could shew no ground of absolute certainty for our faith. and therefore when in the conference i assigned the scripture for the ground and rule of our faith , and universal tradition for the proof of the books of scripture , i had reason in my expostulatory letter to mr. g. , to desire of him to shew , that we have no absolute certainty of the rule of our faith , viz. the scripture , although we have a larger and firmer tradition for it , than you can have for the points in difference between us . this plainly relates to the conference , wherein scripture was own'd to be our rule , and vniversal tradition , the evidence on which we receive the books . and to any man of sense , this is not shifting and tricking off the proof to mr. g. as mr. g. often calls it ; but it is a plain and evident proof of our certainty upon their own grounds . for , if tradition be such a ground of absolute certainty , as they assert , and we have a larger and firmer tradition for scripture , than they can produce for the points of faith in difference between us ; then it is evident we must have , upon their own principles , a ground of absolute certainty for our faith ; which was the main point of the conference . if he will answer the argument , he must either deny that we have vniversal tradition for the books of scripture , or that vniversal tradition is a ground for the absolute certainty of faith ? either of these ways he had said something to the purpose ; but he found this way of reasoning too hot for him ; and therefore , he calls it shifting and tricking off the proof to mr. g. and so falls into a tragical declamation against my not proving , and making a secret of the ground of our certainty ; as if a man intended to make a secret of a horse he had lost , when he published his marks in the gazett . here is the ground of our certainty laid down in that very place , where he saith , i shift off the proof to mr. g. but alas for him ! he cannot see any thing like a proof , unless it be serv'd up , with all its due formalities of major , minor and conclusion . must i be forced to tell him , as the painters did by ill pictures , this is a horse , and this a wolf ? this is an argument , and this an answer ? it is a hard case if a man cannot understand reason , unless like scaliger's jests against cardan , there be something in the margin to direct where they are to be found . all men of sense understand the force of an argument , though it be not dressed up after the way of the schools ; and to tye men up to those methods of reasoning in our age in books of controversie , is like trammelling a horse , when he is to go a journey ; it might do well to teach him to pace , but it would be ridiculous , when he is upon service . upon this he runs out into a very eloquent piece of trifling , making sad moans and complaints with many exaggerations , and great variety of phrases , as if i offer'd no kind of certainty to mens souls , but only that i bid those that doubt prove the contrary ; and so brings notable parallels of peters having twenty pounds in his purse , because paul cannot prove he hath it not ; or his having the more title to an estate , because an adversary may have the ill luck to be nonsuited . i know not how mr. g. will take these things ; for they do not seem much to his advantage . if i were as he , i would never trust him to play my cards more ; for what means this insinuation of nonsuiting , & c ? but mr. s. is plainly mistaken , for the force of it doth not depend upon his bare nonsuiting ; but upon the goodness of the deeds , and the strength of the evidence , which himself relied upon , and appear much stronger for us than for him . it is not pauls not proving , but peters producing the twenty pounds , and laying it before him , which is the argument to prove he hath it . suppose he did not produce it in specie , but shewed good security for it , such as paul could not deny , had he not reason to believe he was owner of it ? there being so little colour in the reasoning part , i pass over the declamatory , as fitter for the school at the savoy , than a writer of controversies . but here comes in , among his flowers , a very notable point of divinity . truth is therefore truth , because it is built on intrinsecal grounds which prove it to be such ; and not on private mens abilities , or their saying this or that . this latter is undoubtedly true , and is universally believed , since the school of pythagoras was broken up : wherefore till those grounds be produced , it cannot be with reason held truth . this is great ; and becoming the scientifical i. s. but will he hold to this ? will he own it to the cardinals of the inquisition ? i find a certain gentleman with the very fame letters , j. s. writing two whole sections , wherein he denies that ever he medled with intrinsic mediums , or that it was possible that he should . but p. t. was then living , and followed him close at rome ; now that fright is over , out come intrinsic grounds again ; and no man can hold any thing as truth , till those grounds be produced . suppose a man assents to the doctrine of faith , as true and divine on meerly extrinsecal grounds , or motives of credibility ; hath this man true faith or not ? is he bound to hold and profess it to be true , though he doth not see the intrinsecal grounds which prove truth to be truth ? doth that man sin , who professes to believe a thing to be true , though he doth not see the intrinsic grounds for it ? what kind of sin is it , mortal , or venial ? how far may a man safely deny that which he cannot with reason hold to be true ? how many thousand martyrs lives , might this doctrine have saved in the primitive times ? how might the poor innocent christians have pleaded for themselves ; that they could see no intrinsic grounds , which made truth to be truth ; and they understood from a deep divine , that till those grounds be produced , it cannot with reason be held truth ; and if it cannot with reason be held , it may surely in our very hard circumstances , with reason , be denied , or at least concealed and dissembled . there seems to be more danger in professing the faith without it ; than in not owning it , being not able to produce intrinsic grounds for it . and these are far above our reach and capacity ; and if it cannot with reason be held truth without it , it seems very unreasonable to require us to dye for it . what saith j. s. to the case of the jews , who heard our saviours doctrine , and saw his miracles , did they sin in their infidelity or not ? it will be very hard for him prove , that they saw intrinsic grounds for what they were required to believe ; and yet our saviour charges them with very great sin in their infidelity . i hope mr. s. will not answer me , about these things , as he did some in the conference at paris , with , tace , tace , interrumpis & confundis me . this very instance of the jews was then brought against him by dr. g. and he said , that only those jews sinned , who had clear evidence that christs miracles were true and supernatural . but a. b. of d. then urged , that if they had such evidence , they could not have inward vnbelief , nor call in question the truth or divinity of christ and his miracles . to which j. s. replied , tace , nolo tibi respondere . i hope he is better provided of an answer now , and that he will shew , wherein the sin of the jews lay , who did not profess christ's doctrine to be true , because they could not produce any intrinsic grounds for the truth of it . but to return to our first controversie , about the certainty of faith to be proved by us . he tells me , that i know well enough , that to prove protestants have no absolute certainty of their faith is no hard task even for a weak man ; i know , he saith , that any man may find it confessed to his hands by protestants ; and in the margin he cites , dr. tillotsons rule of faith , pag. 117 , 118. i wonder at mr. s's . courage , that he dares mention that book , to which he hath so many years been indebted for an answer , and what he hath offer'd towards it in faith vindicated , and reason against raillery , he hath again retracted as to the main principles of them , for fear of a censure at rome ; and which he advanced out of opposition to those of that book which he quotes here . so that j. s. by disowning those principles of his , hath justified dr. t. and hath overthrown the absolute certainty of his own faith. for i have already proved from his own words , that he owns moral evidence to be absolutely sufficient for faith ; and yet this is the very thing from whence he proves that protestants have confessed that they have no absolute certainty of their faith. but if this matter were to be decided by the confession of parties , what thinks he of those of the church of rome , who have charged his doctrine about infallible certainty , with downright heresie and impiety , and that it leads to atheism and infidelity , and overthrows the christian faith ? this we are told is the sense of all the learned and orthodox men of your church . let the reader judge what j. s. hath gotten by the confession of parties . i hope now we shall come to the state of the question ; for he charges me with perverting it : the first question ( he saith ) at the conference , was , whether protestants are absolutely certain , that they hold now the same tenets in faith and all that our saviour taught to his apostles . and my answer , he saith , was , they are . by his favour , my answer was not in those words , but that we are absolutely certain that we now hold all the same doctrine that was taught by christ and his apostles . and for a certain reason , i desire my own words may express my mind ; for i do not find oral tradition infallible ; and where words are varied , the sense may be so too . but he observes , that i trick it off again , as he calls it , ( i suppose it is gamesters language , ) from the point of absolute certainty of faith , to absolute certainty of the rule of faith , viz. the scripture ; but our saviour and protestants believe more than that the book so called , is scripture . is certainty of this more , and certainty of this book , all one ? here is then an enquiry after one thing , plainly turned off to another . it seems mr. g. is quite gone for a gamester ; for he discerned no tricking in this matter , nor can i. it is very true , we do believe more , than that the book so called is scripture ; for we believe all the matters of faith contained in that book . and what then ? if by his more , he means articles of faith not contained in scripture ; then i tell him plainly , we believe no more . and therefore when mr. g. put his next question , as he thought very pertinently , by what certain rule do you hold it ? my answer was , by the divine revelation contained in the writings of the new testament : whereby i excluded his more , if it be not contained in scripture . but if by more , he means our assent to the points of faith contained in scripture , i shall give a full answer to it afterwards . then he asked , by what certain rule do you know that the new testament , which we now have , does contain all the divine revelations of christ and his apostles ? and if he puts such questions concerning the rule , what tricking was it in me , to give a direct answer to them ? how did i turn off the enquiry from one thing to another , when i only answered the questions he proposed ? this is not playing mr. g 's cards , but condemning him for playing unskilfully ; and desiring to begin a new game ; for mr. g. had a bad hand , and managed it very ill . but what would j. s. have done ? the thing to be made manifest by the conference , was , the absolute certainty of protestant faith. and so it was ; for protestant faith is to believe all that is contained in scripture , and no more . mr. g. did indeed ask some questions about your certainty of your rule ; and i gave him direct answers . where is the tricking in all this ? but i wisely cut off the course of the questions before they had question'd away the certainty of faith. so far otherwise , that i let them alone , till they plainly run away from the business of certainty to another question ; and then mr. t. cut them off , by declaring himself satisfied ; and asking how they could prove the church of rome to be infallible ? but now we are to see how much better the cards might have been plaid . and now , look ye gentlemen , the man of skill begins the game . after the certainty of scripture from tradition was admitted , there was no refusing to admit that tradition causes certainty , and makes faith as certain as scripture . see the difference of these two gamesters at tradition ! but what if i should yield him , that i will not refuse to give my assent to any point of faith , which comes down to us from the apostles times with as large and as firm a tradition as the scripture ? then ( saith he ) it would have proved something difficult to satisfie even a willing man , that the faith is certain which is opposed to a faith come down by tradition . something difficult ! nay very much so , without doubt . but this is fairly to suppose , that you have as vniversal a tradition for your tridentine faith , as we have for the scripture ; but this i utterly deny ; and i hope in another treatise to shew , i have not done it without reason . let the matter of tradition itself , as a rule of faith , be one of these points . if there were a constant vniversal tradition in the christian church from the apostolical times , that there were matters of faith necessary to salvation not contained in scripture , i grant that it would be difficult , to prove it to be a matter of faith that scripture alone is our rule of faith. but that is the mighty advantage of our cause , that we have both scripture and tradition for us ; and that no catholick tradition can be produced against us , in any one point of the additional creed of pius iv. which is the design i have undertaken , of which i shall suddenly publish the first part ; and if god gives me life and health , i hope to go through the rest. well ; but in the mean time , absolute certainty of scripture was not the point of the conference . can j. s. tell better than the managers ? his meaning is , it ought not to have been . nor is it the point of concern . this is strange . not the point of concern to those that own it to be the word of god , and the only rule of faith ! it is of infinite concern to us ; if it be not to you , i pity you for it . besides that , it is agreed on all hands , men are saved by believing and practising what christ taught , not barely by believing scripture is scripture . this is no new speculation ; but what follows from it ? therefore we ought to believe christ's doctrine contained in scripture , and obey his commands ; and do i give the least intimation against this ? but , the question was about our rule of faith , and that i still think is the scripture ; and whatever is contained therein , is to be believed on that account . but salvation is the thing that imports us in these disputes , and 't were well if nothing else were minded by disputers . and so think i too . i desire no more to end our controversies , than to make salvation our end , and the scripture our rule . but how can salvation be the thing that imports us in these disputes , if men cannot with reason hold any thing true , unless they can produce the intrinsecal grounds which prove it to be so ? doth mr. s. in earnest think , that none are saved but metaphysical speculators , that perch upon the specifick nature of things , and dig into the intrinsecal grounds of truth ? if this be his opinion , how few can be saved ! but if salvation be the end , the means must be suitable to the capacity of mankind ; and i do not think , the intrinsecal grounds of truth are so . but aftey all , he saith , that i stifle any further talk of the certainty of protestent faith. how can that be , when i own no protestant faith but what is contained in scripture , or may be deduced from it ; according to the sixth article of our church . i am not conscious to myself of any art in the matter , which he charges me with ; and he saith , i avoid what cannot be performed . what is that ? to make out that protestants are absolutely certain that they now hold all the same doctrine that was taught by christ and his apostles . if all that doctrine be contained in scripture , and they hold the scripture by grounds of absolute certainty , then protestants must be certain that they hold all the same doctrine that was taught by christ and his apostles . afterwards mr. s. starts something that comes nearer to the business ; which is , that certainty of faith and certainty of scripture , are two things : for those who have as much certainty of scripture as we , may have not only an vncertain but a wrong faith ; and therefore i am concerned to shew , not only that protestants have certainty of their rule , but of the faith which they pretend to have from that rule : that which i am now upon , is to settle the true state of the controversie about the certainty of faith. in the conference , my first answer was , that , we are absolutely certain that we now hold all the same doctrine , that was taught by christ and his apostles . and when the question was asked , by what certain rule do we hold it ? i answer'd , by the divine revelation contained in the writings of the new testament . so that the certainty of scripture was that which i was obliged to answer to . now comes j. s. and he finds fault with mr. g's management ; because he asked questions about the certainty of the rule ; whereas he ought to have gone another way to work . so that now mr. g. is given up , and a new controversie is begun upon other grounds ; and the words which i used with respect to the rule , are applied to particular doctrines . he saith , the certainty of scripture was not the point for which the conference was . how comes he to know better than mr. g. unless he directed the point , and mr. g. mistook and lost it in the management ? but i am now bound to manifest , that protestants have absolute certainty , not only of the scripture , as the rule , but of the faith they have from that rule , or else to own that i cannot . it seems mr. g's good nature betray'd him , when he asked questions about the rule of faith ; and so the main point was lost . yet methinks it was not meer good nature in mr. g. for , when we are asked , about the grounds and certainty of our faith , how is it possible we should answer more pertinently , than to assign the rule of our faith ? and we declare it to be the scripture , by which we judge what we are to believe , and what not . and therefore if any ask us of the matter of our faith , we must answer , it is whatever god hath revealed in the scripture which is our rule . if they ask us , how we come to know these books to be written by such persons , we say , it is by the vniversal tradition of the christian churches . if they ask us , why we believe the doctrine contained in those books , then our answer is , from the divine testimonies , which make us certain that it came from god. and thus we answer both to that which is called , the material and formal object of faith ; and if we are absolutely certain of these , we must be so of our faith. if we ask a jew about the certainty of his faith , he saith , he is certain of it , because all his faith is contained in the books of moses , and he is well assured they were written by divine inspiration . if we ask a mahometan , of his faith , his answer is , that his faith is contained in the alcoran ; and by proving that , he proves the certainty of his faith ; and if that be disproved , the certainty of it is overthrown . those who resolve their faith into a written rule , must go thither , when questions are asked them about the certainty of their faith. for , if i believe every thing in it , and nothing but what is in it , there lies my faith , and the certainty of it depends upon the certainty of my rule . but i must shew the certainty of the faith of protestants , as it is pretended to be taken from the rule . not certainly , when the question is asked about the entire object of our faith , or when we are to shew how we hold all the same doctrine that was taught by christ and his apostles ; for the word all makes it necessary for us to assign our rule wherein that all is contained . if he ask us of the certainty of any particular point of our faith , then we are to make it out , that this is contained in our rule ; and our certainty is according to the evidence we are able to produce for it . for the case is not the same , as to particular points of faith , with that of the general grounds of the certainty of faith. a jew firmly believes all that is contained in the books of moses , and with the highest degree of certainty ; but whether the resurrection can be proved certainly from those books , is a particular point ; and he may have absolute certainty of all contained in those books , though he may not have it , as to such a particular point . and when we come to particular points , their case is not only different from the general rule of faith , but such points are very different both among themselves , and as to the certainty of them . for , ( 1 ) there are some points of faith , which were necessary to be revealed , because they were necessary to be believed , in order to our salvation by jesus christ. for as mr. s. saith , salvation is the thing of greatest importance ; and therefore on supposition , that it is to be by jesus christ , the nature of the thing requires , that we have a firm and established faith in him . and of these points of faith , the church hath given a summary in the creeds which were proposed to those who were to be baptized ; and not only st. augustin , but aquinas saith , these were taken out of scripture ; and the certainty of them to us , doth depend not upon the authority of the church proposing them ; but the evidence of scripture for them , which is very much confirmed to us by the concurrent testimony of the christian church in all ages , from the apostles times , i. e. as to the main articles ; for that there was a great variety , as to others , is evident to any one who will compare the ancient creeds , as i have lately shewed . and these main articles are those which aquinas calls the prima credibilia ; which are therefore revealed , because necessary to be believed by all that hope for salvation by jesus christ. ii. there are other points of faith , which are only necessary to be believed , because they are so clearly revealed ; as that cajaphas was high priest when christ suffer'd ; that there were two malefactors who suffer'd with him ; that he was buried in joseph of arimathea's sepulchre ; no man who believes the scripture can doubt of these things ; and yet we do not make these points of faith in themselves necessary , because they have no immediate reference to salvation , which might have been as effectually carried on , if there had been another high priest , or christ had lain in another sepulchre . but in these points there is an absolute certainty from the unquestionable evidence of their being contained in scripture . iii. there are doctrinal points not necessary to salvation , about which some may attain to a greater degree of certainty than others . and the same measure is not required of all ; because mens capacities are not equal , if they do use equal diligence ; and all are not obliged to the same degrees of diligence that some are . as to the points necessary to salvation , god is not wanting by his grace to make them known to men of honest and sincere minds . and this is no peculiar doctrine of mine , as j. s. would insinuate , but it hath been the constant doctrine of their most learned and judicious school-divines ; as is evident from what they speak of the donum intellectus , and the lumen fidei , which secure men from errour in what concerns their salvation . if he hath therefore such an inveterate spleen against this doctrine , let him attaque the greatest divines of the church of rome , who have in terms asserted the same , which i have done . and i would fain see j. s. demonstrating against aquinas , and all his followers , that there is no such security from errour in points necessary to salvation , where ever god bestows true grace . as to points not necessary to salvation , i do not affirm , there is any such ground of absolute certainty , as to particular persons , who are only concerned as to their own salvation . and that was the reason of my answer to the fourth question . the universal testimony of the christian church , concerning the book of scripture , and the doctrine contained therein is a sufficient ground to make us certain of all matters necessary to our salvation . but of this more afterwards . it is sufficient here to observe , that even in the church of rome , there are points of doctrine , which are not de fide , and consequently the certainty of faith is not required to them . and then it is most unreasonable to require the absolute certainty of faith in those things which we deny to be points of faith. it is , as if we should ask them what absolute certainty of faith they have , as to the immaculate conception and assumption of the b. virgin , or the popes infallibility , they would tell us , these are no points of faith with them , and therefore it is unreasonable to ask after the absolute certainty of faith , where there is no faith pretended . the same we say , in the like case , it is very absurd to demand of us the absolute certainty of our faith in such things , wherein we never pretend to a certainty of faith ; but of common sense and reason proceeding according to the rule of scripture . as , if men impose false and absurd doctrines upon us , as transubstantiation ; &c. we insist upon the common right of mankind , not to be required to believe contradictions ; and the right of christians , not to believe , what hath neither scripture , nor reason , nor tradition for it . and these are the grounds on which we reject the additional creed of pius the fourth . we make them no points of faith at all ; and if others do make them so , we desire to be excused , because it is as certain to us they are not so , as we can be of negatives : and farther than this we go not in such points ; and if this be what he means by protestant faith , he hath my answer . iv. the general reason of the certainty of faith in particular persons is not from conclusive evidence as to the points of faith , but from some higher cause . and this mr. s. ought to know hath been the constant doctrine of the schools ever since divinity hath been brought into them . i except only one franciscus de marchia , who required conclusive evidence to the certainty of faith , but he is disputed against by gregorius ariminensis ; and he saith , his doctrine was condemned by the faculty of paris ; and gregory de valentia , speaks of him with great contempt for holding so absurd a doctrine . the certainty of faith is declared by the antient school-men to be above opinion , and below science : by which they understood , the intrinsic grounds on which truth is built ; which mr. s. makes necessary to the profession of it . hugo de sancto victore , saith , that the highest certainty of faith is owing to a pious and pure disposition of the mind , and an immediate divine influence . petrus pictaviensis , that it lies not in evidence , but adherence . guliel . parisiensis , proves conclusive evidence repugnant to faith , in a long discourse . gul. antissiodorensis , thinks rational evidence good to support and defend the faith , and to prepare men for it ; but that the certainty of it lies not in speculation , but in an adherence of the mind to the prime verity . alex. alensis , saith likewise , its certainty doth not lie in speculation , but in inward affection and adherence ; there is , he saith , an inferiour sort of acquisite faith which relies on reasons and testimonies ; but this , he saith , is meerly natural and preparatory to divine faith. bonaventure saith , the certainty of adherence is beyond that of speculation , because a martyr may have doubts , and yet die for his faith. thomas aquinas thinks , those that go about to bring demonstrations for faith , expose it to the scorn and reproach of infidels ; and he resolves the inward certainty of faith into divine illumination ; when the objection was put , that matters of faith could not be resolved into first principles . which mr. s. hath so long and so vainly pretended to . henricus gandavensis saith , there is a certainty of adherence in the habit of faith ; and that the evidence of credibility falls much short of that of science ; and he makes scripture the rule , whereby we are to judge of the doctrine of the present church , and of all ages succeeding the apostles . scotus distinguisheth between acquisite and human faith , and divine or infused faith ; but he denies any infallibility to belong to the former . durandus denies faith to be consistent with conclusive evidence ; and that the motives of credibility affords such evidence , because that necessitates assent . and it is observable , that he resolves faith not into the testimony of the present , but of the apostolical church . i need produce no more , to shew what a stranger mr. s. is to the doctrine of his own church ; or else what an obstinate opposer he is of it . but this is sufficient to shew what grounds of the certainty of faith are allowed by the chief divines of the church of rome , and how very different they are from those of the catholick letters . to summ up briefly therefore the state of this controversie about the certainty of our faith ; i. i assert , that we are absolutely certain of the formal object of our faith , viz. that whatever god reveals , is true , and to be professed by us , though we do not see the intrinsick grounds of it . ii. we are absolutely certain of the infallible rule of our faith ; and that all the necessary points of faith , in order to the salvation of mankind , are therein contained iii. the general certainty of divine faith in true believers , according to their own divines , doth not depend upon conclusive evidence , or intrinsick grounds , but an inward perception caused by divine grace . iv. particular points of faith are more or less certain , according to the evidence of their deduction from scripture as the rule of faith. v. where any propositions are imposed as points of faith , which others deny , those who impose , are bound to prove the certainty of them as such , and not those who reject them . and this is our case as to the points in difference between us and those of the church of rome : we do not make the negatives any points of our faith , any further than as the scripture is our rule , and we cannot be bound consequently to receive any thing as a point of faith , but what is contained in it , or deduced from it . but the church of rome requiring us to receive them as points of faith , is bound to prove the certainty of them as such . having thus endeavoured to set this controversie about the certainty of faith in its true light , i now proceed to consider what mr. s. doth object against it . and i shall conceal nothing that looks like an argument . his raillery i despise , and his impertinencies i shall pass over . i. that which looks most like an argument , is , what he hath set out by way of propositions in his first letter . 1. god hath left us some way to know what surely christ and his apostles taught . 2. therefore this way must be such , that they who take it , shall arrive by it at the end it was intended for ; i. e. know surely what christ and his apostles taught . 3. scriptures letter interpretable by private judgments , is not that way ; for we experience presbyterians and socinians ( for example ) both take that way , yet differ in such high fundamentals , as the trinity and the godhead of christ. 4. therefore scriptures letter interpretable by private judgments , is not the way left by god to know surely what christ and his apostles taught , or surely to arrive at right faith. 5. therefore they who take only that way , cannot by it arrive surely at right faith , since 't is impossible to arrive at the end , without the means or way that leads to it . upon setting down this , mr. s being sensible he had plaid his best cards , cannot help a little expressing the satisfaction he had in the goodness of his game . i do not ( saith he ) expect any answer to this discourse , as short as it is , and as plain , and as nearly as it touches your copy-hold . alas for me , that am fallen into the hands of such a gamester ! but i am resolved to disappoint him , and to give him a clear and full answer to this shew of reasoning . and that shall be , by making it appear , i. that it proceeds upon false suppositions . ii. that it destroys any rule of faith , even his own admired oral and practical tradition . i. that it proceeds upon false suppositions . as. 1. that no certainty can be attained where there is no infallibility . for if men may arrive at certainty where there is a general possibility of deception , all this seeming demonstration comes to nothing . and yet this is a thing all mankind are agreed in , who allow any such thing as certainty ; and the contrary opinion was ( which mr. s. little thinks ) the very foundation of seepticism ; viz. that there could be no certainty , unless men could find out such an infallible mark of truth , which could not agree to what was false ; as he might have learned in cicero's lucullus , without sending him to pyrrho's scholars . and till zeno and his disciples pretended to find out this , scepticism gained little ground ; but when they yielded to that principle , that no certainty was to be had without it , then a mighty advantage was given them , which they improved accordingly . but the more judicious philosophers were forced to quit the stoicks infallible mark , and to proceed upon such evidence of perception , and sense , and ratiocination , as might in things not self-evident form an assent which excludes all reasonable doubt of the contrary . but still those who pretended to infallibility , were the most deceived . as epicurus thought there could be no certainty in sense , unless it were made infallible ; and from hence he ran into that gross absurdity , that the sun was really no bigger than he seemed to be to our senses . for , he went just upon mr. s. his principles , if there be a possibility of deception , there can be no true certainty ; and to make good this hypothesis , the sun must be no bigger than a bonfire . but the wiser philosophers took in the assistance of reason , which , though not infallible , might give such evidence , as afforded certainty , where it fell short of demonstration . as in physical and moral things . i grant , that some of those who talked most and best of demonstration , fell wonderfully short of it , when they came to apply notions to things ; and the demonstrations they made were to little or no purpose , in the promoting of knowledge , as , that man is a rational creature , &c. but their physical speculations are very far from it ; yet this doth not hinder but that a certainty is attainable as to the nature of things . and in morals , they knew and confessed there could be no demonstration in them ; yet they professed a true certainty they had as to the nature of happiness , and the real differences of vertue and vice : they owned some moral principles to be absolutely certain , as that good is to be chosen , and evil to be avoided , &c. but in particular cases , they made use of the best reason they had , to prove some things good , and others evil. and although they could not proceed with equal certainty in all vertues and vices ; yet in some they had clear evidence , and in others they made use of the best means to give satisfaction to themselves and others . thus it is in matters of faith , there are some things absolutely certain , as , that god cannot deceive us ; that the scripture is our rule of faith ; but then , whether such points be contained in that rule and be of divine revelation , is not self-evident ; and therefore these must be deduced by all the best methods of reasoning from a written rule ; and when persons have examined the scripture with all the care and diligence , which one who would arrive at certainty thinks himself obliged to , then i do affirm , that such a man may attain to a true certainty and satisfaction of mind about it . and that true certainty is attainable without infallibility , i shall prove by an undeniable instance ( if an instance willl be allowed ; and i hope i shall make it appear as reasonable for me to produce instances as himself , ) and that is , concerning a point of faith of the greatest importance , viz. that jesus christ was the true messias foretold by the prophets . the proof of this depended on the interpretation of scripture ; and there could be no infallible interpreter relied upon in this case . as to christ himself , although he really was so , yet we suppose the question to be about him , whether he were an infallible teacher or not ; and therefore we must not suppose the thing to be proved . as to the publick interpretation , which mr. s. makes his infallible rule , if that were to be relied upon , then a jew was bound not to believe christ to be the true messias , because the publick interpretation was against him ; and the traditional sense of the prophecies was against him , being for a temporal prince ; i now demand of mr. s. whether the jews were capable of certainty in this point or not ? if not , then the jews were excused in their infidelity : if they were , then true certainty may be had without an infallible guide , although the publick interpretation and tradition be against it . and if it may be had in so difficult a case , which depended on the sense of obscure prophecies ; much more certainly under the clear revelation of the gospel ; wherein all necessary points are laid down with so much clearness , that the fault must be more in mens wills than their vnderstandings , if they do not apprehend them . 2. the second false supposition is , that a rule of faith must be a mechanical rule , and not a rational ; i. e. it must be like a carpenters rule , that hath all its dimensions fixed , and ready to be applied to material things ; but in matters of understanding no such rule is to be expected . the philosophers who disputed so much about certainty , would have laughed at any man who had applied a material rule to intellectual things ; yet this is mr. s's great example : i take my ruler , saith he , and draw a line by it ; does the streightness or crookedness of this line depend upon my vnderstanding ? by no means . but is there any such intellectual rule as this ? there have been great disputes in the world , among men of wit and subtilty , about the certainty of human knowledg ; whether any infallible criterion could be found to discern truth and falshood ? but they never imagined any such thing as an intellectual ruler to draw lines by ; but that there were certain differences of truth and falshood , which men might find out , but not without diligence and application of their minds to it . and notwithstanding the characters of truth and falshood were in themselves certain , yet it was very possible for men to mistake about them ; not only for want of judgment , but of diligence and impartiality : so we say here as to a rule of faith ; we do not suppose it to be a material rule ; i. e. if a man take the letter of scripture , and apply it to any opinions , he must presently know whether they be true or false ; but it is a rational and intellectual rule , which is absolutely certain in it self ; and whatever agrees to it is true , and whatever doth not is false : but still there may be mistakes in the vnderstanding and applying it ; and therefore care , and diligence , and impartiality , are required ; by which some may attain to that certainty , which others miss off . as in the points he mentions of the presbyterians and socinians differing about such high fundamentals , as the trinity and godhead of christ. 1. why presbyterians and socinians , i beseech him ? there is a notable insinuation in this , as though we of the church of england were socinians in those points ; and none but papists and presbyterians were orthodox in them . but this is an insinuation which hath as much folly as malice in it ; since our solemn and express declarations , are to the contrary : and he may as well call us papists as socinians , since our writings are as plainly against one , as the other . what our sense as to these matters is , he may find in the dialogues of the doctrine of the trinity and transubstantiation compared ; not long since published by a divine of the church of england . but to pass this over , 2. suppose the difference between us and the socinians , what then ? both take the same way of scriptures letter interpretable by private judgments , and yet differ in these fundamental points . and what follows ? that the scripture is no certain rule ? by no means . but that the socinians may err , and certainly do in misinterpreting this rule . but how can it be a certain rule , if men that use it may err in using it ? how can reason be certain in any thing , if men following reason may mistake ? how can arithmetick be a certain way of computation , if men following the rules of arithmetick , may mistake in casting up a sum ? doth any man question the certainty of the rule , for mens blundering in their accompts ? yet this is his way of reasoning . and i will put it just with his propositions . i. arithmetick prescribes a certain way by addition and substraction for us to find out any sum. ii. therefore it must be such that they who take it , shall arrive by it , at the exact sum. iii. but two men who have made use of the same way , differ at least a hundred in casting up the sum. iv. therefore arithmetick doth not prescribe a certain way to attain at a certain sum. v. therefore they who take only that way , cannot by it arrive at the certain sum. is not this clear and evident demonstration ? but those who consider a little better than mr. s. hath done , will distinguish between the rule and the application of it . the rule of arithmetick may be nevertheless certain , although those who want skill , or care and diligence , may mistake in casting up a particular accompt . the same we say here , scripture is a certain rule in all fundamental points , to such as have capacity and use , due care and diligence in finding them . but we do not deny , but men through prejudice , weakness , want of attention , authority of false teachers , impatience of throughly examining things , and not using proper helps may run into gross errors ; such as these about the trinity and incarnation ; but still the rule is certain to those who use it aright , although it be very possible for men through their own faults to mistake about it . and this is no way disagreeing to the infinite wisdom of god , who deals with us as with rational creatures ; and hath put faculties into us , that we might use them in order to the certainty of our faith. and such moral qualifications are required in the new testament , in order to the discerning the doctrine of it , as humility of mind , purity of heart , prayer to god , sincere endeavour to do the will of god ; that it would be very repugnant to the design of it , to suppose that the letter of scripture alone would give a man immediate and certain directions in all matters of doctrine being applied to it . therefore an easie answer is to be given to mr. s's . great difficulty , viz. how the sense drawn from the letter can any more fail to be true , than the line drawn by the rule to be straight . for , we say , that the sense truly drawn from the scripture can never fail to be true ; but we do not say , that every man must draw the true sense from the scripture ; for , although the scripture be an infallible rule , yet unless every man that makes use of it be infallible , he may mistake in the application of it . and this to me is so clear , that to make an infallible rule in his sense , he must make every person that uses it infallible , or else he may err in the application of it : but the right way , saith mr. s. will certainly bring a man to his journeys end , and the way must needs be a wrong way if it do it not . the right way will certainly bring them to their journeys end , if they continue in it ; but here we must consider what is meant by the journeys end. if by it be understood their salvation , then we say , that those who do their utmost endeavours to keep in that way , shall not fail of their journeys end. but if by it be understood the certain truth or falshood of every opinion tried by the scripture , then i answer , that although the sense of scripture be infallibly true , yet it was not designed as an infallible way for us to know the truth and falshood of all particular opinions by . for , as mr. s. well observes , salvation is that which chiefly imports us ; and it was for that end the doctrine of christ is made known to us , and it is an infallible way to it , if men continue therein ; but for judging the truth or falshood of opinions without respect to salvation as the end , it was not intended as an infallible way to every one that makes use of it ; and therefore it is easie for men to mistake in judging by it of things it was not design'd for . as if a man designed to observe all the old roman cities and stations here , and were told the old roman way would be a certain way to lead him to them , with the help of the roman itinerary , if that man objects , that this will not do , for he cannot find out all the modern towns and villages by this means , is it not a just and reasonable answer to say , that is a most certain way , which leads a man to that which it was design'd for ; and the roman way was only intended for roman foundations , but it is very unreasonable to find fault with it , because it doth not lead you to all modern towns and villages . so say i here ; the scripture was designed by divine wisdom to make us wise to salvation , and thither it will infallibly lead us , if we keep to it ; but if besides this we would know by it such things as are not necessary to salvation , we blame it for that , which was not in the original intention and design of it . for , when we make use of it to be our rule of judgment , meerly as to truth and falshood of things not necessary to salvation ; it is not because it was designed for that end ; but because it is of divine revelation , and so is the surest standard of divine truth ; and we are sure there is no other rule for us to judge besides . from whence we may and ought to reject any points of faith imposed upon us , which are neither contained in scripture , nor can be proved from it . and so it is our positive rule of faith , as to all necessary articles ; and our negative rule as to all pretended points of faith , which are not proved from thence . ii. i answer , that this method of mr. s. will overthrow the possibility of any rule of faith ; because none can be assigned , which it is not possible for men to misapprehend , and to mistake about it . let us at present suppose mr. s. to substitute his rule of faith in stead of scripture , viz. oral and practical tradition . why may not men mistake the sense of tradition , as well as the sense of scripture ? is tradition more infallible in it self ? is it deliver'd by persons more infallible ? doth it make those to whom it is delivered infallible ? why then , may not those who deliver it , and those who receive it , both be mistaken about it ? this i had mention'd in my second letter , that it was very possible to mistake the sense and meaning of tradition ; and i instanced in that of christ's being the son of god ; where the traditionary words may be kept and yet an heretical sense may be contained under them . mr. s. answers , that the sense of the words and all the rest of christ's doctrine is convey'd down by tradition . this is bravely said , if it could be made out ; and would presently put an end to all disputes . for if all the doctrine of christ be derived down to us in such a manner , that we cannot mistake the sense of it , we must be all agreed , whether we will or not . for , how can we disagree , if we cannot mistake the sense of tradition ? not while we hold to tradition . then it seems it is possible not to hold to tradition ; and if so , we have found a terrible flaw in human nature , that will let in errors in abundance , viz. that it may grosly err about the rule of faith ; yea , so far as to renounce it . but how is this possible , if the sense of tradition be infallibly convey'd ? for is not traditions being the rule of faith any part of it ? we must in reason suppose this : and if we do so , how can persons renounce its being the rule , while they cannot but believe its being the rule ? if men may mistake about traditions being the rule of faith ; why may we not suppose , they may as well mistake about any points convey'd by it ? for the greatest security lying in the rule , there must be more care taken about that , than about the points convey'd by it . but let us see how he proves that men cannot mistake the sense of tradition in particular points : the force of what he saith , is , that men were always men , and christians were always christians ; and mr. s. is always mr. s. pretending demonstration , when there is nothing like it . if men were always men , they were always apt to be deceived ; and unless christians by being such are infallible , they are liable to mistakes . but the highest means to convey the sense of words are to be found in tradition . i am quite of another opinion ; i think it the most uncertain way in the world ; and the corruption of the first ages of the world are an evident proof of it ; when there were all possible advantages of tradition , and yet the principles of natural religion were strangely corrupted , although they were plain , easie , few , of the highest importance , and men lived so long to inculcate them into the minds of their children . if therefore , notwithstanding tradition , the world might then degenerate into polytheism and idolatry ; what absurdity is it to suppose , that notwithstanding tradition , the christian doctrine might be corrupted likewise ? but mr. s. alledges not only words but actions , to determine the sense of them ; as , that christ is the son of god ; by praying to him , and giving divine reverence to christ without stinting them , or making them scruple , lest they give too much , or commit idolatry by giving that to a creature , which is due only to god. and does not this practice , beyond all possibility of mistake , insinuate into them , that he is equally to be adored with god the father , or co-equal to him , and so not a creature , but very god of very god ? i answer , i. would not the very same reasoning have made the coming in of idolatry impossible ? for , that there was but one true god , was evident from all acts of worship , being given only to him , as the proper object of it : how then could men so foully mistake , as to give proper divine worship to any creature , there being an infinite distance between god and his creatures , which every child could not but know by a constant tradition from adam . ii. how was it possible that external acts of worship should so infallibly prove christ to be true god , if all external acts of worship be of an equivocal nature , and receive their determination from the inward sense of the mind ? did not the arians use the same external acts of worship with others , with respect to christ ? where did they ever separate from the christian assemblies , on the account of the worship given to christ ? if not , how was it possible from thence to prove christ not to be a creature ? so that this is very far from putting the point of the divinity of christ beyond the possibility of mistake . especially , when solemn invocation , which is one of the most natural parts of divine worship , came to be allowed to meer creatures . all the difference that can be assigned then , must be from mens words and professions , and not from their external actions . iii. the same divine reverence was given to christ in the apostolical times , and the utmost care used to instruct people in the true doctrine of christ ; and yet then we find that persons did err in the sense of that proposition , that christ is the son of god. for , even then , the ebionites and cerinthians understood it , not in respect of nature , but adoption ; and so did the artemonites and samosatenians afterwards . and how can that be proved impossible to be done , which we shew was actually done ? men did notoriously mistake the sense of christ's being the son of god , when it was received by tradition ; and yet mr. s. pretends it cannot be mistaken , if it be so received . mr. s. still urges , that faith hath sense in it ; and it is inconsistent with the nature of mankind , not to hold some sense or other , and with the nature of christians , not to instruct their children in that sense . and i think words written have as much sense in them as words spoken , and less liable to mistakes ; there being no such mixtures of the infirmities of men in a written rule , as in oral tradition . but instances are unlucky things to be brought against demonstrations , and such is that of the cerinthians and artemonites , who pleaded tradition for their sense ; and yet they were men , and pretended to deliver the true doctrine of christ to their disciples . i alledged another instance , how the sense of tradition might be mistaken ; and that was about a real presence in the eucharist , which might be understood in very different senses . no , saith mr. s. that cannot be ; for , faith works on our devout affections , which must either oblige us to pay an infinite veneration to a creature , if christ's real body ( and consequently god ) be not there , or if christ be not god , which is the greatest deviation from true religion that is possible ; or else to be highly irreverent , and to want the most efficacious motive that can be imagined to excite and elevate our devotions , if he be there , or christ be indeed god. truly mr. s's way of writing is the most effectual means i know to make me question whether written words be a good way to convey a certain sense to our minds . for , i cannot understand , how faiths working on our devout affections , should oblige us , either to pay an infinite veneration to a creature , or else to be highly irreverent . for , supposing i believe christ's body not to be really in the eucharist , but yet that christ himself is god , i think my self bound to shew the utmost reverence to christ as god , even in the act of receiving the eucharist : and i am of opinion , that the just apprehension of the divine majesty , is as apt to excite and elevate our devotion , as the believing the body of christ to be there really present . but it is observable , what mr. s. here grants , that if christ's body be not there , they are guilty of paying an infinite veneration to a creature , which is the greatest deviation from true religion that is possible . and upon my word then they had need have better assurance , than what he offers , to prove christ's real body to be there . for , if as great reverence may be paid to christ in heaven , as if he were in the elements , i cannot see how the posture of adoration can any ways determin the sense of tradition in this matter . and thus mr. s. hath left the sense of tradition as uncertain , as he pretends that of scripture to be ; and if his argument will hold against the one being the rule of faith , it will do as great a kindness for the other also . thus i have fully answered his main argument , against scriptures being a rule of faith , which he hath been so free with me , as to tell me i cannot answer ; and he and i must now leave it to the reader 's judgment . the summ of it is , i. we distinguish necessary points of faith , from matters of speculation . ii. we distinguish certainty of faith in order to salvation , and certainty of opinion in matters of controversie . iii. we distinguish the certainty of the rule , from the certainty of the application of that rule ▪ and then my answer lies in these things ; i. that the scripture is a certain rule of faith as to all points necessary to salvation , to all such as make use of it as such , and do not through their own fault make a wrong application thereof . ii. that the scripture was not designed for a certain rule as to vnnecessary opinions ; and therefore mens not arriving at a certainty in them , doth not hinder its being a rule of faith. iii. that scripture being our rule of faith , we are bound to reject all pretended articles of faith , which cannot with certainty be proved from the sense of scripture . and so the proof of certainty lies upon those who affirm such articles of faith , and not upon us who deny them . this argument is mr. s's goliah , and now it is no wonder if his lesser men at arms soon quit the field . but i must take some notice of them , lest they be magnified , by being slighted . his next argument is , that i contradict myself : i hope i have in the beginning made him unwilling to repeat such a charge against me , till he hath cleared himself . but wherein is it ? in another place , he saith , i deny any absolute certainty as to tradition attesting the books of scripture ; which in the conference i asserted . i have looked in the place he refers to , and there i find nothing like it . i deny the necessity of any infallible society of men , either to attest or explain the scripture . where , by an infallible society of men , i mean such as have a divine assistance to that purpose : and what is this to the absolute certainty we have of the books of scripture by vniversal tradition ? but he urges it further , if this society be not infallible , then it is fallible ; and if it be fallible , then we cannot be more than fallibly certain , and so we can have no absolute certainty from a fallible testimony . this is the whole force of what he saith . to which i answer , i. i understand no such thing as infallibility in mankind , but by immediate divine assistance , i grant , that the holy spirit may , where he pleases , preserve the minds of men from any possibility of mistake , as to those things , wherein it doth inlighten them ; but set aside this , there is no such thing as infallibility ; the utmost is a rational certainty built on clear and convincing motives . where the motives are meerly probable , there may be opinion , but no certainty ; where the evidence is thought so strong as to determine assent , there is a certainty as to the mind ; as when we commonly say , we are certain of such things , we mean no more , than that we firmly believe them ; but when the evidence is the highest , which in point of reason the thing is capable of , then there is that which i call absolute certainty ; i. e. such as depends not meerly on the assent of the mind ; but the evidence which justifies that assent . ii if by being fallibly certain , he means any suspicion , that notwithstanding such evidence in all its circumstances , i may be deceived , then i utterly deny it ; for otherwise i could not be absolutely certain ; but if he means only , that there is no divine infallibility ( and i know no other ) then i own that there is still human fallibility consistent with this absolute certainty . but mr. s. will have absolute certainty to be infallible : if nothing will satisfie him , but human ( i. e. fallible ) infallibility , much good may it do him , but i much rather chuse proper terms , which i know the certain meaning of , than improper , though they make a far greater noise . i do own an absolute certainty in some acts of the mind by inward perception , as that i think , i doubt , and that i am ; i do own an absolute certainty as to common objects of sense ; and as to some deductions of reason ; i do own an absolute certainty as to some matters of fact , by a concurrence of circumstances ; but for all that , i do not account human nature infallible , nor this an infallible certainty , unless it be taken in another sense than divines take it in . for even the divines of the church of rome as well as ours make a difference between a human and acquisite certainty , and that which is divine and infallible . and if mr. s. by divine means human , and by infallible no more than certain , he must not think he hath gained any great matter , when he hath made use of words in an improper and unusual sense . iii. his next argument is , that our rule of faith is common to all the heresies in the world , which pretend scripture , as well as we . this is just the old sceptical argument against certainty ; if there be any such thing as certainty , you must assign such a criterion which is not common to truth and falshood ; but if you cannot assign any such mark of truth , which may not as well agree to what is false , then there is no such thing as certainty to be had . in matters of this nature , the proof must not lie in generals , but we must come to particulars , to shew the grounds of our certainty , viz. as to the trinity , and incarnation of christ , and then if we cannot shew why we believe those points , and reject the opposite heresies , as arianism , sabellianism , eutychianism , &c. then we are to be blamed for want of certainty in these points , but not before . but this , he saith , is to make light and darkness very consistent , and christ and belial very good friends . it seems then , there is no difference to be found by the rule of scripture , between the doctrine of christ and the devil . is this in truth your avowed principle ? do you in earnest believe the scripture to be such a chaos , where there is no difference of light and darkness , and that nothing but confusion can be found in it ; and we cannot tell by it , whether we are to worship god or the devil ? if mr. s. grants , that there is enough in scripture to distinguish these two ; then it is a rule so far , as to put a difference between light and darkness , between christ and belial ; and so these expressions must be disowned as little less than blasphemous , for all his pitiful defence of them in his second letter ; which is , that he never said that christ and belial could be reconciled , or advanced any position that implied it . but he said , that to make scripture our rule , is to make light and darkness consistent , and christ and belial very good friends . and is not this blasphemy against scripture ? and implies , that if we go by that rule only , they may be very good friends . how can this be , unless he asserts that by scripture alone , we can find no certain difference between light and darkness , between christ and belial ? let mr. s. answer to this , and not think to escape with such a poor evasion . if he owns the scripture a certain rule as to the difference of christ and belial , and light and darkness , then we have gained thus much , that in some matters of very great moment , the scripture is a very sufficient rule and ground of certainty , as to all points between us and infidels . and if it be so , as to these points , then why not as well as to other points consequent upon these ? if christ be the eternal son of god in opposition to heathen deities , and we can know him by scripture to be so , then we may as well know him to be the eternal son of god in opposition to arians and socinians . if against the heathens we can prove from scripture , that the word was made flesh , why will not this as well hold against nestorians and eutychians ? and so the scripture becomes a very sufficient rule to distinguish light and darkness in such points among christians too . for , is it ever the less fit to be a rule , because both parties own it ? but they differ about the sense of it , and therefore controversies can never be ended by it . if church-history deceive us not , the greatest controversies were ended by it , before general councils were heard of ; and more than have been since . many of those we read of in the first ages were quite laid asleep , as theodoret observes ; but since church-authority interposed , in the most reasonable manner , some differences have been perpetuated , as appears by the nestorian and eutychian controversies . i do not blame the authority of councils , proceeding as they then did by the rule of scriptures , but the event shewed , that the most probable means , are sometimes very ineffectual for ending controversies . and those which men think will most effectually suppress heresies , do often give a new life and spirit to them . so vain are the imaginations of men about putting an end to controversies , till they do come to a certainty about the true sense of scripture . it is possible to stop mens mouths by force and power , but nothing brings men to a true satisfaction , but inward conviction as to the true sense of scripture ; and there can be no rational certainty as to these points without it . if controversies be not ended , let us not blame the wisdom of providence ; for god doth not always appoint the means most effectual in our judgment , but such as are most suitable to his own design . and we see reason enough to blame the folly and weakness , the prejudice and partiality , the wilfulness and obstinacy of mankind ; and till human nature be brought to a better temper , we may despair of seeing any end of controversies . men may dispute , and for all that i know , will do to the worlds end , about the method to put an end to disputes . for , the controversies about certainty and fatality have been always the matters of debate , among disputing men , under several names and hypotheses , and are like so to be to the general conflagration . iv. he saith , scripture is not our distinguishing rule of faith , but our own particular judgments about scripture ; for that which distinguishes my rule from that of the most abominable heresies , can only be my own judgment upon the letter of scripture , and wriggle which way i will , there it will , and must end at last . i wish mr. s. had been a little better conversant in the old disputes about certainty ; for it would have saved me the trouble of answering some impertinent objections ; such as this before us . for they would have been thought mean logicians , who could not put a difference between the rule of judgment , and the judgment which a man made according to the rule . suppose the question were about sense , whether that were a certain rule , or not , to judge by ; and epicurus should affirm it , and say he so firmly believed it , that he judged the sun to be no bigger than he seemed to his senses ; would not he have been thought ridiculous , who should have said , this fancy of epicurus was his rule ? the rule he went by was in it self certain ; but he made a wrong judgment upon it ; but that was not his rule . so it is here . we declare the scripture to be our only certain and standing rule , whereby we are to judge in matters of faith ; and we understand it as well as we can , and form our judgments by it ; but doth it hence follow , that our judgment is our rule ? we may be deceived in our judgments , but our rule is infallible ; we may differ in our judgments , but our rule is one and the same . and how is it possible for those who differ in judgment , to have the same rule , if our rule and our judgments be the same ? for then their rules must be as different as their judgments . i know not what modern logick mr. s. learnt ; but i am sure he learnt not this way of reasoning from the antient philosophers , who discoursed about the criterion after another manner than our great pretender to logick doth . v. he objects , that our people do not make scripture the rule of their faith , not one in a million relying upon it ; and therefore this pretence of mine , he saith , books like a meer jest ; and he cannot perswade himself , that i am in earnest , while i advance such a paradox . what doth j. s. mean , to call one of the articles of our church , a jest and a paradox ? for the words of our sixth article , are , holy scripture containeth all things necessary to salvation : so that whatsoever is not read therein , nor may be proved thereby , is not to be required of any man , that it should be believed as an article of faith , or be thought requisite or necessary to salvation . doth j. s. now take this for a paradox among us ? i assure him , i love not to make jests about scripture , nor matters of faith and salvation . but wherein doth this jest lie ? why , forsooth , i make the people to make scripture their rule , and not one in a million thinks of relying on it . have they then any other rule of faith , which they rely upon ? what is it , i pray ? is it the churches infallibility ? no. is it pius the fourth's creed ? no truly , while they are children , they believe tradition . now , i think , j. s. hath hit it . tradition is indeed a rule of faith for children ; who are very apt simply to believe their fathers and teachers . but suppose , they come to years of discretion , what rule of faith have they then ? have they a judgment of discretion then ? no ; this is another jest. for he supposes all our people to be a dull sort of animals , that understand nothing of scripture or faith themselves , ( i wonder then , that they make no more converts among them ) but trust their parson for all ; for , boves arabant & asinae pascebantur juxta eos ; therefore the people have no judgment of discretion ; i hope j. s. knows whose jest or rather argument that was . whatever he insinuates , as to our people , i have reason to believe far better of them ; and that all those who mind their salvation do seriously read , and consider the holy scriptures , as the rule of their faith. but if in matters of opinion , or in doubtful or obscure places , they make use of the skill , and assistance of their teachers , wherein are they to blame ? the scripture is still their rule , but the help of their teachers is for the better understanding it . and cannot our logician distinguish between the rule of faith , and the helps to understand it ? suppose now a mother or a nurse should quit honest tradition , as j. s. here calls it ; and be so ill inclined , as to teach children to spell , and to read in the new testament , and by that means they come by degrees to understand the doctrine which christ preached , and the miracles which he wrought , and from thence to believe in christ , and to obey his commands , i desire to know , into what these persons do resolve their faith. is it indeed into those who taught them to read ? or into the new testament , as the ground of their faith ? when they have been all along told , that the scripture alone is the word of god ; and whatever they are to believe , it is because it is contained therein . and so , by whatever means they come to understand the scripture , it is that alone they take for the rule and foundation of their faith. if a man were resolved to observe hippocrates his rules ; but finds himself uncapable of understanding him , and therefore desires a physicians help ; i would fain know , whether he relies upon the skill of his interpreter , or the authority of hippocrates ? it is possible his interpreter may in some doubtful and obscure places have mistaken hippocrates his meaning ; but however , the reason of his keeping to the rules is not upon the account of the interpreter , but of hippocrates . but suppose a college of physicians interpret hippocrates otherwise , is he bound then to believe his own interpreter against the sense of the college ? i answer , if a college of physicians should translate bread for cheese ; or by phlebotomy should declare was meant cutting of arteries , or of a mans throat , let them presume to be never so infallible , i would trust any single interpreter , with the help of lexicons and common sense against them all ; but especially , if i can produce galen , and the old physicians , who understood hippocrates best , on my side . this is our case , as to the people , about disputable points ; we do not set up our own authority against a church pretending to be infallible ; we never require them to trust wholly to our judgments ; but we give them our best assistance , and call in the old interpreters of the church ; and we desire them to use their own reason and judgment with divine assistance for settling their minds . if people be negligent and careless , and will not take necessary pains to inform themselves , which mr. s. suggests , we are not bound to give an account of those , who do not observe our directions . and i never yet knew the negligent and careless brought into a dispute of religion ; for in this case , we must suppose people to act according to the principles of the religion they own ; otherwise their examples signifie no more against our doctrine , than debauchery doth against the rules of hippocrates . but suppose , saith mr. s. that one of my own flock should tell me , that i have erred in interpreting scripture , he desires to know , what i would say to him . this is a very easie question , and soon answer'd . i would endeavour to convince him as well as i could . and is that all ? and what would j. s. do more ? would he tell him he was infallible ? i think not ; but only as honest tradition makes him so , and how far that goes towards it , i shall examine afterwards . well ; but suppose john biddle against the minister of his parish , and the whole church of england to boot , understands scripture to be plainly against a trinity and christ's divinity . and it is but fair for me to suppose him , maintaining his heresie against j. s. and let any one judge whether of us be more likely to convince him . he owns the scripture , and confesses if we can prove our doctrine from thence , he will yield ; but he laughs at oral tradition , and thinks it a jest for any one to prove such a doctrine by it . and truly , if it were not for the proofs from scripture , i do much question , whether any argument from meer tradition could ever confute such a one as john biddle . but when we offer such proofs , as are acknowledged to be sufficient in themselves , we take the only proper way to give him reasonable satisfaction . suppose he will not be convinced . who can help that ? christ himself met with wilful and obstinate unbelievers . and was this any disparagement to his doctrine ? god himself hath never promised to cure those who shut their eyes against the light. shall the believing church then have the liberty to interpret scripture against the teaching church ? who ever asserted any such thing ? we only say , that the people are to understand the grounds of their faith ; and to judge by the best helps they can , what doctrine is agreeable to scripture , and to embrace what is so , and to reject what is not : but among those helps we take in , not barely the personal assistance of their own guide , but the evidence he brings , as to the sense of the teaching church , in the best and purest ages . it is very strange , that after this , it should presently follow , 't is evident hence , that tradition of our fathers and teachers , and not scriptures letter , is indeed our rule ; and by it we interpret scripture . if this be so evident , then how is it possible , we should set up the ecclesia credens against the ecclesia docens ; as he charged us just before . if tradition be our rule , and we interpret scripture by it , what fault then are we guilty of , if tradition be such an infallible rule ? but , methinks , this hence looks a little illogically upon the premises ; and if this be his conclusive evidence , he must excuse me as to the making it a ground of my faith. but he allows , that we set up scripture as our rule , when we dispute against them ; but when that is done , we set up our own authority over the people , and do not allow them that priviledge against us , which we take against the church of rome . this is all the strength of what i can make out of that paragraph . for if all writing were like his , it would be the best argument for oral tradition ; his sense is so intricate , and his conclusions so remote from his premises . just before he said , 't is evident hence that we follow tradition . and presently , 't is as evident we do not follow it , and set up our own authority against it . we do interpret scripture by tradition ; and yet immediately , we set up scripture against tradition . we plead for the peoples right to a judgment of discretion ; and yet we do not allow them a judgment of discretion . what invisible links hath oral tradition to connect things , that seem so far asunder ? but however it be expressed or connected , his meaning is , that we only set up scripture against the church of rome , and then set up our own authority over the people . this is not possible , if we do allow them a judgment of discretion ; and this is one of the things he so much charges upon me ; and saith , he never read any protestant that puts matters more into private hands than i do ; and yet in the very next page , he saith , i deny the people the same priviledge against pastoral authority . how can i deny them such a priviledge , if i put matters into their hands above any other protestant ? i do not know , that i do in the least differ from the sixth article of our church ; nor do i take off from the due authority of bishops and pastors of churches . but all our dispute is , about this judgment of discretion , whether it be allowable to people , and how far . in his third letter he resumes this argument , and thither i follow him , that i may lay things together into some method . the words he cavils at , are , if we have the consent of all christian churches against the only pretended infallible judge , we have their consent likewise , that every man is to judge for his own salvation . what hurt is there in this ? it seems then nothing will content us now but infallibility . was there ever such an awkard man at reasoning ? it follows indeed , that either there must be an infallible judge , or every man must judge for himself . do i then allow no authority to church-governors , that do not pretend to infallibility ? yes , very much , while they do not pretend to impose on our faith , by a pretence to infallibility . but what occasion do i give for this , when i say only , that every man must judge for his own salvation ; and yet he had the conscience to leave this out in repeating my sense , but two lines after . may not you mistake or pervert to day , what you heard yesterday , when i find you mistaking or perverting my sense , but at two lines distance ? and then run on in a long discourse , as though you had taken the true sense of my words . is not this a fit person to play out mr. g 's game , who shuffles in so strange a manner , and so openly plays false cards ? where did i ever dispute against church-authority in due proposing matters of faith , provided that every man is to judge for his own salvation ? but i have , he saith , an aking tooth at the churches intermeddling in matters of faith. from whence doth this appear ? this must either arise from great ignorance , as to the right of judging every man hath as to his own salvation ; or from a malicious design , to expose me to all church-governors ; but i pity his ignorance , and despise his malice . what pleasant entertainment doth he make with the sober enquirer ? 't is pity ( saith he ) but he had a blew apron on , and a tub to hold-forth in ; as a sober enquirer may possibly find some pretenders to infallibility have done in their time. but what is the meaning of all this ado about a sober enquirer ? i had said many years ago , that the scriptures being owned , as containing in them the whole will of god so plainly revealed , that no sober enquirer can miss of what is necessary for salvation , there can be no necessity supposed of an infallible society of men either to attest or explain these writings among christians , any more than there was for some ages before christ , of such a body of men among the jews , to attest or explain to them the writings of moses and the prophets . and where lies the heresie or danger of this doctrine ? if i said that no sober enquirer can miss of things necessary to salvation in scripture , it is no more than st. chrysostom , st. augustin , aquinas , and other school-men , had said before me ; and were they for blew aprons and tubs to hold forth in ? nay , to shew how unskilful j. s. is in the writers of his own church , ( if they do own him ) even bellarmin himself grants as much as i say . for being to answer that place jam. 1.5 . if any man lack wisdom , let him ask it of god , who giveth liberally , &c. he answers , this is to be understood of sapientia necessaria ad salutem ; so then a sober enquirer praying to god to give him wisdom , shall not want that which is necessary to his salvation . and he quotes several passages of st. augustin to prove , that prayer obtains nothing infallibly but that which is necessary or useful to the salvation of him that prays . if this be then obtained infallibly , then we see an infallible ground of certainty , as to what is necessary or useful to salvation . bellarmin indeed saith , that a gift of interpretation is not to be had by prayer ; and , do i ever say it is ? did i ever give the least countenance to enthusiastick pretenders , or to the breakers of the laws and orders of our established church ? what means then these spiteful insinuations ? doth the man hope to raise himself by exposing me ? or to be caressed by f.p. and f. w. by the brave attempt of throwing dirt so plainly in my face ? which will never stick , being so unskilfully thrown , either to my prejudice , or his advantage . but this matter about the peoples judgment of discretion , must not be thus pass'd over . for , he resumes it at the end of his third letter , and thought it a good relishing bit to conclude with . and towards the very end , he begins to state the controversie , this true logician having forgotten it before , or reserved it for a disert at the last . to come closer ( saith he ) and take a more distinct view of this judgment of discretion . it was even time to come closer in the 99th . p. of the third letter . alas for mr. g. ! he is like to have a hopeful game of it , when his substitute talks at this rate at the very end of the game . but let us see what feats he will do now he comes closer . now he will acquaint me , how far he allows it , and far and how in what he rejects it . this is well ; but why no sooner ? he was at ' another game before , viz. two or three throws at the sober enquirer , and having knock'd him down with his blew apron and tub , he now comes to t. g's cards again . and let us see how well he plays them . first , he grants , that every man is to judge for his own salvation ; i. e. he yields what the sober enquirer aimed at , and now methinks he desires the blew apron and tub , to hold-forth himself . secondly , he saith , all mankind are agreed in it . it seems then the fanaticks are true catholicks in mr. s's opinion . thirdly , he yields , that every man is to judge of the best way to salvation , and of all the controversies between them and vs. now the tub is turn'd to a chair , and the holder-forth become a judge of controversies . nay , he goes so far as to say , the contrary tenet is ridiculous , as what 's most ; nay , that it is sottishness to hold it ; and to deprive mankind of this priviledge of judging thus , is to debar him of the light and vse of his reason , when it is most useful for him . is not all this very obliging ? but where now lies the difference ? why , truly , if his discretion leads him to the infallible rule of tradition , all is well ; but if not , it is no longer discretion . what ? has he been judge of all the controversies between us already , and is he to seek for his rule still ? what discretion had he all that time , to judge without a rule ! what a judge of controversies have we found at last ? methinks the sober enquirer far exceeds him in point of common discretion ; for he never pretended to judge without a rule , much less all the controversies between us. but this discreet judge of all controversies first determins all the points ; and when he hath done this , he finds out his rule . of all the judges of controversies that have been yet talked of , commend me to this set up by j. s. for , how is it possible for him to judge amiss , who had no rule to judge by ? you see ( saith he ) how we allow them the vse of their reason and judgment of discretion , till it brings them to find a certain authority , and when they have once found that , the same judgment of discretion which shewed them that authority was absolutely certain , obliges them to trust it , when it tells them what is christ's faith , without using their private judgments any longer about the particular points themselves thus ascertained to them , but submitting to it . to which i answer , i. the same reason which enabled men to find out this infallible guide , or certain authority will help them to judge concerning this authority , and the matters proposed by it . for , either he hath a rule to find out this authority , or he hath none ; if he hath a rule , it must be either scripture , or pure natural reason . if scripture , that only affords fallible certainty , he saith over and over , and so a man can never come certainly to this authority . and if the foundation be uncertain , what can the rule do ? but mr. s. doth not pretend scripture , but reason , for his infallible rule . then i demand , whether reason doth afford an infallible ground of certainty , as to this certain authority or not ? if it doth , we are yet but fallibly certain ; if it doth not , then what need this certain authority ; for in the opinion of all reasonable men , certain reason is better than certain authority . and he cannot deny the certainty of reason , who builds the certainty of authority upon it . ii. suppose the particular points proposed by this certain authority be repugnant to that certainty of reason , by which i am required to believe it : as suppose this authority tells me , i am no longer to rely upon my reason , but barely to submit , although the matter proposed be never so much against it ; what is to be done in this case ? i am to believe this certain authority on the account of reason , and that requires me to believe such things as overthrow the certainty of reason ; how is it possible for me to rely on this certain authority on the certainty of reason , when that authority tells me , there is no certainty in reason ? iii. must i believe reason to be certain just so far and no further ? but who sets the bounds ? hath god almighty done it ? when and where ? i may and ought to use my reason in searching after this certain authority , and judge all controversies in order to the finding it out ; all this is allowed ; but as soon as ever this certain authority is discover'd , then goodnight reason ; i have now no more use for you . but who bid you be so ungrateful to that certain reason , which conducted you so far ? it is very possible it may be as useful still , why then do you turn reason off so unkindly after so good service ? iv. are all people capable of this certain reason , or not ? it requires , it seems , a great deal of logick to prove this certain authority , or this infallible guide by reason ; and i am one of those that think it can never be done : suppose then , some of us duller people can never comprehend the force of this reason , which is to lead us to an infallible guide , what is like to become of us uncapable people ? are we all to be damned for dunces and blockheads ? no , not so neither : this is really some comfort . for then it is to be hoped we may go to heaven without finding out this certain authority ; and then we may have true faith without it . this is still better and better . and then i pray what need have i to find out this certain authority at all , if i may have true faith and be saved without it ? v. i have greater certainty by reason of the certain authority of scripture , than you can have of the certain authority of tradition . here is reason on both sides , and authority on both sides ; but i say there is no comparison between either the reason or the authority . the reason to believe the scripture , is so incomparably beyond the reason to believe oral tradition . and the authority of scripture hath so much greater force on the consciences of men , that it is very extraordinary among those who own scripture to be the word of god , to find them compared in point of authority . for , we must deal plainly in this matter ; the scripture we look on as the rule of our faith , because it is the word of god. if you do not own it to be so , but resolve all into tradition , we know what you are ; but if you do own the scripture to be of divine revelation , how can you pretend to set up any certain authority in comparison with it ? vi. if this certain authority be only to lead us into the certain sense of scripture , then it must be either into the sense of plain places , or of difficult and obscure : if of plain places , then it is to kindle a torch to behold the sun ; if of obscure places , then who hath appointed this certain authority to explain them ? who is to appoint such a certain authority in the church , to explain his word , but god himself ? and we desire to see some plain places , that set up this authority to explain those which are obscure and doubtful . we think it our duty to read and search the scripture , and especially the new testament , where we find very great occasion for this certain authority to be mentioned . we find churches newly settled , and many disputes and controversies started among them ; and those of great and dangerous consequence ; we find the apostles giving frequent advice to these churches with respect to these differences , and with great earnestness giving caution against seducers , and warning them of the danger of them ; but not one word can we find in all their epistles tending this way , or mentioning any certain authority they were to submit to , for the putting an end to all controversies . this is really a matter of so much concernment to the whole christian world , that if any such thing had been in the design of christianity , i can never believe that the apostles would have omitted it in their several epistles . had not they sufficient care of the certainty of mens minds , and of the peace of the church ? was it a secret concealed then from them ? or not thought fit to be communicated by them , when it was most necessary to prevent the early corruptions and errours of the christian churches ? but they are so far from it , that i cannot find any intimation to that purpose in all their writings , although they had the fairest occasions for it . vii . if men by certain reason have found out this certain authority , what are they to do with this certain reason afterwards ? methinks it is a little hard for ever to discharge so useful a servant immediately after so extraordinary a piece of service , as the finding out an infallible guide . we do not find the apostles directing the people not to make use of their understandings , because their guides were infallible . i am apt to think the apostles were as infallible as tradition or church-authority ever since ; and therefore what allowance was made by them to a judgment of discretion is still to continue . what doth st. paul mean to speak to the corinthians in such a manner , i speak as to wise men , judge ye what i say : how different is this from , i speak by an infallible spirit , and ye are not to judge what i say ? when he saith to the thessalonians , prove all things , doth he mean , swallow all things , and prove nothing ? when st. john saith , try the spirits , whether they are of god , doth he only mean , till they had found a certain authority ? did not they believe st. john's authority to be certain ? if not , to what purpose did he write this epistle to them ? if he did , he supposed them still to have a liberty of judging , even those who pretended to inspiration . for , many false prophets are gone out into the world . and there are certain rules and marks to judge of the pretences to an infallible spirit , which were in vain assigned , if they were not to judge by them . viii . suppose men differ about this certain authority , wherein it lies , and how far it extends ; are not they to exercise their reason still about this ? suppose some pretend , that it lies in an infallible assistance which christ hath promised to his church in all ages ; and others say , this is impossible to be a ground of faith , because it is it self an article of faith : must not a man exercise his reason about this ? here is certain authority pleaded ; but others say , there is certain reason against this pretence of certain authority ; and they must grant i must follow certain reason , though against certain authority . again , others say , the certain authority of oral tradition is a novel , vain and dangerous opinion , destructive of faith , and leading to heresie and atheism ; what is to be done in this case ? must our reason be quitted , and men not be allowed to judge of this authority by it ? yes , till they come to own it , and then they are to judge no longer ; i. e. put out your eyes once , and ye need never think of opening them after . be very circumspect in the choice of your way , till you come to a precipice , and when you are come there , be sure to throw your self from it headlong , and there is an end of controversies . but we do not judge this a very reasonable method ; but think he had much better keep upon plain ground , and use the best method he can to find the true way ; and if his judgment , will serve him to find the way to a precipice , we think it will much better serve him to keep him from it ; and that he had better bear with some imperfection of his sight , than put out his eyes that he may be the more quietly led , he knows not whither . there is only one thing more , which deserves to be taken notice of , about this argument , viz. that j. s. saith , i expresly exclude the churches help ; which is , as he triumphantly concludes his third letter , the first principle , nay the quintessence of all heresie , fanaticism in the egg , perfect enthusiasm when hatcht , and downright atheism when fledg'd . this is a parting blow indeed . it is the bite of an angry viper , at its last gasp , when it puts its utmost force into the venom , and hopes even dying to destroy . others love to conclude gently , but j. s. is a man by himself , and as though he were writing epigrams , would reserve his sting for the last . but what ground is there for all this venemous froth ? even just as much as there was for the author of pax vobis to say , that i am for introducing paganism ; or for another to make me the founder of anti-catholick , and anti christian doctrines , whereas i profess to own no other than what have been received in this church ever since the reformation . but some mens spleen and gall must have a vent lest it destroy them . it is some satisfaction to me to think that none but such , who either oppose or betray our church , set themselves thus to defame me ; and it is a great comfort to find such feeble reasoning , where so much spite and malice is discover'd . thus it is here , with j. s. he could merit nothing without giving me hard words , and because many look on the beginning and end of a book , who mind nothing else in it ; therefore he hath here put together as the consequence of my doctrine , no less than heresie , fanaticism , enthusiasm , and downright atheism . he thought he could not make my case equal with his own , unless i were charged with heresie , and principles leading to atheism . but he is charged by the most zealous catholicks , and in respect to his avowed principles ; but my charge here is by an enraged adversary ; and for such a doctrine which is owned by all men of understanding in both churches , and if i may name him among them , even by j. s. himself . my words are , if it be said , that the churches power will become explicit to any sober enquirer , then every such person may without the churches help find out all necessary points of faith. and where lies the heresie , the enthusiasm , the atheism of this doctrine , which i have already shewed was asserted both by fathers and school-men ? and j. s. himself grants , that every man is to judge for his own salvation ; and of the best way to his salvation , and of all the controversies between them and us , and especially of the true grounds of faith ; and all this without the churches help . and if he can do all this , i desire to know whether he cannot find out all necessary points of faith ? hath he indeed , resolved all controversies , and yet wants some necessary points of faith ? and hath he found out the churches authority too , without the churches help , and yet doth he want some necessary points of faith ? then it follows , that after the submitting to the churches authority , there are still necessary points of faith which may be wanting ; and then an absolute submission is not all that is required of one that hath found out the churches authority . but my whole argument there proceeds upon a supposition , viz. that if one may without the churches help find out the churches authority in scripture , then why not all necessary points of faith ? so that it goes upon a parity of reason ; and i see no answer at all given or pretended , but only he endeavours to stop my mouth with a handful of dirt. thus i have dispatched this long argument about the judgment of discretion . and i shall now sum up my answer in these particulars . i. every christian , as such , is bound to enquire after the true way to salvation , and hath a capacity of judging concerning it . ii. every christian proceeding according to the best rules of judging , hath reason to receive the scripture as the rule of his faith. iii. the scripture is so plain in all necessaries , and god hath promised such assistance to them , that sincerely seek it , that none who do so , shall want the knowledge of such things as are necessary to their salvation . iv. when any thing is offer'd as necessary to be believed in order to salvation , every christian hath a right and liberty of judging , whether it can be proved by the scripture to be so necessary or not . v. we do not allow to particular persons the same faculty of judging in doubtful points of controversie , which we do as to matters that immediately concern their salvation . vi. no pretence of infallibility or authority can take away that right of judging , which was allowed them by the apostles , whose authority was infallible . vii . this right of judging doth not exclude the churches due authority as to matters of faith and controversies of religion , ( as it is declared art. 20. of our church ) but all that we now plead for , is ( not any authority as to others ) but a right of judging as to themselves , in matters that concern their salvation . viii . the certainty of faith , as to them depends upon two things ; 1. the clearness of scripture about them , which implies the certainty of reason . 2. the promise of divine assistance which makes their faith divine , both as to its principle , its ground , and its effect . but i have not yet ended his objections about our rule of faith ; for vi. he objects , that we cannot necessarily resolve our faith into the writings of the apostles only . what is the meaning that we cannot necessarily resolve it ? i think we must resolve it into a written rule , till we see another proved . did the apostles when they went to convert the world , go with books in their hands , or words in their mouths ? doubtless , with words in their mouths . or were those words a jot less sacred , when they came from their mouths , than when they put them in a book ? not one jot . or lastly , doth any command from christ appear to write the book of scripture , or any revelation before hand , that it was to be a rule of faith to the future church ? no such matter ; and the accidental occasions of its writing at first , and its acceptation afterwards bar any such pretences . on the other side , their grand commission was not scribite , but only praedicate evangelium . i have given an account so lately of the reasons and occasions of writing the gospels and epistles of the new testament , that i need only here to give these general answers . i. whatsoever was done as to the writing the books of the new testament , was done by the immediate direction and appointment of the holy ghost . ii. the reason given , by the writers of the gospels themselves , is , that matters of faith might be delivered with the greatest certainty . iii. those writings were not intended only for the benefit of the church then being , but for future ages ; and thence the books of scripture were so received and esteemed in the primitive churches . iv. the most antient writers of the christian church assure us , that the apostles wrote the same doctrine they taught , and for that purpose , that they might be a pillar and foundation of faith. v. the most certain way we now have to know what doctrine the apostles taught is by their writings ; since they taught and wrote the same doctrine ; and we are certain we have the doctrine they wrote , but we have no other way to be certain what doctrine they taught . vii . he objects , that the question being put concerning the new testament's containing all divine revelations of christ and his apostles , i gave no direct answer , but shuffled it off to matters necessary to salvation . the setting out of this is the subject of some pages . to which i give an easie answer . the question concerning the new testament containing all the divine revelations of christ and his apostles , may be taken in two senses . 1. as relating to the entire object of faith ; and so the answer was most direct and plain , to the second question , that the rule , whereby we hold all the same doctrine , that was taught by christ and his apostles , is by the divine revelations contained in the writings of the new testament . for since we believe all that is there , and nothing but what is there , that must contain the entire object of our faith. and the word all must relate to that . 2. as to all those things which particular persons are bound to believe , as contained therein ; and so the question being put , about the vniversal testimony to assure us , i. e. all particular christians , that the new testament contained all the divine revelations of christ and his apostles : my answer was direct and apposite to this sense , viz. that the universal testimony of the christian church , as to the book of scripture , and the doctrine therein contained , is a sufficient ground to make us certain , i. e. all particular persons , of all matters necessary to our salvation . so that the substance of my answer lies in these three things . i. that all our faith is contained in scripture ; and thereby we hold all the doctrine taught by christ and his apostles . ii. that although all particular persons may not reach to the entire object of faith contained in scripture , yet they had thereby a certainty , as to all matters necessary to their salvation . iii. that the ground of certainty as to both these , was the universal testimony of the christian church , concerning the books of scripture , and the doctrine contained therein . the words of my letter are , we are to consider , that the scripture being our sole and entire rule of faith , all matters necessary to salvation , must be supposed to be contained therein ; and therefore the same testimony , which delivers the scripture to us , doth deliver all the necessary articles as contained therein . which are there received as in the lump ; and if we receive the book which contains all , we must by the same authority receive all contained in it . as if a purse be left to a man by his fathers will , full of gold and silver , and this by the executors be declared to contain all the gold and silver his father left him they who deliver this purse to him from the executors , do certainly deliver to him all the gold and silver left him by his father . but if he suspects there was both gold and silver left him by his father , which was not in that purse , then he must call in question the integrity of the executors , who declared that all was contained therein . this is now the case of the christian church , as to all divine truths which respect mens salvation ; the primitive church , who answer to the executors in the other case , did unanimously declare that all such truths were undoubtedly contained in the written word . although therefore there may be a real difference in the nature of the doctrines therein contained , as there is between gold and silver , yet he that receives all , must receive one as well as the other ; and the matters of salvation , being of greatest moment , they that receive the whole will of god upon grounds of certainty , must be assured that therein they receive all matters necessary to our salvation . never was any purse so rifled as this is by j. s. he examines not only the coin in it , but the very strings and linings of it . he is a dreadful man at ransacking a metaphor . he tells me , my similitude is so far from running on four legs , that it is in many regards lame on the right ( and indeed only ) foot it ought to stand on ; and which is worse , perhaps against my self . the sum of it amounts to this , that because scripture contains all , and protestants have scripture , therefore they have all . a strange kind of discourse ! as if , because they have it in a book , therefore they have it in their minds and souls , in which , and no where else faith is to reside . but was not the question put , whether we had all the points of faith which our saviour taught ? and how could i answer a question about all , but by shewing where we had all ? if all the doctrine of christ be there , we must be certain we have all , if we have the scripture which contains all . but it is not enough to have it in a book . i grant it . but still if you ask , where all my faith is contained ; i must refer you to that book which contains all. for i profess to believe every thing there , and nothing as a point of faith , but what is there . we do not pretend , that it is enough for persons to say , their faith is in such a book ; but we grant that they ought to read and search , and actually believe what ever they find in that book ; but still all points are not equally necessary to all persons that are therein contained , but all such as are necessary to salvation lie there open to the capacities of all who desire to know them . now this is one of the things j. s. finds fault with this similitude of a purse for , viz. that people think it is an easie thing to open , and as easie to come at the sense of scripture , as to take money out of a purse : 't is but plucking the strings , and the deed is done . and is this any disparagement to a rule of faith to be plain and easie ? if it were not so , it could not be a rule of faith for all persons . we do not say , that any person by opening the scriptures , may presently attain to the certain sense of all places of scripture ; but that which i assert , is , that no man who sets himself to read and consider the scriptures as he ought , and prays for wisdom from god , shall miss of knowing all things necessary to his salvation . but mr. s. is for mending the similitude , and truly he doth it after an extraordinary manner . he will allow the scripture to be a purse , provided the purses mouth were tied up with a knot of such a mysterious contrivance , that none could open it but those who knew the mind of the bequeather ; and that the church , to which it was left as a legacy , had knowledge of his mind , and so could open it , whilst others only perplexed themselves more while they went about it . the point then between us , is , whether the scripture were left only to the church to interpret it to the people in all points ; or whether it were intended for the general good of the whole church , so as thereby to direct themselves in their way to heaven ; and consequently , whether it may not be opened and understood by all persons in matters that are necessary to their salvation . one would think by the church of romes management of the scripture , keeping it so much out of the peoples hands , and talking so much of the danger and mischief that comes by it , that they did esteem it just as the old romans did the sybillin oracles , which were to be kept up from the view of the people , and only to be consulted in cases of great difficulty , and no farther questions were to be asked , but what the keepers of them declared to be their meaning , was to be so received without any farther examination . and this is the sense of the politicians of that church , concerning the scripture . but when they have written like divines , and have been driven to state the controversie truly , they have been forced to such concessions , as have overthrown the political hypothesis . for , i. they cannot deny , that the scripture was designed to be a certain and infallible rule of faith to all . this bellarmin proves in the beginning of his controversies ; where he shews at large , that the law was the rule in the old testament . to the law , and to the testimony . blessed are they that search thy commandments , &c. that in the new testament christ proves his doctrine by the scriptures , and refers the pharisees to the scriptures , and confuted the sadduces out of them . that the apostles direct christians to honour , and esteem , and to rely upon them . and then he proves , that a rule of faith must be certain and known ; and for the scriptures , he saith , nihil est notius , nihil certius . nothing is more known , nothing more certain . how can this be , if there be such mystical knots which tye it together , that none but the church-guides can unloose ? how can this then ever be so known , as to be a rule of faith to the people ? and not meerly a rule , but a most certain and safe rule . which is the greatest non-sense in the world , if it cannot be understood by those , who are to make it their rule . they may as well say , that algebra was a rule for masons and carpenters , and a jacob's staff for a taylor 's measure . but mr. s. hath beaten his brains so long about rules and rulers , and that which is ruled and regulated by them , that we must not expect that he should be tied down to cardinal bellarmin's notions ; and therefore i must consider what he saith , after above twenty years hard labour about these things . he tells me plainly , i quite mistake the meaning of the word rule . for ( saith he ) it speaks rectitude . no doubt a right rule doth . but still i mistake his meaning . how so ? there must be a rectitude in the rule . that is not it . what then ? it must be evident rectitude , i. e. evident to be right . not so . i hope we shall come at it at last . it is such an evident rectitude as preserves those who regulate themselves by it from obliquity or deviation , that is , in our case , from errour . and is this the wonderful mystery ? there wants but one word to make it past dispute , viz. who effectually regulate themselves by it . for regulating is an ambiguous word , and may be taken , either 1. for what a man takes and professes to be his rule which he is to act by ; so a ciceronian regulates himself by cicero , i. e. he declares his manner of speech to be the rule he orders his speech by . and yet it is very possible that such a man may use phrases which are not cicero's , for want of sufficient skill and care. 2. for what he doth in conformity to his rule . and so he doth regulate himself by cicero , who doth not in the least swerve from his manner of speaking . but cicero is the rule to both these . and so the question here comes to this , whether that can be said to be a true intellectual rule , which men through their own default , and not through any defect in the rule , may deviate from ? if a rule be in it self certain , and be certainly received for a rule , that is surely enough to make it a rule to a man ; but it is not necessary to the being of a rule , that a man can never deviate from it by his own fault . for , there is no intellectual rule can be assigned , but it is possible for a free agent to deviate from ; although he do at the same time profess it to be his rule . do not all christians agree the commands of christ to be an infallible rule of life ? and j. s. by his admirable logick will either prove this not to be a rule , or that it is impossible for men to sin. for , saith he , a rule speaks rectitude , and that such an evident one as preserves those who regulate themselves by it from obliquity or deviation . yes , saith he , this is very plain , those who regulate themselves by christ's rule , cannot sin ; i grant it , those who do effectually regulate themselves by it ; but others may profess this to be their rule , and the most infallible rule of life , and yet through their own fault may deviate from it . so here persons may own the scripture to be a most certain & infallible rule as to truth and falshood ; and they are sure while they effectually regulate themselves by it , they can never err ; but while they profess to do it , they may . so that all mr. s's subtilty vanishes into nothing , by so plain and easie a distinction . therefore i am still of the mind , that a rule of faith is that whereby we are to judge what we are bound to believe as to divine revelations . no , saith j. s. i ought to have said , it is that by which , while we follow it , we shall be absolutely secured from erring in faith. this follows from the rectitude of the rule , that while men keep to it , they cannot err ; but it doth not follow from the nature of the rule , that men must necessarily follow it . for is it possible for men to misunderstand a certain rule or not ? i. e. such a rule which if they truly follow , they shall be secured from erring : if not , then the rule must be plain and evident to all capacities , to such a degree , that they cannot fail in judging by it . if it be possible , then , although the rule be in it self certain and infallible , yet it is possible for men to err through such a mistake , and while they think they follow the rule , they may run into errour . and it is strange to me , that mr. s. in all this time hath not discerned the fallacy that hath misled him . if it hath really misled him , and not been set up by him , on purpose to confound and confute hereticks , as he tells the cardinals at rome . but one of that number hath fully proved , as i have shewed already , that the scripture was intended for a rule of faith to the people ; and then it follows from j. s. himself , that while they regulate themselves by it , they can never err. what reason then can be given , why such a rule of faith should be kept from them ? and the purse be tied up with so many mysterious knots , which are utterly inconsistent with the notion of a rule of faith. ii. they grant , that there is a great difference in the points contained in scripture ; of which some are allowed to be simply necessary to salvation ; as those which are required to baptism ; and bellarmin yields , that all these points are certainly contained in scripture ; and were the things which the apostles constantly preached to all people . who cannot be denied to have been capable of understanding these things , when they heard them preached ; and how could they lose the capacity of understanding them when they were written ? and if they might still understand them , then the scripture hath no such mysterious knots , but all points necessary to salvation may be understood by the people . so that as to these points of greatest importance , the scripture must be left as a legacy to all christians , and not only to the guides of the church . but j. s. craves leave to explain himself ; and it is great pity to deny it him . mistake me not , saith he , i do not mean scriptures letter is not clear in such passages as concern morality , or the x commandments ; nor in matters of fact , as the marks or signs of the messias foretold by the prophets ; ( methinks the mysterious knots should have been about prophecies , ) nor in parables explained by himself and such like ; but in dogmatical points or tenets , which are spiritual , and oftentimes profound mysteries , as a trinity , christ's godhead , the real presence of his body in the sacrament , and such like ; and in such as these our rule is not intelligible enough to keep the followers of it from erring . i answer , either the apostles preached these points to all persons as necessary to their salvation , or they did not . if not , how come they to be necessary to be believed now ? if they did , then the people were capable of understanding them when they heard them , and therefore may as well understand them when they read them . i do not mean the manner as to the trinity and incarnation ( as to transubstantiation , i know nothing in scripture about it either as to thing or manner ) but the revelation of such a doctrine . so that if these points be owned to be necessary to salvation , they must be so plain that men may understand their duty to believe them . for , that is the bound i keep my self within , that all things necessary to salvation , are so plain , that we may be certain of our duty to believe them ; but if not , we may err without prejudice to our salvation . mr s. asks what i mean by all things necessary to salvation . nothing but what all others do mean by it . did christ ( saith he ) teach any unnecessary points ? alas for him ! but are all points taught by christ , or written in scripture , equally necessary to the salvation of all people ? no , he saith presently after , that he will grant that fewer means than the knowledge of all christ taught , may suffice for the salvation of some particular persons . very well ; now i hope he will make something of the main business in hand , viz. to prove that absolute certainty of all that christ taught , is necessary to mens salvation , when he grants that some may be saved , without so much as knowing all that christ taught . to what purpose was all this heat about the certainty of our faith , as to all that christ taught , if at last some may be saved without so much as knowing it ? how doth mr. s. prove , that those some are only the ignorant people in the church of rome ; but that all ours are tied to no less than infallible certainty of all that christ taught . he would have done well , to have proved such a privilege for ignorance to have been limited to their communion ; and that no claim can be allowed as to the circumstances of any other particular persons . some few ( he saith again ) may be saved without the knowledge of such and such points , slender motives being enough for their circumstances . i thank mr. s. for this . it seems the point as to salvation is gained , unless particular persons among us can be proved to be none of these few . but where-ever they are , it seems they may be saved ; but i hope , not without true and saving faith ; whence it follows , that such faith hath no necessary relation to these high points ; and there is no need of infallible certainty , as to them , of all christ taught . one of these high points , is that of transubstantiation ; too high for me and thousands and millions besides , ever to apprehend , let us do our utmost ; nay we cannot apprehend ( such is our dulness ) that we can have any certainty , as to sense or reason , if we hold it . we hope therefore j. s. will enlarge his number , and not talk only of some few that may be saved without the knowledge of such deep mysteries ; we desire to be admitted into his number , for truly our capacities can never be stretched so far , as to comprehend the possibility of transubstantiation . suppose our motives be slender , yet they are such as move us to that degree , that we cannot overcome the reluctancies of sense , and reason , and revelation , and tradition against it . but mr. s. brings himself off with a salvo ; though all points are not necessary for every particular person , yet all of them are necessary for the body of the church , whose pastors are to instruct their children in them , and apply the efficacy of them to their souls , as their capacities admit , and exigencies require . it seems still they are not necessary to particular persons , but according to their capacities and exigencies , but they are to the body of the church . but how came they to be necessary to the body of the church ? for instance , the point of transubstantiation is a very deep point ; and although particular persons may be saved without believing it , yet i cannot understand how this deep point comes to be necessary , in any respect , for the body of the church . i hope j. s. will not deny this to be one of his necessary church-points : let him then shew , how it comes to be so necessary for the pastors of the church to instruct their children in it . my capacity , i assure him , will not reach to this , and therefore i hope i may be excused ; and in his own words , my mind is not capable of being cultivated by such elevating considerations . i do not believe there is any such danger of the flocks dying , or falling short of their full growth they might have had in the plentiful pasturage of the church , as j. s. elegantly speaks , if they do not believe transubstantiation , or any such deep points . but still we have no absolute certainty of our highest fundamentals . no ? we affirm the contrary ; and from absolutely certain grounds . it is absolutely certain , that whatever god reveals is true , and ought to be believed by us . and we are , as absolutely certain as scripture and reason can make us , that god hath revealed the fundamentals of our faith. but there is experience to the contrary . what experience ? that we are not certain ? we affirm that we are ; and who can tell best ? how comes mr. s. to know we are not certain when we say we are ? but all are not , as socinians , &c. what are they to us ? are not we certain , because some are not certain ? what pittiful reasoning is this ? is mr. s. certain of his infallible ground of certainty , oral tradition ? why do i ask such a question ? for very good reason ; because there are some not certain of it , and even in his own church ; but cry out upon it , as fallible , fallacious , dangerous , and destructive of faith , and leading to atheism . from whence it follows , on mr. s's . principles , that he cannot be certain himself , because others are not . nay , it is impossible he should have any certainty on his own grounds . for he can have no rule of certainty , as i shall evidently prove from his own words . a rule must have absolute certainty ; absolute certainty there cannot be where persons are left uncertain ; but there are many in the church of rome , that not only doubt of his rule of infallible certainty , but utterly deny it , and dispute against it . how is it then possible , for him to be certain of it on his own grounds ? but it is time to proceed to another objection against our rule of faith. viii . j. s. saith , we can be no more certain of our rule , than we are of the truth of the letter of scripture ; but we cannot be certain we have the right letter , unless we have a right translation , and that must be from a true copy ; no copy can be true , unless conformable to the original ; and if there be any failure in any of these , nay , if we have not absolute certainty of all these , we cannot have any absolute certainty of our faith. this objection , those of the church of rome , who believe scripture to be a rule of faith , ( though not the complete ) are concerned to answer , as well as we . for , the matters of faith contained in scripture are convey'd to their minds after the same manner . but mr. s. saith their case is different from ours . do not they make the vulgar translation authentick ? and will not the same objections then lie against all those who rely upon it ? let us see how j. s. clears this matter : 1. the canon of the books comes down , saith he , by the testimony of all christian churches , that are truly christian . and we say , the canon of the books comes down by the concurrent testimony of all christian churches , however differing in other things . and herein , i think , we have much the advantage . for , we do not except against the testimony of any christian churches ; nor condemn them as not truly christian till their cause be better heard and examin'd . 2. the doctrine of christ , saith he , transfused into the hearts of the faithful , both taught them how , and obliged them to correct the copy in those particular texts that concerned faith. what is this , but in plain terms to expose the scriptures to the scorn and contempt of atheists and infidels ? who would desire no better a concession than this , that the scripture hath been corrected in matters of faith , according to the faith of the church . if this be granted , it is impossible to prove that we have any true original texts , in matters of faith : for if the church did correct the copy in those particular texts , which concerned faith , according to the sense of the faithful ; then the church in every age might so correct it : and consequently we can never be sure , that the texts continue the same for any two ages together ; unless it be first proved impossible for the sense of the church to vary in any two ages ; or of those who think themselves bound to correct the texts . and i should be very sorry to have my faith rest upon such a slippery foundation . i will put the case , as to the arian controversie . how was it possible for the nicene fathers to have convinced the arians on such a supposition as this ? you alledge several texts of scripture , might they say , to prove the godhead of christ , and his equality with the father ; but how can we know that these were original texts , and not corrected by the guides of the church then , according to their own sense ? we do not deny that there were some leading men of this opinion , and having gained a party to themselves , they corrected the texts according to it : and therefore we can never be satisfied , that these were the original texts , because we can bring down a tradition of a contrary sense from the apostles times . i do not see what satisfaction they could ever receive , if this pernicious principle be allowed , that the texts were to be corrected in matters that concern faith , according to the sense of the church . but he saith it is , if any errour , through the carelesness , unattentiveness , or malice of the translators , or transcribers at any time had crept in . this doth not one jot mend the matter . for if the faith of the present church be the rule , then the texts are to be corrected according to it , and the blame to be laid on the carelesness or malice of translators and transcribers . this is a miserable account of the certainty of texts of scripture in points of faith ; as to other texts of inferiour concern , as he speaks , they could be best corrected , by multitudes of other ancient copies , the churches care still going along , as was shewn in the highest manner , by the council of trent , that so it might be as exact as human diligence could well render it . as to multitudes of copies they serve us as well as them ; but as to the care of the council of trent , i am by no means satisfied . for 1. they went no farther than a translation , and declared that authentick ; without due regard to the original text. 2. the care taken was not so exact ; for then clemens the eighth did great injury to sixtus the fifth , when he recalled and corrected his bibles in so many places after sixtus the fifth , had published his for an exact edition . 3. there are still complaints in the church of rome of want of exactness in the vulgar latin. 4. after all this is but human diligence , and no such absolute certainty , as j. s. requires from us . but it may be , he will say , that he doth not at all make it his rule of faith ; let him declare so much ; and then we know what to answer . this is still putting off . therefore i will give a distinct answer . i. we do utterly deny that it is in any churches power to correct original texts , because they contradict the sense of the present church ; or any translations any farther , than they differ from the originals . and i do not know any assertion that shakes more our faith , as to the scripture , than this of j. s. doth . ii. the early appeals made to scripture in matters of faith , by the writers of the christian church , make us certain that there could be no such alterations or corrections of the texts , according to these use of the correctors . as for instance , we find the places produced against the arians used before against the samosatenians and artemonites . if it be said , they might correct the fathers to i answer , that there is no imaginable ground for any such suspicion ; because the fathers lived in distant places and countries , and therefore when their testimonies agree about some places of scripture alledged by them , there can be no reason to suspect any corruption or alteration of the text. as for instance , no one text of the whole new testament , hath been more suspected than that of 1 s. john 5.7 . there are three that bear record in heaven , &c. and it cannot be denied , that there hath been great variety , both in the greek and latin manuscripts about it ; yea , there was so in s. jeroms time , as appears by his preface to the canonical epistles ; who charges the leaving it out to the unfaithfulness of the translators . s. jerom is cried out upon as a party in this controversie , and therefore it is said on the other side , that he put it in as favouring his own opinion . but his integrity is vindicated herein , because s. cyprian so long before the arian controversie produced this place . so that our certainty as to scripture doth not depend upon the meer letter , but upon comparing the best and most antient copies , with the writings of the fathers , who still made use of the scriptures in all discourses and debates about matters of faith. iii. the variety of readings in matters that are not of faith , cannot hinder our certainty in matters of faith. we do not pretend , that there is no kind of variety in the copies of the new testament ; but i am of opinion that this rather establishes than weakens our faith. for , considering the great multitudes of them , and how insignificant they are , it shews that this book was liable to the common accidents of books ; but yet , that there is no such variety , as to make one suspect any fraud or design in the alterations that appear in the manuscript copies . and as to translations that have been made among us , the people who are not able to examin them by the originals , have no reason to suspect them , as to any matter of faith. not meerly from the skill and integrity of the persons , and the care that hath been taken , but because it was so much the concernment of some men to have lessen'd the credit of our translations , as much as was possible , and they have not been able to produce any thing that might shake the faith of a considering man. if it be said after all , this is but human faith , and not divine ; i answer , iv. we must be careful to distinguish the certainty of human and divine faith in this matter . we do not pretend that we have an absolute divine certainty of things that are only capable of human certainty ; and we do not say , that we have only human certainty of things capable of divine certainty . if the question be put concerning the objects of divine faith , then we do answer , that we have a divine certainty of them from those things , which are the proper evidence of divine revelation . we believe the doctrine of christ with a divine faith , because it was confirmed by miracles and prophecies : we believe the new testament to be written by the holy spirit , because the promise of the spirit was fulfilled upon them ; and especially in a thing of so great concernment to the whole christian church . but if the question be asked only concerning a matter of fact , as whether the books that bear such names were written by the persons , whose names they bear ; then i can have no greater certainty than belongs to a matter of fact ; but then it is so circumstantiated , that i have a greater and more absolute certainty , as to this , then any other matter of fact which wants the proofs that this hath . and if as to books , and copies , and translations , we have as high a certainty , as the thing is capable of , it is madness to expect and require more . for where there is but a human testimony , there cannot be the certainty of divine faith , which must not only have a divine object , but must rest on a divine testimony ; but where the testimony is human , the certainty must be such as relates to the highest of that kind . but still , such a faith may have absolute certainty of its kind ; and although in regard of its testimony it be human faith , yet in regard both of its object , its inward cause , and its effects , it may be truly called divine . ix . the last objection is , concerning the number of canonical books . pray satisfie us ( saith mr. s. ) about this exact number of books ; and how many will just serve turn . one would think by his objections , j. s. were preparing matter for the critical history of the new testament , he seems so concerned to lessen the authority of it . but i shall answer the objections he offers . 1. there may have been books lost that were written by persons divinely inspir'd , and we have no unanimous consent of the christian church that there is none lost ; and those books might contain matters different from , or to be superadded to the canon we have now ; and without this , we can have no certainty , that the books we have now , contained all the divine revelations . i answer , i. if we have the unanimous consent of the christian church , that we have the canon of the new testament entire , then we have their consent , that there is no book , written by divine inspiration , lost . and this appears by the contest in the iv. century , about the just number of the canonical books ; the churches then differ'd about some books not then universally receiv'd ; as the apocalypse in some , and the epistle to the hebrews in others . which shews , that the churches were then so solicitous to preserve any books that appear'd to be written by persons inspir'd , that although these did then want universal consent , yet they were still kept , and read , and dispers'd , till upon further examination they came to be universally read . it is not therefore in the least probable they should suffer any apostolical writings to be lost . ii. this is to charge the christian church with so gross a neglect , as overthrows the force of all his arguments for tradition . for we must suppose an apostolical writing sent to some church by direction of the holy spirit , and yet that church be so notoriously careless , as to lose a book containing in it many points of faith ; now i appeal to any one of common sense , whether he could trust their word for matters of faith , who could be so negligent as to lose a great many points of faith at once . and the more such a book were dispersed , the argument is still stronger against tradition . besides , this shews the great insufficiency of oral tradition , if these points of faith are lost ; because such a book was lost , wherein they were contained . if tradition had been so effectual a means of conveying matters of faith , it should have appear'd in such a case , viz. in preserving such matters of faith , though the books were lost : but we find nothing like this , so much as pretended . although it were much easier pretended than proved . iii. this is to suppose the providence of god not to be immediately concerned in preserving books written by divine inspiration . mr. s. doth really suppose that books written by divine inspiration may have been lost , or at least that we cannot prove that they are not : but we think it a considerable proof , that they could not , because the divine providence doth so immediately concern it self in preserving that which tends so much to the good of his church . if a hair doth not fall from our heads , nor a sparrow fall on the ground , without the providence of god ( as our saviour affirms ) is it not very unreasonable to suppose that a divine book , written for the benefit of the christian church , should be wholly lost ? especially considering the extraordinary care the first christians took , in times of the greatest persecutions , to preserve the scriptures ; and no force or violence could extort them out of their hands . on mr. s's supposition , it was no hard matter for a book of scripture to be lost , viz. if the several books had been committed to the custody of some men in trust for the whole church ; but if we consider the things as they really were , it will appear hardly possible . for the books were not kept up at first in a few hands , but dispersed abroad in multitudes of copies , and received with mighty veneration both on the account of the authors of them , and the matters contained in them . they were read both in publick and in private , they heard them in their assemblies , and they made them their constant imployment at home ; they were their rule of life , as well as of faith. and how is it possible to suppose any book so received , so esteemed , so dispersed , so constantly read , could be suffer'd to be lost among christians ? if it be objected , that they were not all so esteemed at first , as appears by the epistle to the hebrews , and therefore might more easily be lost ; i answer , that however they were not universally received at first , yet they were by those churches to whom they were written ; and among them they were not kept up , but mightily dispersed ; so that there was no way to lose them , from the first spreading of them abroad ; unless we can suppose such multitudes of christians to conspire together to suppress a book of so great concernment to themselves . as if persons who claim an estate by virtue of some deeds , should all agree to imbezel them , or any material part of them . here was no pretence for registers and abridgments , which some make use of to lessen the authority of the books of the old testament ; for here we have the very authentick writings of the apostles , and their own epistles in their own style and expressions . and supposing the churches , to whom they were sent , to have received them as their writings , and to have communicated them to others , as they did , i do not see , under these circumstances , how a book , containing divine revelations , could be lost . ii. he objects , that the canon of scripture was not entire , but deficient for some hundreds of years , till the whole canon was collected and acknowledged , and therefore so long the church had no perfect rule of faith. i answer , i. i distinguish between a compleat rule of faith , and a compleat canon of scripture . for , if the books owned and universally received , contain in them all matters of faith , then the rule of faith is compleat , although some particular books may be still in dispute . as for instance , it is certain , that in st. jerom's time , the church of rome did not receive as canonical the epistle to the hebrews ; had not that church therefore a compleat rule of faith ? if god hath so abundantly provided for his church , that there may be a full revelation of all points of faith in the rest , then the disputing the authority of such an epistle , doth not derogate from the compleatness of the rule of faith. for , if they have all points of faith , they must have a compleat rule of faith. ii. it is no prejudice to the true canon of scripture , that some particular books of the new testament were for some time disputed by some particular churches . for , if it were done without ground , it doth reflect more on those churches than on those books ; especially when those very churches afterwards received them . and this was the case of the church of rome , as to the epistle to the hebrews : st. jerom affirms , that not only the greek churches all received it , but that all the ancient writers did so ; and not meerly as an ecclesiastical , but as a canonical epistle . therefore this must be a late thing in the church of rome ; and in probability , began upon the novatian controversie , which epistle was thought too much to favour the novatian doctrine ; and when that controversie did abate , that epistle recovered its authority in the church of rome . but mr. s. is angry with me , for reflecting on the church of rome for not receiving the epistle to the hebrews in st. jerom 's time ; which ( he thinks ) was an act of prudence , antecedent to the judgment or determination of any church , whether greek or latin. one may see by this how well versed he is in the canon of scripture , when st. jerom declares , that not only all the greek writers received it , but all the ancient , and that as canonical . was here no antecedent judgment of the church in this matter ? doth not the consent of all ancient writers , even in st. jerom's time , make a judgment of the church ? but he adds , that what i make a heinous crime in the church of rome , was a commendable caution in it . that which i said , was , that it hence appear'd , that the church of rome was far from being believed then to have the authority of making the canon of scripture , or being infallible in faith. and what saith j. s. in answer to this ? not one syllable , but runs it off to another thing . but why do i not as well blame the greek churches for not receiving the apocalypse ? they do not pretend to such authority and infallibility in this matter , as the church of rome doth . i do not deny that there were some greeks then to blame in rejecting the apocalypse , but bellarmin saith , they were but few and obscure persons ; and he produces the testimonies of justin martyr , irenaeus , theophilus antiochenus , melito sardensis , dionysius alexandrinus , clemens alexandrinus , origen and athanasius , all approving it . and the occasion of disputing it arose from the millenary opinion , which some thought they could not confute , as long as the apocalypse had such authority in the church . and such disputes as these , which wore off by degrees , are no real prejudice to the canon of the new testament , which was at first generally received ; and although some few books were contested for a time , yet they recover'd their authority , and have ever since been received by the universal consent of all christian churches . iii. he objects against this universal consent , the testimonies of marcion , ebion , valentinus , cerinthus , and epiphanius his other hereticks , who rejected the canon of the new testament . could any man but j. s. make such an objection as this ? but he had a mind to bring me in as a favourer of all hereticks ; and , as such another man of integrity hath done , of all anti-catholick and anti-christian doctrines . but where have i given any occasion for such spiteful reflections ? all that i said , was , we have the universal consent of all christian churches for the canon of the new testament , i. e. of all since the time , that the epistle to the hebrews was receiv'd in the latin , and the apocalypse in the greek churches ; notwithstanding all the divisions they have since fallen into , yet they had no difference as to the canon of the new testament . and this i insisted on as the ground of our certainty , viz. the unanimous consent of all the great bodies of christians , that have continued under different denominations to this day . to this he gives no other answer , but that my answer to the fifth question , is co-incident with that to the fourth . i thought j. s. in the self-evident way , would have liked my answer the better for it . but he doth not comprehend the design of it . i had said before , that we relied on the universal testimony of the christian church ; upon that the question was asked , what i meant by the christian church : my answer was , that it was that which was made up of all christian churches ; i. e. saith j. s. that all the parts make the whole ; and what incongruity is there ? when mr. g. said , that the christian church may be taken in several latitudes , he desired to know in what sense i took it ; and could i answer him more directly than to tell him , i took it in the largest sense , as it was made up of all the parts ; and not in such a sense as they do , who give the denomination of the whole to a part ? but by this i do not seclude all hereticks . i do not take upon me to judge of all the bodies of christians in the world , whether they be justly charged with heresie or not ; but i take them only as christians , and from their universal consent , i prove the certainty of the canon of scripture . hereby i profess a brotherhood with excrementitious outcasts . i know not what brotherhood lies in making use of their testimony ; but i had rather do it , than with unsufferable pride and folly call so many bodies of christians ; for whom christ died , excrementitious outcasts . but although he seems to own that their testimony doth strengthen the evidence for the canon of the new testament ; yet he calls it back again , and for extraordinary reasons . 1. they may have corrupted the letter of scripture , although they may allow of the books . let us then take their testimony for the books , and examine the letter afterwards . 2. this vniversal testimony must reach to each chapter and verse ; but we must have assurance not only of each verse , but of each significant word in the verse . how hardly are some men satisfied about the certainty of scripture ! are there not different copies in all parts to examin and compare , if there be cause of mistrust ; and if there be none , what prejudice is this to our certainty ? at this rate , men may argue against every thing ; and that there can be no certainty of any writing , unless the person stood by and saw the author write ; and even then he might question his senses too . these objections do indeed lead to an incurable scepticism in the church of rome . 3. the judges suspect the justness of the cause , if known knights of the post are called in to corroborate the evidence . what a desperate cause is that , which forces men to fling such dirt in the face of so many christian churches ? and that without the least evidence or proof against them . how come all the greek , abyssine , coptick , oriental christians , to be compared to knights of the post , because they afford a concurrent testimony with us about the canon of the new testament ? they may be the honestest and best part of christendom , for any thing j. s. knows ; and what justice can there be in such uncharitable censures ? it is not enough for you to say , they are all accounted hereticks or schismaticks by you ; for we that know how unjust and unreasonable your censures are so near home , have no cause to regard them at such a distance . thus i have answered all the objections i have met with in j. s. against our rule of faith. i now come to the last part of my task , which is to examin the arguments produced to prove the infallibility of oral and practical tradition . the main argument is thus set down by mr. s. all traditionary christians believe the same to day which they did yesterday , and so up to the time of our blessed saviour ; and if they follow this rule , they can never err in faith , and therefore are infallible . and they could not innovate in faith , unless they did forget what they held the day before , or out of malice after it . all the parts of this argument mr. s. endeavours to shew to be self-evident ; but in truth it is a self-evident fallacy ; as i shall shew at large . but before i particularly lay it open , i must consider what he saith against the method i used in the conference for answering it . i then thought , and do still , that the clearest answer to an argument , which proves a thing impossible was to bring an undeniable instance that such a thing really was , which was proved impossible to be . and to this purpose i produced the instance of the greek church , which professed to follow tradition , and yet they could not deny to have erred . this mr. s. saith , is giving no answer at all ; for this is no answer to his argument , but producing a new argument against him . and he magisterially tells me , that it is my turn to answer ; and therefore i am confined to concedo , nego or distinguo : as the propositions are either true , false or ambiguous , or i may deny the inference , if i find more terms in the conclusion than in the premisses . but these are my bounds which i must not exceed . but with submission to these logicians , i answer , that where an argument is designed to prove a thing impossible , which is contrary to sense and experience , the producing an evident instance is the plainest and shortest way of answering ; as well as in an induction which is allowed to be disproved by a plain instance . as in the case of zeno's argument against motion ; diogenes his moving was a far more effectual answer , than if he had stood a great while with his concedo , nego and distinguo . j. s. confesses , that the vanity of zeno 's argument was not ill ridiculed by diogenes his moving before him . and why might not i then expose the vanity of this demonstration by the instance of the greek church ; unless some fault be found in the instance . he brings the argument , and i an instance against it , what are people the wiser ? and which shall they be for ; the argument or the instance ? zeno brought his argument , and diogenes his instance ; were not by-standers the wiser , when it so apparently proved the foppery of the argument ? doth j. s. think the vanity of it was not enough exposed by that means ? but he saith , this is excepting against the conclusion , when there lies none against the premisses . no such matter ; for it shews there is a fallacy in the premisses : it is however but an argument , ad hominem ; call it what you will , so it doth my business ; to shew the vanity of the demonstration . this way doth but sham an adversary . and truly that is a great matter , if they be such as p.g. they are of no use for discovery of truth . as much as laying open sophistry helps to the discovery of truth ; which is not a little when we deal with sophistical disputers . but we come to the instance . how doth he after all clear this instance of the greek church ? doth he deny that they hold to tradition ? no. doth he deny that they have erred notwithstanding ? all that he saith is , that p. g. was no ways obliged not to deny that the greek church had erred in points of faith. no ? then he must grant that the roman church hath erred , for they contradict each other . let him take his choice ; one doth my business as well as the other , and more effectually destroys the pretence of infallibility in the roman church . but i say , they did not err . what is my saying to the business in hand ? besides , there are other points contradictorily held between the greek and roman churches , besides that of the filioque and the argument holds as well in any other , as in that . and therefore he must fix the errour on one side or other . after all this flourishing he takes heart , and resolves to grapple with the instance . let us see what your instance will do . now i thought we shall have a direct answer . but i am strangely disappointed . for he runs still back to that , that i do not believe it erred . was the instance brought against me , or against p. g ? but his answer doth not make or marr the business . the business of the demonstration it doth , and that was my business . but this doth not prove that a church going upon tradition errs , unless i will grant that the greek church hath erred . what strange trifling is this ? the dispute was about p. g's . argument , and not my opinion . is this the answer to the instance about the greek church which mr. m. promised ? if this pass for an answer , i think j. s. may defend sure footing . i mentioned p. g's . answer , that the greek church followed tradition till the arians left that rule , and took up a new one . and why saith j. s. hath he not answered well ? because he did not answer to the purpose ; which was not about the arians , but the present greek church . but a church may follow tradition at one time , and leave it at another . very true ; but the greek church did not forsake tradition , and yet erred . and therefore tradition and errour were found together , and therein lies the force of this undeniable instance . the rest is such trifling , that i am really ashamed to answer it over and over . still he attempts to give an answer , and still fails ; but it is something new , and therefore shall be considered . his answer , saith j. s. holds as well as to the present as past greek church . his answer ! where is it ? it was that those who err in faith must leave tradition . but the greeks did not leave tradition , and yet erred in faith ; so that the instance holds good still . he denies that errour and tradition can be found together in the greek church , or any other ancient or modern , i. e. the conclusion must be held against all the instances in the world. but i ought to say , whether the differences were in matters of faith. yes , in such which the church of rome accounts matters of faith. but how can an erring church still plead tradition and adhere to it ? answer the instance ; for the greek church doth plead tradition . but then pleading tradition is no more but quoting some expressions of ancient writers , as the arians did : not so neither ; for the greek church relies most upon tradition from father to son in practise of any church in the world. but if they adhere to tradition , and that tradition leads them to christ , who could not err , how can they possibly err ? for , pray did christ teach any errour ? no certainly . when a father believed what christ taught him , and the son what the father believed , did not the son too believe what christ taught ? run it on to the last son that shall be born in the world , must not every one believe what christ taught , if every one believed what his father believed ? and so goodnight to the greek church ; we are come back to the argument . i might as well have instanced in the latin church it self . truly i think so too ; and so you shall find in a short time ; and how little advantage you get by such a challenge . but it is impossible for a church to adhere to tradition , and yet to err ; therefore if the present greek church have erred , it has not adhered to tradition ; if it have adhered to tradition , it hath not erred . that is , the argument must be good , let the instance be what it will. but an easie distinction will shew the weakness of this argument . adhering to tradition may be taken two ways . i. for adhering to tradition , as the rule and means of conveyance of matters of faith. ii. for actually adhering to that very doctrine which christ taught , and hath ever since been truly convey'd down by tradition . in this latter sense we grant it impossible for men to err , while they actually adhere to that very doctrine which christ taught , and is supposed to be deliver'd down by tradition . but this is not the matter before us ; which lies in these two points . i. whether tradition be an infallible way to convey the doctrine of christ down to us . ii. whether it be impossible for those who hold to this as their rule , to err or not . and so the answer is plain to the main argument . if by traditionary christians , be meant such as adhere to that very doctrine which christ taught , and was actually conveyed down to them , then such traditionary christians , so believing , cannot err. but if by traditionary christians be meant such as take tradition for an infallible rule of conveying all matters of faith ; then we say such traditionary christians may and have erred : and that for two reasons . i. because tradition is no infallible rule . ii. because although it were , yet men might err , either by mistaking it , or departing from it . but saith j. s. they cease to be traditionary christians if they do not believe the same to day which they did yesterday , and so up to christ. if by traditionary christians be meant , they do not really believe what christ taught , we grant it , that they are . if by traditionary christians be meant such as bear the name of traditionary christians , and look on tradition as their rule , and imagine they have the same faith which christ taught ; then they are still traditionary christians . and now i am to give a clear and distinct answer to the demonstration of the infallibility of oral tradition , as it is managed by j. s. and taken into propositions . i. all traditionary christians believe the same to day which they did yesterday , and so up to the time of our blessed saviour . j. s. hopes i have nothing to say to this ; but he is mistaken . for i have many things to say to lay open the notorious fallacy of it in every clause . i. all traditionary christians . who are they ? are all christians traditionary christians ? this were to the purpose , if it could be proved . but how doth this appear ? why is it not said , all christians have gone upon this principle ? he knew this could never have been proved . and therefore he puts in the thing in dispute , and would have it taken for granted , that there were no other but traditionary christians . which i deny , and i am certain he can never prove it . suppose then that there were christians not traditionary as well as traditionary , the proposition appears ridiculous ; so far is it from demonstration . traditionary christians believed so ; non-traditionary christians believed otherwise ; and which are to be believed , is the question ; and that to be determined by the certainty of the ground they went upon ; and so we are come to the debate between scripture and tradition . ii. all traditionary christians believe the same to day which they did yesterday . this is capable of a threefold meaning . i. that they do actually believe the same to day which they did yesterday . which is a meer contingent thing , and proves nothing . or , ii. that they are bound to believe to day , as they did yesterday . and that may be on several accounts . i. because they see evidence from the word of god to day as well as they did yesterday . ii. or because their guides of the church teach them the same to day which they did yesterday , whom they believe to be infallible . iii. or , meerly because they receive it by an oral tradition , and not on the other accounts ; and then it proves no more than that they are bound to do it ; and it is too well known that many fail to do what they are bound to . or iii. that they do infallibly believe the same to day which they did yesterday . but then this ought to have been inserted in the proposition , that traditionary christians cannot fail to believe to day what they did yesterday . if it be said , that this is implyed in their being traditionary christians , then i say , the whole is a fallacy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he supposes all true christians to be traditionary christians , and then that they infallibly hold to tradition as their rule , and from thence he proves tradition to be infallible . but if the body of christians may go upon another rule , or if going upon tradition , they may misunderstand it , then there is no inseparable connexion in the several links of this chain . and there is a further fallacy in supposing that if any change in faith happens , it must be as sudden and remarkable , as if all men should to day refuse to believe what they believed yesterday . whereas the changes of opinions are oft-times wrought by insensible degrees , and many concurrent causes ; and sometimes the very same words may be used and the faith altered , as in the case of merit , sacraments , sacrifice , &c. which sheweth men may continue the very same terms , and yet believe quite a different thing . and where changes are gradual , it is very unreasonable to pitch upon such a precise and narrow space of time , as between to day and yesterday . by the same method , one may demonstrate it to be impossible that any language should be changed ; for people speak the same language to day which they did yesterday and the same yesterday which they did the day before , and so up to the very building of babel ; and yet we all know that languages are continually changed , and to such a degree , that in some ages they cannot understand , what was at that time intelligible by all . in such cases , it is enough to assign the general causes and reasons of alterations without fixing a precise and determinate time. and those i shall speak to afterwards . iii. and so up to the time of our blessed saviour . to prove any thing from hence it must be shewed , i. that there can be no pretence to tradition taken up without ground ; for if there may , it can by no means follow , that if men pretend to tradition , that tradition must run up to the time of christ. but then they cease to be traditionary christians . what then ? not in pretence , for they may call themselves so still ; but in reality they are not . ii. that if men lay claim to a rule they must always observe it . we do not pretend to it as to the scripture : and what reason is there for it as to tradition ? but if men may pretend to follow tradition , and do not , then from their being traditionary christians , it can by no means follow that this tradition must be carried up to the time of our blessed saviour . ii. the second proposition is , and if they follow this rule , they can never err in faith. this is palpably self evident , saith j. s. so say i too , but it is only to be a meer fallacy . to follow this rule is to believe the same to day which they did yesterday , and so up to christ , or downwards : if they did this from christs time , and so forwards , they must continue to believe the same to the end of the world. if they really believe the same doctrine which christ taught , no doubt they cannot err . but the question is , whether this be an infallible rule for us to judge , they could never mistake in this rule , nor follow any other : for if either of these could happen , the demonstration is lost . if it were possible for errors to come in some other way , or for persons to misapprehend the doctrine delivered ; then it is not possible for us by this way to be convinced they could not err . the latter i have already spoken to ; i shall now shew that there were some other ways that errors might come in . and here i shall pass over the common infirmities of human nature , which i think oral tradition can never cure , and which leave men always lyable to error ; but i shall name some more particular ways of introducing them . i. by the authority of false teachers . and for this i shall not run back to the false apostles and seducers in the apostles times and afterwards ; but i shall bring a present instance in the church of rome ; and that is of michael de molinos , a person solemnly condemned at rome , aug. 28. of this year for 68 propositions taken out of his books and owned by himself , as the decree saith ; which are there said to be heretical , erroneous , blasphemous , offensive , rash , seditious , and contrary to christian discipline . this man is said to have had thousands of disciples in italy , in the very heart of the traditionary church . now , i desire j. s. to inform me , if tradition be infallible , and that be the way followed in the church of rome , how it was possible for such multitudes to be deceived in matters of such consequence ? to say they were not deceived , is to expose the authority of the guides of the church of rome to the greatest contempt ; to say they were deceived , is to own , that notwithstanding tradition , a single priest may gain such authority , as to deceive thousands ; and where lies then the infallibility of tradition ? ii. by enthusiasm , or a pretence to immediate revelation . for this i shall not produce the old instances in ecclesiastical history , as of montanus , asclepiades , theodotus , manichaeus , arius , aetius , &c. who all pretended to revelations for their particular opinions . but i shall keep to the late instance of molinos , who asserts , that the perfection of a christian state lies in a simple , pure , infused and perfect contemplation , above the vse of ratiocination or discursive prayer , and that in order to this , nothing is so necessary as self-annihilation . this doctrine is now condemned at rome ; but how came it into the church ; did not they believe the same to day which they did yesterday ? if there were oral tradition for it , how came it to be condemned ? if not , then notwithstanding oral tradition , dangerous doctrines may get in under a pretence of a more sublime and spiritual way of perfection , than is to be attained in the dull and heavy way of tradition from father to son. iii. by a pretence to a more secret tradition . and thus christianity was at first corrupted , by such as pretended that there was a mystical doctrine delivered by christ of a more purifying nature , than the plain and common doctrine taught to all people by the apostles . so hegesippus in eusebius affirms , that the christian church was corrupted by this means ; and to the same purpose irenaeus . so that tradition was so far from securing the church from error , that it was the means of bringing it in . and the publick tradition could not hinder this coming in of error , because the secret tradition was pretended to be more divine and spiritual ; the other was only for babes , and this for grown christians . iv. by differences among church-guides about the sense of scripture and tradition . thus it was in the samosatenian , arian , pelagian , nestorian , and eutychian controversies . neither of the parties disowned scripture or tradition ; and those who were justly condemned , pretended still to adhere to both . and if such flames could not be prevented , so much nearer the apostles times , by the help of tradition , what reason can there be to expect it so long after ? v. by too great a veneration to some particular teachers , not far from the apostolical times , in regard to their learning or piety ; which made their disciples despise tradition in comparison of their notions . and thus origens opinions came to prevail so much in the church ; and the mixture of platonism with christianity proved the occasion of several errors , with respect to the state of souls after death , as well as in other points . vi. by compliance with some gentile superstitions in hopes to gain more easily upon the minds of the people ; who having been long accustomed to the worship of images and tutelar deities , it was thought no imprudent thing in some guides of the church , when the main doctrines of paganism were renounced , to humour the people in these things ; so they were accommodated to christianity ; but others vehemently opposed this method , as repugnant to the true primitive christianity . but by degrees , those superstitions prevailed ; and the original tradition of the church thereby corrupted . vii . by implicit faith ; which puts it into the power of the church-guides to introduce what doctrines they thought fit . when the best of the people were told it was against the fundamental rights of the catholick church for them to examine any opinions which were proposed to them by their guides , that they neither did , nor could , nor ought to understand them ; and when once this point was gained , people never troubled themselves about scripture or tradition ; for all they had to do , was only to know what was decreed by the church , though with a non-obstante to a divine institution ; as is plain in the council of constance , notwithstanding all the tricks to avoid it . if then , errours might come into the church all these ways , what a vain thing is it to pretend , that oral tradition will keep from any possibility of error ? and so i need give no other answer to his last proposition , that if men did innovate in faith , it must be either through forgetfulness or malice ; for i have shewed many other causes besides these ; especially since i intend to shew in a particular discourse how the errors and corruptions we charge on the church of rome did come into it : my design here being only to shew the possibility of it . there remain only two things which deserve any consideration : 1. about the charge of pelagianism . 2. about the council of trents proceeding on tradition ; which will admit of an easie dispatch . i. as to the charge of pelagianism . it doth not lie in this , that he requires any rational inducements to faith , which we do assert as well as he . but it lay in these two things . i. that a divine faith was to be resolved into a natural infallibility . for we were told that divine faith must have infallible grounds ; and when we come to examine them , we find nothing but what is natural . and now to avoid the charge of pelagianism , this divine faith is declared to be meer human faith ; and so human faith is said to have infallible grounds , but divine faith must shift for it self . for saith j. s. 't is confess'd and ever was , that the human authority of the church or tradition , begets only human faith as its immediate effect ; but by bringing it up to christ , it leads us to what 's divine . well ; but what infallible ground is there for this divine faith ? where doth that fix ? is it on the infallibibility of tradition or not ? if not , then we may have divine faith without it . if it doth , then divine faith is to be resolved into natural means : and what is this but pelagianism ? ii. that he excludes the pious disposition of the will , from piecing out ( as he calls it ) the defect of the reasons why we believe . and in another place he excludes the wills assistance in these words , that faith , or a firm and immoveable assent upon authority is not throughly rational , and by consequence partly faulty , if the motives be not alone able to convince an vnderstanding rightly disposed without the wills assistance . how then can a pious disposition of the will be necessary in order to the act of faith ? and is it not pelagianism to exclude it ? therefore i was in the right , when i said , that this way of oral tradition resolves all into a meer human faith ; and that this is the unavoidable consequence of it . no , he saith , he resolves all into christs and the apostles teaching . how ridiculous is this ? for , did not pelagius and coelestius the very same ? and the thing i charged upon them , was , that they went no farther upon this principle than they did . upon this he asks a very impertinent question ; but if i do not answer it , i know what clamours will follow . pray do you hold that christ is a meer man , or that believing him is a meer human faith , or that the doctrine taught by him or them is meerly human ? what occasion have i given for such a question ? but i perceive there is a design among some , to make me be believed to be no christian. i pray god forgive the malice of such men. i thank god , i have better grounds for my faith than oral tradition . i do believe christ to be more than meer man , even the eternal son of god , and that his doctrine is divine , and his apostles had infallible assistance in delivering it . but what is all this to the present question ? i perceive some men when they are hard pinched , cry out , that their adversaries are atheists or socinians , &c. and hope by this means to divert them from the business before them . but these arts will not do . and such a dust cannot so blind the readers eyes , but he must see it is raised on purpose , that he may not be discerned in making an escape . ii. as to the council of trents proceeding upon tradition . that which i said , was , the church of rome hath no where declared in council , that it hath any such power of making implicit articles of faith contained in scripture to become explicit by its explaining the sense of them . and the reason i gave , was , because the church of rome doth not pretend to make new articles of faith : but to make implicit doctrines to become explicit , is really so to do ; as i there proved . now what saith j. s. to this ? i. he saith , that the council of trent defines it belongs to the church to judge of the true sense and interpretation of scripture . as though all that belonged to the church , must presently belong to the church of rome ; or all judgment of scripture must be infallible ; or must make things necessary to be believed which were not so before . ii. he shews , that the church did proceed upon this power . what power ? of making things not necessary to become necessary ? i. it declares sess. 13. that from some texts mentioned , the church was ever persuaded of the doctrin of transubstantiation . this is an admirable argument , to prove , that it can make that necessary to be believed , which was not , because it was always believed . ii. sess. 14. it declares 1 cor. 11. to be understood of sacramental confession by the custom and practise of the church . then i suppose the church thought it necessary before . iii. sess. 14. it declares jam. 5. to be understood of sacramental confession . but how ? by its power of making it necessary to be believed meerly by such declaration ? no ; but by apostolical tradition ; then the meaning is , that it was always so understood . but because the council of trent doth pretend to apostolical tradition for the points there determin'd , and the shewing that it had not catholick and apostolick tradition , is the most effectual confutation of the present pretence of oral tradition , i shall reserve that to another discourse , part whereof , i hope , will suddenly be published . finis . a catalogve of some books printed for henry mortlock , at the phoenix in s. paul's church-yard . a rational account of the grounds of protestant religion ; being a vindication of the lord archbishop of canterbury's relation of a conference , &c. from the pretended answer by t. c. wherein the true grounds of faith are cleared , and the false discovered ; the church of england vindicated from the imputation of schism ; and the most important particular controversie between us and those of the church of rome throughly examined : by edward stillingfleet , d. d. and dean of s. pauls , folio , the second edition . origines britannicae : or the antiquity of the british churches ; with a preface concerning some pretended antiquities relating to britain , in vindication of the bishop of s. asaph , by edward stillingfleet d. d. dean of s. pauls , folio . the rule of faith : or an answer to the treatise of mr. j. s. entituled , sure footing , &c. by john tillotson , d. d. to which is adjoyned , a reply to mr. j. s.'s third appendix , &c. by edward stillingfleet d. d. a letter to mr. g. giving a true account of a late conference at the d. of p's . a second letter to mr. g. in answer to two letters lately published concerning the conference at the d. of p. veteres vindicati : in an expostulatory letter to mr. sclater of putney , upon his consensus veterum , &c. wherein the absurdity of his method , and the weakness of his reasons are shewn ; his false aspersions upon the church england are wiped off , and her faith concerning the eucharist of proved to be that of the primitive church : together with animadversions on dean boileaus french translation of , and remarks upon bertram . an answer to the compiler of nubes testium : wherein is shewn that antiquity ( in relation to the points in controversie set down by him ) did not for the first five hundred years believe , teach and practice as the church of rome doth at present believe , teach and practice ; together with a vindication of veteres vindicati from the late weak and disingenuous attempts of the author of transubstantiation defended by the author of the answer to mr. sclater of putney . a letter to father lewis sabran jesuite , in answer to his letter to a peer of the church of england ; wherein the postscript to the answer to the nubes testium is vindicated , and father sabrans mistakes further discovered . a second letter to father lewis sabran jesuite , in answer to his reply . a vindication of the principles of the author of the answer to the compiler of nubes testium in answer to a late pretended letter from a dissenter to the divines of the church of england . scripture and tradition compared , in a sermon preached at guild-hall-chappel , nov. 27. 1687. by edward stillingfleet d. d. dean of s. pauls , the second edition . there is now in the press , and will speedily be published , an historical examination of the authority of councils , discovering the false dealing that hath been used in the publishing of them , and the difference amongst the papists themselves about their number . notes, typically marginal, from the original text notes for div a61545-e1550 faith vindicated , pag. 13. faith vindicated , pag. 41. errour nonplust , pag. 135. haeres . blakloan . p. 37 , 38. p. 39. p. 39. p. 40. p. 42. p. 44. third letter , p. 65. append. ad haeres . blakloan . first letter , pag. 4.5 , 6. declaratio j. s. circa doctrinam in suis libris contentam ; exhibita sacrae congregationi eccles. & r. d d. cardinalium — general . inquisitorum . duaci . 1677. john 15.22 . haeres . blokloan . pag. 315 , 316 , 317. page 318. page 6. haeres . blackloan . p. 33.153 , &c. 323. haec nova propositio fidem christianam destruit impellitque ad scepticismum & atheismum . haeres . blaklo . p. 66. mecum omnes viri docti & orthodoxi sentiunt , per tua principia vastum ad atheismum & heresin hiatum aperiri . haeres . blackloan , p. 200. 2.2 . a 9. ad 1. sed circa ea quae sunt de necessitate salutis , sufficienter instruuntur à spiritu sancto . 2.2.9.8 . a. 4. ad 1. donum intellectus nunquam se subtrahit sanctis circa ea quae sunt necessaria ad salutem , sed circa alia interdum se subtrahit . ib. ad . 3. a. 3. dicendum quod lumen fidei facit videre ea quae creduntur — ita per habitum fidei inclinatur mens hominis ad assentièndum his quae conveniunt certae fidei & non aliis . 2.2.9.1 . a. 4. ad 3. per lumen fidei divinitus infusum homini homo assentit his quae sunt fidei , non autem contrariis ; & ideo nihil periculi vel damnationis inest his qui sunt in christo jesu , ab ipso illuminati per fidem . 2.2.9.2 . a. 3. ad 2. greg. ariminens . d. 1. a. 4. q. 1. greg. de valentia . tom. 3. disp. 1. q. 1. part. 4. hugo de sancto victore sumsent . l. 1. c. 1. de sacram. l. 1. p. 11. c. 2.4 . rich. de sancto victor . declar. part. 1. p. 373. petr. pictaviens . sentent . part. 3. c. 21. gul. parisiens . de fide. c. 1. gul. antissiodor sum. in praef. & l. 3. tit. q. 2. alex. alens . part. 1. q. 2. m. 3. a. 4. part. 3. q. 68. m. 2. a. 2. bonavent . l. 3. d. 23. q. 4. aquin. 1.9.46 . a 2. in c. 19.9.32 . a. 1. in . b. 2.2.9.2 . a. 1. ad 1.9.1 . a. 4. ad 3.9.2 . a. 3.9.5 . a. 4. c· henr. gandav . sum. art. 7. q. 2. n. 6 , 7 , 8. art. 9. q. 3. n. 13.13 . q. 1. n. 4 , 5. scot. in sentent . l. 3. q. 23. n. 14 , 15. durand . prolog . q. 1. n. 43 , 46. l. 3. dist. 24. q. 3. n. 8 , 9. second letter , p. 25. second letter , pag. 6. second letter to mr. g. pag. 7. third catholick letter , pag. 6. third letter , p. 14. first letter , p. 32. first letter , p. 25. second letter , p. 73 , 74. theod. haeret . fab. l. 2 , 3. first letter , p. 26. first letter , p. 26. page 27. 2.2.9.4.2.6 . page ●● . page 29. page 29. page 29. page 29. third letter , p. 92. p. 93. bell. de verbo dei , l. 3. c. 6. sect . respondeo . third letter , p. 99· p. 102. 1 cor. 10.15 . 1 thess. 5.21 . 1 joh. 4.1 . third letter . page , 104. 2d . letter , p. 21. third letter . page , 34. luke , 1.4 . job . 20.31 third letter , p. 38.39 , 40. second letter , p. 17. third letter , p. 40. bell. de verbo dei l. 1.2 . third letter , p. 81. bellar. de verbo dei , l. 4. c. 11. third letter , p. 44. pag. 48. pag. 48. ibid. page 49. third letter . page , 50. page 51. page 51. s. cyprian . de ●nit . epist. ad jubai . third letter , p. 58. page 56. mat. 10.29 , 30. page 58. hieronym . ad dardanum . third letter , p. 57. third letter , p. 59. page 74. page 75. page 76. page 57. page 76. first letter p. 8. page 10. page 11. page 12. page 13. page 14. page 15. page 16. page 19. page 20. page 8. euseb. l. 5. c. 3. c. 14. c. 28. l. 7. c 31. theod. l. 1. c. 4. l. 2. euseb. l. 3. c. 32. l. 4. c. 22. third letter , p. 24. faith vindicated , p. 155. page 157. page 27. the saints encouragement in evil times: or observations concerning the martyrs in generall with some memorable collections out of foxes three volumes. martin luther. the covenant and promises. living and dying by faith. by edward leigh esquire. leigh, edward, 1602-1671. this text is an enriched version of the tcp digital transcription a47618 of text r222045 in the english short title catalog (wing l1000). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 196 kb of xml-encoded text transcribed from 89 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a47618 wing l1000 estc r222045 99833283 99833283 37759 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47618) transcribed from: (early english books online ; image set 37759) images scanned from microfilm: (early english books, 1641-1700 ; 2173:02) the saints encouragement in evil times: or observations concerning the martyrs in generall with some memorable collections out of foxes three volumes. martin luther. the covenant and promises. living and dying by faith. by edward leigh esquire. leigh, edward, 1602-1671. [22], 152, [4] p. printed by a[braham]. m[iller]. for william lee and thomas underhill, london : 1648. the title words "foxes ... faith" are joined by left brace. title page signed a2. with an index. copy tightly bound with print show-through. reproduction of the original in the bodleian library, oxford. eng luther, martin, 1483-1546 -early works to 1800. catechisms, english -early works to 1800. christian life -early works to 1800. martyrs -early works to 1800. faith -early works to 1800. a47618 r222045 (wing l1000). civilwar no the saints encouragement in evil times: or observations concerning the martyrs in generall, with some memorable collections out of foxes thr leigh, edward 1648 35059 328 115 0 0 0 0 126 f the rate of 126 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-03 tcp assigned for keying and markup 2004-03 aptara keyed and coded from proquest page images 2004-07 melanie sanders sampled and proofread 2004-07 melanie sanders text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the saints encouragement in evil times : or observations concerning the martyrs in generall , with●some memorable collections out of foxes three volumes . martin luther . the covenant and promises . living and dying by faith . by edward leigh esquire . revel. 14. 13. blessed are the dead which die in the lord , mori timeat qui ad secundam mortem de hâc morte transibit . cyprian de mortal . london , printed by a. m. for william lee and thomas vnderhill , 1648. to the christian reader . reader , the church even in her infancy , the christian church was under the crosse , stephanus lapidatus , jacobus trucidatus , saith austin , stephen was stoned , and james beheaded . the church hath had two kinde of persecutions , one from rome ethnicall , the other from rome papall . after the apostles what a continuall storme arose against christians , which lasted three hundred years under the ten monsters of men those bloudie emperours , nero , domitian , trajane , antoninus , severus , maximinus , decius , valerianus , aurelianus , dioclesianus , whose rage was such as a man could not set his foot in rome , but tread on the graves of martyrs ▪ nero was the authour * of the first grand persecution , wherein saint peter ( as it is said ) and saint paul were martyred at rome , with others innumerable , and jacobus iustus at jerusalem , whence tertullian inferred , that the gospel must needs be a precious thing , because nero hated it . dioclesian raised the tenth and extreamest persecution * , wherein churches were overthrown , bibles burnt , whole cities razed , women hanged upon trees naked with their heads downwards . the christians yet in that time under the heathen emperours had many lucida intervalla , many breathing spaces under princes not altogether so bloudy . but the popes have persecuted the protestants for six hundred years together , and that without any intermission . i might exemplifie in many of their cruell practices ▪ 1. in their wars against the waldenses and albigenses . 2. in the massacre of france , in which the rivers were died with bloud . 3. in our tempora mariana queen maries daies ; who hath not heard of bloudy bonner and gardiner ? 4. in the rebellious insurrection in ireland , and the cruell butchery of above 200 thousand protestants there . platina writes of seventeen thousand martyred by dioclesian ; but meterane writes of 50 thousand slaughtered by the pope only in the low-countries , and that in the time of charles the 5th ▪ natalis comes of sixty thousand in france only in one year . iulius the second in seven years shed the bloud of above two hundred tho●sand christians . antichrist is drunk with the bloud of the saints , revel. 17. 6. and 18. 24. in her , that is , babylon , now rome , was found the bloud of prophets , that is , of all those that preacht the word of god , and of saints , and of all that were slain upon the earth ; they were put to death by the authority of the pope . some hold that the bitterest persecutions of the church of god are yet to come , but two considerations may much support the spirits of gods people . 1. the shortnesse of the persecutours lives , and their miserable ends for the most part . 2. the good that comes to the church of god by affiction and persecution . i will not speak of the short lives of many popes , and the short reign of queen mary * , nor of the miserable end of many persecuting emperours , but shall out of foxes martyrology , instance in the exemplary punishments of some of the persecutours of our martyrs . george eagles ( alias , trudge over the world ) hid himself in a corn-field , and by the benefit of the height of the corn , and breadth of the field he had escaped , had not ralph lurdane one of his persecutours with more malicious craft , climbed a high tree to view over the place , and so descried him . this persecutour a lewd fellow of life for theft and whoredome , within a few years after he had apprehended the foresaid george eagles for gain of money , he himself was attached of felony for stealing a horse , condemned and hanged in the same place and town of chelmesford , where george eagles before suffered martyrdome . a bishop coming to stephen gardiner ( bishop of winchester ) on his death-bed , put him in remembrance of peters denying his master ; he answering again : said , that he had denied with peter , but never repented with peter , and so both stinkingly and unrepentantly died . doctour storie was a great enemy to the protestants in queen maries daies , but in queen elizabeths reign he being beyond sea was by a handsome wile brought over into england , and suffered as a traitour , on whom the boyes sung these verses , d. story for you i am sorrie , the hangman must have your gown : your father the pope , could not save you from the rope ; for all his triple crown . secondly , the people of god like commomile , the more they were trod on the more they did spread , and ( like rabbets in frosty weather ) did thrive under persecution . one * saith , martyrologie and catechizing were the great engines by which the reformers battered down poperie . jerome compares the state of the ch●rch under constantine and some christian emperours with that under dioclesian and some persecuting emperours : under the former the church increased much potentia & divitiis , in power and wealth , but diminished virtutibus , in vertue ▪ how strangely was that promise accomplished in england and france , whosoever will save his life shall lose it ; and whosoever will lose his life for my sake , shall finde it . william wolsey martyr being in prison sent by another a noble to richard denton with this commendation , that he marvelled he tarried so long behinde him , seeing he was the first that delivered him the book of scripture into his hand , and told him that it was the truth , desiring him to make haste after as fast as he could . this money and message being delivered to denton almost a year after wolsey was burned , his answer was this . i confesse it is true , but alas i cannot burn . but he that would not burn in the cause of christ , was afterward burned against his will ; for his house was set on fire , and while he went in to save his goods he lost his life . on the contrary , some that were in prison , and purposed to suffer for the truth , were ●y the death of queen mary happily preserved , that being a true observation which * one hath , as good husbands do not put al their corn to the oven , but save some for seed , so doth god ever in the worst of persecutions . when henry the fourth of france had conquered his enemies , he turned papist , and gave this reason of it , that he might settle himself in peace and safety . ravilliak who slew him , confessed that the reason why he stabbed him , was , because he was of two religions . it is well noted by a reverend divine * , that the book of martyrs was in high esteem all the days of queen elizabeth : all churches by authority were injoyned to have it , so as all that would might read it . there was scarce a family of note that had it not , it was usuall to spend the long winter evenings in reading it . by the constancy of martyrs therein set out , people were much encouraged to stand to that faith which was sealed by their bloud . whether the killing of the two witnesses be near at hand or no , i determine not , but sure there is likelihood enough of troubles and persecutions to gods people , therefore i conceive these severall tracts , of the martyrs in generall , and concerning our english martyrs , of martin luther a couragious reformer , of the covenant and promises , of living and dying by faith may be very suitable to our times . but some may urge , that for the first subject concerning the martyrs , there was a book long since published , stiled , the mirrour of martyrs , usefull that way . i deny not but that book might be profitable to divers christians , who either wanted money to purchase or leasure to reade the large book of martyrs : but my drift in this worke is to excerp onely ( among the many dicta facta of the martyrs ) those speeches and acts of theirs , which were specially observable . master co●ton ( who composed the book before mentioned ) hath confusedly jumbled divers things together : some of which are ordinary , though others may be remarkable , and i believe he mistakes in that which he hath of voes , it being not consonant to the originall whence he took it . he hath also the same thing twice of iohn & christopher waid . i hope therefore ( though i have many things the same with cotton , that this work will be of speciall use to those , who would not be ignorant of the living speeches of dying christians . the saints are best toward their end ; so it was with jacob and moses , as appears in his excellent song made a little before his death , so david , solomon , what an excellent sermon and praier did our saviour make a little before his death . i have likewise long since put forth a treatise of the covenant and promises , yet having collected divers new observations of that excellent subject , ( for some of which i was beholding to two of our worthy lecturers * at westminster ) i thought good to adde this tract to the rest , it being of speciall use alwaies for christians , especially in evil times . thus hoping god will blesse these my endeavours for the good of his people , i rest thy true christian friend edward leigh ▪ the saints encouragement in evil times . chap. i. observations concerning the martyrs in generall . a martyr in common use of speech , means one which seals his witnesse to the gospel with his bloud , suffers death for christ . that 's a martyr , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the highest * degree . but the word in grammar sense , means but a witnesse . tertullian cals confessours to christ , martyrs . he must suffer in a good cause for the name of christ , 1 pet. 4 14. causa non poena facit martyrem . non debet quid quisque patiatur , sed quare patiatur , attendi . aug. contra crescon. lib. 4. cap. 46. the cause not the punishment makes a martyr . when i consider the cause of my condemnation ( said mr bradford ) i cannot but lament , that i do no more rejoyce then i doe . for it is for god● verity and truth , so that the condemnation is not a condemnation of bradford simply , but rather a condemnation of christ and of his truth bradford is nothing but an instrumen● in which christ and his doctrine i● condemned . how early did martyrdome come into the world ? the first man that died , died for religion . one saith , none are saved but martyrs ; martyrs either actually or habitually ; having faith enough to encourage , and love to constrain them to be martyrs , if the honour of their profession should require it . the habit of martyrdome is included in the most fundamentall principle of christianity , love of christ better then our selves , self-resignation or deniall . to suffer death for christ is the greatest honour which can befall a man , and such a promotion that the highest angel in heaven is not permitted to have . in the primitive times they were wont to call martyrdome by the name of corona martyrij , the crown of martyrdome , and stephen the protomartyr had his name in greek from a crown . one woman martyr having her childe in her hand , gave it to another , and offered her self to martyrdome ; crowns ( saith she ) are to be dealt this day , and i mean to have one . luther writing to those which were condemned to death , saith , the lord will not do me that honour , i who have made all this busle : it was very strange * that one who had so provoked the pope and all his potent party , should die quietly in his bed . bernard saith there are three sorts of martyrs , 1. martyrs voluntate solùm , in will only , so all the godly are martyrs . 2. voluntate & opere , in will and act ; those who chearfully lay down their life for christs cause . 3. opere solum , in act only ; so the children of bethlehem , mat. 2. 16. this was rather a passive then an active martyrdome , and improperly so called , since to true martyrdome not only slaughter and a good cause are requisite , but a will and intention of undergoing death for christs sake . it is a question among the schoolmen why christ should so complain in his sufferings , as in the garden and on the crosse , and yet the martyrs suffer so chearfully . 1. they suffered for god , and christ from god . 2. they suffered in their bodies , christ in his soul , and the wrath of god , isa. 43. 10. 3. their sufferings were mixed with joy and comfort , exuberance of joy sometimes . christs sufferings on the crosse were void of all comfort , mat. 27. 46. and there was a suspension of divine influence . m. ball in his catechisme saith , the testimony of conscience is a strong argument to prove that there is a god , and the constancy of the saints * is a good reason to prove the scriptures to be the word of god , both these main principles of religion may be then confirmed from the carriage and courage of the martyrs . first , how forcible was the working of conscience in some of them ! bilny and bainham at first recanted , but what a hell did they feel in their consciences till they returned to god and bewailed their abjuration ! on the contrary , what ravishing comfort did robert glover injoy a little before his martyrdome ? dear wife ( saith sanders * ) riches i have none to leave behinde me , wherewith to endow you after this worldly manner , but the treasure of tasting how sweet christ is unto hungry consciences ( whereof i thank my christ i feel part , and would feel more ) i bequeath unto you , and to the rest of my beloved in christ to retain the same in sense of heart alwaies . secondly , the martyrs constant suffering may much establish us in the assurance of the scriptures coming from god . 1. observe the number of those which suffered for the truth , of all sorts and conditions , stout and tender , noble and base . famesius departing out of italy is reported to have said , that he would make such a slaughter in germany that his very horse might swim in the bloud of the lutherans . so much bloud of the protestants was spilt in france that the very rivers in the streets flowed with bloud . the duke of alba sitting at his table * said , that he had taken diligent pains in rooting out the tares of heresies , having delivered 18000 men in the space of six years only to the hands of the hangman . within the compas●e of lesse then four years continuance , there died in england in q. maries reign 277 persons , without regard * of degree , sex or age . in the heat of those flames were consumed five bishops , one and twenty divines , eight gentlemen , eighty four artificers , one hundred husbandmen , servants and labourers , twenty six wives , twenty widdows , nine virgins , two boies , and two infants . secondly , the persecutours could neither by torments nor pleasures induce them to deny the truth . when valens the emperour coming to caesarea commanded basil to assent to the arians , and threatned to banish and punish him if he obeyed not , pueris ( saith basil ) illa terriculamenta proponenda sunt , sibi verò vita eripi potest , sed confessio veritatis eripi non potest . those bug-bears were to be propounded to children , but for his part ( said he ) though they might take away his life , yet they could not hinder him from professing the truth . when king lysimachus threatned cyrenaeus theodorus with hanging , istis quaeso ( saith he ) ista horribilia minitare purpuratis tuis : theodori quidem nihil interest , humine an sublimè putrescat . threaten those terrible things to thy brave courtiers , theodorus cares not whether he rot in the air , or on the ground . cyprian said amen * to his own sentence of martyrdome , and the proconsul bidding him consult about it , he answered , in re tam justa * nulla est consultatio . bonner said , a vengeance on them , i think they love to burn . when the proconsul threatned andrew the apostle with the crosse , if he left not off his preaching , i would never ( said he ) have preacht the doctrin of the crosse , if i had feared the suffering of the crosse . jerom in the life of paulus the heremite reciteth a story of a certain souldier , whom when the pretor could not otherwise with torments remove from his christianity , he devised another way , which was this : he commanded the souldier to be laid upon a soft bed in a pleasant garden among the flourishing lillies and red roses ; which done , all others being removed away , and himself there left alone , a beautiful harlot came to him , who imbraced him , and with all other incitements of an harlot , laboured to provoke him to her naughtinesse . but the godly souldier fearing god more then obeying flesh , bit his own tongue with his teeth , and spit in the face of the harlot , as she was kissing him , and so got he the victory by the constant grace of the lord assisting him . thirdly , the martyrs suffered with much comfort , courage and assurance of their salvation , going to the fire as to a feast , calling the coles roses , and the day of their martyrdome , their marriage day . i am to die ( said bishop ridley * ) in defence of gods everlasting truth and verity , which death i shall by gods grace willingly take with hearty thanks to god therefore , in certain hope without any doubting to receive at gods hand again of his free mercy and grace everlasting life . rowland taylour departing hence in sure hope without all doubting of eternall salvation , i thank god my heavenly father through jesus christ my certain saviour . amen . they thanked their judges for condemning them , sententiis vestris gratias agimus , cum damnamur à vobis à deo absolvimur . tertul. apol. c. 5. the martyrs were eminent in many graces . 1. in humility . they neither called themselves martyrs , nor did they give way to others so to entitle them , but if any in epistle or speech so named them , they did sharply reprove them , saying , that this appellation was due to christ alone , which only is a faithfall witnes to the truth . ignatius in his epistles saith , i salute you , who am ultimus , the last and least of all : and so in another epistle , tantillitas nostra . lord ( said hooper ) i am hell , but thou art heaven , i am a sink of sin , but thou art a gracious god , and a mercifull redeemer . 2. in love to god and christ . ignatius called christ his love , amor meus crucifixus est , said he , my love was crucified . none but christ , none but christ , said john lambert . they offered to some of them gifts and honors to take them off , to which one well answered , do but offer me somewhat that is better then my lord jesus christ , and you shal see what i will say unto you . 3. in love to the brethren , and one another . ejusmodi vel maximae dilectiovis operatio notam nobis inurit penes quosdam , vide inquiunt , ut invicem s● diligant . in the primitive times the cry of the heathens was , see how they love one another , see how they are ready to die for one another . how did they express their affection to one another likewise by their gilt pence , nutmegs , and other tokens which they sent to one another , and by their hearty praiers ? 4. in * patience , victi sunt gentiles , & eorum idololatria , non à repugnantibus , sed à morient●bus christianis . aust. 5. in liberality to the poor . * 6. in fidelity , john bradford had often leave of his keeper , while he was in prison , to go see a friend , and he returned to his prison again rather before his time . 7. in zeal and fervency in * praier . 8. in mildenes * and forgiving their enemies . chap. ii. some memorable collections concerning the martyrs , especially out of foxes three large volumes . polycarpus . evsebius * saith he was wont to say when he fell into the company of hereticks : bone deus in quae me tempora reservasti ? good god what times hast thou kept me for ? when marcion the heretick casually met him and said , cognoscis nos ? dost thou know us ? polycarpus answered , cognosco primogenitum diaboli , i know the first born of the devil . being urged by the proconsull to deny christ , he answered : i have served him 86. * years , and he hath not once hurt me , and shall i now deny him ? when he should have been tied to the stake , he required to stand untied , saying : let me alone ( i pray you ) for he that gave me strength to come to the fire , will also give me patience to abide in the same without your tying . ignatius . being led from syria to rome , there to be devoured , he wished by the way as he went , that he were in the midst of those beasts which were ready to rent him in pieces , and that their appetites might be whetted to dispatch him quickly , fearing least it should happen to him as to some other martyrs , that the beasts out of a kinde of reverence and humanity , would not dare to approach unto him ; being ready , he said , rather to provoke them to fight , then that they should suffer him so to escape . it is reported of him , by some popish writers ( quam verè ipsi viderint ) that he was so frequent in roling the name of jesus in his mouth , that when he died , there was ingraved and written in his heart the character of that name in golden letters : this may be fabulous , but christ was very dear unto him , he called him his love , meus amor crucifixus est * , my love ( said he ) is crucified . when he heard the lions roaring , he said ; i am the lords wheat * that must be ground with the teeth of wilde beasts , that i may be found pure bread . ignis , crux , ferarum concursus , ( sectiones , lanienae ) ossium discerptiones , membrorum concisiones , totius corporis contritiones & diaboli tormenta in me veniant , tantummodo ut jesum nanciscar . id. ibid. come ( saith he ) fire , gallows , wilde beasts , breaking of bones , tearing of members , contrition of the whole body , and torments from the devil , so that i may gain christ . after all his sufferings he said , now i begin to be a disciple . john hus. martin luther in his preface to daniel , cals him , sanctissimum martyrem , a most holy martyr , where he rehearseth also this prophesie of his : they shall now burn a goose ( for hus in the bohemian tongue signifies a goose ) but a swan * shall come after me , which shall escape their burning . the bishops caused to be made a certain crown of paper almost a cubit deep , in the which were painted three devils of wonderfull uglyshape , and this title set over their heads , haeresiarcha * . the which when he saw , he said , my lord jesus christ for my sake did wear a crown of thorns , why should not i then for his sake again , wear this light crown , be it never so ignominious ? truly i will doe it , and that willingly . you knew how before my priesthood ( which grieveth me now ) i have delighted to play oftentimes at chesse , and have neglected my time , and have unhappily provoked both my self and others to anger many times by that play . hierome of prage . he being condemned by the councell of constance , thus prophesied , et cito vos omnes , ut respondeatis mihi coram altissimo & justissimo judice post centum annos . here i cite you to answer unto me before the most high & just judge within a hundred years . he said thus to the executioner , make the fire in my sight , for if i had feared it i had never come hither . henry voes and john esch. henry voes and john esch friers , being burned at bruxels , one of them seeing that fire was kindled at his feet , said , me thinks ye doe straw rooses under my feet . peter moice . one of the martyrs which suffered in germany , being called befor● the senate at dornick , they bega● to examine him of certain articles 〈◊〉 religion . to whom as he was abou● to answer boldly and expressely t● every point , they interrupting him ▪ bad him say in two words , either yea or nay : then said he , if ye will not suffer me to answer for my self it matters of such importance , send me to my prison again among my toad● and frogs , which will not interrup● me while i talk with my lord my god . peter serre . one of the martyrs which suffered in france , being put to the fire stood so quiet , looking up to heaven all the time of his burning , as though he had felt nothing , bringing such admiration to the people , that one of the parliament said , that way was not best to bring the lutherans to the fire , for that would doe more hurt then good . bartholmew hector . a french martyr at his death , praying and speaking heavenly to the people , and taking his death patiently , many of the people wept , saying , why doth this man die which speaketh of nothing but of god ? pomponius algerius . an italian martyr , thus underwrites a comfortable letter of his to some of his christian friends , from the delectable orchyard of leonine prison . patrick hamelton . certain faithfull men being present the same time when this scottish martyr was in the fire , they heard him to cite and appeal the black frier called cambell that accused him to appear before the high god , a● generall judge of all men , to answer to the innocencie of his death and whether his accusation were ju●● or not , between that and a certai● day of the next moneth , which h● there named . by the same witness● it is testified , that the said frier died immediately before the day came without remorse of conscience , that he had persecuted the innocent . thomas bilney . his first conversion was by reading the new testament set out by erasmus , and particularly , 1 tim. 1. 15. at the last ( saith he ) i heard speak of jesus , even then when the new testament was first set forth by erasmus , which when i understood to be eloquently done by him , being assured rather for the latine then for the word of god ( for at that time i knew not what it meant ) i bought it even by the providence of god , as i doe now well understand and perceive : and at the first reading ( as i well remember ) i chanced upon this sentence of st paul ( o most sweet and comfortable sentence to my soul ) in his first epistle to timoth. chap. 1. vers. 15. it is a true saying and worthy of all men to be embraced , that christ jesus came into the world to save sinners , of whom i am the chief . this one sentence through gods instruction and inward working , which i did not then perceive , did so exhilerate my heart , being before wounded with the guilt of my sins , and being almost in despair , that immediately i felt a marvellous comfort and quietnesse , in so much that my brused bones leapt for joy . after this , the scripture began to be more pleasant unto me then the hony or the hony-comb . latimer cals him in his sermons , blessed saint bilney , and shews how he was converted by him , and in what anguish of soul bilney was in after his abjuration , and that he returned again and suffered for the gospel . being in the prison he divers time proved the fire by putting his finge● near to the candle : at the first touc● of the candle , his flesh resisting , an● he withdrawing his finger , did afte● chide his flesh in these words , qu● ( inquit ) unius membri inustione● ferre non potes , & quo pacto cras t●●tius corporis conflagrationem tolerabi● what ( saith he ) canst not tho● bear the burning of one member and how wilt thou endure to mor● row the burning of thy whole body ▪ the night before his execution , divers of his friends resorted unto hi● in the guild hall where he was kep● amongst which one of them findin●● him eating an alebrew with a cheerfull heart and quiet minde , said , that he was glad to see him at that time so shortly before his painfull an● heavy departure , so heartily to refresh himself : whereunto he answered , o said he , i follow the example of the husbandmen of the countrey , who having a ruinou● house to dwell in , yet bestow cos● as long as they may to hold it up ▪ and so doe i now with this ruinous house of my body , and with gods creatures , in thanks to him , refresh the same as ye see . then sitting with his said friends in godly talk to their edification , some put him in minde , that though the fire which he should suffer the next day , should be of great heat unto his body , yet the comfort of gods spirit should cool it to his everlasting refreshing . at this word the said thomas bilney putting his hand toward the flame of the candle burning before them ( as also he did divers times besides ) and feeling the heat thereof , o ( said he ) i feel by experience , and have known it long by philosophy , that fire by gods ordinance is naturally hot , but yet i am perswaded by gods holy word , and by the experience of some spoken of in the same , that in the flame they felt no heat , and in the fire they felt no consumption : and i constantly beleeve , howsoever that the stubble of this my body shall be wasted by it , yet my soul and spirit shall be purged thereby , a pain for the time whereon followeth 〈◊〉 unspeakable . and then most co●fortably entreated of isa. 43. 1 , 2. well in respect of himself , as app●●ing it to the particular use of friends there present , of whom for took such sweet fruit therein , the they caused the words to be 〈◊〉 written on tables , and some in the books . the comfort whereof ( 〈◊〉 divers of them ) was never tak● from them to their dying day . james bainham . as he was at the stake in the mid● of the flaming fire which had ha● consumed his arms and legs , he spak● these words : o ye papists , behold 〈◊〉 look for miracles , and here now y● may see a miracle , for in this fire i f●●● no more pain , then if i were in a bed● down : but it is to me as a bed of rose● ▪ william tyndall . for his notable pains and travel he may well be called the apostle o●england in this our later age . he translated the new testament , and five books of moses ; for his faithfulnesse therein , observe his own words , i call god to record against the day we shall appear before our lord jesus , to give our reckoning of our doings , that i never altered one syllable of gods words against my conscience , nor would doe this day , if all that is in earth , whether it be honour , pleasure or riches , might be given me . there was at antwerp on a time amongst a company of merchants , as they were at supper , a certain jugler which through his diabolicall inchantment of art magicall , would fetch all kinde of viands and wine from any place they would , and set it upon the table presently before them , with many other such like things . the same of this jugler being much talked of , it chanced that master tindall heard of it , he desired certain of the merchants that he might also be present at supper to see him play his parts . the supper was appointed , and the merchants with tindall were there prese●● ▪ then the jugler being required 〈◊〉 play his feats , and to shew his cuning , after his wonted boldnesse began to utter all that he could d● but all was in vain . at the last w●● his labour , sweating and toili●● when he saw that nothing would 〈◊〉 forward , but that all his encha●●●ments were void , he was compell● openly to confesse , that there w●● some man present at supper , whi●● disturbed and letted all his doings . he cried at the stake with a fe●vent zeal and a loud voice , * le● open the king of englands eies . john lambert . after that his legs were consum●●● and burned to the stumps , he lifti●● up such hands as he had , and his fi●●gers ends flaming with fire , cri● unto the people in these words , no● but christ , none but christ . anthony person . he being come to the place of ●●●ecution , with a cheerfull countenance embraced the post in his arms , and kissing it , said , now welcome mine own sweet wife ; for this day shall thou and i be married together in the love and peace of god . henry filmer . he said to person and testwood , two other martyrs which died with him , be merry my brethren and lift up your hands unto god , for after this sharp breakefast , i trust we shall have a good dinner in the kingdome of christ our lord and redeemer . at the which words testwood lifting up his hands and eies to heaven , desired the lord above to receive his spirit . and anthony person pulling the straw unto him , laid a good deal thereof upon the top of his head , saying , this is gods hat ; now i am dressed like a true souldier of christ , by whose merits only i trust this day to enter into his joy . many which saw their patitient suffering , confessed that they could have found in their hearts ( at the present ) to have died with them . adam damplip . he understanding from the keepe● that he should soon suffer , was ye● merry and did eat his meat as wel● as ever he did in all his life , in so much that some at the bord said unto him , that they marvelled how he could eat his meat so well , knowing he was so near his death . ah master ▪ quoth he , doe you think that i hav● been gods prisoner so long in the mar● shalsey , and have not yet learned to dy yes , yes , and i doubt not but god wi●● strengthen me therein . kerby . master wingfield said to kerby 〈◊〉 prison , remember the fire is ho● take no more upon thee then tho● canst perform , the terrour is grea● the pain will be extream , and life 〈◊〉 sweet : better it were betime to sti●● to mercy , while there is hope of lif● then rashly to begin and then to shrink . to whom kerby replied , ah , master wingfield , be at my burning and you shall say , there standeth a christian souldier in the fire : for i know that fire and water , sword and all other things are in the hands of god , and he will suffer no more to be laid upon us then he will give us strength to bear . anne askew . pray , pray * , pray . to her confession in newgate she thus subscribes . written by me anne askew , that neither wisheth death , nor feareth his might , and as merry as * one that is bound towards heaven . wrisley lord chancellour sent her letters ( being at the stake ) offering to her the kings pardon if she would recant , who refusing once to look upon them , made this answer again , that she came not thither to deny her lord and master . sir george blague . he being one of the kings privy chamber , was condemned and appointed to be burned , but being pardoned by the king , and coming after into his presence ; ah my pig ( saith the king to him , for so he was wont to call him ) yea , said he , if you● majestie had not been better to m● then your bishops were , your pig had been rosted ere this time . mr john rogers . that morning he should be burned he was found asleep , and could scarce with much jogging be awaked : at length being raised and waked , and bid to make haste , the●● said he , if it be so i need not to ti● my points . the sunday before he suffered , he drank to mr hooper , being then underneath him , and bad them commend him unto him , and tell him there was never little fellow would better stick to a man , then he would stick to him , presupposing they should both be burned together , although it happened otherwise , for mr rogers was burnt alone . he was the protomartyr of all the blessed company that suffered in queen maries time , that gave the first adventure upon the fire . his wife and children being eleven in number , ten able to go , and one sucking on her breast , met him by the way as he went toward smithfield ; this sorrowfull sight of his own flesh and bloud could nothing move him , but that he constantly and chearfully took his death with wonderfull patience in the defence of christs gospel . laurence sanders . he seeming to be somewhat troubled at his lodging , one which was there about him asked him how he did : in very deed ( saith he ) i am in prison till i be in prison : meaning , that his minde was unquiet untill he had preached , and that then he should have quietnesse of minde , though he were put in prison . he that did lie with him in prison in the same bed , reported that he heard him say , that even in the time of his examination he was wonderfully comforted , in so much as not only in spirit but also in body , he received a certain taste of that holy communion of saints , whilst a most pleasant refreshing did issue from every part and member of the body , unto the seat and place of the heart , and from thence did ebb to and fro unto all the parts again . at coventry ( where he was burned ) a poor shoemaker which was wont to serve him of shoes , came to him and said ; o my good master , god strengthen and comfort you gran mercy good shoemaker , quoth master sanders , and i pray thee to pray for me , for i am the unmeetest man for this high office , that ever was appointed to it ; but my gracious god and dear father is able to make me strong enough . when he came to the fire he fell to the ground and praied , then he rose up again and took the stake to which he should be chained , in his arms , and kissed it , saying : welcome the crosse of christ , welcome everlasting life : and being fastened to the stake , and fire put to him , full sweetly he slept in the lord . in the beginning of q. maries time , there being a communication between laurence sanders and d. pendleton , the doctor took upon him to comfort mr sanders all that he might , admonishing him not to start aside , having put his hand to gods plough ; i will see said he ( being a fat man ) the utmost drop of this grease of mine molten away , and the last gobbet of this flesh consumed to ashes , before i will forsake god and his truth . sanders on the other side seemed so fearfull and feeblespirited , that he seemed rather to fall quite from gods word which he had taught , then to stick to his profession and abide by his tacle , but after sanders suffered most willingly , and pendleton played the apostata . mr john hooper . being at zarick with bullinger , at his parting with him he promised to write unto him how it went with him . but the last news of all i shall not be able to write : for there , said he ( taking m. bullinger by the hand ) where i shall take most pains , there shall you hear of me to be burned to ashes , and that shall be the last news , which i shall not be able to write unto you , but you shall hear of me . when mr hooper being made bishop of worcester and glocester should have his arms given him by the herald , as the manner is for every bishop to have his arms assigned unto him ( whether by the bishops or heralds appointment is uncertain ) the arms to him allotted was a lamb in a fiery bush , and the sun-beams from heaven descended down upon the lamb , rightly denoting as it seemed , the order of his suffering , which afterward followed . his life was so pure and good , that no kinde of slander ( although divers went about to reprove it ) could fasten any fault upon it . i know not one of all those vertues and qualities required of st paul in a good bishop , lacking in this good bishop . bishop ridley and he differed about the ceremonies , yet both being in prison for the truths sake they were reconciled . every day his manner was to have to dinner a certain number of poor folk of worcester by course , who were served by four at a messe , with whole and wholesome meats : and when they were served ( being afore examined by him or his deputies of the lords prayer , the articles of their faith , and ten commandments ) then he himself sate down to dinner , and not before . sir anthony kingston his friend coming to him a little before his death , used these words , life is sweet and death bitter , to whom he replied , that the death to come was more bitter , and the life to come more sweet . a blinde boy being brought unto him , who had not long afore suffered imprisonment at glocester for confessing of the truth , master hooper after he had examined him of his faith and the cause of his imprisonment , beheld him stedfastly , and ( the water appearing in his eies ) said unto him : ah poor boy , god hath taken from thee thy outward sight , for what consideration he best knoweth ; but he hath given thee another sight much more precious , for he hath indued thy soul with the eye of knowledge and faith : god give thee grace continually to pray unto him , that thou lose not that sight , for then shouldst thou be blinde both in body and soul . being at the stake , and having entred into his prayer , a box wa● brought and laid before him upon ▪ stool with his pardon ( or at least fained so to be ) from the queen if he would turn : at the sight where of he cried , if you love my soul away with it , if you love my soul away wit● it . the box being taken the lor● shandoys said , seeing there is no remedy dispatch him quickly . master hooper said , good my lord , i trust you will give me leave to make an end of my praiers . doctor taylor . he told the sheriffe and others ( who laboured to turn him to the popish religion ) that he had been deceived himself , and was like to deceive a great many of hadley of their expectation . i am ( said he ) as you see , a man that hath a very great carkasse , which i thought should have been buried in hadley church-yard , if i had died in my bed as i well hoped i should have done ; but herein i see i was deceived : and there are a great number of worms in hadley church-yard which should have had jolly feeding upon this carrion , which they have looked for many a day : but now i know we be deceived , both i and they ; for this carkasse must be burned to ashes , and so shall they loose their bait and feeding that they look to have had of it . having light off his horse in his journey to hadley a little afore he suffered , he leapt and fet a frisk or twain , as men commonly doe in dancing : mr doctor quoth the sheriffe , how doe you now , he answered ; well , god be praised good mr sheriffe , never better , for now i know i am almost at home , i lack not past two stiles to go over , and i am even at my fathers house . the same morning in which he was called up by the sheriffe to go to his burning ( about three of the clock in the morning ) being suddainly awaked out of his sound sleep , he sate up in his bed , and putting on his shirt , had these words , speaking somewhat thick after his accustomed manner : ah horson theeves , ah horson theeves , rob god of his honour , rob god of his honour . afterward being risen and tying his points , he cast his arms about a balke which was in the chamber between mr bradfords bed and his : and there hanging by the hands , said to master bradford : o master bradford , quoth he , what a notable swing should i give if i were hanged ? william hunter . his mother said to him a little before his suffering , that she was glad that ever she was so happy to bear such a childe which could finde in his heart to lose his life for christs name sake . then william said to his mother , for my little pain which i shall suffer , christ hath promised me mother ( said he ) a crown of joy , may you not be glad of that mother ? with that his mother kneeled down on her knees , saying ; i pray god strengthen thee my son to the end , yea i think thee as well bestowed as any childe that ever i bare . being at the stake , he said , son of god shine upon me , and immediately the sun in the firmament shone out of a dark cloud so full in his face , that he was constrained to look another way , whereat the people mused because it was so dark a little time before . john lawrence . he being not able to go ( because his legs were so worn with heavy irons in prison , and his body weakned with evil keeping ) was born to the fire in a chair , and he sitting in the fire , the young children came about the fire and cried as well as young children could speak , saying , lord strengthen thy servant and keep thy promise , lord strengthen thy servant and keep thy promise . dr farrar bishop of st davids . one richard jones a knights son coming to m. farrar a little before his death , seemed to lament the painfulnesse of the death he had to suffer , unto whom the bishop answered again to this effect , saying , that if he saw him once to stir in the pains of his burning , he should then give no credit to his doctrine . and as he said , so he right well performed the same ; for so patiently he stood , that he never moved , but even as he stood , holding up his stumps , so still he continued , till one richard gravell with a staff dashed him upon the head , and so struck him down . rawlins white . the bishop of landaffe asking him whether he would revoke his opinions or no . surely ( said rawlins ) my lord , rawlins you left me , and rawlins you finde me , and by gods grace rawlins i will continue . the night before he was to suffer , he sent to his wife , and willed her by the messenger that in any wise she should make ready and send unto him his wedding garment , meaning a shirt , which afterward he was burned in . as he went to the place of execution , in his way his poor wife and children stood weeping , and making great lamentation : the sudden sight of whom so pierced his heart , that the very tears trickled down his face , but he soon after , as though he had misliked this infirmity of his flesh , began to be as it were altogether angry with himself , in so much , that in his striking his breast with his hand , he used these words ; ah flesh , staiest thou me so ? wouldst thou fain prevail ? well , i tell thee doe what thou canst , thou shalt not by gods grace have victory . thomas haukes . darbishire bishop bonners kinsman said unto him , that he was too curious , for he would have nothing but his little pretty gods book . and is it not sufficient for my salvation ? said haukes : yes ( said he ) it is sufficient for our salvation , but not for our instruction : god send me the salvation ( said haukes ) and you the instruction . some of haukes his friends privily desired him , that in the midst of the flame he would shew them some token if he could , whether the pain of suffering were so great , that a man might not therein keep his minde quiet and patient . which thing he promised them to do , and so secretly between them it was agreed , that if the rage of the pain were tolerable and might be suffered , then he should lift up his hands above his head toward heaven , before he gave up the ghost . having continued long in the flame , and his speech being taken away by the violence of the flame , and his fingers consumed with the fire , so that now all men thought certainly he had been gon , suddenly and contrary to expectation the blessed servant of god , being mindfull of his promise afore made , reached up his hands burning on a light fire ( which was marvellous to behold ) over his head to the living god , and with great rejoicing , as seemed , strook or clapped them three times together : at the sight whereof there followed such applause and out-cry of the people , and especially of them which understood the matter , that the like had not commonly been heard . john bradford . he did not eat above one meal a day ; which was but very little when he took it : and his continuall study was upon his knees . in the midst of dinner he used often to muse with himself , having his hat over his eies , from whence came commonly plenty of tears dropping on his trencher . he was very gentle to man and childe , and in so good credit with his keeper , that at his desire in an evening ( being prisoner in the kings bench in southwark ) he had licenc● upon his promise to return again that night , to go into london without any keeper to visit one that was sick lying by the still-yard : neither did he fail his promise , but returned unto his prison again , rather preventing his hour then breaking his fidelity . he slept not commonly above four hours in the night ; and in his bed till sleep came , his book went not out of his hand . he counted that hour not well spent wherein he did not some good , either with his pen , study , or in exhorting of others . whosoever ( saith he ) hath not learned the lesson of the crosse , hath not learned his a , b , c , in christianity . he was not content till he found god coming into his spirit with severall dispensations , according to the severall parts of his prayer . the keepers wife came up suddenly to him ( he being in the keepers chamber ) as one half amazed , and seeming much troubled , being almost windelesse , said , o m. bradford , i come to bring you heavy news , what is that , said he ? marry quoth she to morrow you must be burned , and your chain is now a buying , and soon you must go to newgate ; with that m. bradford put off his cap , and lifting up his eies to heaven , said , i thank god for it ; i have looked for the same time , and therefore it cometh not now to me suddenly , but as a thing waited for every day and hour , the lord make me worthy thereof . creswell offering to make sute for m. bradford : he thus answered , i● the queen will give me life i will thank her , if she will banish me i will thank her , if she will burn me i will thank her , if she will condem● me to perpetuall imprisonment , i will thank her . some of the subscriptions of his letters were observable , the most miserable , heardhearted , unthankfull sinner , john bradford . a very painted hypocrite , john bradford . christopher waid . as soon as he was fastened to the stake , he spake ( his hands and eies being lifted up to heaven ) with ● cheerfull and loud voice , the last verse of the 86. psalm . shew me ● token for good , that they which hate m● may see it and be ashamed , because thou lord hast holpen me and comforted me . fire being put unto him , he cried unto god often , lord jesus receive my soul , without any sign of impatiency in the fire , till at length after the fire was once throughly kindled , he was heard by no man to speak , still holding his hands up over his head together towards heaven , even when he was dead and altogether rosted , as though they had been staid up with a prop standing under them . robert samuell a minister . he would often in prison have drank his own water , but his body was so dried up with his long emptinesse , that he was not able to make one drop of water : after he had been pined with hunger two or three daies together , he then fell into a sleep , as it were one half in a slumber , at which time one clad all in white seemed to stand before him which ministred comfort unto him by these words , samuel , samuel , be of good cheer , and take a good heart unto thee , for after this day shalt thou never be either hungry or thirsty . which thing came even to passe accordingly , for speedily after he wa● burned , and from that time till b● should suffer , he felt neither hung● nor thrist . robert glover . after he was condemned by the b●shop , and was near his death , tw● or three daies before his heart bein● lumpish and destitute of all spiritual● consolation , he felt in himself ● aptnesse nor willingnesse , but rathe● a dulnesse of spirit , full of much dis●comfort to bear the bitter crosse o● martyrdome ready to be laid upo● him . whereupon fearing in himself least the lord had utterly with drawn his wonted favour from hi● he made his moan to austen benh●● a minister , and his familiar frien● signifying how earnestly he had pra●ed day and night unto the lord , an● yet could receive no motion , no sense of any comfort from him : unto whom the said austen answerin● again , desired him patiently to wai● the lords pleasure , and howsoeve● his present feeling was , yet seeing his cause was just and true , he exhorted him constantly to stick to the same , and to play the man , nothing misdoubting but the lord in his good time would visit him , and satisfie his desire with plenty of consolation , whereof ( he said ) he was right certain , and therefore desired him whensoever any such feeling of gods heavenly mercies should begin to touch his heart , that then he should shew some signification thereof , whereby he might witnesse with him the same , and so departed from him . the next day when the time came of his martyrdome , as he was going to the place , and was now come to the sight of the stake , although all night before praying for strength and courage he could feel none , suddenly he was so mightily replenished with gods holy comfort , and heavenly joyes , that he cried out clapping his hands to austen , and saying in these words , austen he is come , he is come , and that with such joy and ala●rity , as one seeming rather to be risen from some deadly danger to liberty of life , then as one passing out of the world by any pains of death . such was the change of the marvellous working of the lords hand upon that good man . bishop ridley . he offering to preach before the lady mary ( being made queen ) was refused . he was after brought by sir thomas wharton to a room , and desired to drink . after he had drunk , he paused a little while looking very sadly , and suddenly brake out into these words ; surely i have done amisse , why so ? quoth sr thomas wharton . for i have drunk ( said he ) in that place where gods word offered hath been refused . whereas if i had remembred my duty , i ought to have departed immediately , and to have shaken off the dust of my shoes for a testimony against this house . these words were spoken by him with such a vehemency , that some of the hearers afterward confessed , that it made their hair stand upright on their heads . the night before he suffered , his bear'd was washed and his legs , and as he sate at supper the same night at m. irishes ( who was his keeper ) he bad the hostesse and the rest of the bord to his marriage ; for , saith he , tomorrow i must be married , and so shewed himself to be as merry as ever he was at any time before . m. ridley looking ( as he was going to the stake ) espied master latimer coming after , unto whom he said , o be ye there , yea , said m. latimer , have after as fast as i can follow : after they came both to the stake , d. ridley with a wondrous chearfull look ran to m. latimer , imbraced and kissed him , and as they that stood near reported , comforted him , saying : be of good heart , brother , for god will either asswage the fury of the flame , or else strengthen us to abide it . d. smith preached at the burning of bishop ridley and m. latimer on the first of the corinth . 13. 3. wherein he railed against the martyrs ( and these two especially ) crying still to the people to beware of them , for they were heretikes , and died out of the church . dr ridley ( after the sermon was ended ) desired liberty to speak , but could not obtain it , unlesse he would revoke his erroneous opinions and recant . to which he answered , so long as the breath is in my body , i will never deny my lord christ , and his known truth : gods will be done in me , and said with a loud voice , well , then i commit our cause to almighty god , which shall indifferently judge all . m. hugh latimer . in king edwards time he did so evidently fore-shew and prophecy o● all those kindes of plagues which afterwards ensued , that if england ever had a prophet , he might seem to be one . and as touching himself h● ever affirmed , that the preaching of the gospel would cost him his life . when the lieutenants man upon a time came to him in prison , the aged * father kept without a fire in the frosty winter , and well nigh starved for cold , merrily bad the man tell his master , that if he did not look the better to him perchance he would deceive him . he praied fervently , and oftentimes so long continued● kneeling , that he was not able to rise without help . the three principal matters he praied for , were first , that as god had appointed him to be a preacher of his word , so also he would give him grace to stand to his doctrine untill his death , that he might give his heart-bloud for the same . secondly , that god of his mercy would restore his gospel to england once again , and these words , once again , once again , he did so inculcate , as though he had seen god before him , and spoken to him face to face . his third request was for the preservation of queen elizabeth , whom in his praier he was wont to name , and even with his tears desired god to make her a comfort to this comfortlesse realm of england . upon new-years day every bishop was used to present the king with some handsome new-years gift , so they did some with gold , some with silver , some with a purse full of money , and some one thing , and some another : but m. latimer being bishop of worcester then , among the rest presented a new testament for his new-years gift with a napkin having this posie about it , fornicatores & adulteros * judicabit dominus , fornicatours and adulterers god will judge . to some that asked him why one that preacht his sermon did not preach as he did , he answered , he had his siddle and stick , but wanted his rozen . quem recitas meus est o fidentine , libellus : sed malè dum recitas , incipit esse tuus . he spake to m. ridley at the stake with him in this manner ; be of good comfort m. ridley , and play the man , we shall this day light such a candle by gods grace in england , as i trust shall neve● be put out . m. john philpot. bishop bonner said thus to him , what say you to the omnipotency of god ? is not he able to perform that which he spoke ? this is my body , i tell thee that god by his omnipotency may make himself to be this carpet if he will . to whom philpot answered , god is able to do whatsoever he willeth , but he willeth nothing which is not agreeable to his word : non potest deus facere quae sunt naturae suae contraria . it is contrary to the nature of god to be a carpet , for a creator to be the creature . a messenger from the sheriffs coming to m. philpot , and bidding him make ready , for the next day he should suffer and be burned at a stake with fire . master philpot answered and said , i am ready ; god grant me strength , and a joyfull resurrection . and so he went into his chamber , and poured out his spirit unto the lord god , giving him most hearty thanks , that he of his mercy had made him worthy to suffer for his truth . as he went with the sheriffs to the place of execution , entring into smithfield the way was foul , and two officers took him up to bear him to the stake . then said he merrily , what ? will ye make me a pope ? i am content to goe my journies end on foot . but first coming into smithfield he kneeled down there , saying these words ; i will pay my vows in thee , o smithfield . and when he was come to the place of suffering , he kissed the stake , and said , shall i disdain to suffer at this stake , seeing my redeemer did not refuse to suffer a most vile death upon the crosse for me ? thomas cranmer archbishop of canterbury . he was so milde to his enemies that if any of them ( who had wronged him ) would seem never so slenderly to relent or excuse himself , he would both forget the offence committed , and also evermore afterward friendly entertain him , insomuch that it came into a common proverb , doe unto my lord of canterbury a displeasure , a shrewd turn , and then you may be sure to have him your friend while be liveth . he was a means to bring some learned men from beyond sea into england , as bucer , paulus fagius , peter martyr , tremellius * , being very hospitable to learned and pious men . and there are in calvins epistles letters between calvin and him . when the fire began to burn near him , he stretching out his arm put his right hand to the flame , which he held so stedfast and immoveable ( saving that once with the same hand he wiped his face ) that all men might see his hand burned before his body was touched . his eyes were lifted up into heaven , and oftentimes he repeated his unworthy * right hand , so long as his voice would suffer him ; and using often the words of stephen , lord jesus receive my spirit ; in the greatnesse of the flame he gave up the ghost . william tyms . he being brought and examined before bishop boner and the bishop of bath , the bishops began to pi●y tyms case , and to flatter him , saying ; ah good fellow thou art bold , and thou hast a good fresh spirit , we wish thou hadst learning to thy spirit . i thank you ( my lord ) said tyms , and both you be learned , and i would you had a good spirit to your learning . hugh laverock an old lame man , john apprice a blinde man , martyrs , burn'd at stratford the bow . at their death hugh laverock after he was chained , casting away his cr●tch , and comforting john apprice his fellow martyr , said unto him ; be of good comfort my brother , for my lord of london is our good physitian . he will heal us both shortly ; thee of thy blindenes , and me of me lamenesse . bradbridges wife . when she was condemned of the bishop to be burned , she had two children named patience and charity . who then said to the bishop , that if he would needs burn her , yet she trusted that he would take and keep patience and charity , meaning her two children . nay , quoth the bishop , by the faith of my body i will meddle with neither of them both . elizabeth folks . she being a young maiden and examined , whether she believed the presence of christs body to be in the sacrament substantially and really o● no , answered , that she believed it was a substantiall lie , and a reall lie . when she was at the stake , she said , farewell all the world , farewell faith , farewell hope , and so taking the stake in her hand , said , welcome love . william sparrow . he said thus to bishop boner , that which you call truth i do believe to be heresie , and that which you call heresie is good and godly , and if every hair of my head were a man ( said he ) i would burn them all rather then go from the truth , &c. john rough . master rough being at the burning of austen in smithfield , and returning homeward again , met with one m. farrar , a merchant of hallifax who asked him where he had been . unto whom he answered , i have been where i would not for one of mine eyes , but i had been . where have you been , said m. farrar ? forsooth ( saith he ) to learn the way . and so he told him he had been at the burning of austoo , where shortly after he was burned himself . roger holland . he said thus to bishop boner . this i dare be bold in god to speak ( which by his spirit i am moved to say ) that god will shorten your hand of cruelty , that for a time you shall not molest his church . and this shall you in a short time well perceive , my dear brethren , to be most true . for after this day , in this place shall not there any by him * be put to the triall of fire and fagot . william pikes . somewhat before his apprehension , he sitting in his garden , and reading in a bible , suddenly there fell down upon his book between 11 , and 12 a clock of the day four drops of fresh bloud , and he knew not from whence it came . then he seeing the same was sore astonished , and could by no means learn from whence it should fall , and wiping out one of the drops with his finger , he called his wife , and said . in the vertue of god wife what meaneth this ? will the lord have four sacrifices ? i see well enough the lord will have bloud : his will be done , and give me grace to abide the triall . afterward he daily looked to be apprehended of the papists , and it came to passe accordingly . alice driver . d. gascoin and she conferring , she asked him whether it was christs body that the disciples did eat over night . he answered , yea . what body was it then ( said she ) that was crucified the next day , he replying , christs body , how could that be ( said she ) when his disciples had eaten him over night ? except he had two bodies , as by your argument he had . one they did eat over night , and another was crucified the next day . such a doctour , such doctrine : she put all her examiners to shame , that one looked on another , and had not a word to speak , whence she brake out into these words , have you not more to say ? god be honoured , you are not able to resist the sperit of god in me a poor woman . i was an honest poor mans daughter , never brought up in the vniversity , as you have been , but i have driven the plough before my father many a time , i thank god , yet notwithstanding in the defence of gods truth , and in the defence of my master christ , by his grace i will set my foot against the foot of any of you all , in the maintenance and defence of the same ; and if i had a thousand lives they should goe for paiment thereof . prests wife . in her trouble she would take no money , for she said , i am going to a city where money beareth no mastery whiles i am here god hath promised to feed me . elizabeth young . she being committed to close prison , the keeper was charged by doctor martin in her hearing , to give her one day bread , and another day water , to which she made this answer : if ye take away my meat , i trust that god will take away my hunger . chap. iii. martin luther . he was born on st martins day , and therefore called * martin luther . he was though strong in body , yet sparing in diet ; i saw him ( saith * melancthon ) when he was in good health , four whole daies eating and drinking nothing at all , i have often seen him at other times to be content many daies with a little bread and herring daily . when he recreated himself , and took his minde off his studies , he was delighted with the play of chesse , and was skilfull at it . he was almost beyond measure liberall toward the poor : it happened once that a student asked some money of him , he bad his wife to give him something , but she excusing the matter in regard of their penury at that time , he took a silver cup which stood near to his hand , and gave it to the scholler , wishing him to sell it to the goldsmith , and take the mon● to himself . erasmus saith , lenitatem se in 〈◊〉 desiderare , he wished him more moderation and temper in his writing erasmus also often said , that god gave to this last age a sharp physitian because of the greatnesse of their diseases . intemperans aeger crudelem medicum fecit . he was by nature fiery but placable ; therefore when melancthon came once to him being vehemently moved , he rehearsed this verse to him the rest being silent , vince animos iramque tuam qui caeter● vincis . overcome thy minde and anger ▪ which overcomest other things . calvin * saith , though luther should call him a devil , yet he would honour him as a famous servant of god , who as he excels with great vertues , so he hath also great vices , but i would ( saith he ) he had alwaies exercised his vehemency which was imbred in him on the enemies of the truth , and not also on the servants of god , and that he had spent more pains in acknowledging his own faults . he was of a just stature , a strong body , of such a lion-like vivacity of eyes that many could not endure to look directly upon him . he had good health , except that towards his later end he was often troubled with a pain in his head ; whence he : valemus omnes praeter lutherum ipsum , qui corpore sanus , foris à toto mundo , intus à diabolo patitur & omnibus angelis ejus . we are all well save luther himself , who being sound in body suffers outwardly from the whole world , inwardly from the devil and all his angels . a great deal of money was given him by dukes and princes , so that i began ( saith he ) to fear least god would herereward me , sed protestatus sum me nolle sic satiari ab eo , but i protested that i would not so be satisfied by him . he saith somewhere of himself , that he was never in all his life tempted to covetousnesse , one that was so great a reformer as he was , had need to have a spirit disingaged from the world . when upon a time one papist demanded of another , why do you not stop the mans mouth with gold and silver ? the other answered , hem , germana haec bestia pecuniam non curat . see , this germain beast careth not for money . he was the first that opposed the popish indulgences . occasione nundinationis indulgentiarum pretio numerato , lutherus initio fuit permotus ad hoc quod suscepit reformaetionis opus . in the same year * when martin luther began , pope leo the tenth did create one and thirty cardinals : in which year and day of their creation , there fell a tempest of thunder and lightning in rome , which so shook the earth when the cardinals were made , that it removed the little childe jesus out of the lap of his mother , and the keyes out of s. peters hands , which thing many then did interpret to signifie and foreshew the subversion and alteration of the sea of rome . erasmus told frederick duke of saxony , that in luther were two great faults : first , that he would touch the bellies of the monks . secondly , that he would touch the popes crown , which two matters in no case are to be medled withall . luthers friends disswading him from going to worms , some crying that by the burning of his books it appeared he was condemned in the judgement of the papists : others instancing in the examples of john hus and savanarola : luther thus answered * , as touching me , since i am sent for , i am resolved and certainly determined to enter worms in the name of our lord jesus christ , yea although i knew there were so many devils to resist me , as there are tiles to cover the houses 〈◊〉 wormes . whose undaunted minde , mos● fervent zeal , great learning ( sait● * chamier ) stirred up many who armed themselves against the errours and commonly received superstitions , among which were zuingllus * oecolampadius , melancthon , b●cer , calvin , and many others , whos● labours and endeavours that way● god would not suffer to be frusta●neous . albertus crantzius an historia● of the vandales is reported to hav● said to luther , frater vade * in cel●lam , & dic miserere mei deus . brother go into thy cell , and say , lord have mercy upon me , insinuating that an aust●n monke should in vai● dispute against the pope . his praiers were so ardent unto christ , that ( as melancthon writeth ) they which stood under his window where he stood praying might see his tears falling and dropping down . he praied every day three hours , and then when his spirits were most lively , pertres horas easque ad studia aptissimas . when he preached they which heard him thought every one his own temptations severally to be noted and touched , whereof when signification was given unto him by his friends , and he demanded how that could be : mine own manifold temptations ( said he ) and experiences are the cause thereof . for from his tender years he was much exercised with spirituall conflicts , and vexed with all kinde of temptations . hee regarded not the threats of his adversaries the papists , he said to melancthon , si nos ●uemus ruet christus una , scilicet ille regnator mundi : & esto ●uat , malo ego cum christo rue●re , quam cum caesare stare . if we fall christ the lord and ru●er of the world falleth with us , i had rather fall with christ then stand with caesar . when any evil news was brought to him , he called for the 46. psal● to comfort him . he saith in one place , odi istud v●cabulum paenitenti● * there was one no word so terrible unto him ( while he was a papist ) and which his so●●did more hate then that , repent , b●● after no word was more sweet , when he understood the gospel . when a certain jew was appointed to come to destroy him by poison yet it was the will of god that luther had warning thereof before , an● by the face of the jew sent to him by picture , whereby he knew him , an● avoided the pill . in the garden of his houses the devil appeared to him in the form of 〈◊〉 black bore , but he regarded it not . cajetan asked him whether 〈◊〉 thought the duke of saxony would make warre in his behalf ▪ he said , 〈◊〉 would not have him : where wil● you be then said cajetan ? luthe● answered , i shall be sub caelo under heaven . erasmus wrote that there was more solid divinity contained in one folio of luthers commentaries , then in many large writings of the schoolmen and such like . he said and taught many things truly and gravely , as concerning the sacred scripture and its authority , solis canonicis libris debetur fides , caeteris omnibus judicium . we must beleeve the canonicall books only , and may judge all others . he was so zealous to have the scriptures read , that he professed , if he thought the reading of his books would hinder the reading of the scripture , he would burn them all before he died . his saying was , ecclesia sanguine & oratione totum mundum convertit . when something concerning a businesse was concluded amisse at norimberg , he said , longe aliter in caelo quam norimbergae hoc de negoti● erat conclusum : it was farre otherwise concluded in heaven then at norimberg concerning that matter . he took a liberty to himself t● speak stoutly when he was brought before the emperour , till he hear● the pen go behinde the hangings . he hath some high expressions in● in his writings , fiat volunt as nostra , let our will be done . cave non tantum à peccatis sed etiam a bonis operibus . take heed not only of sins but also of good works . he being in an agony , and 〈◊〉 glimpse of christs righteousnesse being discovered to him out of rom. 1. 17. and perceiving that it was not meant , de justitia puniente , but justificante , not of his punishing justice , but that which justifieth the ungodly , he saith , i perceived my self regenerate , and to have entred into paradise , the scripture presently appeared in a new hew . he would have been content at the first if they would have taken away indulgencies . he said , brevi efficiam ut anathema sit esse papistam : i will shortly cause it to be a curse to be a papist . a young man about wittenberg being kept bare and needy by his father , was tempted by way of sorcery to bargain with the devil or a familiar ( as they call him ) to yield himself body and soul unto the devils power , upon condition to have his wish satisfied with money , so that upon the same an obligation was made by the young man , written with his own bloud , and given to the devil : upon the sudden wealth and alteration of the young man , the matter first being noted , began afterward more and more to be suspected , and at length after long and great admiration he was brought unto martin luther to be examined . the young man whether for shame or fear long denied to confesse , and would be known of nothing , yet god so wrought being stronger then the devil , that he uttered unto luther the whole substance of the cause , as well touching the money , as the obligation . luther understanding the matter and pittying the lamentable state of the man , willed the whole congregation to pray , and he himself ceased not with his prayers and labour , so that the devil was compelled at last to throw in his obligation at the window , and bad him take it again unto him . he held consubstantiation , but confessed to melancthon that he had gone too far in the controversie of the sacrament . melancthon perswaded him by the publishing of some milde writing to explain himself . luther replied to that , that by this means he should cause his whole doctrine to be suspected , but melancthon might do what seemed good to him after his death . when they said he had recanted , he writing to his friend stupitius , saith , omnia de me praesumas praeter fugam & palinodiam : presume any thing of me sooner then flying and retracting . luther so much esteemed of his book de servo arbitrio , that he gloried in it as unanswerable and wrote to wolfangus fabricius capito : nullum se agnoscere justum suum librum , nisi fortè de servo arbitrio , & catechismo , that he acknowledged none of his books for his , but those two , that de servo arbitrio , and his catechisme . if any of his books be to be disliked , surely that de sermonibus convivalibus is most faulty , of which gerhard * ( a lutheran ) saith thus , liber ille convivalium sermonum à luthero nec visus , nec lectus , nec approbatus est , quin multoties privato quorundam arbitrio mutatus , mutilatus , auctus . he said of the pope , non habeo argumentum robustius , that he should fall , then quia sine cruce regnat . luther speaks slightly himself of his first labours . above all i beseeeh the godly reader , and for our lord jesus christs sake , that he would reade my writings judiciously , and with much compassion , and let him know that i was formerly a monk and a most furious papist , when i first entred into the cause undertaken by me . he fitly called the popes bull bullam , a bubble in respect of its vanity . being reproached , he said , prorsus satan lutherus sit , modo christus vivat & regnet , let lurther be counted a devil so christ may live and reign . his saying was , turcicum imperium quantum quantum est , mica tantum est quam pater-familias pr●jicit canibus , the whole turkish empire is but a crumme that the master of the family throws to a dog . he said he learnt more by one fervent prayer , then he could get by reading of many books or most intent * meditation . melancthon in his preface to his 3d tome reports this of him . when he often seriously thought of the anger of god , or the wonderfull examples of punishments , suddenly he had such terrours that he was almost dead with them , and in disputing once about some points being much amazed , he lay upon a bed in the next room , where he often inserted this sentence in his prayer : he hath concluded all under sin that he might have mercy on all . his prayer a little before his death was this , paeter mi caelestis , deus & pater domini nostri jesu christi , deus omnis consolationis , ago tibi gratias , quod filium tuum jesum christum mihi revelasti , cui credidi , quem sum professus , quem amavi , quem celebravi , &c. my heavenly father , the god and father of our lord jesus christ , the god of all consolation , i give thee thanks , that thou hast revealed thy son jesus christ to me , whom i have beleeved , whom i have professed , whom i have loved and celebrated . when he lay a dying , this was his will for his wife great with childe and his little son . domine deus , gratias ago tibi , quod volueris me esse pauperem super terram & mendicum . non habeo domum , agrum , possessiones , pecuniam 〈◊〉 quae relinquam . tu dedisti mihi uxorem & filios , tibi reddo , nutri , doce , serva , ut hactenus me , o pater pupillarum , & judex viduarum . o lord god , i thank thee that thou wouldst have me to be poor upon the earth , i have no house land or money that i should leave them . thou hast given me wife and children , i restore them to thee , doe thou o father of orphans and judge of widdows , nourish , teach , keep them , as thou hast hitherto me . chap. iiii. of the covenant and promises . i. of the covenant . the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} berith , is derived from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} barah , elegit , to choose , because god in the covenant of works did choose out man especially with whom he made the covenant , and because in the covenant of grace he chuseth out of the multitude the elect , and because a covenant is a thing which two chuse , and of which they mutually agree and promise betwixt themselves , although the word be used where ore alone doth promise with a simple promise , and so it may be referred to the testamentary disposition . or else it may come from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} barah , comedit , to eat , as if they should say an eating , because they used in the eastern countries to establish covenants by eating and drinking together . the condition was about eating in the covenant of works . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bara , signifieth to slay ( whence some derive a covenant ) because god made the first covenant of grace and sealed it by sacrifices * of beasts slain and divided . the covenant in generall may be described a mutuall compact or agreement betwixt god and man , whereby god promiseth all good things , specially eternall happinesse unto man , upon just , equall and favourable conditions , and man doth promise to walk before god in all acceptable , free and willing obedience , expecting all good from god , and happinesse in god according to his promise , for the praise and glory of his great name . a covenant is a solemn compact or agreement between two chosen parties or more , whereby with mutuall , free , and full consent they binde themselves upon select conditions tending to the glory of god and their common good . it differs from a promise gradually and in the formalities of it , not naturally or in the substance of it . a covenant usually is the collection of many promises , as a constellation is the collection of many starres , though it be but one promise , i will be thy god , yet it is such a one as comprehends many . there is a difference between a law and a covenant . a superiour may give a law whether the inferiour consent to it or no , but a covenant is ratified by the consent of both parties . a covenant is something unto which two persons by mutuall consent doe freely binde themselves . there are divers distinctions of covenants . 1. a covenant of nature . 2. a covenant of grace . 3. a mixt covenant consisting of nature and grace . others make these three covenants , 1. foedus natura , the covenant of nature made with adam . 2. foedus gratiae , the covenant of grace made to us in christ . 3. foedus subserviens , a preparing covenant to make way for the advancement of the covenant of grace in christ . others say , there were never any but two covenants made with man , one legall , the other evangelicall , of works or grace , the first in innocency , the other after the fall . foedus operum , when it was first made with man , was foedus amicitiae , god and man were then friends , foedus gratiae is foedus reconciliationis inter i●imicos . 1. the covenant of works wherein god covenanteth with man to give him eternall life upon condition of perfect obedience in his own person . 2. the covenant of grace which god maketh with man , promising eternall life upon condition of beleeving . we reade not in scripture the covenant of works and of grace totide● syllabis , the nearest we come to it is rom. 3. 27. the law of works opposed to the law of faith , which holds out as much as the covenant of works and the covenant of grace . the covenant of works was 1. that covenant wherein god was the authour and the ground of it , was gods free grace , it was reciprocall betwixt him and adam . we call not the second covenant a covenant of grace , because there was no grace in the first covenant , but in opposition to the condition of the first covenant which was works , and because greater grace is manifested in it then the first , 2. it was the same covenant under which the best of the creatures the angels now stand and injoy their happinesse , and adam should have been happy by observing this covenant if he had stood . christ was made under this covenant . 3. the promises of this covenant were very glorious . 1. for naturall life , in the body there was perfection without defect , beauty without deformity , labour without wearinesse . 2. for spirituall life , adam should not have had terrours in his conscience , sorrow , fear , shame . 3. for death , he should have been translated without dissolution . the faederati were god and adam together with all his posterity . god made a covenant with adam as a publick person , which represented all mankinde . the reasons of it may be these , 1. from the imputation of adams sin to all mankinde , rom. 5. 12. in whom , or for as much as all have sinned , they sinned not all in themselves , therefore in adam , see vers. 14. in him all died , 1 cor. 15. 47. 2. those on whom the curse of the covenant comes , they are under the bond and precept of the covenant , all mankinde is directly under the curse of the covenant , rom. 8. 20. 21. gal. 3. 13. adam did consent to it and understood the terms of the covenant , for god dealt with him in a rationall way , and expected from him a reasonable service . either he knew the tenour of the covenant , or else he broke it out of ignorance , but the first sin could not be a sin of ignorance , he knew whatsoever was necessary to know in a way of duty . god dealt with adam not only in a way of sovereignty but in a way of covenant , god did this for divers reasons . 1. for the speciall manifestation of his free grace . 2. that it might be the greater obligation to adam to obey , god made a promise and he gave his consent . 3. to sweeten his authority to man , deut. 6. 24. 4. to encourage man to obedience , heb. 12. 2. 5. that this might be a ground to adam to exercise his faith in beleeving whatsoever god had revealed or should reveal . 2. his love , 1 john 4. 19. 3. his hope . 6. to leave man inexcusable if he sin , that a clear way might be made for gods justification and mans conviction . objection , god is a free agent , how can it stand with his honour and absolute liberty to be bound to the creature ? answer , in a strict sense , 1. god cannot be said to be bound , but promittendo s● fecit debitorem , saith austins , and he is rather bound to himself , and his own faithfulnesse , then the creature . objection , how can it stand with gods justice to involve adams posterity in a covenant , which themselves never consented to . answer , it is not an injustice among men for parents to conclude their children , their acts binde them and their heirs . 2. god hath reserved to himself a liberty to visit the sins , not only of the first , but immediate parents on their children , gen. 9. 22. 1 thes. 2. 26. the sodomites children were punisht with their parents . 3. adam was our parent , there was the will of the nature , which was enough to inwrap them in originall sin , the sin of the nature . 4. this covenant was made with adam and his posterity out of free grace , therefore all his posterity was bound by way of thankfulnesse to consent . 5. they ought to rejoice in adams exaltation being so advanced , and to agree to the covenant made with him . 6. god made the best choice for them in the first adam ( as he did in the second ) in so doing , seeing he made him so perfect . the first covenant consists of three parts . gal. 3. 10 , 11 , 12. 1. the precept , that continueth not in all things . 2. the promise , live , the man that doth them shall live . 3. the curse in case of transgression , cursed in every one . the precept requires perfect and personall obedience . the condition of the covenant on mans part was 1. perfect obedience . 1. the commandment then did ( and still doth as it refers to the first covenant ) call for perfect obedience , lev. 18. 5. rom. 10. 5. gal. 3. 12. ezek 20. 25. 2. because there is a curse denounced against the least transgression , gal ▪ 3. 10. one sinne and that but in thought , broke the angels covenant , rom. 5. 17. 3. gods holinesse is such , that he requires from the creature perfect obedience , job 4. 18. heb. 1. 13. 4. there are two things in the law , 1. the principall part of it , the precept . 2. the accidentall , the curse : man is bound to the precept , jure creatoris , to the curse , jure judicis . 5. he gave us a perfect ability to obey in our creation , ephes. 4. 22 , 23. eccles. 7. ult. 6. he requires perfect obedience in christ , rom. 8. 4. 2. personall obedience . 1. there is a perfect obedience to the law required of every particular man , gal. 3. 10. 2. the curse is denounced against the person , the soul that sins shall die . 3. this was required of christ our surety , gal. 4. 4. 4. it was required for the acceptation of our persons and salvation of our souls . 5. the righteousnesse of the first covenant might easily be lost by transgression , dan ▪ 9. 23. chap. v. of the covenant of grace . after man by his fall had broken the first covenant , god our of his free grace did enter into a better and second covenant . 1. all the persons in the trinity did enter into covenant with man , they have all the same nature , essence , will , and this is an act ad extra , 2. sin was against all the persons in trinity , therefore all they were to be reconciled , but the person that chiefly made the covenant with man was god the father , the other persons have their peculiar office● in the administration of this covenant , the persons that god would take into covenant were designed by the father , john 17. 9. rev. 13. 6 , 8. he imploies christ as mediator of the covenant , isa. 49. 8. matth. 12. 18. he appoints how much grace and glory he will give to every one in this covenant . 2. the fountain from whence this covenant flows is the free grace of god , gen. 17. 2. i will make ( hebrew , i will give ) my covenant . ephes. 1. 6. isa. 41. 1 , 2. 2 sam. 7. 21. free grace is here exalted in these particulars . 1. from the consideration of the person that enters into covenant , god alsufficient . 2. of● the persons with whom he enter● into covenant , man fallen , gal. 4. 21. 3. in that this covenant was made with some of those that fell , and not others , ephes. 2. 12. 4. in that the lord hereby exalts our persons and services , hos. 2. 19. 5. in that sin can never spend the righteousnes of this covenant , hos. 3. 2 , 3. the covenant of grace is that free and gracious covenant which god of his free mercy in jesus christ , made with man a miserable and wretched sinner , promising unto him pardon of sin , and eternall happinesse , if he will return from his iniquity and embrace mercy reached forth by faith unfained , and walk before god in sincere , faithfull , and willing obedience , as becomes such a creature lifted up unto such injoyment , and partaker of such precious promises . god himself plotted this covenant , ephes. 1. 9 , 10. he spent infinite thoughts about it , psal. 40. 7. took infinite delight in it , isa. 53. 10. the main end of christs coming into the world was to bring in a new covenant , mal. 3. 1. heb. 7. 22. an● 12. 24. the spirit belongs to the se●cond covenant , isa. 59. ult. his glo●rious works , a witnesse , seal , earnest , belong to the spirit of the second covenant . the covenant of grace is more glorious then that of works . the first covenant was made with the first adam a mutable head , the second with the second adam an unchangeable head , gal. 3. 16. secondly , the covenant it self was a changeable covenant , it gave place to the covenant of grace , but this second covenant was an everlasting covenant . thirdly , the righteousnesse of the second covenant is far more glorious then the righteousnesse of the first covenant , that of the first covenant was the righteousnesse of a creature , this the righteousnesse of god . fourthly , the condition of the second covenant was more glorious then that of the first , the condition of the first covenant on mans part , was perfect and personall obedience of this covenant-faith , to sin against god in christ , is the highest way of sinning , and to glorifie god in christ , is the highest way of glorifying him . fiftly , the power of performing it is more glorious , now we have a constant supply of the spirit , ephes. 1. 19. and 4. 13. then we had none to assist us . sixtly , the promises of the second covenant are more glorious then those of the first , heb. 8. 6. * i will be thy god , i will give thee my son , my spirit , god did not tell adam that he would be his god in that way that he promiseth himself to his in the second covenant . god promiseth a more glorious manifestation of himself , and union with himself in christ , a higher manifestation of his wisdome , holinesse , power , and also of his mercy , which was not before discovered , a higher union , under the first head there was only a moral union of love , under the second a mysticall union , we are the same person with christ ; the second covenant brings repentance and pardon upon repentance . the first covenant said , if thou dost well thou shalt be excepted . we have a higher sonship . adam was a son by creation , we by christ , our ground of the acceptation of all our services is higher , god looks on us as being one with christ , we have a greater ground of perseverance , we have a higher title to our inheritance , adam was made king of this low world , christ was made heir of all things , and we coheirs with him . question , how can the covenant of grace be called a covenant * , as ier. 31. 34. since it contains a meer absolute free promise , whereas a covenant requireth mutuall conditions . now no condition can be required to this covenant , which the covenant it self doth not work ; for i will write my laws doth denote all things done by grace . answer . though god do perform , and in his covenant promise to performe what he requires , yet still there is something required which man consenting to , and promising to perform ( though not of himself by his own power ) it is a covenant . the covenant of grace is mentioned an hundred times directly in the scripture , and a thousand times by consequence . in generall it comprehends all the blessings which god can give from election to glorification . particularly he gives ; 1. his own self , god spared not his own sonne , to us a son is given , i will be thy god , thy reward , thy portion , thine inheritance . he is their reconciled god , theirs in a league of love and friendship . 〈◊〉 scripture useth to expresse this 〈◊〉 some peculiar relations , as of king● husband , father , he will do 〈◊〉 the offices of a good king , of a ●●ving husband and father . 2. he doth actually with himse●● put the soul into the possession 〈◊〉 many other things . 1. he brings reconciliati●● with god . 2. justification , the pardon 〈◊〉 all their sins , and covering 〈◊〉 their deformities with the 〈◊〉 of christs righteousnes . 3. adoption , makes them 〈◊〉 heirs with himself . 4. sanctification , he gi●● his spirit to dwell in them . thirdly , he gives them infin●● wealth in bils & bonds , in promi●● 1. for this life , 1. of preservation and de●●●verance from all evils , they 〈◊〉 either be prevented that 〈◊〉 come not , or sanctified if 〈◊〉 do come , or removed . 2. of a constant supply of 〈◊〉 good things they stand in need of , for soul , body , name , ps. 34. he will prosper and give successe to all the works of their hands , psalm 1. 2. job 22. 28. 2. for life to come . in the new covenant there be three great promises . 1. i will be your god . 2. i will pour out my spirit on ●ou . 3. i will give you my sonne . his giving his son is the ground of both the rest , he is a god to none but 〈◊〉 whom christ is a saviour , we ●ave the spirit also by interest in christ . first , i will be your god , genesis ●7 . 7. psal. 48. this god is our god , psal. 144. ult. 2 cor. 6. 16 , 18 . ●●at is , you shall have as true an in●erest in all my attributes for your ●ood , as they are mine for my glory , ●y grace to pardon you , my power ●o protect you , my wisdome to di●ect you . this is a comprehensive ●romise for god to be our * god it includes all , deus meus & omnia , said luther . the covenant of grace is both faedus amicitiae & conjugale , a covenant of friendship , and a conjugall covenant . abraham was in covenant with god , and god stiles him his friend ; also it is a conjugall league , hos. 2. 19 , 20. secondly , god promiseth his spirit , ioel 2. 28. john 14. 16 , 26. and 15. 26. and 16. 7. luke 24. 49. act. 1. 4. an accomplishment of which promise we have , act. 2. 23. the spirit is called , ephes. 1. 13. the holy spirit of promise , because this was the great promise which christ from the father hath made unto us , the giving of the holy ghost to work in us all the good which he requireth & apply all the good wch he hath promised . the giving of the spirit is a great and excellent promise of the new testament . the great promise of the old testament was the promise of christ , gen. 3. 16. of the messiah , all the ceremoniall law was but a typical enlargment of that promise . christ when he was to goe out of the world promised his spirit . 1. that in this last age of the world there might be a more full discovery of the great things of the gospel , the spirit reveals truth and stablisheth us in the truth , that gods people might know more of himself and his son , and prie more into the mysteries of the gospel . 2. there are more glorious conquests to be made in this last age of the world , all the great enemies of jesus christ are to be vanquished , ze. 4. 7. 2 thess. 2. 9. the sharpest sufferings are reserved for these times , therefore christ hath provided the most sovereign cordials . what undaunted courage , what invincible patience , what ravishing consolation had the martyrs in the flames ? god made good this promise to them in sending his spirit . we should put our bond in sute , turn promises into praiers , presse god with much importunity for more of the spirit . 3. god hath promised to give us his son . the whole covenant of grace i● purchased , founded , sealed , ratified in christs bloud , mat. 26. 28. heb. 9. 14 , 15. and 13. 20. it was gods plot from all eternity to save man in such a way , as should advance all his glorious attributes , his wisdome , power , justice , mercy , compassion , wrath , vengeance . the covenant of grace is the most free and gracious tender of christ , and all his rich purchases to all the lost and undone sons of adam that shall believe in him . all other particular promises found in the book of god receive their confirmation by the promise of christ . god promiseth sometimes to deliver from a particular affliction ; to assure them that that shall be kept , he makes a promise of christ , behold a virgin shall conceive . there are three things in the promise of christ to confirm all other promises . 1. because there may be made more objections against the lords giving of christ , then against any other promise whatsoever , in that the great provoked god must come to be a suter to his vassall , jehovah must lie in a virgins womb . 2. more love and compassion is shewed in that one promise of christ then in all other promises whatsoever . 3. because this is the mother promise , 2 cor. 1. 20. some say , the conditions of the covenant of grace , are repentance , faith and new obedience . sincerity alone ( or evangelicall perfection ) is the only absolute condition of the covenant of grace , gen. 17. ● . it is called an upright heart , that is , straight : it is also called integrity , a body that wants no members , a sound heart , a pure or sincere heart , a single heart , a simple and honest heart . evangelicall perfection is a work of gods spirit whereby the whole inward man is applied to god and his waies without the mixture of strange intentions or affections . 2. sincerity of singlenesse , purity , perfection is the whole substance and mettall of all graces which god worketh in the soul ; it is not any one grace , as patience , meeknesse , but the substance of every grace , faith and love unfeigned , praier which comes not out of feigned lips ; we must worship god in spirit and in truth , ephes. 4. 34. 3. god and the saints have ever judged of men by this , iudge me , o lord , according to mine integrity . 4. the promises are made to this , ps. 119. 1. mat. 5. 8. characters of sincerity . as preparatory or a motive to the rest , to be willing and desirous to have his heart thorowly tried and searched , joh. 3. 18 , 19 , 20. psalm 139. there are three reall marks , 1. it makes the work of grace universall . 1. in regard of the subject : therefore it is called a new creature . 2. in respect of the object , abstains from all sin , and performs all duty . 2. it is constant . 3. it presseth on to have more till it be filled with god and his waies , phil. 3. 8 , 9 , 10 , 11. it is a matter of great concernment for a man rightly to understand the nature of the covenant under which he is , 2 sam. 23. 3 , 4. reasons . 1. because it is the covenant which god hath respect unto in all his dealings with you , psal. 105. 8. & 111. 5. 2. else we shall never be able to understand our own state , 1 cor. 11. 28. and 2 cor. 12. 5. galat. 4. 23 , 24 , 25. 3. else we shall never be able to judge a right of any of our actions , neither of gods waies to us , nor ours to him , gen. 4. 4. 4. without knowledge of the nature of the covenant we can never understand our own sinnes , we are not only breakers of the law , but transgressors of the covenant , hosea 6. 7. deut. 29. 21. lev. 26. 24 , 25. 5. according to our covenant , such is the spirit by which we are acted , and such is our law and practice , one under the first covenant is acted by the spirit of bondage , one under the second is acted by the spirit of adoption . 6. we cannot else understand our mercies or afflictions , whether they come from gods love or displeasure . 7. without this we cannot understand the riches of gods grace in the second covenant . 1. that he should enter into a covenant at mans creation . 2. when man had broke that to enter into a new covenant . 3. to finde out such a glorious way to abolish the first covenant . 4. to make it with such a glorious head , christ . 5. that the promises of this covenant should be better then those of the first covenant . 8. all our terrour or comfort comes from our covenant under which we are , heb. 6. 17. 1 pet. 3. 9. eph. 2. 2. we are under the covenant of grace . 1. if we be in the second adam , if we be willing to accept of christ upon his own terms , hos. 2. 18. 2. if sin have not dominion over us , rom. 6. 12. 3. if the lord put his laws into our minde , and write them in our hearts , heb. 8. 8. * it is an allusion to the two tables of the law . they were first written by the finger of god , and then put into the ark : so god first writes the law in our hearts , and then puts it in our mindes . the writing of the law in the heart signifies , 1. similitudinem , a conformity , an inward principle and disposition in the heart answerable to the doctrine in the book . 2. permanentiam , continuance , it is not a flitting but a binding principle , litera scripta manet . all the errours almost of these times may be confuted from the doctrine of the covenant , heb. 8. 9 , 10 , 11 , 12. 1. merit and supererogation of works , satisfaction given to justice must be commensurate to that justice which it must satisfie , infinite . 2. the popish and arminian doctrine of free-will . can man work in a way of grace so as to determine and make it effectuall before he have grace , a principle of working ? can a man receive grace offered without a speciall work of grace stirring and exciting him ? i will write my laws in their hearts , the promise then written in the heart is the foundation of all our faith , and the precept of all our obedience . 3. for in vocation of saints . christ is the mediatour of the new covenant ; he is touched with our infirmities , and yet cloathed with majesty , to his father he gives his merit for us , from his father he gives his spirit to us . 4. that arminian doctrine of universall grace and redemption , that christ should die intentionally for all . where ever the merit of christs death goes , there goes his spirit , the price and power of his death are equal ; all have not the spirit of christ , therefore not his merit . the socinians deny the satisfaction of christs death , justice must have satisfaction . christ ( they say ) came into the world to be an example , and give us a patern of vertue , as the pelagians say we have adams sin by imputation . they deny all infused habits of grace , and would only have moral perswasions . the antinomians also are hence confuted , there must needs be a work of grace in a man else the death of christ will be ineffectuall , then some principle of grace must be put into us . the old rule may stand still , though there be a new principle put into the heart , because the holines of god is not varied . the anabaptists , the covenant is with the house of israel , and gods children born in the covenant are of the house of israel . some say men are miserable two waies by adams fall . 1. as we stand under his covenant , and so come short of conformity to the law which requires perfect , personal , and perpetuall obedience . 2. as we bear his image , life and eternall salvation is offered on impossible terms , therefore ( say they ) in conversion there is required a double change . 1. morall , which is the change of a mans covenant . 2. physical , the change of a mans image . so that as a mans covenant is , such is his state , if under the first covenant , he is in a state of sin , of bondage and death , if he be under the second covenant , he is in a state of grace , of liberty and life , because he is no longer a son of the bond-woman , but of the free-woman . a man in christ is freed from the law as a covenant , in these respects . 1. for justification , gal. 2. 21. in respect of condemnation , christ hath redeemed us from the curse of the law being made a curse for us , gal. 5. 23. against such ( persons , not works ) there is no law . 2. he is freed from the law in respect of irritation , there is a power in it to stir up the lusts of men , ro. 6. 14. for ye are not under the law , as a covenant ( whether we understand it of its condemning or irritating power ) but under grace . 3. in respect of coaction the law causeth him not to do duties or forbear sins out of fear of the curse of it , gal. 5. 18. ye are not under the law , viz. constraining , 1 tim. 1. 9. a godly man is perfectly freed from the law as a covenant in respect of justification and condemnation , he is freed by degrees from the irritation and coaction of the law , al those that are out of christ are under the law for justification , condemnation , irritation and coaction . the covenant of grace is the same for substance now to us since christ was exhibited , and to them before he was exhibited , but the manner of administration of it is different , because it is , 1. now clearer : things were declared then in types and shadows : heaven was typed out by the land of canaan , we have things plainly manifested , 2 cor. 3. 12. in this respect it is called a better testament or covenant , heb. 7. 22. not in substance , but in the manner of revealing , and they are said to be better promises , heb. 18. 6. 2. of greater extent : then in iudah was god known , now to all nations . 3. abundance of the spirit is poured out now : some few men then had a great deal of grace , but * generally now men partake of abundant more grace , * both for knowledge and holinesse . chap. vi . 2. of the promises . christians have many and great promises , 2 cor. 7. 1. 2 pet. 1. 4. whereby are given to us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , great and precious promises . 1. god makes them , they are the promises of a great god : great persons make great promises . 2. they are made to gods people , his elect : a king will not bestow mean things upon his favourites . reasons , why god makes great promises to his people . 1. hereby god sets forth his love to them , tit. 1. 2. 2. that we might have ground for our faith and hope : here in this world we are in a state of expectation , heb. 11. 39 , 40. 3. that hereby he might support them in their many troubles , gen. 15. 1. heb. 10. 35 , 36. this is a mercifull administration of the lord , adam had all his good things in possession , he soon lost them , by the promises they are as certain as if we had them already , 1 pet. 1. 3. the promises are sure and certain , god hath confirmed them , 1. by the sacraments . 2. by oath , the strongest confirmation that may be , heb. 6. 17 , 18. the faith of gods people is built upon two pillars , his power and faithfulnesse resembled by those two pillars , 1 king. 7. 21. bo●● in it is strength , jachin , he will establish . 1. gods power , that is often given as a prop to uphold our faith in his promises , mat. 22. 21 , 29. rom. 4. 20. & 11. 23. 2. his faithfulnesse , heb. 10. 23. 1 pet. 4. 19. when gods promises come to be fulfilled to his people , they finde twice as much in them as they expected , 1 cor. 2. 9. the promise is the shell wherein the kernell is contained , ephes. 1. 20. 2 pet. 1. 4. that promise in the covenant of grace that god will be our portion , there is a great deal more in it then we can understand ; god will put his fear in his peoples hearts , job 28. 16 , 17. prov. 3. 13. they shall enjoy eternall life with him in heaven , when this promise comes to be accomplished , it will be farre greater then we can now imagine . they finde the mercies of this life double many times to what they expect . reasons , 1. from our weak capacity , we are not able to understand how much is laid up in a promise , the experience of gods people is a great proof of this , the longer they chew the promise the sweeter it is . 2. the infinite goodnes and bounty of god joyned with his omnipotency and all-sufficiency , because god hath set his heart on his people he will give them abundantly more then they think of . the promises of god are of two sorts . 1. absolute , those which the lord hath undertaken to perform of his own free grace , not only citra meritum , but also citra conditionem , without all supposed or pre-required conditions in us : of this kinde are all those great promises of the new covenant , genesis 3. 15. and 17. 7. isaiah 43. 25. ezekiel 11. 19. jeremy 31. 33. hosea 14. 4. joel 2. 18. i will be thy god , i will give my sonne , i will pour out my spirit , i , even i am he who blot out your iniquities for my names sake , i will take away the heart of stone , and i will give an heart of flesh , i will put my law in your inward parts , and write it in your hearts ; i will heal your backesliding , and love you freely , for mine anger is turned away . 2. conditional , which shews what god will do upon the performance of such duties and conditions by the creature , which conditions without gods grace he is never able to perform ; ier. 17. 8 , 9 , 10. these are made for the encouragement of the creature in the waies of obedience , and to shew a mans inability , that he may flie to christ for strength , but they doe not alwaies shew the purpose of god to give the condition or reward . when once god makes a promise , though it may be a long time before it be fulfilled , yet it yeelds comfortable fruit from the day of his making of it . all agree that a promise is a certain pledge of performance in due time . four other fruits grow from a promise before it come to be accomplisht . 1. it is a certain evidence of gods love , a declaration of his heart and good will ; outward administrations come all from gods hand , but his promises come all from his heart , his affection is set on them who have an interest in the promises . reason , all the promises are made in and thorow christ , to christ and then to those who are united to him . 2. a promise from the day of the date of it is a sufficient pledge to the soul to whom it is made , that god will never doe them hurt , but his purposes and thoughts to them are alwaies good , notwithstanding the outward administrations . 3. it brings preservation to the soul , 1 pet. 1. 5. it will preserve it from the assaults of the devil , and the world . 4. it brings present consolation to the soul : in peter , where the apostle speaks of great and precious promises , he saith , we rejoyce with joy unspeakable . an ingagement of god in a promise is a speciall means to support christians in times of distresse . god was ever wont to bear up the spirits of his people rather by promises then providences . first , a great part of the bible is spent in reporting gods ingagements to his people by promise , and the exemplification of his people in performing his promises . secondly , the saints of god were wont to live by faith , ps. 56. 4. they ever fetcht consolation from the promises , as jacob , hast thou not said ? and jehosaphat , 2 chron. 2. reasons , 1. the end of god in making the promises was to give security . 2. they are a ray of his power for the creating of help : he that hath a promise hath a blessing in the root of it . 3. promises issue from the love , the grace and goodnesse of god , and are as unchangeable as his love , they are founded upon the truth and allsufficiency of god . that in heb. 13. 5. is as full a promise as any is in the bible , it is applicable to particular cases , made in the hazards of warre and difficulties of reformation , it is double to shew it is a fixed truth , and for time to come in the future tense , in the hebrews there is more said then is to ioshua . god saith , he will not leave him nor forsake him , heb. 13. 5. there are five negatives in that little sentence . all the subjects of christs kingdome of grace inherit all the promises of the covenant , they are their portion . 1. it is a great priviledge to be the heirs of gods promises , and the saints have gloried in it , david saith , thy promises have i claimed as mine heritage , by faith they imbraced the promises , heb. 11. 2. every childe of god hath a right to all the promises , 1 tim. 4. 8. gal. 3. 16. rom. 9. 4. 2 pet. 1. 4. 1. they are all made in and through christ , as branches of the covenant of grace . objection , particular promises were made to this or that man in a speciall case . answer , no particular promise was ever made to any for his own sake , but for christs ; therefore those promises which at first uttering of them were made to some particular person on a particular occasion , were after pressed on all gods people , as that , josh. 1. heb. 13. this is a peculiar priviledge to gods people , none but those under christs dominion have interest in the promises . we should therefore , 1. study the promises , and know for what use and time they serve . 2. beware of weighing them by our own carnall sense and reason . 3. set faith awork , let the heart rest on gods alsufficiency , his truth , wisdome , faithfulnesse . a good man fetcheth contentment ▪ and satisfaction to his soul in all conditions . 1. from the covenant of grace in generall , 2 sam. 23. 5. this covenant of grace , which god hath made with his people is gods assurance office , and the saints in all their fears may and ought to go to the covenant to assure all things to them , to assure their estates and their lives . 2. for particular promises in the covenant of grace , a gracious heart looks upon every promise as coming from the root of the covenant of grace in christ . see psal. 34. 10. and 37. 6. and isa. 58. 10. and elsewhere● where there are divers promise● which may bring christian contentment . it is the greatest honour that 〈◊〉 creature is capable of to be taken in●to covenant with god , levit. 26. 18 , 19. jer. 11. 11. zach , 11. the staffe of beauty , that is the covenant , and you sin against offers of a second covenant which the devils never did . those who are in christ and have their covenant changed are in a happy condition . 1. by this means god and thou art reconciled , thy covenant is a covenant of●peace , ezek. 37. 26. 2. being once taken into the covenant thou hast interest into glorious relations ; god is become thy father , thy husband , thy friend , 2 cor. 6. 16. 3. thou hast interest into a most glorious inheritance by becoming the son of a free woman . 4. thou hast a foundation for thy faith and a ground of all thy praiers , the covenant contains all the priviledges a beleeving soul can expect , it is the ground of all thy praiers , jer. 31. 18. isa. 64. 9. the people of god still plead it , it upholds the soul from sinking . when david came to dy , god hath made with me an everlasting covenant . so christ , my god my god , psal. 89. 26. 5. it is a covenant that can never be broken , 2 chron. 13. 5. isa. 50. 7. chap. vii . of living and dying by faith . i. of living by faith . faith is a staying , resting , depending and relying upon the merits and satisfaction of our blessed saviour , by the vertue and merit thereof to obtain remission of sins and eternall life , and all good things promised in the new covenant , at the hands of god . that there is such a life as the life of faith , is plain , habak. 2. 4. but the just shall live by his faith . the just shall live the life of grace here , and of glory hereafter , in and by faith . gal. 2. 20. neverthelesse i live , yet not i , but christ liveth in me , and the life which i now live in the flesh , i live by the faith of the son of god psal. 74. 13 , 14. thou didst divide the sea by thy strength : thou brakest the heads of the dragons in the waters : that is , of the chief captains , and commanders under pharaoh . thou brakest the heads of leviathan ( that is , pharaoh ) in pieces , and gavest him to be meat to the people inhabiting the wildernesse , for their faith , not their bellies . while they were in the wildernesse they remembred gods mercy to them at the red sea , and lived by the faith of this providence of god . it is a life arising from the union of god with us by his sanctifying spirit , whereby a man is able to perform actions spirituall , in the promises is the life of the spirit of gods people . the life of faith ( saith mr perkins ) is a true life indeed , the only life . the schools dispute of faith , ministers preach of faith , professours talk of faith , prophane men swear by faith , but few men live by faith none can live , nor rightly understand this life but the saints of god , a promise from god is sufficient for faith to rest upon against all improbabilities whatsoever . many reasons might be given why we should rather live upon gods word then any thing else . the first reason may be taken from gods alsufficiency . consider 3. attributes in god . 1. his almighty power , he can as easily perform as promise . god urged this to his people when they were weak at any time , numb. 11. is the lords hand shortened ? gen. 18. is any thing too hard for the lord ? 2. the goodnesse and love of god , his promises are given to his people as fruits of his love , jer. 31. 3. 3. his truth , faithfulnesse and unchangeablenesse , mal. 3. 6. the second reason may be drawn from the interest which christ hath in him that makes the promise , and in him to whom the promise is made . 1. all the promises are yea and amen in christ , consider , 1. christs interest in his father who makes the promise , his father makes them all for the sons sake , all the promises are called the sure mercies of david , isa. 55. he being a type of christ . 2. christ hath bought all the promises of the father with his own hearts bloud . 2. the interest christ hath in his people , he is one with them , and they one with him . a third reason may be taken from the nature of faith , the proper object of it is a promise from god , heb. 11. 1. faith sees things clearly , infallibly , strongly . motives to living by faith . first , the necessity of it . 1. take away this and you take away the only principle which distinguisheth the life of a man as a christian from the life of other men . 2. the only cause of all heart-breaking and uncomfortable sorrows which gods people meet with in any condition is the want of this , psal. 42. 3. the want of this is one great cause , if not the only cause of the unevennesse found in the conversation of gods people . rebecca and jacob had a direct promise that jacob should have the blessing , yet because esau was great with his father they used unjust means . 4. without this we can expect no benefit from the promises ( though they be precious ) unlesse we rest our selves upon them , isa. 26. 3. secondly , it is a very becoming , amiable , fitting thing that we should rather live upon a word of god , then any other help whatsoever . no creature on earth ever attains to a self sufficiency , one must have something for his support , therefore it is better to take a promise from god , then to depend upon the deceitfulnesse of creature-comforts . thirdly , the wonderfull gain which comes by it . 1. the soul which hath but once learnt to make the word of god a sufficient stay to it self , such a one will live the easiest life that any man in the world lives . it is not easily learnt ( for much grace is required to it ) but when thou hast once got it , it is comfortable . such a one lives as a childe when he is in his fathers house , he is never troubled with care for meat , drink , or cloathes : the soul is at quiet when it hath learn'd to center it self upon the word . 2. it is the greatest ingagement ( as i may say ) to god to help them , we cannot put a greater obligation upon him , then by trusting in him , god will never fail such as trust in him , isa. 26. 3. psal. 91. 9 , 14. means to attain this life of faith . how may a soul learn to pick a living out of the word , to live by faith . the life of faith is to fetch the counsell , the portion and comfort of his life out of the word . ten directions how the soul may attain to live this life of faith . first , nothing but a sound , true , living faith is a principle of this life , all the schoolmasters in the world cannot teach any creature to live by reason , till it hath a reasonable soul . labour to understand the true nature of faith , and get it wrought in thy soul , the just man will live by his faith . secondly , every degree of saving faith will not serve a man to live comfortably and free from distempers , one must have a sound faith , and a pleropho●y , and a great deal of faith for that end , the least degree of saving faith will serve for justification , sanctification , adoption , salvation , but not for consolation : every blast of temptation overthrew the disciples while they were weak beleevers , they questioned the truth of all , christ therefore rebukes them for it , and saith , why are your hearts troubled ? paul when he could say , i know whom i have beleeved , though after he was told he should be whipt , he said , none of these things troubled him . thirdly , he gets acquaintance with some things in the covenant of grace which may take off those objections that usually trouble beleevers , which are four , and these doe hinder gods people from living by faith . 1. they finde corruption in their hearts , this should no way hinder their comfort , if they hate it and strive against it . 2. temptations trouble them , whereas gods own people are liable to temptations of all sorts . 3. afflictions , god breeds them up which are in covenant with him under divers and great afflictions . 4. desertions , they finde not the working of gods spirit , nor the assurance of his favour , god many times leaves his best children to great and sad desertions . fourthly , thou must get sound acquaintance with the promises of the gospel , else thou wilt be to seek in time of trouble . some generall promises concern all estates we can be in , all things shall work for good to them that fear god , and no good thing shall be wanting to such . 2. there are excellent promises in the scripture for any condition imaginable . fiftly , as the exigents or occasions require , whether to bear afflictions or go through temptations , act thy faith upon that promise which sutes thy present need . a good man having all taken from him , and his wife desiring to know how he and his family would live , he said he would now put his bond in suit . think on gods power , truth , love , and christs interest in the promises to incourage thy soul . sixtly , as a promise from god must be measured by faith , so only by faith , not by carnall sense or reason , doe as abrahaem did , he never told his wife sarah when he was to go cut his childes throat and offer him a sacrifice to god . seventhly , faith must be helped with a use of all other means which god hath appointed to attain the blessing , 2 sam. 7. later end . psal. 5. 3. psal. 119. deal well with thy servant according to thy word . faith made noah to build him an ark , work belongs to us , successe to god . eightly , resolve to wait the lords leasure in all thy beleeving , limit him not to the time or manner of delivering thee , resolve god shall do it in his own time , if thou hast an able good paymaster thou wilt be willing he should pay thee how and when he will . he that beleeves will not make haste . ninthly , get thy will so far subdued to gods will , that his will may be thine , as near as it is possible for poor sinners to attain it : learn to say gods will is the best will , rom. 12. 3. 4. tenthly , study the life of holines , let david be an example to thee , he had great communion with god , and knew how to improve a promise . some think one ought to beleeve whatever corruptions he gives way to , they say men are duty-mongers , merit-mongers . others of gods people are too much dejected with the remainders of their own corruption . chap. viii . 2. of dying in faith . qvalis vita , finis ita : he that will die in faith , must first of all live by faith , and there is but one example in all the whole bible , of a man dying in faith that lived without faith , viz. that thief upon the crosse . to die by faith , is when a man in the time of death , doth with all his heart rely himself wholly on gods speciall love and favour and mercy in christ , and as it is revealed in the word . religion is seen in its glory , when one not only lives but dies in christ , phil. 1. 21. for me to live is christ and to die is gain . and ver. 20. so now also christ shall be magnified in my body , whether it be by life or death . if i live , by preaching , if i dy , by suffering . dr preston said a little before his death , i have long● conversed with christ in the world , and though i change my place , i shall not change my company . revel. 14. 13. blessed are the dead which dy in the lord , from henceforth , yea saith the spirit , that they may rest from their labours , and their works doe follow them . in the lord , that is , say some for the lord , as ephes. 4. 1. which suffer death for christ , rather in the faith of christ being incorporated into him , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} from henceforth , as rom. 8. 1. and 16 , 17. that constantly hold out in these times of persecution , say some , presently , saith dr rainolds , from the very time of their death , they rest from their labours , of their particular calling , under afflictions from god , and persecutions from men , under sin , temptations , desertions . and their works , that is metonymically , the rewards of their works , as 2 cor. 5. 26. do follow them , accompany or go with them , the words well weighed sound so . when a godly man dies he dies in the ●ord by vertue of his union with christ , when there is a dissolution of the soul and body , the mysticall union is not dissolved , as the personall union of christ was not dissolved when he died . before i lay down directions how to die well , and shew the benefits that come to the godly by death , i will shew 1. the necessity , or certainty of death , and the misery of it to the wicked . 2. resolve some questions about death . of the first , death is a common condition appointed for every man first or last to undergo . heb. 9. 27. and as it is appointed unto men once to die , but after this the judgement . the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} translated , it is appointed , signifieth , it lieth as a mans lot . once imploies two things , 1. a certainty , it shall once be . 2. a singularity , it will be but once , 1 samuel 26. 8. 1 king. 2. 2. i go the way of all the earth , saith david job 30. 23. the grave is called the house appointed for all the living . eccles. 12. 5. solomon calls the grave {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bajith gnolam , domum saeculi , the house of age : we translate it long home , where he must abide for a long time . 1 cor. 15. 26. the last enemy that shall be destroyed is death , that is , death destroies all and after is destroied it self . psal. 89. 48. what man lives and shall not see death ? when we would affirm any thing to be infallibly true , we say as sure as death . a young man may die , an old man must die . it is an hebrew proverb , in golgotha are to be seen sculs of all sizes , that is , death comes on the young as well as the old . omnes una manet nox , et calcanda semel via lethi . when it was told anaxagoras that both his sons ( which were all he had ) were dead , being nothing terrified therewith , he answered , sciebam me genuisse mortales , i knew i begat mortall creatures . there are three speciall reasons why all must die . 1. because god hath so decreed it , heb. 9. 27. 2. all men are made of one mould and matter , job . 4. 19. dust thou art , and unto dust shalt thou return , gen. 3. 19. 3. because all have sinned , rom. 5. 12. wherefore as by one man sinne entred into the world , and death by sin : and so death passed upon all men , for that , or in whom all have sinned . beza prefers that version , in whom , in adam legally , as they stood under his covenant , in him naturally , as they bear his image . sin brought death into the world , either meritoriè , as it deserves wrath , or privativè , as it takes away the power of the law to conferre life . rom. 6. 23. the wages of sinne is death . the word in the * originall signifies properly victuals , because victuals were that which the roman emperours gave their souldiers as wages in recompence of their service : but thence the word extends to signifie any other wages or salary whatsoever . death is then certain , because no man can eschew it , yet it is 3. waies uncertain . 1. in regard of time , no man knows when * he shall die , hezekiah only had a lease of his life . 2. in regard of place * , no man knows where he shall die . 3. in respect of the kinde of death , no man kuows what death he shall die , whether a naturall or violent death . objection , 1 cor. 15. 51. we shall not all sleep , but we shall all be changed , christ is said to be the judge of the quick and dead , therefore all men shall not die . answer , cajetan on 2 thes. 4. 17. gives both a succinct and sufficient answer , statutum regulare est , illos autem non mori singulare est . others say that change shall be a kinde of death . secondly , the misery that comes to the wicked by death . every man in an unregenerate estate lies under the fear of death . 1. the scripture thus frequently sets forth naturall men . heb. 2. 15. and deliver them who through fear of death were all their life time subject to bondage . job 18. 14. death is called the king of terrours , an ordinary hebraisme , as the lord of glory , that is , most glorious , death hath a dominion over them . luk. 1. 79. the shadow of death , that is , such darknesse as strikes men with fear of death . 2. all unregenerate men hate the very thoughts of death , isa. 28. 15. lewis the 11th of france straitly charged his servants , that when they saw him sick they should never dare to name that bitter word , death , in his ears . 3. thoughts of death often imbitter all the comforts of this life . the reasons of this truth may be these . 1. because death is contrary to nature it self , and to that inseparable desire of its own preservation , it being a dissolution of the whole man , and a separation of two most loving companions , the soul and body , by vertue of that ancient curse , gen. 2. 17. yet it is not an enemy to the godly mans person , though it be to his naturall estate , 1 cor. 3. 22. christ did maledictionem benedicere , paupertatem ditare , ignominiam glorificare , saith luther . 2. because they die in their sins they must themselves conflict with the terrours of death , 1 cor. 15. 55. john . 8. 44. sin in every man brings with it a secret guiltinesse , which makes him fear something worse will follow after death . 3. it puts an end to all the benefits and comforts of this life . son remember that in thy life time thou receivedst good things . it deprives him of friends , goods , pleasures , credit . 4. it puts an end to all his hopes , job 11. ult. their hope shall be as the giving up of the ghost . 5. his conscience shall then be awakened , this is the worm . 6. it brings him to the barre of judgement , heb. 9. 27. he must go to god to give an account , in whom he hath no interest . 7. all offers of grace shall be at an end . 8. it is the inlet to eternity and puts them into an unchangeable condition . in the next place i shall resolve some questions about death . 1. question , whether it be lawfull to desire death ? we have examples of both kindes , paul desired to be dissolved , but hezekiah mourned , and prayed exceedingly against it , so did david , psal. 102. yet he rashly wished to die for absolom , 1 sam. 18. 33. the israelites offended this way , would god we had died in egypt , and would god we had died with our brethren . elisha , job , and jonah were to blame this way , o that i had never been born , said job , o that i had died so soon as i was born , o that i might die out of hand , for these are the three parts of his desperate words . it is often in the mouths of wicked people , would i were dead , and i would i were out of the world . if they were to die indeed they would be loath enough to it . like the man in the fable , who being wearied with his burden of sticks , lay down and called for death , but when death came indeed to take him , and said , what shall i doe man ? thou calledst me : i pray thee , said he , help me up with my burden of sticks . to answer this question , we must distinguish , 1. of desire , there is desiderium carnale , spirituale , heroscum , a carnall , spirituall , and heroicall desire . if this desire ariseth , 1. from diffidence of gods help and succour . 2. from impatience under crosses . or 3. from shunning of those labours and pains which are to be endured for gods glory and the churches good , it is very sinfull , but if it arise from a holy desire to injoy the presence of christ , and to be freed from sin , it may be lawfull . secondly , we must distinguish of the manner in desiring , which is either absolute or conditionate , if it be a conditionate one with submission to gods will , as long as the church hath need of him , it may be lawfull , domine si adhuc populo tuo sim necessarius , n●llum recuso laborem . 2. question , whether a godly man may fear to die ? answer , he may . 1. for some sin that he is not enough humbled for . 2. for want of the clear evidence of pardon and assurance of interest in christ . 3. question , whether may one pray against a sudden and violent death ? answer , a violent and sudden death chiefly by some immediate hand of god , is tedious to mans nature : the apostles themselves in a tempest made bold to waken christ with some what a reproving speech , master , carest thou not that we perish ? christ told peter ( foretelling a violent death ) that he should be led to it as to that which he would not , meaning by the naturall inclination of his will , this gives us just ground and warrant to pray against sudden and violent death . 4. question , whether may we mourn for the dead ? answer , yes , because 1. death is a fruit of sin , in the day that thou eatest thereof thou shalt d●e the death , and a sign of gods displeasure against it . 2. it is a separation of friends , and they should not part without some grief , onely we must look that our mourning in such cases , be 1. serious , not counterfeit . 2. moderate , not excessive , either for quantity or continuance , which may shew want of hope and excesse of love , both naught . 3. holy , turning our sorrow from the death of our friends to the bewailing of our sins , the only procurers of that and all other crosses . in the last place i shall lay down directions how to die well , and shew the benefits that come to the godly by death . 1. what a christian should do that would die comfortably . 1. discharge the place and office which god hath called him to with much diligence and sincerity , 2 tim. 4. 7 , 8. act. 20. 31. why dost fear o my soul ( said hilarion ) thou hast served god this seventy years , and art thou afraid to die ? live much in a little time , doe all for eternity , be abundant in serving thy generation , acts 13. 36. you live no longer in gods account then you serve him . 2. doe nothing against conscience for the greatest advantage , this troubled iudas , he betraied innocent bloud , this made the wofull tragedy of spira . 3. take heed of unjust dealing and violent oppressing of others . samuel before his death , tell me ( saith he ) whose ox or asse have i stolen or taken away ? * 4. improve thy riches and honours for gods glory , luk. 16. 9. 5. spend the time of thy health well , and lay up praiers for death before hand . teach us to number our daies ( that is , to consider how few they are ) that we apply our hearts to wisdom . 6. get acquaintance with death , take notice of all the approaches of it , behold the mortality of others and consider thine own , do not think to die all at once , the apostle saith , i thank god i die daily , so seriously meditate on death , as to draw from thence some wholesome and profitable conclusions and resolutions for the well ordering of thy life , and that in respect of four things chiefly ; sin , the things of the world , our own persons , and the persons of others . for sin , this conclusion must follow , therefore sin is a most hatefull thing to god , and a most harmfull thing to man , for it alone hath provoked god to inflict this heavy punishment of death , yea of eternall death after this upon the sons of men , unlesse repentance come betwixt . sinne is the parent and sting of death , sin brought it into the world and makes it terrible , therefore i must hate sinne , lament sin , resist and mortifie sin , and must make it my chiefest and in a manner my only care to get my sins forgiven , my iniquity subdued , and then resolve especially to mortifie that sin which thy heart is most unwilling to reform . 2. in respect of the world , we must conclude and resolve , that wealth honour , pleasure , friends , are but very vanities , trifles and toies , poor petty short and vanishing goods , therfore i must , and by gods grace will resolve to pull mine heart from off these things , not rejoice in them , trust in them , boast of them , seeing i brought nothing into the world and must carry nothing out , use the present world as if we used it not . 2. diligently prepare for the life to come , every man must be for ever in heaven or hell ( there is no middle place as * pargatory ) so soon as his soul and body are separated . labour therefore to get good assurance of bettering your estate and injoying eternall life by bewailing the sinfulnesse of your nature and lives , and seeking unto , and resting upon the lord jesus christ alone , and his mediation and obedience and the sprinkl●ng of his bloud for pardon of sin and help against damnation , and lastly labour and study to reform your hearts and lives more and more . 3. concerning our own persons , we must thus conclude that we are but mean and contemptible creatures that must die and turn to dust and be made food for worms , why should i then be proud , or think my self better then others because of my strength , beauty , wit , learning , parentage , titles , offices , attendances ? of all which death will strip me and teach me to know they were but borrowed things . 4. for other men we ought to to conclude thus , they also must die as well as my self , my husband , wife , my dear and faithfull friend , who knows how soon ? therefore it is a great weaknesse to trust on such , to place my happinesse in them . cease from man whose breath is in his nostrils , therefore use al persons as well as all things , as if thou didst not use them . lastly , let the saints of god take great comfort in the contemplation of the good that death will bring them , it concludes all their sorrows and evils and is a beginning of all joies , pleasures , comfort , glory and happinesse . death is to such a resting from their labours , rev. 14. 14. a happy change , phil. 3. 21. job 14. 14. cals death a change , it is not an annihilation or extinction , but a mutation , and that by way of eminency , my change . it is the last change we shall meet with till the resurrection . 2. a lasting , nay an everlasting change , it puts us into an eternall condition of happinesse or misery . 3. an universall change , 1. in respect of persons all must meet with it . 2. in regard of the whole man , body and soul , makes the body a stinking carkasse , and puts the soul into heaven or hell . 4. a different change according to the quality of the person changed , terrible to a sinner , comfortable to the godly . death is their bodies seed-time , 1 cor. 15. the crowning day to the soul , 2 tim. 4. 7 , 8. the funerall of all their sins and sorrows , rom. 6. 7. i shall in the last place mention some of the chief benefits that come to the godly by death . by it he is freed 1. from sin , not only the destroying power , but the being of it is then taken away . 2. from those miseries which follow sin , isa. 57. 1 , 2 , 3. 3. from the temptations of the devil , rev. 12. 8. 4. from the troubles of the world , and vexations of the flesh , rev. 14. 13. eccles. 4. 1 , 2. 2. there is nothing in his death but what conduceth to make him happy . 1. a godly man dies in gods love , and mercy , 2. he never dies til he be prepared , till his graces be perfected and work finished , job . 5. 26. 3. he shall in some measure be assured of a better life , 2 cor. 5. 1. 4. when he dies he shall leave a sweet favour behinde him , prov. 10. 7. the memory of the just is blessed * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the septuagint thus translates it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the memory of the just is with praises . let the godly therefore comfort themselves against death with these promises , joh. 3. 16. & 5. 24. and 10. 28. and 11. 25. 1 cor. 15. 22 , 57. 2 cor. 5. 1. finis . an alphabeticall table . a. anne askew . p. 29. aprice . p. 59. b. bainham . p. 24. beleever freed from the law , how . p. 111. bilney . p. 20 , 21 , 22 , 23. blague . p. 30. bradbridges wife . p. 59. bradford . p. 44 , 45 , 46. c. covenant , the reason of the hebrew name . 81 , 82 what a covenant is , 82. the severall kindes of covenants . p. 83 , 84. 1. the covenant of works . p. 85 , to 91. the covenant of grace . p. 91 , to 113. cranmer . p. 56 , 57 , 58. d. damplip . p. 28. death is common to all . p. 136 , 137 , 138 , 139. the misery which comes to the wicked by death . p. 140 , 141 , 142. whether it be lawfull to desire death . p. 142 , 143 , 144. whether may one pray against a sudden and violent death . p. 145. whether may one mourn for the dead . p. ib. whether a good man may fear to die . p. 144. what a christian should do to die comfortably . p. 146. dying in faith . p. 134 , to the end . e. error , all the errors almost of these : times may be confuted from the doctrine of the covenant . p. 108. to 110. f. faith , what it is . p. 124. farrar . p. 40. filmer . p. 27. folk . p. 60. g. glover . p. 48 , 49. h. hamelton . p. 19. hauks . p. 42 , 43. hector . p. 19. hierome of prague . 17 holland . p. 61. hooper . p. 34 , 35. hunter . p. 39 , 40. hus. p. 16. i. ignatius . p. 14 , 15 , 16. indulgencies , luther first opposed them . 68. k. kerby . p. 28 , 29. l. lambert . p. 26. latimer . p. 52 to 55. laverock . p. 59. lawrence . p. 40. living by faith . p. 124 , to 134. luther , divers memorable things of him . p. 65. to 81. m. martin , why luther was so called . p. 65. 3. martins much opposed the papists . ib. martyr , observations concerning the martyrs in generall . p. 1 , to 13. what a martyr is . p. 1 , 2 , 3. the great honor of martyrdome . p. 3 , 4. the severall sorts of martyrs . p. 4. they suffered cheerfully . p. 5. constantly . p. 6 , 7 , 8 , 9. with much comfort and assurance . p. 10. the number of them . p. 6 , 7. they were eminent in many graces . p. 11. to 13. moice . p. 18. p. person . p. 26 , 27. philpot. p. 55 , 56. pikes . p 62. policarpus . p. 13 , 14. pomponius algerius . p. 18. prests wife . p. 64. promises . p. 113 , to 124 r. ridley . p. 50 , 51 , 52. rogers . p. 30 , 31. rough . p. 60 , 61. s. samuel . p. 47 , 48. sanders . p. 31 , 32 , 33. serre . p. 18 , 19. sincerity . p. 103 , 104 , 105. sparrow . p. 60. t. taylor . p. 37 , 38 , 39. tyms . p. 58. tyndall . p. 24 , 25 , 26. v. voes . p. 17. w. waid . p. 46. white . p. 41 , 42. y. young . p. 64. finis . notes, typically marginal, from the original text notes for div a47618e-230 when any common calamity befell the people or state , as famine , dearth , pestilence , they straightway imputed it to the christians , saying , that they and their wicked religion were the cause thereof . christianos ad leonem . tertul. away with them to the lion , to the stake . * consule commentarios vestros , illic reperietis primum neronem in hanc sectam●tum maxime romae orientem caesariano gladio ferocisse : sed tali dedicatore damnationis nostrae gloriamur . qui enim scit illum , intelligere potest non nisi grande aliquod bonum à nerone damnatum . tertul. apol. cap. 5. * vide euseb. lib. 8. * of all since the conquest her reign was the shortest , only excepting that of richard the tyrant , but much more bloudy then was his . speeds chro. in q. marie . foxes acts and monum. 3d vol. pag. 1023. foxes 3d vol. p. 95. see also in fox a notable story of the death of dr whittington a persecutour . fox ubi supra * mr manton on rev. 2. 3. mat. 25. foxes acts and monum. 3d vol. p. 433 * dr hall . * dr gouge on exod. 13. 13. deut. 32. john 14. 15. 16. and 17. chap. * mr marshall and mr strong . notes for div a47618e-1940 vide bezam in act. 22. 20 heb. 12. 4. rev. 2. 13. & 6. 9. * martyrū nomen bodiè duntaxat illis attribuitur qui mortem pro christo perpessi sunt . olim verò & potiss●mum aetate cypriani , etiam illis qui à confessione nominis christi nulla tormentorum atrocitate abduci poterant ; quos eleganter tertullianus lib ▪ ad martyres , designatos martyres nuncupat . pamelius ad cypriani ▪ epist. 9. m●bradford to all that professe the gospel in lancashire . d. halls contempl. . m. pinkes fourth sermon on that text ▪ luke 14. 26. see more there . phil. 1. 29. carelesse in his letter to agnes . glascock . foxes 3. vol p. 29. and guide bree 3 vo . p. 38. magnificus martyrij titulus {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . grot. in 21. joh. 19. * hic ( sc. amor spon●● ) leonis faucibus 〈…〉 eripuit , & ●uod meritò stupebat mu●dus , in medio tot ac etiam potentum hostium , infimo homuncioni & longam vitam prorogavit , & placidam mortem intra domesticos parictes concessit . brightman in cant. 6. 2 spanhom . dub. evan p●r ● . dub 84. * ex illa tanta multitudine omnis generis sexusque hominū tot locis ac saeculis distinctorum , qui pro hac religione mori non dubitarunt , colligendum , magnam aliquam tantae constantiae fuisse causam , quae alia cogitart non potest , quam lux veritatis grot. de veritate rel. christ . l. 2. see foxes 1. volume in bilney , and 2. vol. p. 300. * in a letter to his wife fox . 3. vol. p. p. 138. see rawlins and william sparrow . sleid con● l 17. * meter . hist. de reb. belg. l. 15. from the beginning of the jesuites to 1580. ( being the space of 30 years ) almost 900 thousand protestants were put to death in france , england , spain , italy , germany , and other parts of christendome . reverend cranmer , learned ridley , down right latimer , zealous bradford , pious philpot , patient hooper . fuller . on heb. 9. 10. * speeds chron. in q. mary . neither in q elizabeths reign , nor in the reign of k. james , nor king charles , vvas any papist put to death meerly for his conscience . cic quest . tusc. l. 1. * s. cyprian●● senten●i●m in se latam audiens , dixit gratias ago deo omnipotenti , qui me à vinculis hujus corporis dignatur absolvere ▪ pont. in vita cypriani . * aug ser. de cypr. foxes acts and mon. vol. 1 p. 8● . see in io. hus. ierom of prague . hen. voes . pet. serre . ia. bainham . anth. person . an. askew * in a letter to his kindred & friends at his farevvel . fox . vol. 3. pa. 506. d. tailour in his last vvill and testament . fox . vol. 3. p. 175. crudelitas vestra gloria est nostra ●ert . ad scap. c. 5. euseb. eccles. hist ▪ l. 5. in a praie● a little before his death . f●xes vol● 3. p. 154. see the subscriptions of brad●ord● lett●rs . tertul. apolog. c , 39. * see m. kerby , io. rogers , d. farrar , * see in b. hooper * see b. ●ati●er ▪ * see archbishop cran●er . * hist. eccles. l. 5. c. 19. * hilarion morti proximus dixisse fertur , egredere , quid times ? egredere anima mea , quid du●itas ? septuaginta propè annis serviisti christo , & mort●m times ? hier. epist. ●am. lib. 3. & in ejus vit● ▪ euse. hist. eccles ▪ permi●tite me sic , inquit , qui enim mihi dedit velle larg●etur & posse ; atque ipsum tollerabilem faciet voluntati ignem ardentem . smyrnensis ecclesiae epistola , de s. polycarpi martyrio . a syria romam usque terra marique cum testiis de pugno , noct● ac interdiu alligatus de cem leopardis ( quae est militaris custodia ) qui & beneficio affecti pejores . fiunt , utinam fruar bestiis mihi paratis , quas opto veloce● mihi inveniri , quas & blanditiis demulcebo , ut citius me devorent , non ut quosd●m me●uentes non attigerunt , sed & si ipsae aversae nolint , ego illas vi adigam . ignatii epistola ad romanos . * ignatii epistola ad romanos . * fr●mentum sum dei , dentibus ferarum molo● ut mundus panis dei inveniar . ignat ep ▪ ad rom. * luther in the bohemian language signifieth a svvan . foxes acts and mon. 1. vol p. 820. * a ring leader and captain of an heresie . foxes 1. vol. p 830. iohn has repents his playing at chesse . foxes 1●vol. p. 830 foxes acts and mon. vol. 2 p. 102. k. hen. foxes act , and mon. in 2. vol. henry 8. p. 122. foxes acts and mon. 2. vol p 143. plures efficimur quotiesme timur a vobis . ter. foxes ib ▪ p. 155. foxes acts and mon. 2. vol p. 183. foxes 2. vol. k. henry the 8. p. 238. see the like propheticall speech of philbert hamlin in foxes● . vol. p 151. and of a poor man in calice , p 565. and of roger holland , 2. vol. p. 145. foxes acts and mon in 2. vol k he. 8. p. 268. psal 50. foxes acts and mon. 2. vol. k he. 8. p. 271 , 27● . and 3. vol. p. 450. soultet . annal. anno 153 foxes 2. vol p. 277. fox ubi supra . foxes ● . vol. k. he. 8. p. 301. foxes acts and mon. 2. vol. p. 361. foxes acts and mon. vol. 2. p. 367. fox ib. tindall said i will go and see this , but i wil set my faith to beleeve t●e contrary . the power of gods saints against the devil . he said , i cannot do it , for there sits the man ( pointing to tindal ) who holds my hands . * he was burned at filford in flanders . fox ib. foxes acts and mon. 2. vol. p. 427. foxes acts and mon. 2d . vol p. 554. foxes●d . vol. p. 555. the like words spake the l. cromwell to the l. hungerford , they both going to their death . foxes acts and mon. vol. 2d . p 564. foxes acts and mon. vol. 2d p. 586. * she said so twice . foxes acts and mon. vol. ●d . p. 576 , 578. sanders saith the s●me tvvice . george marsh saith , pray , pray , pray , never more need . foxes acts and mon. vol. 3d. p. 235. * foxes acts and mon. vol. ●d . p 576. foxes acts and mon. vol. 2d . p. 580. foxes acts and mon. 2d . vol p. 586 , 587. foxes acts and mon. vol. 3d p. 130. foxes acts and mon. vol. 3d. p. 130. he was a bold israelite that first s●t his foot into the red sea saies d. hall . foxes acts and mon. 3d. vol p. 131. foxes acts and mon. foxes acts and mon. vol. 3d p. 140. id. ib. foxes acts and mon. vol. 3. p. 140 , 141. b. hooper prophesieth of himself . foxes act , and mon. vol. 3d. p. 145. fox ibid. p. 146. epistle to timothy . foxes acts and mon. vol. 3d p 147. while he vvas bishop of glocester and worcester in k. edw. time . foxes acts and mon. vol. 3d. p. 148. foxes acts and mon. 3d. vol p. 153. id. ib. foxes acts and mon vol 3d. p. 154. foxes acts and mon. vol. 3. p. 176. id. ibid. 177. another martyr said , hold out faith and patience your vvork is almost at an end . foxes acts and mon. vol. 3d. p. 179. id. ib. foxes acts and mon. vol. 3d. p. 193. fox ibid. 193 , 194. foxes acts and mon. vol. 3d. p. 200. foxes act● and mon. vol. d●2 . foxes acts and mon. vol. 3d. 219. fox ib. p. 220. see before in rogers . foxes acts and mon. vol. 3d p. 257. foxes acts and mon. vol. 3d p. 265 , 266. foxes acts and mon. vol. 3d. p. 181. qui non est crucianus non est christianus . luth. foxes acts and mon. vol : 3. p. 282. foxes acts and mon. vol. 3d p. 356 , 357. foxes acts and mon. vol. 3d. p. 382. see a strange token also upon robert smith in the fire , fox ib. 410. foxes acts and mon. vol. 3. p. 414. foxes acts and mon. vol. 3d. p. 427. foxes acts and mon. 2d . vol. p. 788. foxes acts and mon. vol. 3d. p. 502. id , ibid. fox ubi supra . foxes acts and mon. vol. 3d. p 502 , 503. foxes acts and mon. vol. 3d. p. 461. fox ib. * he was called father latimer ▪ viz. not burn , but starve for cold . foxes acts and mon. vol. 3d. p. 463. the lord did most graciously grant all these requests . latimers new years gift sent to k. hen. the 8. foxes act , and mon. vol. 3d. p. 486. * heb. 13 ▪ 4 they both suffered together in oxford against baily college martialis epig. foxes acts and mon. vol. 3d p. 503. foxes act● and mon. 3d. vol p. 555. foxes acts and mon. vol. 3d p. 593. fox ibid. his life is written in latin ( out of fox ) by melchior adam . foxes acts and mon. 3 vol. p. 63● . * hom● {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nec minus {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( thomas cranmerus cantuariensis archiepiscopus ) me non solum excepit , sed etiam in aula sua aliquandiu detinuit . sed quid aulam invidioso verbo nomino ? schola certè fuit , vel palaestra pietatis & literarum . tremel . epist. in hos ▪ enarrat . foxes acts and mon. 3d. book , p. 671. * because by his right hand he had formerly subscribed his recantation . foxes acts and mon. vol. 3d. p. 682. foxes acts and mon. vol. 3d p. 701. foxes acts and mon. vol. 3d. p. 2 , 7. foxes acts and mon , vol. 3d. 832. id. ibid. 833. there is no use of faith and hope in heaven , love & joy remain . see 1 cor. 8. 13. foxes acts and mon. vol. 3d p. 557. foxes acts and mon. 3d. vol. p. 862. foxes acts and mon. vol. 3d p. 877. * b boner , after which day no man suffered in smithfield for the testimony of the gospel . foxes acts and mon. 3d. vol. p. 879. foxes acts and mon. 3d. vol. p. 887. luke 22. 19. fox ubi supra . foxes acts and mon. vol. 3. p. 891. * three martins have much opposed the papists , martin luther , martin bucer , and martin chemnicius . * melanct. praefat. ad ●dum volumen lutheri . homo affectibus suis nimium indulgens , qui ipse animi suiaestum praeproperum saepe agnoscit . rai●ol . de lib. appoc . praelect , quarta vide gesner ▪ b●bliothecam . * saepe dicere solitus sum : etiamsi me lutherus diabolum vocaret , me tamen hoc illi honoris habiturum , ut insignem dei servum agnosca● : qui tamen ut pollet eximiis virtutibus , ita magnis vitiis laborat , vehementian autem quae illi est ingenita , utinam in hostes veritatis semper contulisset , non etiam vibrasset in servos dominitutinam recognescendis suis vitiis plus operae dedisset . cal. bul. as for sedition , for ought i know me thinks i should not need christ if i might so say . latimers 3d serm. before edw. the 6 rivet . iesuit . vap ▪ * about the year 1517. foxes acts and mon. 2d . tom. out of i. bale . the spirit of luther was raised by opposition . concurrimus utrinque , illi extremo ●urore , & ego summo cōtemptu , & vincet mea audacia . * melch. adam . si scirem tot wormatiae esse diabolos quot tegulae in tectis ▪ tamen essem ingressurus . he might more fitly be called doctor resolutus then the schoolman * tom. 2d l. 16. c. 15. * famous writers of the reformation , luther & melancthō in saxony , oecolampadius in helvetia , calvin and beza in france , peter martyr and zanchi●s from italy * sculter . annal fox . acts and mon 2d tom. p. 83. tanta reverentia aliquid petit , ut cum deo : tanta spe & fide ut cum patre & amic● se loquisentiat . melc . ad. he said 〈◊〉 things make a divine , meditation , praier , tēptation . his motto was , sit miser , qui miser esse potest . * prius non fuerit fermè in scriptura tota amarius mihi verbum quam paenitentia , nunc nihil dulcius aut gratius mihi sonat qua● paenitentia . lutherus stupitio . foxes acts and mon 2d . tome . p. 88. quid ( inquit ) putas princi●em frideri●ū propter tearma sumturum dixi ? hoc nollem prorsus , & ubi manebis ? respondi , sub caelo . lutherus praetat . ad tom. primum . ego ipse odi meos libros , & saepe opto eos interire , quod met●o ne morentur lectores , & abducant à lectione ipsius scripturae , quae sela omnis sapientiae fons est ▪ luth. in gen. 19. hic me prorsus renatum esse sensi , & apertis portis in ipsū paradisum intrasse ibi ●ontinuò alia mihi facies totius scripturae apparuit . lutherus praesat . ad pr●mum opus . foxes acts and mon. vol. 2d . p. 88. paulò ante mortem a gens cum philippo melancthone , fatetur in negotio cae●ae ni●●um esse factum . ●●●nold ▪ de lib. apoc prael quarta they offered him a cardinals hat if he would be quiet & not speak against the popish indulgencies , he answered , he would not though he might be pope . * loco primo de sacra scriptura . lutherus de primis conatibus petit , ut ea legatiector cū magna commiseratione & meminerit authorem fuisse aliquando monachum & papistam insaniffimum . luth. tom . 10. operū in praefat. vide melc . ad. * ipse ●go in una aliqua ardenti oratione mea plura saepedidi●i ▪ quam ex multorum librorum lectione aut accuratissima meditatione co●sequi potu●s●em . luth. tom . 1. melc . ad. melch. ad dicitur hebraeis foedus {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} berith vel à {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} barah id est , eligendo , quod foedus est ut abenezra scribit mutuus cōsensus super aliqua revel à {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bara id est exscindēdo , e● quod in foederibus semper ali ●uid occide●●atur ▪ gen. 15 10 , 17. foedus latinis a ferie●do ▪ paul . fag . armot . in deu. ●9 . 11. * berith quasi cerith , because sacrifices were slain in making of covenants , and therefore it is often construed with the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} carath fecijt , he s●ruck , vide su●kii , antiq. conviv . l. 1. c. 30 , see also m● mede on mal. 1. 11. and m. cudworths discourse concerning the true notion of the l. supper chap. 6. omnes nos eramus ille unus . aug. deut 29. 21. god required mans service , non ex indigētia , sed ex abūdantia . aquinas . heb. 12. 24. eph. 13. gen. 17. 1. it is called the covenant of grace , because god of his meer love and favour made it with man when he lay wallowing in his bloud , ezek 16. 6. it doth not exclude all conditions , but only those which will not stand with grace . it is called a new covenant , heb. 8. 8 , 10. the covenant of life , of salvation and grace , rom. 4. 16. gal. 3. 18. isa. 42. as the first adam caput cum faedere , so the 2d , adam , isa. 42. 6. gen. 17. 7. 2 sam. 5. 23. isa. 54. 10. hos 2. 19. vide ames . medul. l. 1. c. 24. 2 cor. 5. ult. the first covenant offers no surety , it is a covenant without a mediator . * all the promises of the law were conditionall , this doe and thou shalt live , those great ones of the gospel , of pardon of sin , of giving a soft heart , are absolute : 2. those of the gospel are mighty promises , they can give the mercy promised , and grace required , the law is weak through the flesh . god in the second covenant set forth as it were a new edition of all his attributes . repentance is a fruit of the second covenant act. 2. * faedus dicitur , quia firma est promissio in scripturis ēim quodlibet firmū statutū , quā vis sit de rebus inanimis , dicitur , faedus ier. 33. 20 , 25. quia tamen gratuita donatione constat , & morte donantis confirmatur , non tam propriè faedus quam testamentum vocatur , heb. 9 16. quod cum in priori non invenitur , illud non tam propriè testamentum vocatur quam foe●us . ames ▪ med the . l. 1. c. 24. he is their shield , ge. 15. a wall of fire round about them zech. 12. the goodnesse of duties lies inadverbs , and the sweetnes of the covenant lies in possessives . deus quantus , quantus 〈…〉 noster est ▪ tolle de● & nullus ero . * substantia foederis , iun. anima foederis . pare . caput foederis , mus. isa. 44 3 ier. 31. 33 ezek. 36. 26 ▪ the spirit reveals & applies the promises . christus impletio legis spiritus impletio evangelij . veritas à quacunque est à spiritu sancto est . abraham saw christs day a farre off , and rejoyced . anna , zacharias , & elizabeth waited for the consolation of israel , l● . 2 ▪ 25 , 30. isa. 7. 14. rom. 8. 20 see those greek words ( which have an emphasis in them ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 10. 16 , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} phil. 1. 10. explained fully in my greek critica . isa. 34. 5. * god discovers four things to his people by writing the law in the heart . 1 his holinesse , that a conformity to this law is a conformity to his holinesse , ephes. 4. 24. 2. a perfect patern of that glorious image our first parents had in innocency . 3. a perfect patern of the law of god in christs humane nature . 4. a patern of that perfection they shall attain unto , hebrews 12 ▪ 24. heb. 8. 10. it is not barely said thus , you shall not teach every man his neighbor , but that clause is added , saying , know the lord , not as if you were ignorant , but my law shall be in your hearts & you shal be taught as a knowing people . iob 9. ●3 . gal 4. 24. partu● sequitur ventrem . gal. 4. 4. christ was not only under the ceremonial law as he was a iew , but under the moral as a man , for it is under the law under which we were , and frō which we were redeemed . see gal. 3. 13. vid. ames . medul. l. 1. c. 39. * rom. 4. 18. heb. 11. 17. * isa. 11. 9 & 54. 13. rom. 9. 4. though 1. the matter was exceeding great , yet god made good his promise , as in that of christ , gen. 3. 15. who was more worth than heaven and earth , yet in the fulnesse of time christ came . 2. though it exceeded all humane reason as the promise of a childe to abraham and sarah when so old . 3. though it was a cluster of good things , and that to a nation . 4. though he hath taken a great time to make it good . 5. though humane policies have stood in the way , as in the case of the people of israel and david . 2 cor. 12. 4 psal. 16. m. strong on 1 sam. 2. 30. gods promises are of two sorts , such as are absolutely , and such as doe run conditionally according unto the nature of that good thing which he promiseth ; some good things promised are absolutely good for us , as pardon of sinne , grace . thus gods promise is made absolute to the elect in christ : some good things are but conditionally good for us , as degrees of grace , comfort and outward blessings : and concerning these gods promise is made conditionally , which condition if he break , he is at liberty . m. bridge on lam ▪ 5. 2. numb 14 34 q●d i have p●omised to bring you into the land of canaan upon such and such conditions , if you doe not perform the condition i am free . promises are a manifestation of the covenant of grace , the covenant of love . the consolations of the gospel differ from all other comforts , 1 they are unutterable , 1 pet ▪ 1. 8 , phil. 4 5. 2. real , ioh. 14 27. 3 great & strong , ephe. 6. 18 4 reach to the inward man , 5 comfort in the saddest distresses . mic. 5. 5. 6. are everlasting , 2 thess. 2. 18. josh. 1. 5. those that are driven frō their houses , spoiled of their goods , should remember the hundred fold promise , and that mic 4. 6 , 7 when david was driven from house and harbour , he incouraged himself in the lord his god tolle meum & tolle deū . aug. what faith is . justifying faith is a spirituall habit , by which a regenerate man having in himself , upon a divine testimony , an evidence of t●e truth and goodnesse of the promise , and covenant of eternall salvation through jesus christ , relies on him only for everlasting life . mr white . isa 38. 16. m. ward . ephes. 5. so is christ , that is , the church . heb. 11. m. perkins his right way of dying wel psal. 73. ●● . these were the words of tremellius a converted ▪ jew near his end , vivat christus pereat barabbas . domini causa , id est ▪ propter dominum . beza . in domino moriuntur , quicunque perfidem uniti & conjuncti christo inunum quasi corpus cum eo coalescunt . rainold . de l. apoc. praelect. 80 beati a modò , statim , è vestigio , ab ipso mortis tempore . id. ib. there must be a being in christ before there can be a dying in him , those that sleep in iesus . horace . adam of adamah , homo ab humo . some reade {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} propterea quod , for as much as . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} stipendia capitur , lu● . 3. 14. & 1 cor. 9. 7. pro stipendio militum . de dieu . in loc. vide grotium . in loc. * morte nihil certius , boramortis nihil incertius . * incertum est , quo te loco mors expectet , itaque tu illam omni loco expecta . sen. epist. 26. act. 10. 42. vide calv. in 1 cor. 15 , 51 , death is the atheists fear , and the christians desire . tenebrae metum mortis incutientes . 1 cor. 15. 26. lies down with the sins of his youth . a great man wrote thus a little before his death , spes & fortuna valete . phil. 1. 23 1 kings 19. 4. jonah 4. 3. job 7. 15. and 6. 9. m. fenner of conscience . summum nec met●as diem nec optes . mors non est simpliciter & , absolutè optanda , quia habet in serationem mali , sed primò tanquam medium ad finem praestantiorē , secundò propter consecutionē majoris boni . egredere , quid times ? egredere anima mea quid dubitas ? septuaginta propè annos servisti christo & mortem times ? hier epist. fam. l. 3. non est timendum quod nos liberat ab omni timē , do . tertul. deu. 32. 19 * psal. 90. 12. this will make death less bitter and terrible unto us , forewarned fore-armed . tu mor●ē ut nunquā time as , semper cogita . senec it is the act of acts & science of sciences to learn to die . moriantur ante te vitia sen. our saviour being at a great feast at bethanie , sell into meditatiō and speech of his death and 〈◊〉 , ioh. ●● . 7 , 8. ioseph of arimathea made his tomb in his gardē , ioh. 19 4● * nemose decipiat fratres , duo enim loca sunt , & tertius non est visus . qui cum christo regnare nō meruit , cū diabolo absque ulla dubitatione peribit . aug. serm. 1. de ebrietate . see ioh. 11. 44. 2 tim. 4. 7 * the iews when they make mention of any of their deceased worthies , are wont to doe it with this encomium {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} id est , memoria ejus sit in bened●ctionem . which encomiasticall scheme is taken from that of solomon , pr● . 10. 7. buxtorf . de abbreviat hebr. fuller . concord . hebr. transm . and mede on psal. 112. 6. two discourses; viz. a discourse of truth. by the late reverend dr. rust, lord bishop of dromore in the kingdom of ireland. the way of happiness and salvation. by joseph glanvil, chaplain in ordinary to his majesty rust, george, d. 1670. 1677 approx. 202 kb of xml-encoded text transcribed from 100 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a57960 wing r2368 wing q836 estc r218562 99830144 99830144 34594 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57960) transcribed from: (early english books online ; image set 34594) images scanned from microfilm: (early english books, 1641-1700 ; 2018:17) two discourses; viz. a discourse of truth. by the late reverend dr. rust, lord bishop of dromore in the kingdom of ireland. the way of happiness and salvation. by joseph glanvil, chaplain in ordinary to his majesty rust, george, d. 1670. glanvill, joseph, 1636-1680. way of happiness and salvation rescued from vulgar errours. [18], 34, [12], 26, 35-138, p. 399, [1] p. : ill (metalcut) printed for james collins, in the temple-passage from essex-street, london : 1677. with an engraved frontispiece. "a discourse of truth." by dr. rust has a separate dated title page on pg. [5]. "the way of happiness and salvation.." by joseph glanvil has a separate dated title page on pg. [1] (second sequence); text and register are continuous despite pagination; includes imprimatur page and final page of advertisment; published separately as wing (2nd ed.) q836. reproduction of the original at the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith -early works to 1800. salvation -early works to 1800. theology -early works to 1800. 2002-05 tcp assigned for keying and markup 2002-05 apex covantage keyed and coded from proquest page images 2002-06 emma (leeson) huber sampled and proofread 2002-06 emma (leeson) huber text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion iohn . 14. 6. jesus saith vnto him , i am the way , and the truth , and the life , &c two discourses ; viz. a discourse of truth . by the late reverend dr. rvst , lord bishop of dromore in the kingdom of ireland . the way of happiness and salvation . by joseph glanvil , chaplain in ordinary to his majesty . london , printed for james collins , in the temple-passage from essex-street . 1677. a discourse of truth . by the late reverend dr. rvst , lord bishop of dromore in the kingdom of ireland . together with a letter , giving an account of the author and the book : written by jos. glanvil , chaplain in ordinary to his majesty . london , printed for james collins , in the new temple-passage from essex-street , 1677. a letter concerning the subject and the author . sir , i have now perused , and returned the manuscript you sent me ; it had contracted many and great errours in the transcription , which i have corrected : i was enabled to do it by a written copy of the same discourse which i have had divers years in my hands . the subject is of great and weighty importance , and the acknowledgment of the truths here asserted and made good , will lay a foundation for right conceptions in the doctrines that concern the decrees of god , for the first errour , which is the ground of the rest , is , that things are good and just , because god wills them so to be ; and if that be granted , we are disabled from using the arguments taken from natural notions , and the attributes and perfections of the divine nature , against the blackest and most blasphemous opinions that ever were entertained concerning gods proceedings with the sons of men. if there be no settled good and evil , immutable and independent on any will or understanding , then god may have made his reasonable creatures on purpose to damn them for ever . he may have absolutely decreed that they should sin , that he may damn them justly ; he may most solemnly and earnestly prohibit sin by his laws , and declare great displeasure against it ; and yet by his ineluctable decrees force men to all the sin that is committed in the world : he may vehemently protest his unfeigned desire of their life and happiness , and at the same time , secretly resolve their eternal destruction ; he may make it his glory and pleasure to triumph eternally in the torments of poor worms , which himself hath by his unalterable and irresistible will made miserable ; yea ( as the discourse instanceth ) he may after his decrees concerning the salvation of the elect , after the death of his son for them , and the mission of his spirit to them , and after all the promises he hath made to assure them ; thrust them also at last into the dreadful regions of death and woe ; i say if there be no immutable respects in things , but just and vnjust , honourable and dishonourable , good and cruel , faithful and deceitful , are respects made by meer arbitrarious will , it will be in vain to dispute from them against any such dismal opinions : yea it will be great folly to argue for the simplicity of the divine nature against the vile conceits of the old anthropomorphites , and the blasphemies of the present muggletonians , of god's having a corporal shape , parts and members , if there be no necessary independent connexion , immensity , spirituality and perfection ; but this being establish'd , that there are immutable respects in things , and that such and such are perfections , and their contrary defects and imperfections , hence it will follow , that it is impossible the forementioned doctrines can be true concerning god , who cannot lye , cannot deny himself : viz. he being absolute and infinite perfection , cannot act any thing that is evil or imperfect ; but all the expressions in scripture , that at first sight look towards such a sense , must be interpreted by the general analogy and course of them , which declares his infinite , immutable excellencies ; and these notions of himself , which he hath written on the souls of men. so that the subject of this little discourse , is of vast moment , and the truth asserted in it , is , i think confirmed with an irresistable strength and force of reasoning ; and not to be convinced by it , will argue either great weakness of vnderstanding , in not perceiving consequences that are so close and plain , or great obstinacy of will , in being shut up by prejudices , and preconceiv'd opinions against light that is so clear and manifest . the author was a person with whom i had the honour and happiness of a very particular acquaintance ; a man he was of a clear mind , a deep judgment and searching wit : greatly learned in all the best sorts of knowledge , old and new , a thoughtful and diligent enquirer , of a free vnderstanding , and vast capacity , join'd with singular modesty , and unusual sweetness of temper , which made him the darling of all that knew him : he was a person of great piety and generosity ; a hearty lover of god and men : an excellent preacher , a wise governour , a profound philosopher , a quick , forcible , and close reasoner , and above all , a true and exemplary christian. in short , he was one who had all the qualifications of a primitive bishop , and of an extraordinary man-this i say not out of kindness to my friend , but out of justice to a person of whom no commendation can be extravagant . he was bred in cambridge , and fellow of christ's colledge , where he lived in great esteem and reputation for his eminent learning and vertues ; he was one of the first that overcame the prejudices of the education of the late unhappy times , in that vniversity , and was very instrumental to enlarge others . he had too great a soul for the trifles of that age , and saw early the nakedness of phrases and phancyes ; he out-grew the pretended orthodoxy of those days , and addicted himself to the primitive learning and theology , in which he even then became a great master . after the return of the government , the excellent bishop taylor , foreseeing the vacancy in the deanery of connor , sent to cambridge for some learned and ingenious man , who might be fit for that dignity : the motion was made to dr. rust , which corresponding with the great inclination he had to be conversant with that incomparable person : he gladly accepted of it , and hastn'd into ireland , where he landed at dublin about august 1661. he was received with much respect and kindness by that great and good bishop , who knew how to value such jewels ; and preferr'd to the deanery as soon as it was void , which was shortly after . he continued in that preferment during the bishops life , always dearly lov'd , and even admir'd by him . at his death ( that sad stroke to all the lovers of religion and learning ) he was chosen for the last solemn office to his deceased father and friend ; and he preach't such a funeral sermon as became that extraordinary person and himself . it hath been since published , and i suppose you may have seen it , upon the lamented death of bishop taylor , which hapned august 13 th 1677. the bishopricks were divided : dr. boyle dean of cork , was nominated bishop of downe and connor ; and dr. rust dean of connor bishop of dromore ; he lived in the deanery about six years , in the bishoprick but three ; for in december 1670 he dyed of a fever ( in the prime of his years ) to the unspeakable grief of all that knew his worth , and especially of such of them as had been blest by his friendship , and most sweet and indearing conversation : he was buried in the quire of his own cathedral church of dromore , in a vault made for his predecessour bishop taylor , whose sacred dust is deposited also there : and what dormitory hath two such tenants ? this is the best account i can give you of the work and the author : and by it you may perceive his memory deserves to live , and this product of him : but there is so much reverence due to the manes of so venerable a person , that nothing should be hastily published under his honour'd name : i know , had he designed this exercitation for the publick , he would have made it much more compleat and exact than we now have it : but as it is , the discourse is weighty , and substantial , and may be of great use . as it goes about now in written copiesit is , ( i perceive ) exceedingly depraved , and in danger of being still worse abused ; the publication would preserve it from further corruptions . however i dare not advise any thing in it , but this , that you take the judgment of that reverend doctor you mention ( the deceased authors friend and mine , ) and act according as he shall direct . i am , your real friend jos. glanvil . a discourse of truth . truth is of aequivocal signification , and therefore cannot be defined before it be distinguish't . it is two fold ; truth in things , which you may call truth in the object : and truth in the vnderstanding , which is truth in the subject . by the first i mean nothing else but that things necessarily are what they are : by the second that there are mutual respects and relations of things one unto another . now that things are what they are , and that there are mutual respects and relations eternal , and immutable , and in order of nature antecedent to any understanding either created or uncreated , is a thing very plain and evident ; for it 's clearer than the meridian light , that such propositions as these , homo est animal rationale , triangulum est quod habet tres angulos , are not arbitrarious dependancies upon the will , decree , or understanding of god , but are necessary and eternal truths ; and wherein 't is as impossible to divide the subject , and what is spoken of it , as it is for a thing not to be what it is , which is no less than a contradiction ; and as indispensible are the mutual respects and relations of things both in speculatives and morals . for can it be imagin'd that every . argument can be made a proportioned medium to prove every conclusion , that any thing may be a suitable means to any end ? that any object may be conformable to any faculty ? can omnipotence it self make these propositions that twice two are four , or that parallels cannot intersect , clear and convincing arguments to prove these grand truths , that christ came into the world to dye for sinners , and is now exalted as a prince and a saviour at the right hand of god ? is it possible that there should be such a kind of geometry , wherein any problems should be demonstrated by any principles ; quidlibet ex quodlibet ; as that a quadrangle is that which is comprehended of four right lines : therefore the three angles of a triangle are equal to two right ones ? can the infinite wisdom it self make the damning of all the innocent & the unspotted angels in heaven a proportionate means to declare and manifest the unmeasureableness of his grace and love , and goodness towards them ? can lying , swearing , envy , malice , nay hatred of god and goodness it self , be made the most acceptable service of god , and the readiest way to a mans happiness ? and yet all these must be true , and infinitely more such contradictions than we can possibly imagine , if the mutual respects and relations of things be not eternal and indispenfible : which that they are , i shall endeavour to prove ; and in order to it first , we must premise that divine vnderstanding cannot be the fountain of the truth of things ; nor the foundation of the references of one to another . for it is against the nature of all understanding , to make its objects ; it is the nature of understanding , ut moveatur , illuminetur , formetur : &c. of its object , ut moveat , illuminet , formet : intellectus in actu primo hath its self unto its object , as the eye unto the sun ; it is irradiated , inlightned and actuated by it : and intellectus in actu secundo , hath its self unto its objects , as the image to that it represents ; and the perfection of understanding consists in being actuated by , and in an adaequate conformity to its object , according to the nature of all idea's , images or representations of things . the sum is this , no idea's or representations are the things they represent ; all understanding is such ; therefore no understanding doth make the natures , respects and relations of its objects . it remains then , that absolute , arbitrarious and independent will must be the fountain of all truth ; and must determine the references and dependencies of things : which assertion would in the first place destroy the nature of god , and rob him of all his attributes . for then it 's impossible that there should be such a thing as divine wisdom and knowledge , which is nothing else but an apprehension of common notions , and the natures and mutual respects and relations of things . for if the nature of god be such , that his arbitrarious imagination that such and such things have such and such natures and dependencies , doth make those things to have those natures or dependencies , he may as easily unimagine that imagination ; and then they that before had a mutual harmony , sympathy and agreement with one another , shall now stand at as great a distance and opposition . and thus the divine understanding will be a mere protaean chymaera , a casual conflux of intellectual atomes : contradictions are true , if god understands them so , and then the foundation of all knowledge is taken away , and god may as truly be said to know nothing as every thing ; nay , any angel or man may as truly be said to know all things , as god himself ; for then every thing will be alike certain , and every apprehension equally conformable to truth . these are infallible consequences , and a thousand more as absurd as these , if contradictory propositions may be both true : and whether they be so or no , it 's a meer casual dependance upon the arbitrarious pleasure of god , if there be not a necessary immutability and eternal opposition betwixt the being and the not being of the same thing , at the same time and in the same respect . likewise all those truths we call common notions , ( the systeme and comprehensions of which , is the very essence of divine wisdom ; as the conclusions issuing from them , not by any operose deduction , but a clear intuitive light , are the very nature of divine knowledge , if we distinguish those two attributes in god ) i say , all these propositions of immediate and indemonstrable truth , if these be only so , because so understood by god , and so understood by god because he pleased so to have them , and not because there is an indispensible relation of harmony and proportion betwixt the terms themselves ; then it is a thing meerly casual , and at the pleasure of god to change his former apprehensions , and idea's of those truths , & to make their contradictories as evident , radical and fundamental as themselves but even now were ; and so divine wisdom and knowledge will be a various , fickle and mutable thing , a meer tumult & confusion : all these consequences infallibly flow from this certain principle , that upon a changeable and uncertain cause , effects must needs have a changeable and uncertain dependance . and there is nothing imaginable in it self more changeable and uncertain than will not regulated by the dictates of reason and understanding . if any deny these consequences and deductions , because they suppose that god is mutable and changeable ; i answer , by bringing this as another absurdity , that if there be no indispensable and eternal respects of things , it will rob god of his immutability , and unchangeableness : for if there be no necessary dependence betwixt vnchangeableness and perfection , what should hinder , but that if god please to think it so , it will be his perfection to be changeable ; and if will , as such , be the only principle of his actions , it is infallibly his perfection to be so . for 't is the perfection of every being to act according to the principle of its nature , and it is the nature of an arbitrarious principle to act or not , to do or undo upon no account but its own will and pleasure ; to be determined , and tied up , either by it self , or from abroad , is violent and contranatural . and therefore from this principle , that absolute and soveraign will is the spring and fountain of all gods actions , it was rightly inferr'd by a late pamphliteer , that god will one day damn all mankind , good and bad , believers and unbelievers , notwithstanding all his promises , pretensions or engagements to the contrary ; because this damning all mankind in despight of his faithfulness , justice , mercy and goodness will be the greatest advancement of his soveraignty , will and prerogative imaginable . his words are , god hath stored up destruction both for the perfect and the wicked , and this does wonderfully set forth his soveraignty ; his exercising whereof is so perfect , that when he hath tied himself up fast as may be , by never so many promises , yet it should still have its scope , and be able to do what it will , when it will , as it will : here you have this principle improved to the height . and however you may look upon this author as some new light , or ignis fatuus of the times , yet i assure you in some pieces by him set forth , he is very sober and rational . in the next place , to deny the mutual respects and rationes rerum to be immutable and indispensible , will spoil god of that universal rectitude which is the greatest perfection of his nature : for then justice , faithfulness , mercy , godness &c. will be but contingent and arbitrarious issues of the divine will. this is a clear and undeniable consequence , for if you say these be indispensible perfections in god , for instance , if justice be so , then there is an eternal relation of right and equity betwixt every being and the giving of it , that which is its propriety ; if faithfulness , then there is an indispensible agreement betwixt a promise , and the performance of it ; if mercy , then there is an immutable and unalterable suitableness and harmony between an indigent creature , and pity and commiseration ; if goodness , then there is an everlasting proportion and symmetry between fulness and its overflowing and dispreading of it self , which is the thing denyed : for to say they are indispensibly so , because god understands them so , seems to me extream incogitancy ; for that is against the nature of all understanding , which is but the idea and representation of things , and is then a true and perfect image , when it is exactly conformed to its object : and therefore , if things have not mutual respects and relations eternal and indispensible , then all those perfections do solely and purely depend upon absolute and independent will , as will ; and consequently , it was and is indifferent in it self that the contrary to these , as , injustice , vnfaithfulness , cruelty , malice , hatred , spite , revenge , fury ; and whatever goes to the constitution of hell it self should have been made the top and highest perfections of the divine nature : which is such blasphemy as cannot well be named without horror and trembling , for instead of being a god , such a nature as this is , joyned with omnipotency would be a worse devil than any is in hell. and yet this is a necessary and infallible consequence from the denial of these mutual respects and relations of things unto one another , to be eternal and unchangeable . and as by the denial of these , the nature of god is wholly destroyed , so in the second place , the mind of man would have no certainty of knowledge , or assurance of happiness . he can never come to know there is a god , and consequently not the will and mind of god , which if there be no intrinsecal and indispensible respects and relations of things , must be the ground and foundation of all knowledge : for what means or arguments should we use to find out , or prove a divine nature ? it were folly and madness to sit down and consider the admirable contrivement and artifice of this great fabrick of the universe ; how that all natural things seem to act for some end , though themselves take no cognizance of it : how the sun by its motion and situation , or ( which is all one ) by being a centre , of the earths motion , provides light and heat , and life for this inferiour world , how living creatures bring forth a most apt composure and structure of parts and members , and with that a being endued with admirable faculties , and yet themselves have no insight into , nor consultation about this incomparable workmanship ; how they are furnished with powers and inclinations for the preservation of this body when it is once brought into the world ; how without praevious deliberation they naturally take in that food which without their intention or animadversion is concocted in their ventricle , turned into chyle , that chyle into blood , that blood diffused through the veins and arteries , and therewith the several members nourished , and decayes of strength repaired ; i say , the gathering from all these ( which one would think were a very natural consequence ) that there is a wise principle which directs all these beings unknown to you , in their several motions , to their several ends , ( supposing the dependance and relations of things to be contingent and arbitrarious ) were a piece of folly and incogitancy ; for how can the order of those things speak a wise and understanding being , which have no relation or respect unto one another , but their whole agreement , suitableness and proportion is a meer casual issue of absolute and independent will ? if any thing may be the cause of any effect , and a proportionate mean to any end , who can infer infinite wisdom from the dependence of things and their relations unto one another ? for we are to know that there is a god , and the will of that god before we can know the mutual harmony , or disproportion of things ; and yet , if we do not know these principal respects that things have among themselves , it is impossible we should ever come to the knowledge of a god : for these are the only arguments that any logick in the world can make use of to prove any conclusion : but suppose we should come to know that there is a god , which , as i have demonstrated , denying the necessary and immutable truth of common notions , and the indispensible and eternal relations of things is altogether impossible . however , let it be supposed ; yet how shall we know that these common notions , and principles of natural instinct , which are the foundation of all discourse and argumentation , are certain and infallible truths ; and that our senses , ( which with these former principles , we suppose this divine nature to have given us to converse with this outward world ) were not on purpose bestowed upon us , to befool , delude and cheat us ; if we be not first assured of the veracity of god ? and how can we be assured of that , if we know not that veracity is a perfection ; and how shall we know it is so , unless there be an intrinsecal relation betwixt veracity and perfection ? for if it be an arbitrarious respect depending upon the will of god , there is no way possible left whereby we should come to know that it is in god at all ; and therefore we have fully as much reason to believe that all our common notions and principles of natural instinct , whereupon we ground all our reasonings and discourse , are meer chymera's to delude and abuse our faculties ; and all those idea's phantasms and apprehensions of our external senses , we imagine are occasioned in us by the presence of outward objects , are meer spectrums and gulleries , wherewith poor mortals are befooled and cheated ; as that they are given us by the first goodness & truth to lead us into the knowledge of himself and nature . this is a clear and evident consequence , and cannot be denyed by any that doth not complain of darkness in the brightest and most meridian light. and here you have the foundations laid of the highest scepticism ; for who can say he knows any thing , when he hath no bassion which he can raise any true conclusions ? thus you see the noble faculties of man , his mind and understanding , will be to no end and purpose , but for a rack and torture ; for what greater unhappiness or torment can there be imagined , than to have faculties , whose accomplishment and perfection consists in a due conformation unto their objects , and yet to have no objects unto which they may be conformed ; to have a soul unmeasurably breathing after the embraces of truth and goodness , and after a search and enquiry after one and the other , and to find at last they are but aiery empty and uncertain notions , depending upon the arbitratious determinations of boundless and independent will ; which determinations she sees it beyond her reach ever to come to any knowledge of ? here you have likewise the true foundations of that we call rantism , for if there be no distinction 'twixt truth and falshood , good and evil , in the nature of the things themselves , and we never can be assured what is the mind and pleasure of the supream and absolute will ( because veracity is not intrinsecally and ex natura rei , a perfection , but only an arbitrarious , if any attribute in the deity ) then it infallibly follows , that it is all one what i do , or how i live ; and i have as much reason to believe that i am as pleasing unto god , when i give up my self unto all filthiness , uncleanness and sin ; when i swell with pride , envy , hatred and malice &c. as when i endeavour with all my might and strength to purge and purifie my soul from all pollution and defilement both of flesh and spirit ; and when i pursue the mortification of all my carnal lusts and inclinations : and i have fully as much ground and assurance , that the one is the ready way to happiness as the other . and this is another branch of this second absurdity , from the deniall of the intrinsecal and eternal respects and relations of things , that a man would not have any assurance of future happiness ; for though it be true indeed , or at least we fancy to our selves that god hath sent jesus christ into the world , & by him hath made very large and ample promises , that whosoever believes in him and conforms his life unto his precepts , shall be made heir of the same inheritance and glory which christ is now possessed of and invested with in the kingdom of his father , yet what ground have we to believe that god does not intend onely to play with and abuse our faculties , and in conclusion to damn all those that believe and live as is above expressed ; and to take them only into the injoyments of heaven and happiness , who have been the great opposers of the truth , and gospel , and life and nature of jesus christ in the world : for if there be no eternal and indispensible relation of things , then there 's no intrinsecal evil in deceiving and falsifying , in the damning the good , or saving obstinate and contumacious sinners ( whilst such ) notwithstanding any promises or threatnings to the contrary : and if the things be in themselves indifferent , it is an unadvised confidence to pronounce determinately on either side . yea further , suppose we should be assured that god is verax , and that the scripture doth declare what is his mind and pleasure , yet if there be not an intrinsecal opposition betwixt the being and not being of a thing at the same time , and in the same respect ; then god can make a thing that hath been done , undone ; and that whatever hath been done or spoken either by himself , or christ , or his prophets , or apostles , should never be done , or spoken by him on them ; though he hath come into the world ; yet that he should not be come ; though he hath made these promises , yet that they should not be made ; though god hath given us faculties , that are capable of the enjoyment of himself , yet that he should not have given them us ; and yet we should have no being , nor think a thought while we fancy and speak of all these contradictions ; in fine , it were impossible we should know any thing , if the opposition of contradictory terms depend upon the arbitrarious resolves of any being whatsoever . if any should affirm , that the terms of common notions have an eternal and indispensible relation unto one another , and deny it of other truths , he exceedingly betrayes his folly and incogitancy ; for these common notions and principles are foundations , and radical truths upon which are built all the deductions of reason and discourse , and with which , so far as they have any truth in them , they are inseparably united . all these consequences are plain and undeniable , and therefore i shall travel no further in the confirmation of them . against this discourse will be objected , that it destroys god's independency and self-sufficiency ; for if there be truth antecedently to the divine understanding ; the divine understanding will be a meer passive principle , acted and inlightned by something without it self , as the eyes , by the sun , and lesser objects , which the sun irradiates : and if there be mutual congruities , and dependencies of things in a moral sense , and so , that such and such means have a natural , and intrinsecal tendency , or repugnance to such and such ends , then will god be determined in his actions from something without himself , which is to take away his independency , and self-sufficiency . the pardoning of sin to repenting sinners seems to be a thing very suitable to infinite goodness and mercy , if there be any suitableness , or agreement in things antecedently to gods will ; therefore in this case will god be moved from abroad and as it were determined to an act of grace . this will also undermine and shake many principles and opinions which are look'd upon as fundamentals , and necessary to be believed : it will unlink and break that chain and method of gods decrees , which is generally believed amongst us . god's great plot , and design from all eternity , as it is usually held forth , was to advance his mercy and justice in the salvation of some , and damnation of others ; we shall only speak of that part of gods design , the advancement of his justice in the damnation of the greatest part of mankind , as being most pertinent for the improving of the strength of the objection against our former discourse : that i may do this , he decrees to create man , and being created , decrees that man should sin , and because , as some say , man is a meer passive principle , not able , no not in the presence of objects , to reduce himself into action , or because in the moment of his creation , as others , he was impowered with an indifferency to stand or fall ; therefore , lest there should be a frustration of god's great design ; he decrees in the next place , infallibly to determine the will of man unto sin , that having sinned he might accomplish his damnation ; and what he had first , & from all eternity in his intentions , the advancement of his justice . now if there be such an intrinsecal relation of things , as our former discourse pretends unto , this design of god will be wholly frustrated . for it may seem clear to every mans understanding that it is not for the honour and advancement of justice to determine the will of man to sin , and then to punish him for that sin unto which he was so determined ; whereas if god's will , as such , be the only rule & principle of actions , this will be an accommodate means ( if god so please to have it ) unto his design . the sum is , we have seemed in our former discourse to bind and tye up god , who is an absolute and independent being , to the petty formalities of good and evil ; & to fetter and imprison freedom , and liberty it self , in the fatal and immutable chains , and respects of things . i answer . this objection concerns partly the understanding of god , and partly his will ; as for the divine understanding , the case is thus ; there are certain beings , or natures of things which are logically possible ; it implyes no contradiction that they should be , although it were supposed , there were no power that could bring them into being ; which natures , or things , supposing they were in being , would have mutual relations of agreement or opposition unto one another , which would be no more distinguished from the things themselves , than relations are from that which founds them . now the divine understanding is a representation , or comprehension of all those natures or beings thus logically , and in respect of god absolutely possible , and consequently it must needs be also a comprehension of all these sympathies , and antipathies , either in a natural or a moral way , which they have one unto another : for they , as i said , do necessarily , and immediately flow from the things themselves , as relations do , posito fundamento & termino . now the divine understanding doth not at all depend upon these natures , or relations though they be its objects ; for the nature of an object doth not consist in being motivum facultatis , as it is usually with us , whose apprehensions are awakened by their presence ; but its whole nature is sufficiently comprehended in this , that it is terminativum facultatis ; and this precisely doth not speak any dependency of the faculty upon it , especially in the divine understanding ; where this objective , terminative presence flows from the faecundity of the divine nature : for the things themselves are so far from having any being antecedently to the divine understanding ; that had not it been their exemplary pattern , and idea , they had never been created , and being created they would lye in darkness ; ( i speak of things that have not in them a principle of understanding , not conscious of their own natures , and that beauteous harmony they have among themselves ) were they not irradiated by the divine understanding , which is as it were an universal sun that discovers and displayes the natures and respects of things , and does as it were suck them up into its beames . to the second part of the objection , the strength whereof is , that to tye up god in his actions to the reason of things , destroys his liberty , absoluteness , and independency . i answer , it is no imperfection for god to be determined to good ; it is no bondage , slavery , or contraction , to be bound up to the eternal laws of right and justice : it is the greatest impotency and weakness in the world to have a power to evil , and there is nothing so diametrically opposite to the very being and nature of god ; stat pro ratione voluntas , unless it be as a redargution and check to impudent and daring inquirers , is an account no where justifiable . the more any being partakes of reason and understanding , the worse is the imputation of acting arbitrariously , & pro imperio . we can pardon it in women and children , as those from whom we do not expect that they should act upon any higher principle , but for a man of reason and understanding , that hath the laws of goodness and rectitude ( which are as the laws of the medes and persians that cannot be altered ) engraven upon his mind , for him to cast off these golden reins , and to set up arbitrarious will for his rule and guide , is a piece of intolerable rashness and presumption . this is an infallible rule , that liberty in the power or principle is no where a perfection , where there is not an indifferency in the things or actions about which it is conversant : and therefore it is a piece of our weakness and imbecillity , that we have natures so indetermined to what is good . these things need no proof , indeed cannot well be proved , otherwise than they prove themselves : for they are of immediate truth , and prove themselves , they will , to a pure unprejudiced mind . 2. our former discourse doth not infer any dependency of god , upon any thing without himself ; for god is not excited to his actions by any foreign , or extrinsecal motives ; what he does , proceeds from the eternal immutable respects , and relations , or reasons of things , and where are these to be found , but in the eternal and divine wisdom ; for what can infinite wisdom be , but a steady , and immoveable comprehension of all those natures and relations : and therefore god in his actions , does not look abroad , but only consults , ( if i may so speak ) the idea's of his own mind . what creatures doe , is but the offering a particular case , for the reducement of a general principle into a particular action ; or the presentment of an occasion for god to act according to the principles of his own nature ; when we say that god pardoneth sin upon repentance , god is not moved to an act of grace from any thing without himself ; for this is a principle in the divine wisdom , that pardon of sin to repenting sinners , is a thing very suitable to infinite goodness , and this principle is a piece of the divine nature : therefore when god upon a particular act of repentance puts forth a particular act of grace , it is but as it were a particular instance to the general rule , which is a portion of divine perfection , when 't is said , to him that hath shall be given , and he shall have abundance , the meaning is , he that walks up unto that light , and improves that strength , that god hath already communicated unto him , shall have more abundant incomes of light and strength from god : it doth not follow that god is moved from without to impart his grace . for this is a branch of divine wisdom ; it is agreeable to the infinite goodness of god , to take notice of , and reward the sincere , though weak endeavours of his creatures , after him ; so that what is from abroad is but a particular occasion to those divine principles to exert , and put forth themselves . thus have we spoken concerning the truth of things . it follows that we speak concerning truth in the power , or faculty , which we shall dispatch in a few words . truth in the power , or faculty is nothing else but a conformity of its conceptions or idea's unto the natures and relations of things , which in god we may call an actual , steady , immoveable , eternal omniformity , as plotinus calls the divine intellect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which you have largely described by him . and this the platonists truly call the intellectual world , for here are the natures of all things pure , and unmix'd , purged from all those dregs , refined from all that dross and alloy which cleave unto them in their particular instances . all inferiour and sublunary things , not excluding man himself , have their excrescencies , and defects , exorbitances , or privations are moulded up in their very frames and constitutions . there is somewhat extraneous heterogeneous and preternatural in all things here below , as they exist amongst us ; but in that other world , like the most purely fined gold , they shine in their native and proper glory . here is the first goodness , the benigne parent of the whole creation , with his numerous off-spring : the infinite throng of created beings : here is the fountain of eternal love , with all its streams , and rivulets : here is the sum of uncreated glory , surrounded with all his rayes , and beams : here are the eternal , and indispensible laws of right and justice , the immediate and indemonstrable principles of truth , and goodness : here are steady and immoveable rules , for all cases and actions , however circumstantiated , from which the will of god , though never so absolute , and independent from everlasting to everlasting , shall never depart one tittle . now all that truth that is in any created being , is by participation and derivation from this first understanding , and fountain of intellectual light . and that truth in the power or faculty is nothing but the conformity of its conceptions , or ideas with the natures and relations of things , is cleare and evident in it self , and necessarily follows from what hath been formerly proved concerning the truth of things themselves , antecedently to any understanding , or will ; for things are what they are , and cannot be otherwise without a contradiction , and their mutual respects and dependencies eternal and unchangeable , as hath been already shew'd : so that the conceptions and ideas of these natures and their relations , can be only so far true as they conform and agree with the things themselves , and the harmony which they have one to another . finis . the way of happiness and salvation rescued from vulgar errours . by joseph glanvil chaplain in ordinary to his majesty . london , printed for james collins , in the temple-passage from essex-street , 1677. imprimatur , sam. parker . april 9th 1670. to the right honourable charles lord herbert , eldest son to the most honorable henry lord marquis of worcester . my lord , although i have not had the happiness to see your lordship since your very tender years , by reason of your distance in foreign parts ; yet i have heard so much of your great improvements in knowledge and vertue , that i cannot slip this occasion to congratulate your early fame , and the hopes , or rather assurance you give of being an extraordinary person . for that season of life which so many others pass away in frolicks , and riot , and vain amours ; in raillery , and the wanton essays of buffooning & versifying wit , ( which contemptible childishness the youth of the present age seems to value as the highest perfection ) your lordship wisely , and worthi'y imploys in gaining those real acomplishments , which may fit you for publick service , in that high station in which providence hath set you . my lord , you are descended from an ancient stock of most noble progenitors , and are the immediate son of a lord and lady , whose vertues may inspire all who have the honour and happiness to be related to them , with the noblest thoughts and endeavours ; and doubtless a generous ambition prompts your lordship to appear worthy the glories of such ancestors . nobility is the mark of the favour of princes , and when 't is adorn'd with intellectual and moral excellencies , it hath then the signatures of god upon it , and the personal gives lustre to the hereditary greatness . secular honours extort outward shews of respect and homage ; while the unsuitable dispositions of such as are painted with misplaced titles , make them objects of the real scorn of their pretended adorers ; but the nobleness of a wise and vertuous spirit commands inward venerations , and hath a large empire over the souls of men. knowledge is a beam of the coelestial light , and vertue a branch of the divine image ; great excellencies in themselves , and true accomplishments of humane na ure : in both your lordship hath out-done your few years and given a pattern to young noblemen , how to imploy their youth honourably and becommingly , to the reputation of their quality , and families ; and their own happiness and glory . but , my lord , there is a perfection beyond these , or more properly , 't is the height and perfection of them , and that is religion : this makes honourable in both worlds ; and enters those that are truly possest of it , among the nobility of god. i doubt not but your lordship hath taken care to season your active and considerate youth with the study and practice of this best accomplishment : such a dedication of the first fruits to our maker is most just in it self , most acceptable to him , and will be most comfortable to the person that makes the offering . your lordship is by the bounty of providence incircled with all circumstances of earthly felicity ; piety and a religious life will procure the divine favour , bless all your injoyments in this world , and assure infinitely better in another . there dwells our happiness , and religion is the way to it . this is the subject of the little book with which i here humbly present your lordship . if it may contribute any thing to your service , in these highest concerns , it will be a mighty pleasure , and satisfaction to , my lord , your lordships most humble and most obedient servant , jos. glanvil . the preface . this discourse was first printed about six years ago ; since which time it had the fortune of a stoln edition in scotland . the ocasion of its publication was this , i being desired to preach at a neighbour-city , recollected the last sermon i had delivered to mine own people , and made use of that : some of the hearers , that thought themselves fit judges , misapprehended my meaning in divers things , and past sentence upon their own mistakes as mine : this induced me to transcribe it out of my memory ; which i did while it was yet fresh in my mind , exactly as to the matter , though possibly with some small difference as to the frame of words , and with some additions at the end : the copy was accidentally seen by a near relation , who desired it should be publish'd , which i permitted ; and do it now again at my bookseller's instance . luke 12. 24. strive to enter in at the strait gate : for many , i say unto you , shall seek to enter in , and shall not be able . the way of happiness and salvation . when i consider the goodness of god ; and the merits of his son , our saviour ; and the influences of the holy spirt ; and all the advantages of the gospel ; the certainty of its principles , the reasonableness of its duties , the greatness of its ends , the suitableness of its means , the glory of its rewards , and the terrour of its punishments ; i say , when i consider these , and then look upon man as a reasonable creature , apprehensive of duty , and interest , and apt to be moved by hopes and fears ; i cannot but wonder , and be astonisht to think , that notwithstanding all this , the far greater part of men should finally miscarry , and be undone . 't is possible some such considerations might be the occasion of the question propounded to our saviour in the verse immediately foregoing the text. — lord , are there few that be saved ? god is love , and all the creatures are his , and man a noble sort : he is the lover of men , and thou art redeemer of men ; and though man hath offended , yet god is propense to pardon , and in thee he is reconciled ; he is desirous of our happiness , and thou art come into the world to offer , and promote it ; and the holy ghost is powerful and ready to assist our endeavours ; we were made for happiness , and we seek it ; and — lord , are there few that be saved ? the text is christ's return to the question , strive to enter in at the straight gate ; for many , i say unto you , will seek to enter , and shall not be able . in which words we have three things . ( i ) an answer imply'd ; straight is the gate . ( ii ) a duty exprest , strive to enter . ( iii ) a consideration to engage our greater care and deligence in the duty ; for many will seek to enter , and shall not be able . by the gate , we may understand the entrance , and all the way of happiness , and that is , religion ; by the straightness of it ; the difficulties we are to encounter . by striving ; earnest and sincere endeavour : by seeking ; an imperfect striving . and from the words thus briefly explain'd , these propositions offer themselves to onr consideration . i. there are many and great difficulties in religion , the gate is straight . ii. the difficulties may be overcome by striving , strive to enter . iii. there is a sort of striving that will not procure an entrance , for many will seek to enter in , and shall not be able . i begin with the first in order , viz. that there are many and great difficulties in religion ; and to what i have to say about it , i premise this negative consideration . that , the difficulties of religion do not lye in the vnderstanding . religion is a plain thing , and easie to be understood . 't is no deep subtilty , or high-strain'd notion ; 't is no gilded phancy , or elaborate exercise of the brain ; 't is not plac'd in the clouds of imagination , nor wrapt up in mystical cloathing ; but 't is obvious and familiar , easie and intelligible ; first preach't by fishermen and mechanicks , without pomp of speech , or height of speculation ; addreft to babes and plebeian heads ; and intended to govern the wills of the honest , and sincere ; and not to exercise the wits of the notional , and curious . so that we need not mount the wings of the wind to fetch religion from the stars ; nor go down to the deep to fetch it up from thence ; for 't is with us , and before us , as open as the day , and as familiar as the light . the great praecepts of the gospel are cloathed in sun-beams , and are as visible to the common eye , as to the eagle upon the highest perch . 't is no piece of wit or subtilty to be a christian , nor will it require much study , or learned retirement to understand the religion we must practise . that which was to be known of god , was manifest to the very heathen , rom. 1. 19. the law is light , saith solomon , prov. 6. 13. and 't is not only a single passing glance on the eye ; but 't is put into the heart , and the promise is , that we shall all know him , from the greatest to the least . our duty is set up in open places , and shone upon by a clear beam ; 't was written of old upon the plain tables of habakkuk , hab. 2. 2. so that the running eye might see and read : and the religion of the h. jesus , like himself , came into the world with rays about its head. religion , i say , is clear , and plain , and what is not so , may concern the theatre , or the schools ; may entertain mens wits , and serve the interests of disputes ; but 't is nothing to religion , 't is nothing to the interest of mens souls . religion was once a mystery , but the mystery is revealed ; and those things that we yet count mysteries , are plainly enough discover'd as to their being such as we believe them , though we cannot understand the manner how ; and 't is no part of religion to enquire into that , but rather it injoyns us meekly to acquiesce in the plain declarations of faith without bold scrutiny into hidden things . in short i say , the difficulties of religion are not in the vnderstanding ; in prompto & facili est aeternitas , said the father ; the affairs of eternity depend on things easy and familiar . and i premise this to prevent dangerous mistakes . but thoug religion be so facile and plain a thing to be understood , yet the way to heaven is no broad , or easie path ; the gate is straight enough for all that ; and i now come to shew what are the real difficulties of religion , and whence they arise . 1. one great difficulty ariseth from the depravity of our natures . the scripture intimates , that we are conceived in sin , psalm 55. 5. transgressours from the womb. isaiah 48. 8. and children of wrath. ephes. 2. 3. and we find by experience that we bring vile inclinations into the wold with us . some are naturally cruel and injurious ; proud and imperious ; lustful and revengful ; others , covetous and unjust ; humoursome and discontented ; treacherous and false : and there is scarce an instance of habitual vice , or villany , but some or other are addicted to it by their partieular make and natures : i say , their natures , for certainly it is not true what some affirm , to serve their opinions , in contradiction to experience ; that vices are not in mens natural propensions ; but instill'd by corrupt education , evil customs and examples : for we see that those whose education hath been the same , do yet differ extreamly from each other in their inclinations ; and some , whose breeding hath been careless and loose , who have seen almost nothing else but examples of vice ; and been instructed in little , besides the arts of vanity and pleasure ; i say , there are such who notwithstanding these their unhappy circumstances , discover none of those vile inclinations , and propensions , that are in others , whose education hath been very strict and advantageous . this i think is enough to shew that many of our evil habits are from nature , and not from custom only . and yet i cannot say that humane nature is so debaucht , that every man is inclin'd to every evil by it : for there are those , who by their tempers are averse to some kind of vices , and naturally disposed to the contrary vertues ; some by their constitutions are inclined to hate cruelty , covetousness , lying , impudence and injustice , and are by temper , merciful , liberal , modest , true and just. there are kinds of vices which our natures almost universally rise agaisnt , as many bestialities , and some horrid cruelties ; and all men , except monsters in humane form , are disposed to some vertues , such as love to children , and kindness to friends and benefactors . all this p must confess and say , because experien̄ce constrains me ; and i do not know why systematick notions should sway more than that . but notwithstanding these last concessions , 't is evident enough that our natures are much vitiated , and depraved ; and this makes our business in the way of religion , difficult . for our work is , to cleanse our natures ; and to destroy those evil inclinations ; to crucifie the old man ; rom. 6. 6. and to purge out the old leven ; 1 cor. 5. 7. this is religion , and the way of happiness , which must needs be very difficult , and uneasie . for the vices of inclination are very dear , and grateful to us ; they are our right hands , and our right eyes , and esteemed as our selves : so that to cut off , and pluck out these , and to bid defiance to , and wage war against our selves ; to destroy the first born of our natures , and to lop off our own limbs ; this cannot but be very irksom and displeasant imployment , and this is one chief business ; and a considerable thing that makes religion difficult . ii. another difficulty ariseth from the influence of the senses . we are creatures of sense , and sensible things do most powerfully move us , we are born children , and live at first the life of beasts : that age receives deep impressions ; and those are made by the senses , whose interest grows strong , and establisht in us before we come to the use of reason ; and after we have arrived to the exercise of that , sensible objects still possess our affections , and sway our wills , and fill our imaginations , and influence our vnderstandings ; so that we love , and hate ; we desire and choose , we fancy , and we discourse according to those impressions ; and hence it is that we are enamour'd of trifles , and fly from our happiness ; and pu●sue vexation , and embrace misery ; and imagine perversely , and reason childishly : for the influence of the body and its senses are the chief fountains of sin , and folly , and temptation : upon which accounts it was that the platonical philosophers declaim'd so earnestly against the body , and ascrib'd all evils and michief to it ; calling vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corpore● pestes , material evils , and bodily plagues . and the apostle that understood it better , calls sin by the name of flesh , gal. 5. 17. works of the flesh , gal. 5. 19. law of the members , rom. 7. 23. and cries out upon the body of this death , rom 7. 24. and now this is our natural condition , a state subject to the prevalent influences of sense , and by this means to sin and temptation ; and 't is our work in religion , to mortifie the body , rom. 8. 13. and to cease from mkaing provision for the flesh , rom. 13. 14. and from fulfilling the lusts thereof , gal. 5. 14. to render our selves dead to the prevalent life of sense and sin , rom. 6. 8. and 11. 5. and to arise to a new life , rom. 6. 4. the life of righteousness , and faith , hab. 2 4. a life that hath other principles , and other pleasures ; other objects , and other ends , and such as neither eye hath seen , nor ear heard , nor any of the senses perceived . yea , this is a life that is exercised in contradiction to the judgments of sense . it s joy , is tribulation ; jam. 1. 2. it s glory , reproaches ; 2 pet. 4. 14. it s height , is lowness ; luke 14. 11. it s greatness , in being meanest ; matth. 20. 27. and its riches , in having nothing ; 2 cor. 6. 10. to such a life as this , religion is to raise us ; and it must needs be difficult to make us , who are so much brutes , to be so much angels ; us , who seem to live by nothing else but sense , to live by nothing less ; this with a witness is an hard , and uneasie work , and another difficulty in religion . iii. a third proceeds from the natural disorder and rage of our passions . our corrupt natures are like the troubled sea , isa. 57. 20. and our passions are the wa●e of that ocean ; that tumble and swell , and keep a mighty noise ; they dash against the rocks , and break one against another ; and our peace and happiness is shipwrackt by them . our passiions make us miserable . we are sometimes stifled by their numbers , and confounded by their disorders , and torn to pieces by their violence ; mounted to the clouds by ambition , and thrown down to the deeep by despair ; scorcht by the flames of lust , and overwhelmed by the waters of unstable desire ; passions fight one against another , and all against reason ; they prevail over the mind , and have usurpt the government of our actions , and involve us in continual guilt and misery . this is the natural state of man ; and our work in the way of religion , is to restrain this violence , and to rectifie these disorders , and to reduce those rebellious powers under the empire and government of the mind , their soveraign . and so to regain the divine image , which consists much in the order of our faculties ; and the subjection of the brutish , to the reasonable powers . this , i say , religion aims at , to raise us to the perfection of our natures , by mortifying those members , col. 3. 5. our unruly passions and desires ; and crucifying the flesh with its affections and lusts ; gal. 5. 24. and thereby to make us humble in prosperity , quiet in adversity ; meek under provocations , steady amidst temptations , modest in our desires , temperate in our injoyments , constant to our resolutions , and contented in all conditions . here is our great business , and our work is this : and certainly 't is no easie thing to bring order out of a chaos , and to speak a tempest in a calm ; to resist a torrnt , and to stop and turn the tyde ; to subdue a rebellious rabble , and to change them from tyrannical masters , to modest and obedient servants : these , no doubt , are works of difficulty enough , and these must be our imployment in the way of religion ; and on this score also , the gate is straight . iv. our work in religion is yet more difficult , upon the account of custom , to which we are subject , and by which we are swayed much . this is vulgarly said to be another nature , and the apostle calls it by that name , 1 cor. 11. 14. doth not nature it self teach you , that if a man have long hair , it is a shame unto him ? by the word nature , the best interpreters say only custom is meant ; since long hair is not declared shameful by the law and light of nature , taken in its chief and properest sense : for then it had never been permitted to the nazarites : but the contrary custom , in the nations that used it not , made it seem shameful and indecent . there are other places in scripture and ancient authors , wherein nature is put for custom : but i must not insist on this ; the thing i am about is , that custom is very powerful ; and as it makes a kind of nature , so , many times it masters and subdues it . wild creatures are hereby made gentle and familiar ; and those that naturally are tame enough ; are made to degenerate into wildness by it . and now besides the original depravities of our natures , we have contracted many vitious habits by corrupt and evil usages ; which we were drawn into at first by pleasure and vanity in our young & inconsiderate years , while we were led by the directions of sense : these , by frequent acts , grow at last into habits ; which though in their beginning they were tender as a plant , and easie to have been crusht or blasted , yet time and use hardens them into the firmness of an oak , that braves the weather , and can endure the stroak of the ax and a strong arm. now to destroy and root up these obstinate customary evils , is another part of our work. and religion reacheth us to put off concerning the old conversation , the old man , eph. 4. 22. and to receive new impressions and inclinations ; to be renewed in the spirit of our minds , 5. 23 and to put on the new man , 5. 24. to make us new hearts , ezek. 18. 31. and to walk in newness of life , rom. 6. 4. this we are to do , and this we may well suppose to be hard work ; the scripture compares it to the changing the skin of the aethiopian , and the spots of the leopard , jer. 13. 23. and elsewhere . how can they do good , that are accustomed to do evil ? jer. 13. 23. 't is hard , no doubt ; and this is another difficulty in religion . v. the power that example hath over us , makes the way of religion difficult . example is more prevalent than precept , for man is a creature given much to imitation , and we are very apt to follow what we see others do , rather than what we ought to do our selves . and now the apostle hath told us , that the whole world lies in wickedness , 1 joh. 5. 19. and we sadly find it : we cannot look out of doors , but we see vanity and folly , sensuality and forgetfulness of god ; pride and covetousness , injustice and intemperance , and all other kinds of evils : these we meet with every where , in publick companies , and private conversations ; in the high ways , and in the corners of the streets . the sum is , example is very powerful , and examples of vice are always in our eyes ; we are apt to be reconciled to that which every one doth , and to do like it ; we love the trodden path , and care not to walk in the way which is gone in but by a few . this is our condition , and our work in religion is , to overcome the strong biass of corrupt example ; to strive against the stream , to learn to be good , though few are so , and not to follow a multitude to do evil , exod. 23. 2. this is our business ; and this is very difficult . vi. the last difficulty i shall mention , ariseth from worldly interests and engagements . we have many necessities to serve , both in our persons and our families . nature excluded us naked into the world , without cloathing for warmth , or armature for defence ; and food is not provided to our hands , as it is for the beasts ; nor do our houses grow for our habitation , and comfortable abode . nothing is prepared for our use without our industry and endeavours . so that by the necessity of this state , we are engaged in worldly affairs : these , nature requires us to mind , and religion permits it ; and nothing can be done without our care ; and care would be very troublesome , if there were not some love to the objects we exercise our cares upon : hence it is , that some cares about the things of this world , and love to them is allowed us ; and we are commanded to continue in the calling wherein god hath set us , 1 cor. 7. 20. and are warned that we be not slothful in business , rom. 12. 11. we may take some delight also in the creatures that god gives us , and love them in their degree : for the animal life may have its moderate gratifications ; god made all things , that they might enjoy their being . and now , notwithstanding all this , religion commands us to set our affections upon things above , col. 3. 2. not to love the world , 1 joh. 2. 15. to be careful for nothing , phil. 4. 6. to take no thought for to morrow , mat. 6. 34. the meaning of which expressions is , that we should love god and heavenly things , in the chief and first place ; and avoid the immoderate desires of worldly love and cares . this is our duty : and 't is very difficult : for by reason of the burry of business , and those passions that earthly engagements excite ; we consider not things as we should , and so , many times perceive not the bounds of our permissions , and the beginnings of our restraints ; where the allowed measure ends , and the forbidden degree commenceth : what is the difference between that care that is a duty , and that which is a sin ; providence and carking ; and between that love of the world which is necessary and lawful , and that which is extravagant and inordinate ? i say , by reason of the hurry we are in , amidst business and worldly delights , we many times perceive not our bounds , and so slide easily into earthly-mindedness and anxiety . and it is hard for us , who are engaged so much in the world , and who need it so much , who converse so much with it and about it , and whose time and endeavours are so unavoidably taken up by it ; i say 't is hard for us , in such circumstances , to be crucified to the world , gal. 6. 14. and to all inordinate affections to it : to live above it and to settle our chief delights and cares on things at great distance from us , which are unsutable to our corrupt appetites , and contrary to the most relishing injoyments of flesh ; which sense never saw nor felt , and which the imagination it self could never grasp . this , no doubt , is hard exercise , and this must be done in the way of religion ; and on this account also , it is very difficult . thus of the first proposition , that there are great difficulties in religion . i come now to the second . ii. that those difficulties may be overcome by striving ; which imports both the encouragement and the means ; that they may be vanquisht , and how . ( i. ) that the difficulties may be subdued , is clearly enough implyed , in the precept ; we should not have been commanded to strive , if it had been impossible to overcome . god doth not put his creatures upon fruitless undertakings : he never requires us to do any thing in order to that , which is not to be attained . therefore when he was resolved not to be intreated for that stubborn and rebellious nation . he would not have the prophet pray for them , jer. 7. 16. pray not for this people , for i will not hear thee . he would not be petitioned for that , which he was determined not to grant . he puts not his creatures upon any vain expectations and endeavours ; nor would he have them deceive themselves by fond dependences . when one made this profession to our saviour , lord , i will follow thee whithersoever thou goest . christ tells him , that he must expect from him no worldly honours or preferments ; no power or sensual pleasure , no , not so much as the ordinary accommodations of life . the foxes have holes , and the birds of the ayre have nests , but the son of man hath not where to lay his head. luk. 9. 5 , 8. he would not have the man that likely might look for these , upon the opinion of his being the messias , in the jewish sense , one that should at last , whatever the meanness of his condition was at present , appear as a mighty , and triumphant temporal monarch ; i say , our saviour would not have the man follow him for that , which he had not to bestow upon him . since then that he who would not put us upon fruitless labours , hath commanded us to strive to enter ; 't is evident , that an entrance may be procured into the gate by striving , and that the difficulties may be overcome . the next thing in my method is to shew , how ; the manner is implyed in the text ; and exprest in the proposition , viz. by striving ; and by this , is meant , a resolute use of those means that are the instruments of happiness . they are three , faith , prayer , and active endeavour . ( 1. ) faith is a chief instrument , for the overcoming the difficulties of our way . and faith in the general , is the belief of a testimony ; divine faith the belief of a divine testimony ; and the chief things to be believed , as encouragements and means for a victory over the difficulties in religion , are these ; that god is reconciled to us by his son ; that he will assist our weak endeavous by the aids of his spirit ; that he will reward us if we strive as we ought , with immortal happiness in a world of endless glory . by our belief of god's being reconciled , we are secured from those fears , that might discourage our approaches and endeavours , upon the account of his purity and justice . by the faith of his assistance , all the objections against our striving , that arise from the greatness of the difficulties , and the disproportionate smalness of our strength , are answered . and from our believing eternal rewards in another world , we have a mighty motive to engage our utmost diligence , to contest with all difficulties that would keep us from it . what satisfaction is there , saith the believer , in the gratification of my corrupt inclinations and senses , in comparison with that , which ariseth from the favour of god , and an interest in his son ? what difficulties in my duty , too great for divine aids ? what pains are we to undergo in the narrow and difficult way , that the glory which is at the end of it , will not compensate ? what is it to deny a base inclination that will undo me ; in obedience to him that made , and redeemed me ; and to despise the little things of present sense , for the hope of everlasting enjoyments ; trifting pleasure , for hallelujabs ? what were it for me to set vigorously upon those passions that degrade my noble nature , and make me a slave and a beast , and will make me more vile , and more miserable ; when the spirit of the most high is at my right hand to assist me ? why should my noble faculties , that were designed for glorious ends , be led into infamous practices by base vsages , and dishonourable customs ? what is the example of a wicked , sensual , wretched world , to that of the holy jesus ; and all the army of prophets , apostles and martyrs ? what is there in the world , that it should be loved more than god ? and what is the flesh , that it should have more of our time and care , than the great interests of our souls ? such are the considerations of a mind , that faith hath awakened ; and by them it is prepared for vigorous striving . so that faith is the spring of all ; and necessary to the other two instruments of our happiness . besides which , it is acceptable to god , in it self , and so disposeth us for his gracious helps , by which we are enabled to overcome the difficulties of our way . while a man considers the difficulties only , and weighs them against his own strength , let him suppose the liberty of his will to be what he pleaseth , yet while 't is under such disadvantages , that will signifie very little ; and he that sees no further , sits down in discouragement ; but when the mind is fortified with the firm belief of divine help , he attempts then with a noble vigour , which cannot miscarry , if it do not cool and faint . for he that endures to the end , shall be saved , mat. 24. 13. thus faith sets the other instruments of happiness on work , and therefore 't is deservedly reckoned as the first ; and 't is that which must always accompany the exercises of religion , and give them life and motion . ( ii. ) prayer is another means we must use , in order to our overcoming the difficulties of the way . our own meer , natural strength is weakness ; and without supernatural helps those difficulties are not to be surmounted . those aids are necessary , and god is ready to bestow them on us ; for he would have all men to be saved , and to come to the knowledge of the truth , 1 tim. 2. 4. but for these things he will be sought unto . and 't is very just , and fit that we should address our selves to him by prayer , to acknowledge our own insufficiency and dependence , on him for the mercies we expect ; and thereby to own him for the giver of every good and perfect gift ; and to instruct our selves how his favours are to be received and used , viz. with reverence and thanksgiving : this , 't is highly fit we should do ; and the doing it prepares us for his blessings ; and he fails not to bestow them on those that are prepared by faith and prayer ; for he giveth liberally and upbraids not ; and our prayers are required , not as if they could move his will , which is always graciously inclined to our happiness ; but as it 's that tribute which we owe our maker and benefactor ; and that without which 't is not so fit he shonld bestow his particular favours on us . for it by no means becomes the divine majesty , to vouchsafe the specialties of his grace and goodness to those , that are not sensible they want them ; and are not humbled to a due apprehension of their weakness and dependence . but for such as are so , and express their humble desires in the ardours of holy prayer , god never denies them the assistances of his spirit : for if ye being evil ( saith our saviour ) know how to give good gifts unto your children , how much more shall your father which is in heaven give good things to those that ask him ? mat. 7. 11. and these divine helps obtain'd by faith and prayer , and join'd with our active constant endeavour , will not fail to enable us to overcome the difficulties , and to procure us an entrance at the straight gate . and so i come to the third instrument of our happiness , which is implyed in striving , viz. ( iii. ) active endeavour , in which repentance and the fruits of it are implied ; both faith and prayer are in order to this ; and without it neither can turn to account . for faith without works is dead , jam. 2. 20. and prayer , without endeavour fruitless ; yea indeed , in the divine estimate , it is none at all : 't is bodily exercise ; no prayer . for when we invoke gods help , we desire it , that we may use it ; divine grace is not a treasure to lay up by us , but an instrument to work with ; and when we pray that god would assist us in our endeavours , and endeavour not at all , we mock god , and trifle with him in our prayers : endeavour then is necessary , and necessary in a degree so eminent , that this is always included in faith when 't is taken in the highest and noblest evangelical sense , viz. for the faith which justifies and saves ; for that comprehends all those endeavours , and their fruits , whereby we are made happy . we must not expect that god should do all ( exclusively ) in the work of our salvation . he doth his part , and we must do ours ; ( though we do that , by his help too . ) he that made us without our selves , will not save us without our selves , said the father . we are commanded to seek , mat. 7. 7. to run , 1 cor. 9. 24. to fight , 1 tim. 6. 12. to give diligence , 2 pet. 1. 10. these all import action and endeavour . and that endeavour must not be only a faint purpose , or formal service ; but it must be imployed in the highest degree of care and diligence . the kingdom of heaven suffereth violence , mat. 11. 12. and this violence must not be used in an heat , and sudden fit only , that cools and dies , and contents it self with having been warm for a time : but it must be a steady and constant course of activity , a continual striving to overcome the remaining difficulties of the way . we must endeavour vigorously and constantly ; and in that , ( after our faith is strengthened by deep consideration , and divine assistance implored by ardent prayer ) our course is , ( 1. ) to abstain from all the outward actions of sin , and to perform the external acts of the contrary vertues . to cease to do evil , isa. 1. 16. is the first step . when the publicans askt john the baptist , luke 3. 12. what they should do ; his direction was , that they should not exact , vers . 13. and to the souldiers , asking the same question , he answers , do violence to no man , verf. 14. these were the sins of their particular professions , which were to be quitted , before any thing could be done higher . we have ordinarily more power over our actions , than our habits , and therefore we should begin here , and resolve deeply , by divine help , to cut off those supplies that feed vitious inclinations ; for wicked habits are maintain'd by actions of wickedness ; when they ceafe , the inclinations grow more faint , and weak : and when we are come but thus far , to have confined our lusts , we shall be encouraged to proceed to destroy them . 't is said , there is no great distance between a princes prison and his grave ; the saying is most true in the case of tyrants and vsurpers ; and the habits of sin are both ; when they are restrain'd , they are not far from being destroyed , if we imploy our endeavours , and the divine aids , as we ought . this then must be done first , and the other part of the advice must be taken with it , viz. we must practise the outward actions of the contrary vertues . we must do well , when we cease to do evil . when we turn from darkness , it must be to light , acts 26. 18. not from one kind of darkness to another . when we cease to opprefs , we must be charitable ; when we leave to tyrannize over our inferiours , we must be kind and helpful to them . when we forbear to slander , we must speak all the good we can of our neighbour . the outward actions of vertue are in our power ; and 't is somewhat to come so far as this : what is more , viz. the inward love and delight in goodness , will succeed in time , if we persevere . 't is not safe for us to propose to our selves the greatest heights at first ; if we do , we are discouraged , and fall back . god accepts even of that little , if it be in order to more . he despiseth not the day of small things , zech. 4. 10. if thou dost well , shalt thou not be accepted ? christ loved the young man who had kept the external part of the commandments , mark 10. 12. if he had had the courage to have proceeded ; what he had done , would have steaded him much . the inward love of vertue and holiness is promoted by the outward exercises of them , and hereby the contrary evils are both pined and thrust out . thus of the first thing that endeavour implies ; upon this must follow , ( 2. ) an attempt upon evil habits , viz. those that have been super-induced on us by carelesness and temptation , bad customs and evil company . every victory is a means to another ; we grow stronger , and the enemy weaker by it . to have overcome the outward acts of sin , is a beginning in our spiritual warfare ; but our chief enemies are the habits ; these must be attempted also , but with prudence ; wild beasts are not to be dealt with by main strength ; art and stratagem must be used in this war ; and 't is good policy , i think here , to fight the least powerful foes first , the contracted habits , before we fall on the inbred natural inclinations . while our forces are weak , 't is dangerous setting upon the strongest holds , viz. the vices of complexion , which are woven into our very natures . if a man apply all his force where he hath not resolution enough to go through with what he undertakes , he receives a foyl , and 't is odds but he sits down and faints . prudence therefore is to be used , where we distrust our strength : fall upon sin , where 't is weakest , where it hath least of nature , and least of temptation ; and where we have arguments from reputation and worldly interests wherewith to war against it . if we prevail , we are heartned by the success : our faith and resolution will grow stronger by this experience , when we have triumph't over the sins of evil custom , example , and sensual indulgence . and when that is done , we must remember that 't is not enough that those habits are thrust out ; others must be planted in their room : when the soyl is prepared , the seed must be sown , and the seeds of vertuous habits , are the actions of vertue . these i recommended under the last head , and shall say more of the introducing of habits , under one that follows on purpose . ( 3. ) the next advance in our endeavours , is , in the strength of god , and in the name of his son , to assault the greater devils , and to strive to cast out them ; i mean the sins of complexion , and particular nature . this is a great work , and will require strong faith , and many prayers , and much time , and great watchfulness , and invincible resolution : imploy these heartily ; and though thou now and then mayst receive a foyl , yet give not off so , but rise again in the strength of god , implore new aid , and fortifie thy self with more considerations , and deeper resolves ; and then renew the combat upon the encouragement of divine assistance , and christ's merits and intercession , and the promise that sin shall not have dominion over us , rom. 6. 14. remember , that this is the great work , and the biggest difficulty ; if this be not overcome , all our other labour hath been in vain , and will be lost . if this root remain , it will still bear poysonous fruit , which will be matter for temptation , and occasion of continual falling ; and we shall be in danger of being reconciled again to our old sins , and to undo all ; and so our latter end will be worse than our beginning , 2 pet. 2. 20. or , at least , though we stand at a stay , and satisfie our selves with that ; yet though we are contented , our condition is not safe . if we will endeavour to any purpose of duty , or security , we must proceed still after our lesser conquests , till the sins of complexion are laid dead at our feet . he that is born of god , sinneth not , and he cannot sin , 1. joh. 3. 9. till we come to this , we are but strugling in the birth . such a perfection as is mortifying of vitious temper , is i hope attainable , and 't is no doubt that which religion aims at ; and though it be a difficult height , yet we must not sit down this side : at least we must be always pressing on to this mark : if providence cut off our days before we have arrived to it , we may expect acceptance of the sincerity of our endeavours , upon the account of the merits of our saviour : for he hath procured favour for those sincere . believers and endeavoureres , whose day is done before their work is compleated ; this i mean , of subduing the darling sins of their particular natures . but then if we rest , and please our selves with the little victories and attainments , and let these our great enemies quietly alone , 't is an argument our endeavours are not sincere , but much short of that striving , which will procure an entrance into the straight gate . the next thing ( and 't is the last i shall mention ) which is implyed in striving , is , ( 4. ) to furnish our selves , through divine grace , with the habits and inclinations of holiness and vertue . for goodness to become a kind of nature to the soul , is height indeed ; but such a one as may be reacht : the new nature , and new creature , gal. 6. 15. are not meer names . we have observ'd that some men are of a natural generosity , veracity and sweetness ; and they cannot act contrary to these native vertues without a mighty violence : why now should not the new nature be as powerful as the old ? and why may not the spirit of god , working by an active faith and endeavour , fix habits and inclinations on the soul , as prevalent as those ? no doubt , it may , and doth , upon the diviner souls : for whom to do a wicked , or unworthy action , 't would be as violent and unnatural , as for the meek and compassionate temper to butcher the innocent ; or for him , that is naturally just , to oppress and make a prey of the fatherless and the widow . i say , such a degree of perfection as this , should be aim'd at , heb. 6. 1. and we should not slacken or intermit our endeavours till it be attain'd . in order to it , we are to use frequent meditation on the excellency and pleasure of vertue and religion ; and earnest prayer for the grace of god ; and diligent attendance upon the publick worship ; and pious company and converses : for this great design , these helps are requisite , and if we exercise our selves in them as we ought , they will fire our souls with the love of god and goodness ; and so at last , all christian vertues will become as natural to us , as si● was before . and to one that is so prepared , the gate of happiness will be open , and of easie entrance ; the difficulties are overcome , and from henceforth the way is pleasant and plain before him , prov. 3. 17. thus i have shewn , that the formidable difficulties may be overcome , and how : 't is a plain course i have directed , that will not puzzle mens understandings with needless niceties , nor distract their memories with multitndes . let us walk in this way , and do it constantly , with vigour and alacrity ; and there is no fear , but in the strength of god , through the merits and mediation of his son , we shall overcome , and at last enter . i had now done with this general head , but that 't is necessary to note three things more . ( 1. ) those instruments of our happiness which we must use in striving , viz. faith , prayer , and active endeavour , must all of them be imployed . not any one singly , will do the great work ; nor can the others , if any one be wanting . if we believe , and do not pray ; or pray , and do not endeavour ; or endeavour , without those , the difficulties will remain , and 't will be impossible for us to enter . ( 2. ) we must be diligent in our course : if we do not exercise faith vigorously , and pray heartily , and endeavour with our whole might , the means will not succeed ; and 't is as good not at all , as not to purpose . the difficulties will not be overcome by cold faith , or sleepy prayers , or remiss endeavours : a very intense degree of these is necessary . ( 3. ) our striving must be constant ; we must not begin , and look back , heb. 10. 38. or run a while , and stop in midd course , 1 cor. 9. 24. and content our selves with some attainments , and think we have arrived , phil. 3. 14. if we do so , we shall find our selves dangerously mistaken . the crown is at the end of the warfare , & the prise at the end of the race . if we will succeed , we must hold on : the life of one that strives as he ought , must be a continual motion forwards ; always proceeding , always growing . if we strive thus , we cannot fail ; if any of these qualifications be wanting , we cannot but miscarry . and hence no doubt it is , that many that seek to enter , shall not be able , and the presumed sons of the kingdom are shut out , mat. 8.12 . they seek , and are very desirous to be admitted ; they do some thing , and strive ; but their striving is partial , or careless , or short ; by reason of which defects , they do not overcome , and shall not enter . this is a dangerous rock , and perhaps there are as many undone by cold and half striving , as by not striving at all . he that hath done some thing , presumes he is secure ; he goes the round of ordinary duties , but advanceth nothing in his way ; he overcometh none of the great difficulties , none of the habits or depraved inclinations ; he is contented with other things that make a more glorious shew ; though they signifie less ; and perhaps despiseth these , under the notion of morality ; and so presuming , that he is a saint too soon , he never comes to be one at all : such are the seekers that shall not be able to enter : their seeking imports some striving ; but 't is such , as , though it be specious , yet it is imperfect , and will not succeed . and hence the third proposition ariseth , that i proposed to discourse . ( iii. ) that there is a sort of striving that will not procure an entrance : implyed in these words , for many will seek to enter in , and shall not be able . 't is a dangerous thing to be flattered into a false peace ; and to take up with imperfect godliness ; to reconcile the hopes of heaven to our beloved sins , and to judge our condition safe upon insufficient grounds . this multitudes do , and 't is the great danger of our days ; men cannot be contented without doing something in religion ; but they are contented with a little . and then they reckon themselves godly , before they are vertuous ; and take themselves to be saints , upon such things as will not distinguish a good man from a bad . we seek after marks of godliness , and would be glad to know , how we might try our state : the thing is of great importance ; and if the signs we judge by are either false , or imperfect , we are deceived to our undoing . meer speculative mistakes about opinions , do no great hurt ; but errour in the marks and measures of religion is deadly . now there are sundry things commonly taken for signs of godliness , which though they are something , yet they are not enough ; they are hopeful for beginnings , but nothing worth when they are our end and rest . they are a kind of seeking aud imperfect striving ; but not such as overcometh the difficulties of the way , or will procure us an entrance at the gàte . therefore to disable the flattering , insufficient marks of godliness , i shall discover in pursuance of the third proposition , how far a man may strive in the exercises of religion , and yet be found at last among those seekers that shall not be able to enter . and though i have intimated something of this in the general before , yet i shall now more particularly shew it in the instances that follow . and in these i shall discover a religion that may be called animal , to which the natural man may attain . ( i. ) a man may believe the truths of the gospel , and assent heartily to all the articles of the creed : and if he proceeds not , he is no further by this , than the faith of devils , jam. 2. 19. ( 2. ) he may go on , and have a great thirst to be more acquainted with truth ; he may seek it diligently in scripture , and sermons , and good books , and knowing company ; and yet do this , by the motion of no higher principle , than an inbred curiosity , and desire of knowledg ; and many times this earnestness after truth , proceeds from a proud effection to wiser than our neighbours , that we may pity their darkness ; or the itch of a disputing humour , that we may out talk them ; or a design to carry on , or make a party , that we may be called rabbi , or serve an interest : and the zeal for truth that is set on work by such motives , is a spark of that fire that is from beneath : 't is dangerous to a mans self , and to the publick weal of the church and mankind , but the man proceeds , and is , ( 3. ) very much concern'd to defend and propagate his faith ; and the pharisees were so in relation to theirs , matt. 23. 15. and so have been many professors of all the religions that are , or ever were . men naturally love their own tenents , and are ambitious to mould others judgments according to theirs . there is glory in being an instructer of other men ; and turning them to our ways and opinions : so that here is nothing yet above nature ; nothing but what may be found in many that seek , and are shut out . but , ( 4. ) faith works greater effects than these , and men offer themselves to martyrdom for it ; this , one would think , should be the greatest height , and an argument that all the difficulties of the way , are overcome by one that is so resolved ; and that the gate cannot but be opened to him . and so , no doubt it is , when all things else are sutable : but otherwise these consequences by no means follow . st. paul supposeth that a man may give his body to be burned , and not have charity , without which his martyrdom will not profit , 1 cor. 13. for one to deny his religion , or what he believes to be certain , and of greatest consequence , is dishonourable and base : and some out of principles of meer natural bravery , will die rather than they will do it ; and yet , upon other accounts be far enough from being heroically vertuous . besides , the desire of the glory of martyrdom and saintship after it , may in some be stronger than the terrours of death : and we see frequently , that men will sacrifice their lives to their honour and reputation ; yea to the most contemptible shadows of it . and there is no passion in us so weak , no lust so impotent , but hath , in many instances , prevail'd over the fear of dying . every appetite hath had its martyrs ; and all religions theirs ; and though a man give his body to be burnt for the best , and have not charity , viz. prevalent love to god and men , it will not signifie : so that martyrdom is no infallible mark , nor will it avail any thing , except sincere endeavour to overcome the greater difficulties , have gone before it . thus far faith may go without effect : and yet one step further . ( 5. ) men may confidently rely upon christ for salvation , and be firmly perswaded that he hath justified , and will make them happy . they may appropriate him to themselves , and be pleased mightily in the opinion of his being theirs . and yet notwithstanding this confidence may be in the number of those seekers that shall not enter . for christ is the author of eternal life , only to those that obey him , heb. 5. 9. and to obey him , is to strive vigorously and constantly , to overcome all our sinful inclinations and habits . and those that trust he will save them , though they have never seriously set about this work , deceive themselves by vain presumption , and in effect say , that he will dissolve or dispense with his laws in their favour . for he requires us to deny our selves , mar. 8. 34. to mortifie the body , rom 8. 13. to love enemies , mat. 5. 44. to be meek , mat. 11. 29. and patient , jam. 5. 8. and humble , 1 pet. 5. 7. and just , mat. 7. 12. and charitable , heb. 13. 16. and holy , as he that called us is holy , 1 pet. 1. 15. and he hath promised to save upon no other terms ; for all these are included in faith , when 't is taken in the justifying sense , and this is the way of happiness and salvation : if we walk not in this , but in the paths of our own choosing , our relying upon christ is a mockery , and will deceive us . we may indeed be confident , and we ought , that he will save all those that so believe as to obey him ; but may not trust that he will save us except we are some of those . to rely upon christ for our salvation , must follow our sincere and obedient striving , and not go before it . the mistake of this is exceeding dangerous , and i doubt hath been fatal to many . the sum is to rely on christ , without a resolute and steady endeavour to overcome every sin and temptation , will gain us nothing in the end but shame and dissappointment : for 't is not every one that faith unto him , lord , lord , shall enter into heaven , but he that doth the will of his father which is in heaven . mat. 7.21 . the foolish virgins relyed upon him , and expected he should open to them ; lord , lord , open to us , mat. 25. 11. but he kept them out , and would not know them , v. 11. thus of the first imperfect mark of godliness ; a man may upon the account of meer nature , arrive to all the mentioned degrees of faith ; and yet if his endeavours in the practice of christian vertues be not suitable , he will certainly come short at last . ( ii. ) a man may be very devout , given much to prayer , and be very frequent and earnest in it ; he may have the gift of expressing himself fluently , without the help of form or meditation : yea , and so intent and taken up in these exercises , that he may as it were be ravish't out of himself by the fervours of his spirit ; so that he really kindles very high affections as well in others , as in himself : and yet if he rests in this , and such like things as religion , and reckons that he is accepted of god for it ; if he allow himself in any unmortified lusts , and thinks to compound for them by his prayers , he is an evil man notwithstanding , and one of those seekers that shall not be able to enter . the pharisees , we know , were much given to prayer : they were long in those devotions , and very earnest in them often repeating the same expressions out of vehemence . ignatius loyola , founder of the jesuites , was a man almost ecstatical in his prayers ; and hacket the blasphemer , executed in the days of queen elizabeth , was a person of seraphical devotion , and would pray those that heard him even into transports . basilides the cruel duke of mos●o , is said to have his hands almost continually lifted up in prayer , except when they were imployed in some barbarous and bloody execution : and we have known and felt one not much unlike him . there are infinite instances in our days of this dangerous sort of evil men . and we may learn hence , that the greatest gift of prayer , and earnestness and frequency in it , is no good mark of godliness , except it be attended with sincere , constant and vertuous endeavours . for some men have a natural spice of devotion in a religious melancholy , which is their temper ; and such have commonly strong imaginations and zealous affections , which when they are heated , flame forth into great heights and expressions of devotion : the warm fancy furnisheth words and matter readily and unexpectedly , which many times begets in the man a conceit that he is inspired , and that his prayers are the breathings of the holy ghost ; or at least , that he is extraordinarily assisted by it ; which belief kindles his affections yet more , and he is carryed beyond himself , even into the third heavens , and suburbs of glory , as he fancies , and so he makes no doubt , but that he is a saint of the first rank , and special favourite of heaven ; when all this while , he may be really a bad man full of envy and malice ; pride and covetousness ; scorn and ill nature ; contempt of his betters , and disobedience to his governours . and while it is so , notwithstanding those glorious things , he is no further than the pharisee . hearty and humble desire , though imperfectly exprest , and without this pomp , and those wonders , is far more acceptable to god , who delights not in the exercises of meer nature psal. 147. 10. but is well pleased with the expressions of grace in those that fear him . so that a sincere and lowly-minded christian that talks of no immediate incomes , or communications ; and perhaps durst not , out of reverence , trust to his own present conceptions in a work so solemn , but useth the help of some pious form of words sutable to his defires and wants , who is duly sensible of his sins , and the necessity of overcoming them ; and is truly and earnestly desirous of the divine aids , in order to it : such a one as this prays by the spirit , and will be assisted by it ; while the other doth all by meer nature and imitation , and shall not have those spiritual aids which he never heartily desires nor intends to use . this , i think , i may truly and safely say : but for the controversie between forms and conceived prayers , which of them is absolutely best , i determine nothing of it here . and indeed i suppose that in their own nature , they are alike indifferent , and are more or less accepted , as they partake more or less of the spirit of prayer , viz. of faith , humility and holy desire of the good things we pray for ; and a man may have these that prays by a form ; and he may want them that takes the other way , and thinks himself in a dispensation much above it . so that my business is not to set up one of these ways of devotion against the other , but to shew , that the heights and vehemencies of many warm people in their unpremeditated prayers , have nothing in them supernatural or divine , and consequently , of themselves , they are no marks of godliness : which i hope no one thinks i speak to discredit those pious ardours that are felt by really devout souls , when a vigorous sense of god , and divine things , doth even sometimes transport them : far be it from me to design any thing so impious ; my aim is only to note , that there are complexional heats raised many times by fancy and self-admiration , that look like these , in persons who really have little of god in them ; and we should take care that we are not deceived by them . thus far also those may go that shall not enter . i add , ( iii. ) a man may endeavour somewhat , and strive in some degree , and yet his work may miscarry , and himself with it . ( 1. ) there is no doubt , but that an evil man may be convinced of his sin and vileness , and that even to anguish and torment . the gentiles saith the apostle , rom. 2. 14. which have not the law , shew the works of the law written in their hearts , their thoughts in the mean time accusing , or excusing one another . conscience often stings and disquiets the vilest sinners ; and sometimes extorts from them lamentable confessions of their sins , and earnest declamations against them . they may weep bitterly at their remembrance , and be under great heaviness and dejection upon their occasion . they may speak vehemently against sin themselves , and love to have others to handle it severely . all this bad men may do upon the score of natural fear , and self love , and the apprehension of a fature judgment . and now such convictions will naturally beget some endeavours : a convinced understanding will have some influence upon the will and affections . the mind in the unregenerate , may lust against the flesh , as that doth against it . so that ( 2. ) such a meer animal man may promise , and purpose , and endeavour in some pretty considerable measure ; but then , he goes not on with full resolution , but wavers and stops , and turns about again ; and lets the law of the members , that of death and sin , to prevail over him . his endeavour is remiss , and consequently ineffectual ; it makes no conquests , and will not signifie . he sins on , though with some regret ; and his very unwillingness to sin , while he commits it , is so far from lessening , that it aggravates his fault : it argues that he sins against conscience and conviction ; and that sin is strong and reigns . 't is true indeed , st. paul , rom. 7. makes such a description seemingly of himself , as one might think concluded him under this state ; he saith vers . 8. that sin wrought in him all manner of concupiscence : vers . 9. that sin revived , and he died : vers . 14. that he was carnal ; and again ; sold under sin , vers . 20. that sin dwelt in him , and wrought that which he would not : vers . 23. that the law of his members led him into captivity to the law of sin : and vers . 25. that he obeyed the law of sin . if this be so , and st. paul , a regenerate man , was in this state , it will follow , that seeking and feeble endeavour , that overcometh no difficulty , may yet procure an entrance , and he that is come hitherto , viz. to endeavour ; is safe enough though he do not conquer . this objection presseth not only against this head , but against my whole discourse , and the text it self . therefore to answer it , i say , that the st. paul here is not to be understood of himself ; he describes the state of a convinced , but unregenerate man , though he speaks in the first person ; a figure that was ordinary with this apostle , and frequent enough in common speech : thus we say , i am thus , and thus , and did so , and so , when we are describing a state , or actions in which perhaps we , in person , are not concerned . in this sense the best expositors understand these expressions , and those excellent divines of our own , bishop taylor , and dr. hammond , and others have noted to us , that this description is directly contrary to all the characters of a regenerate man , given elsewhere by this , and the other apostles . as he is said to be dead to sin , rom. 6. 11. free from sin , and the servant of righteousness , rom. 6. 18. that he walks not after the flesh , but after the spirit , rom. 8. 1. that the law of the spirit of life in christ jesus , hath made him free from the law of sin and death , rom. 8. 2. that he overcometh the world , joh. 5. 4. he sinneth not , 1 joh. 3. 6. he hath crucified the flesh with its affections and lusts , gal. 5. 24. which characters of a truly regenerate person , if they be compared with those above-cited out of rom. 7. it will appear , that they are as contrary , as 't is possible to speak , and by this , 't is evident that they describe the two contrary states . for can the regenerate be full of all manner of concupiscence , and at the same time be crucified to the flesh , and its affections and lusts ? one in whom sin revives while he dies ; and yet one that is dead to sin ? carnal , and yet not walking after the flesh , but after the spirit ? sold under sin , and yet free from sin ? having sin dwelling in him ; and a captive to sin ; and obeying the law of sin ; and yet free from the law of sin and death ? how can these things consist ? to tell us , 't is so , and 't is not so , and to twist such contradictions into orthodox paradoxes , are pretty things to please fools and children ; but wise men care not for riddles that are not sense . for my part i think it clear , that the apostle in that mistaken chapter , relates the feeble , impotent condition of one that was convinced and strove a little , but not to purpose . and if we find our selves comprised under that description , though we may be never so sensible of the evil and danger of a sinful course , and may endeavour some small matter , but without success , we are yet under , that evil , and obnoxious to that danger : for he that strives in earnest , conquers at last , and advanceth still , though all the work be not done at once . so that if we endeavour and gain nothing , our endeavour is peccant , and wants faith or prayer for divine aids , or constancy , or vigour ; and so , though we may seek , we shall not be able to enter . but ( 3 ) an imperfect striver may overcome sin in some instances , and yet in that do no great matter neither , if he lies down , and goes no further : there are some sins we outgrow by age , or are indisposed to them by bodily infirmity , or diverted by occasions , and it may be by other sins ; and some are contrary to worldly interests , to our credit , or health , or profit ; and when we have in any great degree been hurt by them in these , we fall out with those sins , and cease from them , and so by resolution and disuse , we master them at last fully : which , if we went on , and attempted upon all the rest , were something : but when we stop short in these petty victories , our general state is not altered ; he that conquers some evil appetites , is yet a slave to others ; and though he hath prevailed over some difficulties , yet the main ones are yet behind . thus the imperfect striver masters , it may be , his beastly appetite to intemperate drinking , but is yet under the power of love and riches , and vain pleasure . he ceaseth from open debauchery , but entertains spiritual wickedness in his heart : he will not swear , but will backbite and rail : he will not be drunk , but will damn a man for not being of his opinion : he will not prophane the sabbath , but will defraud his neighbour . now these half conquests , when we rest in them , are as good as none at all . then shall i not be ashamed , when i have regard to all thy commandments , saith the kingly prophet , psal. 119. 6. 't is shameful to give off , when our work is but half done ; what we do , casts the greater reproach upon us for what we omit . to cease to be prophane , is something as a passage , but nothing for an end . we are not saints as soon as we are civil . 't is not only gross sins that are to be overcome . the wages of sin is death , not only of the great and capital , but of the smallest , if they are indulged . the pharisee applauded himself , that he was not like the extortioners , adulterers and vnjust , nor like the publican , that came to pray with him , luk. 18. 11. and yet he went away never the more justified . the unwise virgins were no profligate livers , and yet they were shut out . he that will enter , must strive against every corrupt appetite and inclination . a less leak will sink a ship , as well as a greater , if no care be taken of it . a consumption will kill , as well as the plague ; yea sometimes the less disease may in the event prove more deadly , than the greater ; for small distempers may be neglected , till they become incurable ; when as the great ones awaken us to speedy care for a remedy . a small hurt in the finger slighted , may prove a gangreen , when a great wound in the head by seasonable applications is cured . 't is unsafe then to content our selves with this , that our sins are not foul and great , those we account little ones , may prove as fatal , yea they are sometimes more dangerous : for we are apt to think them none at all , or venial infirmities that may consist with a state of grace , and divine favour ; we excuse and make apologies for them , and fancy that hearing , and prayer , and confession are atonements enough for these . upon which accounts i am apt to believe , that the less notorious vices have ruined as many as the greatest abominations . hell doth not consist only of drunkards , and swearers , and sabbath-breakers : no , the demure pharisee , the plausible hypocrite , and formal professor , have their place also in that lake of fire . the great impieties do often startle and awaken conscience , and beget strong convictions , and so sometimes excite resolution and vigorous striving ; while men hug themselves in their lesser sins , and carry them unrepented of to their graves . the sum is , we may overcome some sins , and turn from the grosser sorts of wickedness , and yet if we endeavour not to subdue the rest , we are still in the condition of unregeneracy and death , and though we thus seek , we shall not enter . ( 4. ) a man may perform many duties of religion , and that with relish and delight , and yet miscarry . as , ( 1. ) he may be earnest and swift to hear , and follow sermons constantly from one place to another , and be exceedingly pleased and affected with the word , and yet be an evil man , and in a bad state . herod heard john baptist gladly , mark 6. 20. and he that received the seed into stony places , received it joyfully , mat. 13. 20. zeal for hearing doth not always arise from a consciencious desire to learn in order to practise , but sometimes it proceeds from an itch after novelty and notions , or an ambition to be famed for godliness ; or the importunity of natural conscience , that will not be satisfied except we do something ; or a desire to get matter to feed our opinions , or to furnish us with pious discourse ? i say , earnestness to hear , ariseth very often from some of these ; and when it doth so , we gain but little by it : yea , we are dangerously tempted to take this for an infallible token of our saintship , and so to content our selves with this religion of the ear , and to disturb every body with the abundance of our disputes and talk , while we neglect our own spirits , and let our unmortified affections and inclinations rest in quiet , under the shadow of these specious services . so that when a great affection to hearing seizeth upon an evil man , 't is odds but it doth him hurt ; it puffs him up in the conceit of his godliness , and makes him pragmatical , troublesome and censorious ; he turns his food into poyson : among bad men , those are certainly the worst , that have an opinion of their being godly ; and such are those that have itching ears , under the power of vitious habits and inclinations . thus an earnest diligent hearer , may be one of those who seeks , and is shut out . and so may ( 2. ) he that fasts much , and severely : the jews were exceedingly given to fasting , and they were very severe in it . they abstained from all things pleasant to them , and put on sackcloth , and sowre looks , and mourned bitterly , and hung down the head , and sate in ashes ; so that one might have taken these for very holy , penitent , mortified people that had a great antipathy against their sins , and abhorrence of themselves for them : and yet god complains of these strict severe fasters , zach. 7. 5. that they did not fast unto him ; but fasted for strife and debate , isa. 58. 4. their fasts were not such as he had chosen , to loose the bands of wickedness , to undo the heavy burden , and to let the oppressed free , vers . 6. but they continued , notwithstanding their fasts , and god's admonitions by his prophets , to oppress the widow , and fatherless , and poor , zach. 7. 10. thus meer natural and evil men sometimes put on the garb of mortification , and exercise rigors upon their bodies and external persons , in exchange for the indulgences they allow their beloved appetites ; and while the strict discipline reacheth no further , though we keep days , and fast often , yet this will not put us beyond the condition of the pharisee , who fasted twice in the week , as himself boasted , luke 18. 12. and , ( 3. ) an imperfect striver may be very much given to pious and religious discourses : he may love to be talking of divine things ; especially of the love of christ to sinners , which he may frequently speak of with much earnestness and affection , and have that dear name always at his tongues end to begin and close all his sayings ; and to fill up the void places , when he wants what to say next ; and yet this may be a bad man , who never felt those divine things he talks of ; and never loved christ heartily as he ought . 't was observed before , that there are some who have a sort of devoutness , and religion in their particular complexion ; and if such are talkative ( as many times they are ) they will easily run into such discourses , as agree with their temper , and take pleasure in them for that reason ; as also for this , because they are apt to gain us reverence , and the good opinion of those with whom we converse . and such as are by nature disposed for this faculty , may easily get it by imitation and remembrance of the devout forms they hear and read : so that there may be nothing divine in all this ; nothing but what may consist with unmortified lusts and affections : and though such talk earnestly of the love of christ , and express a mighty love to his name , yet this may be without any real conformity unto him in his life and laws . the jews spoke much of moses , in him they believed , and in him they trusted , john 5. 45. his name was a sweet sound to their ears , and 't was very pleasant upon their tongues ; and yet they hated the spirit of moses , and had no love to those laws of his which condemned their wicked actions . and we may see how many of those love christ , that speak often and affectionately of him , by observing how they keep his commandments , john 14. 15. especially those of meekness , mercy , and universal love. thus imperfect strivers may imploy themselves in the external offices of religion : i have instanced only in three , the lik may be said of the rest . and to this , i add , ( iv. ) that they may not only exercise themselves in the outward matters of duty , but may arrive to some things that are accounted greater heights , and are really more spiritual , and refined . to instance . ( i. ) they may have some love to god , goodness , and good men. the soul naturally loves beauty and perfection ; and all mankind apprehend god , to be of all beings , the most beautiful and perfect ; and therefore must needs have an intellectual love for him : the reason that that love takes no hold of the passions in wicked men , is , partly because they are diverted from the thoughts of him , by the objects of sense ; but chiefly , because they consider him as their enemy , and therefore can have no complacency or delight in him , who they think hath nothing but thoughts of enmity , and displeasure against them . but if once they come to be perswaded ( as many times , by such false marks , as i have recited , they are ) that god is their father , and peculiar friend ; that they are his chosen , and his darlings , whom he loved from eternity , and to whom he hath given his son and his spirit , and will give himself , in a way of the fullest enjoyment ; then the love that before was only an esteem in the understanding , doth kindle in the affections by the help of the conceit of gods loving them so dearly , and the passion thus heated , runs out , even into seraphick , and rapturous devotions ; while yet all this , is but meer animal love , excited chiefly , by the love of our selves , not of the divine perfections . and it commonly goes no further , then to earnest expressions of extraordinary love to god in our prayers and discourses , while it appears not in any singular obedience to his laws , or generous and universal love to mankind : which are the ways whereby the true divine love is exprest : for , this is the love of god , that we keep his commandments , saith the apostle , 1 john. 5. 3. and as to the other , thus , if we love one another , god dwelleth in us , and his love is perfected in us , 1 john 4. 12. and on the contrary , if a man say i love god , and hateth his brother , he is a lyar , john 4. 20. charity then and universal obedience are the true arguments and expressions of our love to god ; and these suppose a victory over corrupt inclinations and self-will . but the other love which ariseth from the conceit of our special dearness to god upon insufficient grounds ; that goes no further then to some suavities , and pleasant fancies within our selves ; and some passionate complements of the image we have set up in our imaginations . this love will consist with hatred and contempt of all that are not like our selves ; yea , and it will produce it : those poysonous fruits , and vile affections may be incouraged , and cherish'd under it . so that there may be some love to god in evil men : but while self-love is the only motive , and the more prevalent passion , it signifieth nothing to their advantage . and as the imperfect striver may have some love to god , so he may to piety and vertue : every man loves these in idea . the vilest sinner takes part in his affections with the vertuous and religious , when he seeth them described in history or romance ; and hath a detestation for those , who are character'd as impious and immoral . vertue is a great beauty , and the mind is taken with it , while 't is consider'd at a distance ; and our corrupt interests , and sensual affections are not concern'd . 't is these that recommend sin to our love , and choice , while the mind ftands on the side of vertue : with that we serve the law of god , but with the flesh the law of sin , rom 7. 25. so that most wicked men , that are not degenerated into meer brutes , have this mental and intellectual love to goodness : that is , they approve , and like it in their minds , and would practise it also , were it not for the prevalent biass of flesh and sense . and hence it will follow likewise , that the same may approve and respect good men ; they may reverence and love them for their charity , humility , justice and temperance , though themselves are persons of the contrary character ; yea , they may have a great and ardent affection for those that are eminently pious and devout , though they are very irreligious themselves . the conscience of vertue , and of the excellency of religion , may produce this in the meer natural man , who is under the dominion of vile inclinations and affections ; and therefore , neither is this a good mark of godliness . our love to god & goodness will not stead us , except it be prevalent . and as the love described , may be natural , and a meer animal man may arrive unto it : so , ( 2. ) he may to an extraordinary zeal for the same things that are the objects of his love . hot tempers are eager , where they take either kindness or displeasure . the natural man that hath an animal love to religion , may be violent in speaking , and acting for things appertaining to it . if his temper be devotional and passionate , he becomes a mighty zealot , and fills all places with the fame of his godliness : his natural fire moves this way , aud makes a mighty blaze . ahab was very zealous , & 't is like 't was not only his own interest that made him so , 2 kings 10. 16. the pharirisees were zealous people , and certainly their zeal was not always personated , and put on , but real ; though they were hypocrites , yet they were such , as , in many things deceived themselves , as well as others . they were zealous for their traditions , and they believ'd 't was their duty to be so . st. paul while a persecutor , was zealous against the disciples , and he thought he ought to do many things against that name . and our saviour foretells , that those zealous murderers that should kill his saints , should think , they did god good service in it , john 16. 2. so that all the zeal of the natural man is not feigning , and acting of a part ; nor hath it always evil objects . the pharisees were zealous against the wickedness of the publicans and sinners . zeal , and that in earnest , and for religion may be in bad men . but then , this is to be noted , that 't is commonly about opinions or external rites , and usages , and such matters as appertain to first table duties , while usually the same men are very cold , in reference to the duties of the second : and when zeal is partial , and spent about the little things that tend not to the overcoming the difficulties of our way , or the perfecting of humane nature , 't is a meer animal fervour , and no divine fire . and the natural man , the seeker that shall not enter , may grow up to another height that looks gleriously , and seems to speak mighty things . as , ( 3. ) he may have great comforts in religious meditations , and that even to rapturous excesses . he may take these , for sweet communion with god , and the joys of the holy ghost , and the earnest of glory , and be lifted up on high by them , and enabled to speak in wonderful ravishing strains ; and yet notwithstanding be an evil man , and in the state of such as shall be shut out . for this we may observe , that those whose complexion inclines them to devotion , are commonly much under the power of melancholy ; and they that are so , are mostly very varius in their tempers ; fometimes merry , and pleasant to excess ; and then plung'd as deep into the other extream of sadness and dejection : one while the sweet humours enliven the imagination , and present it with all things that are pleasant and agreeable ; and then , the black blood succeeds , which begets clouds and darkness , and fills the fancy with things frightful and uncomfortable : and there are very few but feel such varieties , in a degree , in themselves . now while the sweet blood and humours prevail , the person whose complexion inclines him to religion , and who hath arrived to the degrees newly discours'd of ( though a meer natural man ) is full of inward delight , and satisfaction● and fancies at this turn , that he is much in the favour of god , and a sure heir of the kingdom of glory ; which must needs excite in him many luscious , and pleasant thoughts : and these further warm his imagination , which , by new , and taking suggestions still raiseth the affections more ; and so the man is as it were transported beyond himself ; and speaks like one dropt from the clouds : his tongue flows with light , and glories , and communion , and revelations , and incomes ; and then , believes that the holy ghost is the author of all this , and that god is in him of a truth , in a special way of manifestation and vouchsafement . but when melancholick vapours prevail again ; the imagination is overcast , and the fancy possest by dismal and uncomfortable thoughts ; and the man , whose head was but just before among the clouds , is now groveling in the dust : he thinks all is lost , and his condition miserable ; he is a cast-away , and undone ; when in the mean while , as to divine favour he is just where he was before , or rather in a better state , since 't is better to be humbled with reason , then to be lifted up without it . such effects as these do meer naturalpassions and imaginations produce , when they are tinctured and heightned by religious melancholly . to deny ones self , and to overcome ones passions , and to live in a course of a sober vertue , is much more divine than all this . 't is true indeed , and i am far from denying it , that holy men feel those joys and communications of the divine spirit which are no fancies ; and the scripture calls them great peace , psal. 119. 165. and joy in believing , rom. 15. 13. and the peace of god that passeth all understanding , phil. 4. 7. but then , these divine vouchsafements are not rapturous , or ecstatical : they are no sudden flashes that are gone in a moment , leaving the soul in the regions of sorrow , and despair ; but sober lasting comforts , that are the reward 's and results of vertue ; the rejoycings of a good conscience , 2 cor. 1. 12. and the manifestations of god to those rare souls , who have overcome the evils of their natures ; and the difficulties of the way , or are vigorously pressing on towards the mark , phil. 3. 14. but for such as have only the forms of godliness i have mentioned , while the evil inclinations and habits are indulged , ( whatever they may pretend ) all the sweets they talk of , are but the imagery of dreams , and the pleasant delusions of their fancies . thus i have shewn how far the meer animal religion may go , in imperfect striving : and now . i must expect to hear , ( 1. ) that this is very severe , uncomfortable doctrine ; and if one that shall eventually be shut out , may do all this , what shall become of the generality of religious men that never do so mtch ? and if all this be short , what will be available ? who then shall be saved ? to which i answer , that we are not to make the measures of religion and happiness our selves ; but to take those that christ jesus hath made for us : and he hath told us , that except our righteousness exceed the righteousness of the scribes and pharisees , we shall in no wise enter into the kingdom of heaven , mat. 5. 20. now the scribes and pharisees did things in the way of religion , that that were equal to all the particulars : i have mentioned ; yea they went beyond many of our glorious professors , who yet think themselves in an high form of godliness . they believed their religion firmly , and prayed frequently and fervently , and fasted severely ; they were exact , and exceeding strict in the observation of their sabbaths , and hated scandalous and gross sins ; and were very punctual in all the duties of outward worship ; and in many things supererrogated and went beyond what was commanded : such zealous people were they ; and they separated from the conversations and customs of other jews , upon the account of their supposed greater holiness and purity . these were heights to which the pharisees arrived ; and a good christian must exceed all this : and he that lives in a sober course of piety and vertue ; of self government , and humble submission to god ; of obedience to his superiours , and charity to his neighbours : he doth really exceed it , and shall enter , when the other shall be shut out . so that , when our saviour saith , that the pharisaick righteousness must be exceeded , the meaning is not , that a greater degree of every thing the pharisees did , is necessary ; but we must do that which in the nature and kind of it is better , and more acceptable to god , viz. that whereas they placed their religion in strict fastings , an nice observations of festivals ; in lowd and earnest prayers , and zeal to get proselytes ; we should place ours , in sincere subjections of our wills to the will of god ; in imitation of the life of christ , and obedience of his laws ; in amending the faults of our natures and lives : in subduing our passions , and casting out the habits of evil : these are much beyond the religion of the phanatick pharisee ; not in shew and pomp ; but in real worth , and divine esteem . so that , upon the whole , we have no reason to be discouraged , because they that do so much are cast out ; since , though we find not those heats , and specious things in our selves which we observe in them , yet if we are more meek and modest , and patient , and charitable , and humble , and just , our case is better ; and we have the power of godliness , when theirs is but the form ; and we , whom they accounted aliens and enemies shall enter ; while they , the presumed friends and domesticks , shall be shut out . but ( 2. ) i expect it should be again objected against this severity of discourse , that our saviour saith , mat. 11. 20. that his yoke is easie , and his burden is light : which place seems to cross all that hath been said about the difficulties of religion . and 't is true it hath such an appearance , but 't is no more ; for the words look as cross to the expressions of the same divine author ; concerning the straightness of the gate , and narrowness of the way , as to any thing i have delivered from those infallible sayings . therefore to remove the semblance of contrariety , which the objected text seems to have to those others , and to my discourse , we may observe , that when our saviour saith , that his yoke is easie , the word we read is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth very good , excellent , gracious ; and the meaning i suppose is , that his precepts had a native beauty and goodness in them ; that they are congruous and sutable to our reasonable natures , and apt instruments to make us happy ; in which sense , this expression hath no antipathy to the text , or to any thing i have said . and whereas 't is added , [ my burden is light ] i think by this , we are to understand , that his commands are not of that burdensome nature , that the ceremonies of the jewish laws were : those were very cumbersome , and had nothing in their nature to make them pleasant and agreeable ; whereas his religion had no expensive , troublesome rites appendant to it ; nor did it require any thing but our observation of those laws which eternal reason obligeth us to , and which of our selves we should choose to live under , were we freed from the intanglements of the world , and interests of flesh. so that neither doth this objection signifie any thing against the scope of my discourse . and now i descend to the improvement of what i have said ; and the things i have to add will be comprehended under these two generals ( 1. ) inferences , and ( 2. ) plain advice in order to practise . i begin with the inferences and corollaries that arise from the whole discourse . and , ( 1. ) we may collect , what is the state of nature ; and what the state of grace . we have seen that 't is the great business of religion to overcome evil inclinations , and the prevailing influence of sense and passion , and evil customs and example and worldly affections ; and therefore the state of nature consists in the power and prevalency of these . this is that the scripture calls the old man , eph. 4.22 . the image of the earthy , 1 cor. 15. flesh , gal. 5. 17. death , rom. 7.24 . darkness , joh. 3. 19. and old leven , 1 cor 5. 7. on the contrary , the state of grace is a state of sincere striving against them ; which if it keeps on , ends in victory . and this is call'd conversion , acts 3. 19. and renovation , while 't is in its first motions ; and the divine nature , 2 pet. 1. 4. the image of the heavenly , 1 cor. 15. 20. the spirit , gal. 5. 16. light , ephes. 5. 8. and life , 1 joh. 3. 14. when 't is arriv'd to more compleatness and perfection . for our fuller understanding this , we may consider , that grace is taken ( 1. ) for divine favour ; ( 2. ) for christian vertue . as it signifies divine favour , so it is used , ( 1. ) for those helps and aids god affords us , viz. the gospel , joh. 1. 17. and the influences of his spirit , 1 cor. 12. 9. in this sense we are deliver'd from the state of nature by baptism , viz. we are intituled to divine helps , which is a kind of regeneration ; for we are born in a condition of importence , and weakness , and destitution of spiritual assistances ; this is the world of meer nature ; but then in baptism , we are brought into the world of the spirit , that is , are put under its influences , and are assured of its aids , and so are morally born again ; not that this regeneration alone will save us , without our endeavours ; it imports only an external relation , and right to priviledges , and by these we may be powerfully assisted in our striving , if we use them . but then ( 2. ) grace , as it signifies divine favour , implies his special love and kindness , such as he vouchsases to holy and vertuous men ; so that we may observe that there may be a distinction between a state of grace , and a state of salvation . a state of grace , in the former sense , is a condition assisted by the influences of gods spirit , and all baptized persons are in that . but if they use not those helps , they are not in gods special favour ; and so not in a state of salvation . but when those assistances are duly imployed , and join'd with our sincere endeavour , then the person so using them , is in a state of salvation also ; and in god's special love and favour . thus of the state of grace in the first sense , as taken for divine favour . ( 2. ) the word is also used for christian vertue , 2 pet. 3. 18. and vertue is call'd grace , because 't is wrought in us by the assistance of gods spirit and the light of the gospel , which are divine favours ; and to be in a state of grace in this sense , is to be a virtuous man , which supposeth divine aids , and intitles to divine love . these things i have taken an occasion thus briefly to state ; because there is oft-times much confusion in mens discourses about grace and nature , from which much trouble and many controversies have arisen . and by what i have said also in these brief hints , the doctrine of our church in the office of baptism , may be understood clearly , and will appear to be very sound and true , notwithstanding the petty exceptions of confident dissenters . ( ii. ) i may infer , that the great design of religion and the gospel is to perfect humane nature . the perfection of our natures , consists , in the subjection and subordination of the affections and passions to the mind , as it is enlightned , and directed by the divine laws , and those of reason . this is the state of integrity , in which we were first made ; and we lost it by the rebellion of our senses and inferiour powers , which have usurpt the government of us ever since . here is the imperfection , and corruption of our natures . now religion designs to remove and cure these ; and to restore us to our first , and happy state . it s business is not to reform our looks , and our language ; or to model our actions , and gestures into a devout appearance ; not only to restrain the practice of open prophaness and villany ; nor to comfort us with the assurance of gods loving us we know not why : but to cure our ill natures , to govern our passsions , to moderate our desires , to throw out pride and envy , and all uncharitable surmisals , with the other spiritual sorts of wickedness ; and thereby to make us like unto god , in whom there is no shadow of sin , or imperfection ; and so to render us fit objects of his delight , and love . so that whatever doth not tend to the making us , some way or other really better : better in our selves , and better in all relations , as fathers , and children , and husbands and wives , and subjects , and governours , and neighbours , and friends , is not religion ; it may be a form of godliness , but 't is nothing to the life , and power . and where we see not this effect of religion , let the professor of it be never so high and glorious in his profession , we may yet conclude that either his religion is not good , or that he only pretends , and really hath it not . this i take to be a consideration of great moment and great certainty , viz. that christian religion aims at the bettering and perfecting of our natures . for the things it commands relate either to worship or virtue . the instances of external worship are prayer , and praise ; both which are high acts of gratitude and justice , and they fit us for divine blessings , and keep us under a sense of god , and prepare us for union with him , which is the highest perfection of which the creature is capable . thus the outward acts of worship tend to our happiness ; and the inward do infinitely the same . these are , faith , and love , and fear . faith in god supports and relieves us in all afflictions , and distresses . the love of him is a pleasure and solace to us in all losses and disappointments , since he is an object most filling , and satisfying ; and one that cannot be lost , except we wilfully thrust him from us . fear of god hath no torment ; 't is no slavish dread of his greatness and power ; but a reverence of his perfections , and a lothness to offend him ; and this disposeth us also for the communications of his grace , and love , ps. 85.9 . and this it doth by congruity , and its own nature ; which is to be said likewise of the others . so that they would make those happy that practise them , whether they had been positively enjoyn'd , or not ; and though no express rewards had been annext unto them . there are other two acts of worship which christianity requires , which are instituted and positive , & respect christ our lord ; they are , the sacraments ; baptism , and the lords supper ; both which are holy rites of high signification ; and seals of an excellent covenant between god and us , assuring us of pardon of sins , and all divine favours , upon the conditions of our faith. and repentance ; and more firmly obliging us to holy obedience , and dependence ; the only way in which we can be happy . whence we see briefly , that all the parts of worship which christianity binds upon us , tend to our perfection and felicity . and all the vertues that it commands do the same ; both those that respect us in a personal capacity , and those others that relate to us as members of societies . thus humility , recommended mat. 5. 3. meekness blest , ver . 5. purity , ver 8. are vertues that accomplish our particular persons , and make us happy in our selves . for of pride cometh conteution , prov. 13. 10. and a great part of our troubles arise from stomach and self-will ; which humility cures . meekness also takes away the occasion of the numerous mischiefs we run into through the rage and disorder of our passions ; and 't is in it selfe a great beauty and ornament , since it ariseth from the due order , and goverment of our faculties . purity which comprehends temperance of all sorts , frees us from the tormenting importunity of those desires that drag us out of our selves , and expose us to sin , and folly , and temptation , and make us exceeding miserable ; besides which it is a perfection that renders us like unto god , and the blest spirits of the highest rank . and christian vertues do not only accomplish , and make us happy in our particular persons , but they do the same in our publique capacities , the more publick capacity also ; they dispose us to a quiet obedience to our governours without murmuring , and complaining ; and thereby the publique peace is secured ; and all good things else in that . but there are other vertues that christianity enjoyns , which have a more direct tendency to the happiness of others , as justice , mat 7. 12. charity , 1 cor. 13. loyalty . rom. 13. and all other publique vertues may , i think , be comprehended under these . where there is no justice , every man preys upon another , and no mans property is safe , where charity is wanting , jealousies , hatreds , envying , back-bitings , and cruelties abound , which render the world deplorably unhappy . where there is not loyalty and conscionable submission to governours , the publick is upon every occasion of commotion , involv'd in infinite miseries , and disasters . so that all the precepts of our religion are in their own nature proper instruments to make us happy ; and they had been methods of felicity to be chosen by all reasonable creatures , though they had never been required by so great , and so sacred an authority . these things i have said , because i could not choose but take this occasion to recommend the excellency , and reasonableness of our religion ; and i have done it but only in brief hints , because it ariseth but upon a corollary from my main subject , and from this i infer further . ( iii. ) that christanity is the height , and perfection of morality . they both tend to the real bettering , and accomplishment of humane nature : but the rules and measures of moral philosophy were weak and imperfect till christ jesus came ; he confirmed and enforced all those precepts of vertue , that were written upon our hearts ; and cleared them from many corruptions that were grown upon them , through ignorance and vice , the glosses of the jews , and false conceits of the gentiles ; and he inforced them anew by his authority and the knowledge he gave of divine aids , and greater rewards , and punishments , than were understood before ; yea he enlarged them in some instances ; such as , loving enemies and forgiving injuries . thus christ jesus taught morality , viz. the way of living like men ; and the 5. chapture of mathew is an excellent lecture of this kind . so that to disparage morality , is to disgrace christianity it self ; and to vilifie one of the ends of christs coming into the world . for all religion and all duties respect either god , our neighbour , or our selves ; & the duties that relate to these two last , are acknowledg'd moral vertues . the apostle st. james counted these moralities of visiting the widow and fatherless , to be the pure religion and undefiled . jam. 1. 17. and the prophet micah intimates , that those moral vertues of justice and mercy were some of the main things that god required of us micah 6. 8. our saviour saith that the whole law is summ'd up in these two , to love god with all our souls , and our neighbour as our selves , math. 22. 13 which latter contains the duties of morality . and that which the grace of god in the gospel teacheth , according to st. paul is , to live soberly , righteously , and godly in this present world , tit. 2. 11 , there is no godliness without morality . all the fruits of the spirit reckon'd up gal. 5. 22. are moral vertues . and when we are commanded to grow in grace , 2 pet , 3. 18. vertue is partly understood . for one branch of what is call'd grace in us , is moral vertue , produced by divine aids , christian principles , and incouragements ; though 't is true , the word is extended to those duties that relate immediately to god also . by which we see how ignorantly , and dangerously those people talk , that disparage morality as a dull , lame thing of no account , or reckoning . upon this the religion of the second table is by too many neglected ; and the whole mystery of the new godliness is lay'd in frequent hearing , and devout seraphick talk , luscious phancies , new lights , incomes , manifestations , sealings , in-dwellings , and such like . thus antinomianism , and all kinds of phanaticism have made their way by the disparagement of morality , and men have learnt to believe themselves the chosen , pretious people , while their hearts have been full of malice , and bitterness , and their hands of violence , while they despised dominions , and spake evil of dignities , rebel'd against the government , destroyed publique peace , and endeavoured to bring all into misery and confusions . 't is this diabolical project of dividing morality from religion that hath given rise and occasion to all these villanies . and while the practisers of such things have assumed the name of the only godly , godlyness it self hath been brought into disgrace by them ; and atheism incouraged to shew it self , in open defiance to religion , yea , through the indiscretions , and inconsiderateness of some preachers , the phantastry , and vain babble of others , and the general disposition of the people to admire what makes a great shew , and pretends to more than ordinary spirituality ; things are , in many places , come to that pass , that those who teach christian vertue & religion , in plainness and simplicity without sensless phrases , and fanyastick affectations , shall be reckon'd for dry moralists , and such as understand nothing of the life , and power of godliness . yea , those people have been so long used to gibberish and canting , that they cannot understand plain sense ; and vertue is become such a stranger to their ears , that when they hear : it spoken of in a pulpit they count the preacher a broacher of new divinity ; and one that would teach the way to heaven by philosophy : and he escapes well , if they do not say , that he is an atheist ; or that he would reconcile us to gentilism , and heathen worship . the danger and vanity of which ignorant humour , the contempt of morality , is apparent in the whole scope of my discourse , and therefore i add no more concerning it here ; but proceed to another inference , which is . ( iv. ) that grace and the new nature , make their way by degrees on the soul ; for the difficulties will not be removed nor the corrupt nature fubdued all at once . habits that grow by repeated acts , time , and continuance , will not be expelled in a moment . no man can become greatly evil or good , on a sudden . the path of the just shines more and more to to a perfect day , prov. 4. 18 , we do not jump from darkness into full light , we are not fully sanctified and converted in an instant . the day begins in an insensible dawn , and the kingdom of heaven is like a grain of mustard seed , mat. 13. 31. it doth not start up presently to the stature of a tree . the divine birth begins like the natural , in an imperfect embryo . there are some seeds of knowledge and goodness that god hath sown in our natures ; these are excited by the divine grace and spirit to convictions , which proceed to purposes ; these to resolutions , and thence we pass to abstinence from all gross sins , and the performance of outward duties ; and so at last by degrces , to vigorous attempts , for the destruction of evil habits and inclinations . when grace is arrived to this eminent growth , 't is very visible , as the plant is when 't is above the ground . but the beginnings of conversion are not ordinarily perceived . so that to catechize men about the punctual time , and circumstances of their conversion , is an idle device , and a great temptation to vanity and lying . who can tell the exact moment when the night ends , and the dawn enters ? 't is true indeed , the passage from the excesses of wickedness , which begins in some extraordinary horrors and convictions , is sometimes very notable ; but 't is not so in all , or most . the time of st. paul's conversion was eminent , but that change was from great contrarieties and miraculous , and therefore 't is not to be drawn into instance . both the beginnings and minute progressions of grace , are usually undiscerned : we cannot see the grass just putting out of the earth ; or actually growing ; but yet we find that it doth both . and grace is better known in its fruits , than in its rise . by their fruits ye shall know them , saith our saviour , mat. 12. 33. and the same way we may know our selves . ( v. ) we see that there is an animal , as well as a divine religion : a religion that is but the effect and modification of complexion , natural fear and self-love . how far these will go , we have seen , and how short it will prove in the end . the not noting this hath been the sad occasion of deceiving many . some observing great beats of zeal and devotion in the modern pharisees , take these to be the saints and good people ; believing all the glorious things which they assume to themselves : when others , that know them to be envious and malitious , unjust , and covetous , proud and ungovernable , and cannot therefore look on them as such choice holy people , are apt to affirm all to be hypocrisie and feigning . in which sentences , both are mistaken for want of knowing that there is a meer animal religion , that will produce very specious and glorious effects ; so that though the pharisee prays vehemently , and fasts severely , and talks much of the love of god , and delights greatly in hearing , and pious . discourse , and will suffer all things for what he calls his conscience ; yet he is not to be concluded a saint from hence , because the meer animal religion may put it self forth in all these expressions . and though this professor be a bad man , proud and covetous , malicious and censorious , sacrilegious and rebellious , yet we cannot thence be assured that he is an hypocrite , in one sense , viz. such an one as feigns all that he pretends : but we may believe that he is really so affected with hearing and praying , and devout company , as he makes shew , and yet for all this , not alter our opinion of his being an evil man : since the animal religion will go as far as the things in which he glories . there is nothing whereby the common people are drawn more easily into the wayes of sects and separations , than by the observation of the zeal and devotion of those of the factions : these they take to be religion , and the great matters of godliness , and those the religious and only godly people . and so first they conceive a great opinion of them , and then follow them whithersoever they lead . for the generality of men are tempted into schism and parties , not so much by the arguments of dissenters , as by the opinion of their godliness , which opinion is grounded upon things which may arise from the meer animal religion , and very commonly do so . this they understand not , and by this ignorance are betrayed into the snare of separation , to the disturbance of the peace of the church , and their own great hurt and inconvenience . whereas could they be made to know and consider , that complexion and natural passions may bring forth all these fruits , they might be secured by this means against the tempting imposture ; and learn that meekness and patience , affability and charity , justice , and a peaceable , humble temper , are better arguments of saintship than all these . thus a great mischief might be prevented ; and there is another that might be remedied by the same observation : the inconvenience is this , while the enemies of factions object hypocrisie to them , affirming that all they do and say , is meer personating and pretence ; they confirm and settle those people in their way ; for many of them know , that they are in earnest , and consequently , that their opposers are mistaken in their judgments concerning them ; by which they are better establisht in their own good opinion , and hardned against conviction whereas , did they consider such things as i have suggested , about the animal religion , and grant to them that they may be serious , believe themselves infinitely , and feel all those warmths , which they pretend , and yet be evil men , and far enough from being godly ; did they shew them , that all their zeal and devotion , and more and greater than theirs , may arife from a principle that hath nothing divine and supernatural in it : they would thereby strike them in the right vein , and bring them down from the high perch , whereon , by their false marks , they had placed themselves ; and thereby disabuse them , and prevent the abuse of others . ( vi. ) we see how we may know our state , whether it be that of grace and life ; or the other sad one of vnregeneracy and death . the state of grace is a motion towards the recovery of the divine image , and a perfect victory over our selves , and all corrupt inclinations and affections , the state of vnregeneracy and death , is the continuance under the power and prevalency of sense , passion , and evil habits . now when 't is question'd by our selves in which of these states we are ; it must be supposed that we are arrived at something of religion : for the grosly wicked cannot but know what their condition is . and the way i would propose to those others , who are yet uncertain , is this , viz. to take notice , whether they really design , and make any progress in goodness . every motion indeed cannot be felt or perceived ; but if we go on , though never so insensibly , time will shew that we are grown . if we consider what are our particular defects , and studiously apply proper instruments to remove them : if we find success in those indeavours , and that we are better this year than we were the former ; that our passions are better governed , and our inordinate affections more restrained , and our evil habits and inclinations less powerful with us , 't is an infallible sign , that we live and are in a state of grace ; that we shall at last arrive to a perfect man in christ jesus , eph. 4. 13. and shall ●attain if we faint not , 2 cor. 4. 1. whereas on the other hand , if we come to some hopeful pitch , and stand still there ; if sin and temptation be as powerful with us now , as they were a year ago , and our inclinations and passions just at the same pass ; we are in a bad state , and dead . while the plant grows , it lives , and may become a great tree , though at present it be but small : whereas that whose stature is bigger , and more promising , if it proceeds not , decayes and comes to nothing . though we are imperfect , if we are striving and going towards perfection , god overlooks our . infirmities , and pardons them for christ's sake . this is our sincerity , and an effect of true faith. but if on the other hand , we think our selves well , and do not always attempt forwards , our state is bad , and our sins will be imputed : be our pretences what they will , our faith is not sincere , and will not stead us . when we get to a certain pitch in religion , and make that our state , 't is an argument that our religion was meerly animal ; and but a mode of complexion , self-love , and natural fear . when we overcome some sins , and are willing to spare and cherish others , 't is a sign that we are not sincere in our attempts upon any , and that what we have done , was not performed upon good and divine motives . sincerty is discovered by growth , and this is the surest mark that i know of tryal , so that we have no reason to presume , though , as we think , we have gone a great way , if we go not on . nor on the other side , have we any to dispair , though our present attainments are but small , if we are proceeding . the buds and tenderest blossoms of divine grace , are acceptable to god ; when the fairest leaves of the meer animal religion are nothing in his esteem . this is a great advantage we have from the gospel , that imperfection will be accepted , where there is sincerity ; whereas according to the measures of exact and rigorous justice , no man could be made happy in the high degree of glory , but he that was perfect , and whose victories were absolute . ( vii . ) it may be collected from our discourse , wherein the power of godliness consists , viz. in a progress towards perfection , and an intire victory over all the evils of our natures . the forms of godliness are not only in the ceremonies of worship , and external actions of feigned piety ; but all the fine things of the animal religion are of this kind ; and they are the worst sort : by the grosser forms men hardly deceive others ; by these they effectually gull themselves . so that many that vehemently oppose forms , are the greatest formalists . forms of worship may well agree with the power of godliness ; whenas zeal against forms , may be a form it self ; whatever makes shew of religion , and doth not make us better , that 's a form , at least to us . there are spiritual forms , as well as those of the other sort , and these are most deadly . poyson is worst in aqua vitae . he that speaks his prayers ex tempore with vehemence and lowdness , if he strive not against his ill nature and self-will , is as much a formalist , as he that tells his prayers by his beads , and understands not one word he saith . and those that run away from forms in churches , meet more dangerous ones in barns and private corners . orthodox opinions , devout phrases , set looks , melting tones , affected sighs , and vehement raptures , are often meer forms of godliness , that proceed from the animal religion , which it self is a form likewise . o that the observers of so many motes in their brethrens eyes , would learn to throw out the beames of their own ! the form of godliness that pretends it self to be no more , is not so hurtful : but the formes , that call themselves the power , are deadly . 't is the formality and superstition of separatists that keeps on the separation : they contend for phancies and arbitrary trifles ; we for order and obedience . the people are abused by names , and being frighted by the shadows of superstition and formality , they run into the worst formality , and silliest superstition in the world. the kingdom of heaven consists not in meats and drinks , rom. 14. 17. neither in circumcision , nor vncircumcision , 1 cor. 7. 19. not in zeal for little things , nor in zeal against them ; both the one and the other are equally formal . the power of religion lies in using divine aids heartily and constantly , in order to the overcoming the difficulties of our way . this godliness is not exercised so much in reforming others , as our selves : the chief design is to govern within , and not to make laws for the world without us , this is that wisdom that is from above , which is pure and peaceable . jam. 3. 17. it makes no noise and bluster abroad , but quietly minds its own business at home . so that certainly the best men have not always had the greatest fame for godliness ; as the wisest have very seldom been the most popular . they are the effects of the animal religion that make the biggest fhew . the voice of true religion is heard in quiet , it sounds not in the corners of the street . the power of godliness is seen in justice , meekness humility , and charity , things that look not so splendidly as the spiritual forms . and thus of the inferences and corollaries that may be drawn from my discourse , which though they cannot all be inferred from any of its minute and seperated parts , yet they lie in the design and contexture of the whole . i come now to the advice for practice . the way of happiness is difficult , but the difficulties may be overcome by striving . a little will not do ; many seekers are shut out ; what remains then , but that we perswade our selves to strive , and that diligently ; with constant resolution and endeavour ? we were made for happiness , and happiness all the world seeks : who will shew us any good ? psal. 4. 6. is the voice of all the creatures . we have sought it long in emptiness , and shadows ; and that search hath still ended in shame and disappointment . where true substantial felicity is we know , and the way we know , joh. 14. 4. it is not hid from us in clouds and thick darkness ; or if it were , 't were worth our pains to search after it . it is not at so great a distance , but it may be seen , yea , it may be brought so neer as to be felt . though the way is streight , yet 't is certain ; or if it were otherwise , who would not venture his pains upon the possibility of such an issue ? many difficulties are in it ; but our encouragements and assistances are infinite . the love of god , and the gift of his son ; the blood of christ , and his intercession ; the aids of the spirit , and the directions of the gospel ; the invitations and promises , the rare precepts , and incomparable examples of those holy men that have gone before us : these are mighty helpes and great motives to assist us in striving , and to quicken us to it . let us then arise in the strength of faith , and in the encouragement of those aids , and attempt with courage upon the difficulties of our way . let us ingage our deepest resolutions , and most diligent endeavours . here is no need to deliberate , the things are necessary , the benefits unspeakable , and the event will be glorious . it is no question , i hope , whether god , or the creature is to be first chosen ; whether heaven or hell be better ? and therefore there is no cause that we should stay and consider ; we cannot be rash here , we cannot hurt our selves by a too sudden ingagement ; we have delayed too long already , and every moment we sit still , is one lost to our duty , and our happiness . let us resolve then , and begin with courage , and proceed with diligence , 't is our end and felicity for which we are to strive ; and every thing is active for its end and perfection . all creatures are diligent in serving the designs of providence ; the heavens are in restless motion , and the clouds are still carrying about their fruitful waters ; the sluggish earth it self is always putting forth in variety of trees , and grass , and flowers ; the rivers run towards the sea , the brooks move towards them , and the sea within it self . thus all things even in inanimate nature may mind us of acting towards our end . and if we look a little higher , the beasts of the field , the fowls , and cattel , and creeping things are diligent in striving after the good and perfection of their natures , and solomon sends the sluggard to those little insects , the ant and bee , to teach him activity and diligence , prov. 6.6 . and shall the beasts act more reasonably than the professed sons of reason ? may it not shame us , that we need instruction from the creatures that have no understanding ? with what face can we carry our heads so high , and look down with contempt upon inferiour animals , when they live more wisely and more regularly than we ? the sum is , all things are incessantly moving towards an end ; and happiness is ours , which therefore should ingage our most careful thoughts , and most active endeavours we are sollicitous and diligent about things of infinitely less moment , and in effect of none , viz. uncertain riches , sensual pleasures , and worldly honours ; though the way to these is sufficiently difficult and uneasie , yet we are not discouraged ; we attempt all those difficulties with an obstinate courage , though without promise of any equal assistance , or assurance of success . we are often defeated in our pursuits , and yet we go on . we are overmaster'd by cross events , and yet we try again . we miss our happiness , when we have attain'd our end , and yet we are as active in courting disappointment another time ; either we attain not the things we seek , or find no true satisfaction in them , or they die in our hands presently , and yet we strive . and doth not this activity about uncertain , unsatisfying trifles , shamefully reprove our negligence in reference to our great end , happiness and perfection ? in striving for which we have all the powers of heaven to aid us , and the word of god , and the blood of his son , and the experience of all that ever try'd , to assure us that we shall neither fail of the things we seek , nor of the pleasure that we expect from them . and why then do we lazily sit down , and with the sluggard say , there is a lion in the way , while we despise greater discouragements , when vain things are to be sought ? the merchant doth not give off , because there are storms , and the numerous dangers of the deep to be met with in his way to the indies ; nor the souldier lay by his arms , because of the hazards and toils of war. and do we act courageously for petty purchases ; and faint and despond when we are to strive for crowns and eternal glories ? 't is true indeed our own natural strength is small , in proportion to the difficulties we are to encounter ; but the grace of god is sufficient for us , 2 cor. 12.9 . and we may do all things through christ that strengthens us , phil. 4. 13. nature is weak , and imperfect , but we are not left in the condition of meer nature : for we are not under the law but under grace , rom. 6. 14. we are under the influences of the holy spirit , which will remove the mountains , and plain the way before us , if we take care to engage those aids by faith and sincere endeavour . for this we may be sure of , that god will never be wanting to us , if we are not so unto our selves , so that the case as to our natural inability , and the assistance of gods spirit , seems to be thus . a man in a boat is cartied from the harbour he designs , by the violence of the current ; he is not able only by playing the oar , to overcome the resistance of the tide ; but a gen tle gale blows with him , which will not of it self carry him up against the torrent : neither of them will do it single : but if he hoist the sail , and use the oar too , this united force prevails ; and he gets happily to the harbour , this methinks resembles our condition ; we are carried down the torrent of evil inclinations and affections , our own unaided powers are too little for that great force : but the holy spirit is with us , it breaths upon us , and is ready to assist , if we are so to use it , and by the superaddition and ingagement of those blessed aids , there is no evil in our natures but may be overcome . so that we have no reason to be discouraged at the apprehension of our impotence , out of weakness we shall he made strong heb. 11. 24. if we imploy our talent , though it be but a very small one , we shall have more , mat. 25. 29. and if we accept of those divine helps , and use them , what was before , to meer natural consideration , uneasie , will be pleasant and sweetly relishing . one of the greatest difficulties in the way of religion , is to begin : the first steps are roughest to those feet that have been unaccustomed to it . the helps and manifold incouragements we shall meet with in the progress , will render it more agreeable and delightsome . those very toils will be grateful ; there is scarce any great sense of pleasure , but where there is some difficulty and pain . even our work it self will be wages . and 't is not only the end of wisdom that is pleasantness , but the very way , prov. 3. 17. so that though we are call'd upon to strive , and to run , and to fight , ( which words import labour ) yet we are not required to quit our pleasures , but to change the objects of them ; to leave the delights of swine for those of angels ; sensual for spiritual satisfactions . thus all things encourage , and invite us to strive ; god calls upon us , and our own interests call ; christ jesus came to ingage us to this work , and the holy spirit waits to assist it . if notwithstanding all this , we sit still , our negligence will be inexcusable and fatal : or if we arise and go a little forward , and then lay us down to take our ease and rest , our state ( in the judgment of one that knew ) will be worse , more desperate , and excuseless , 2. pet. 2. 21. i conclude all then , in the words of the blessed apostle , 1. cor. 15. therefore my beloved brethren , be ye stedfast , unmoveable , always abounding in the work of the lord , forasmuch as ye know that your labour is not in vain in the lord : to him be glory and honour henceforth , and for ever . amen . finis . books published by mr. glanvil . essayes on several important subjects in philosophy and theology . seasonable reflections and discourses in order to the cure of the scoffing and infidelity of a degenerate age. lux orientalis ; being a modest philosophical enquiry into the doctrine of pre-existence . catholick charity , recommended in a sermon before the lord mayor and aldermen of london . a fast-sermon on the king's martyrdome . an earnest invitation to the sacrament of the lord's supper . the way of happiness , represented in its difficulties and encouragements , and free'd from many popular and dangerous mistakes . a discourse of faith in two points, viz ... / by thomas cole ... cole, thomas, 1627?-1697. 1689 approx. 147 kb of xml-encoded text transcribed from 65 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a33721 wing c5029a estc r35625 15501443 ocm 15501443 103587 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a33721) transcribed from: (early english books online ; image set 103587) images scanned from microfilm: (early english books, 1641-1700 ; 1185:10) a discourse of faith in two points, viz ... / by thomas cole ... cole, thomas, 1627?-1697. [2], 124, [2] p. printed for thomas cockerill ..., london : 1689. "a discourse of repentance" (p. [81]-124) has special t.p. advertisements: [2] p. at end. reproduction of original in the university of illinois (urbana-champaign campus). library. (from t.p.) i. how faith comes by hearing -ii. how we are justified by faith. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore 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editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith. repentance. theology, doctrinal. 2004-01 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-02 judith siefring sampled and proofread 2004-02 judith siefring text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion a discourse of faith , in two points : viz. i. how faith comes by hearing . ii. how we are justified by faith. by thomas cole minister of the gospel . london , printed for thomas cockerill , at the three legs over against the stocks-market , 1689. a discourse of faith . rom . 10. 17. so then , faith cometh by hearing , and hearing by the word of god. the apostle towards the close of the ninth chapter speaking of a twofold righteousness , of works and of faith , tells us that the gentiles did attain to the righteousness of faith , but the iews did not attain to the righteousness of works , which they so much trusted in , for they being ignorant of gods righteousness , and going about to establish their own , have not submitted themselves to the righteousness of god , rom. 10. 3. hence the apostle takes an occasion to compare the righteousness of the law , with that of faith ; calling one our own righteousness , the other the righteousness of god , which the law do's tacitly point to , promising life to perfect obedience , this not being found in any mere man since the fall , we are directed to seek it in christ , who is the end of the law to every one who believes , ver . 4. he brings in moses , verse the 5th . describing the righteousness which is of the law , that the man which doth those things shall live by them . such doers of the law we are not , therefore can look for nothing but death by law. verse 6th . he brings in the righteousness of faith by a prosopopcia , speaking it self to an afrighted dejected sinner , who is also brought in musing upon his wretched condition , full of sad thoughts , saying over many dismal th●●gs to himself in his own heart about his eternal state , how shall i get to heaven , how shall i escape hell , how shall i dwell with everlasting burnings which i see no way to avoid by law , the righteousness of faith meets this convinced sinner , in this great distress of conscience , communes with him , discourses of christ to him , minds him of his resurrection from the dead , and ascension into heaven , you seem ( says the righteousness of faith ) to deny both in talking at this rate , your way to heaven is plain , christ is ascended , you shall as surely go to heaven , if you believe as christ is gone before you , as surely escape hell and overcome death , as christ is risen from the dead , and the only way to get an interest in christ is to attend to the word of faith that is preached , ver . 8. when once that prevails and brings you to confess with your mouth the lord jesus and believe in your heart that god hath raised him from the dead , you shall be saved ver . 9. this proved out of isa. 28. 16. whosoever believes on him shall not be ashamed , whether iew or gentile , ver . 11 , 12. and because prayer is the principal part of that outward confession made with the mouth , and the best indication of faith in the heart , he concludes ver . 13. whosoever shall call upon the name of the lord shall be saved . whence observe ; observ. the chiefest thing we should now pray for , is , that we may have an interest in christ and his righteousness , desiring to be found in him , &c. having spoken so much of the righteousness of faith , he does in a certain gradation shew the way and means of attaining it , it is not a righteousness that is to be done by us , to be wrought out with our own hands , but prepared for us by another , freely promised and given to us , therefore it must be askt , it must be earnestly pray'd for , we must beg hard of god to impute it to us , v. 13. the law propounds the work of righteousness to be done by us , the gospel ( rom. 5. 17. ) propounds the gift of righteousness to be pray'd for and thankfully received , v. 14. there can be no prayer without faith , no faith without hearing , no hearing without a preacher , no preachers unless they be sent , from all which he draws this conclusion , viz. that the next immediate cause of faith is hearing . there is much preaching and much hearing in this city , but what comes on 't ? truely if faith does not come , nothing comes that will turn to any good account to you : the apostles in the primitive times so spake that many believed , acts 14. 1. with that evidence and power , their words had a special accent in the ears and hearts of those that heard them , god gave a signal testimony to the word of his grace , than fear came upon every soul , acts 2. 43. those who were not savingly wrought upon , were greatly astonished at the doctrine of the gospel ; 't is otherwise now , how little of this astonishment does appear in our assemblies , where is this fear that came upon every soul , 't was short of faith , yet i am perswaded when faith comes in some open eminent conversion , that the whole assembly is usually struck with some present fear , the word comes like a mighty rushing wind into the congregation , shakes all , when 't is about to convert one ; something like this may be observed in the acts of the apostles , and other passages in the new testament , it is fit that grace should be solemnly attended when it goes forth to the publick conversion though but of one soul : if god intend the coming of faith into any of your hearts this day , he 'l come along with his work , he will prepare the way , he 'l bless your hearing , and speak something inwardly to you from himself , that shall incline your hearts to believe the gospel , though god speaks by the ministry of man , yet his voice is distinct from ours , and begins where that ends , carrying the word from the ear to the heart , there leaving it under those mixtures of faith that make it work effectually . hear i beseech you with diligence least you obstruct the coming of faith by not attending to what shall be spoken to you in the name of the lord. so then faith cometh by hearing , &c. doct. hearing the word of god preached to us , is the ordinary means of begetting faith in us . first , what are we in a more special manner to understand by faith here in the text. the general object of faith is the whole doctrine of god laid down in the scriptures ; the special object of saving faith , is the free-promise of grace in christ jesus , this supports the former , we must believe the divine narrative of the whole will of god revealed in the bible , before we can pitch our faith in any suitable actings upon any part of it , 't is one thing to assent to the truth of the word in general , a further and indeed another thing to apply the promises ; he believes a promise who do's siducially rely upon it , this is properly trusting , we believe something in reference to our selves , living in a comfortable hope and expectation of it , respecting not only the truth of the thing , but also the goodness of it in reference to our selves under that possibility , probability or certainty of obtaining it , which our faith , according to its various degrees may represent unto us , faith in the righteousness of christ for justification is here principally intended . secondly , why must this faith come by hearing . hearing is alwayes antecedent to faith , though faith be not always the consequent of hearing , ver . 16. 18. all hearers are not believers , though all believers are first hearers . i shall evince the necessity of hearing in order to faith , from these following grounds : i. hearing is sensus disciplinae , the sense by which all knowledge is let into the soul. there is a two-fold knowledge belonging to faith , one leading to it , the other found in it , arising from it , and is the same with faith it self . the first , is litteral or historical , 't is rather notitia then cognitio , a notice or particular information given us of the contents of the bible , especially of the report which the gospel makes of the way of salvation by christ , we must know what we are to believe , before we can be supposed to believe any thing ; how shall they believe in him of whom they have not heard , and how shall they hear without a preacher . words are the proper object of this sense of hearing , where nothing is spoken , nothing can be heard , the sound of words must reach the ear , before the sense of those words can enter into the understanding . this historical knowledge do's not lye in learning the scriptures by roat , without any rational knowledge of the litteral sense and meaning of those propositions of truth that are contained therein , this would be only memory without any understanding : a natural man does not dis-believe the scripture , because he has not a rational conception of the common notion of things spoken of there , but because he has , and sinding them so uncouth , so seemingly contrary to humane reason , he rejects them as foolishness . the second , is a knowledge more than historical , and is of the essence of faith all one with it , it is that which we call a saving knowledge ; it lies in the use and application of gospel truths to our own souls , when we shape our selves to a real conformity to the call of god in every gospel truth , acting in a way of duty what the word of god commands . there is no saving knowledge of gospel truths , but the knowledge of faith , and no other reason for faith in the highest misteries of the gospel , but the bare word of god. that faith is knowledge , i prove thus , because in scripture , 't is opposed to folly , blindness and ignorance , acts 17. 23 , 30. ioh. 17. 3. ier. 31. 34. isa. 9. 1 , 2. besides it has all the effects of knowledge in the soul , it gives full satisfaction to the mind of a man , removes all doubts , establishes the heart in a full perswasion of the truth of the word of god ; humane knowledge is liable to many mistakes but a divine faith admits of no falshood , therefore faith perfects mans understanding , because it brings in nothing but truth , no mans errors do proceed from faith , he may err in matters of faith , but 't is not from his faith , but his unbelief , therefore faith is knowledge , unerring knowledge we believe and are sure , we may be so , if we rightly understand our selves in an act of believing , no demonstrations of reason , do give that evidence of truth as faith do's , as mans understanding is too low , to take in divine truths , so gods understanding is too high , for man to comprehend , therefore we are called to yield the obedience of faith to his revealed will , god governs man rather by giving him the knowledge of his will , then lifting him up into his own infinite understanding , that is above our capacity , our duty lies not in knowing what god knows , but in doing what god commands , who gives no account of his matters to us , only commands us to believe his word , and to look upon that as a sufficient ground and reason of our faith , when we hear it preached to us . ii. because god has appointed hearing the word , as a necessary means of faith , he will not immediately speak to our hearts by his spirit , but has appointed his word to be first spoken to our ears , and promis'd that way to let it down into our hearts , thus faith comes by hearing . quest. how should hearing of things above our reason contribute any thing to our believing them ? one would think the oftner we hear them , the more absurd we should count them to be , and reject them with greater indignation , having so often tried them by the touchstone of our own reason , and pronounced them unintelligible . answ. hearing alone will not let in these divine mysteries into our understandings , isa. 6. 9 , 10. god must inwardly teach us and reveal them to us by his spirit , before we can believe them , which brings me to the third head , viz. iii. how faith is wrought by our hearing the word . 1. by a special appearance of god to the soul. 2. by opening the heart , enlightning the mind , and perswading the will to a thorough closure with christ upon gospel terms . to these two heads may be referred all that falls under our discerning and experience of the work of the spirit in begetting faith in us . i. faith is wrought by a special appearance of god to the soul , what this appearance of god is , how it rises out of the word , in what manner 't is let into the soul , i shall endeavour to open to the experience of those who know what it is to hold communion with god in hearing his word : there is some co-incidence in the particulars above-mentioned , yet not without some distinction , which i leave to your own observation , the less of art or method there is in handling experimental points , the better , they come with most power to the conscience in their own simplicity , therefore i shall in a joynt discourse run the matter close together , looking sometimes on one side , and sometimes on t'other , till i have viewed it round , that i may present the whole truth to you in so great and necessary a point , we can have no saving knowledge of god but in and by his word , we must look through that glass upon him , and that appearance of god we meet with there , is the beginning of all religion , the word never comes with power to our consciences , till god appear in it . how that is , i am now to shew . whilst we are hearing his word we see god standing forth , in his own words , declaring himself to be the author of it , this draws in our attention , adds that weight and authority to the word , that we cannot but receive it as the word of god , and set our seals to the truth of it , we see sufficient grounds for our faith in god from this manifestation of himself to our souls . thus god wrought faith in abraham , gen. 17. 1. by appearing to him several times as god almighty and all-sufficient , that abraham might not doubt of any thing that such a god should promise to him , and therefore 't is said rom. 4. 3. that abraham believed god , being fully perswaded that what he had promised he was able to perform , ver . 21. thus god appeared to samuel revealing himself to him by his word 1 sam. 3. 21. so christ appeared to paul by a voice , and a light from heaven , i am jesus , acts 9. there are spiritual appearances of god now to our souls under the preaching of the gospel answerable to these visions of old. god lets himself down into our hearts , through the apprehensions of our faith , which frames in our hearts a right image of god answerable to that character he gives of himself in the word , he shines through the word in all his glory , when he spake of old to the patriarchs by an articulate voice , the unwritten word then was accompanied with such convincing signs of his presence , that they could not but believe it , and so is the written word now as capable of representing god to us , when he has a mind to be seen by us , as that was then ; the letter of the word is but a creature , but the truths contained in it are eternal , and do all center in god himself , who is the essential word , thus god rises out of the word , and looks a man in the face , tells him , thus saith the lord , i am that lord god almighty who now speaks unto you , he leaves no objection unanswered , shews what sure grounds of faith , we have in him , shall god say and not do ? 't is impossible for god to lie , it must be so as god saies , it can't be otherwise , heaven and earth shall sooner pass away than one tittle of the word be broken , thus in god we praise his word , psal. 56. 4. 10. consider the word out of god : 't will puzzle men and angels to make out the meaning of it , to think the things spoken of possible or likely to come to pass , but all things are possible with god , and to those who believe in god , they stick at nothing , they are sure omnipotency knows no difficulties , the counsel of the lord must stand , his thoughts shall come to pass : a soul thus struck with a sense of gods presence yields immediately , i believe lord with all my heart , am ready to do whatever thou requirest of me , so paul : oh that god would so manifest himself to every one of your hearts this day , that he would shew himself , come up close to you , look you in the face , and say , i am jesus , you could not withstand this mighty presence of god in christ jesus , o speak lord , 't is but thy saying to each of us i am jesus , and we shall all be made to know the lord from the least to the greatest , i hope the quickning voice of the son of god , is now sounding in the ears of your faith , while i am speaking to you , and that you do receive the word , not as the word of man , but as it is indeed the word of god , quick and powerful , sharper than a two-edged sword in every one of your hearts . the knowledge of the truth as 't is in jesus ( eph. 4. 21. ) is one thing , and the knowledge of the truth as 't is in ink and paper is another ; they are the same truths , but as they are in the scriptures they lie in the dead letter , as they are in christ they are seen in their living root and principle from whence they spring , meer scriptural knowledge is but historical , we look upon the things we read and hear , rather as notions than realities : till god fills up all expressions of scripture concerning himself , with a divine presence answerable thereunto , we believe nothing that is said of him , but such a presence of god in his word , captivates our hearts to the belief of it , we must believe him to be such a god as the word declares him to be , before we shall count all his sayings true , we must fetch strength from the name of god , rev. 2. 13. to support our faith in all its actings upon any part of his revealed will , and we never deny any truth plainly revealed but we deny his name , rev. 3. 8. and question his attributes ; some truths bare more upon one attribute , some more upon another , but all are founded in god and in the essential properties of his nature , from whence they have their verification and accomplishment , so that till god appear and shew himself to the soul , all that is said to us out of the scriptures in the name of an unknown god affects us not , because it wants that which is the ground of its credibility , no man can say that jesus is the lord , but by the spirit , 1 cor. 12. 3. he cannot say so and think so , he cannot say so and believe what he says , till the father reveal his son in him , paul by the light of that revelation of christ in him , knew all gospel mysteries , and without such an inward spiritual manifestation of god to our souls , giving us a sight of him who is invisible , 't is impossible we should ever be throughly convinced of the divinity of the scriptures , all divinity springs from god , leads to him , nay it looks him directly in the face , and can't be considered apart from him , there is but one god and one faith , god must be in the view of our faith whensoever we really act it . neither can we have that inward testimony of the spirit convincing us of the divine authority of the scriptures , without this special appearance of god in the soul as a witness to the truth of his word . while we are hearing the word , god has invisible wayes of access to our hearts , he conveys himself through his truth to our souls , his divinity leads the way , without some appearance of this , the contents of the word would have no place in our hearts , but coming with so great a presence , in so great a name , and with so strong an impression , god himself writing them upon the heart , we cannot but receive his testimony , the word comes into our hearts suddenly before we are aware , and seises them for god , we cannot but think , speak , act and judge as god does , the sense of the word is the sense of our souls , so far as the word is written in our hearts , we read it without the least variation , the copy answers the original : hence arises that habitual disposition or inclination to believe , god creates this new heart , i say this infused habit or principle of faith , is antecedent to all acts of faith put forth by us , and is in it self the sole act of god upon us in our first conversion , it is from this supernatural principle thus infused , that the natural powers and faculties of the soul of man , viz. the understanding and the will , are enabled to take in things purely spiritual and divine , nature never acts above its sphere , those inbred common notions that are the standards and measures of natural truths in all their consequences will never lead us to grant , or admit that which is supernatural , when we do this , 't is always from some higher principle ; when we see men acting above themselves , we may conclude they are acted by something higher than themselves , which is the spirit of christ dwelling in them . this special appearance of god , with those inward effects of it upon the soul which i have been speaking of , may be known to believers , they discern it in others , acts 11. 17 , 18. and do when they give a true reason of their faith , see it in themselves , that all springs from the fathers revealing his son in them , they can give no other reason why they believe in jesus , 't is god that opens the door of faith and makes it effectual , acts 14. 27. we are apt to be taken with any appearance of man in a sermon , this we look after , what words of mans wisdom , how man acquits himself in reasoning of this or that point . 't is true there is some skill required in planting , and watering , but all the encrease comes from god , your faith consists not in the wisdom of man but in the power of god , if god himself do not appear as a witness to his own truth , as the great undertaker of all that he has promised , what we say will prevail little , your faith must terminate in god himself , and in that ability that is in him to perform his word , this was the ground of abrahams faith , paul knew him whom he believed , 2 tim , 1. 12. and so must you if ever you believe to the saving of your souls . did you go out of the congregation after every sermon you hear under a sight and sense of this appearance of god in his word , speaking to you from heaven and shewing himself to your souls in some spiritual resemblance suited and adapted to that word you are hearing , how could you reject such a word , so full of god , so exactly corresponding to what you see in god himself , you must yield and cry out each of you , who am i that i should withstand god ? this is the first way that god takes to work faith in us , by our hearing the word preached to us . secondly , faith is wrought by opening the heart , enlightning the mind , and perswading the will to a through closure with christ upon gospel terms . i shall now shew you how god thus appearing to us in hearing the word , does open the heart , enlighten the mind and throughly perswade the will , to a through closure with christ upon gospel terms . naturally our hearts are shut up against the gospel , our minds are blinded 2 cor. 4. 4. till god shines into our hearts , to give the light of the knowledge of the glory of god in the face of jesus christ , ver . 6. enlightning the eyes of our understandings , eph. 1. 17 , 18. quest. what is this light of faith , and how does it differ from the light of reason ? answ. the light of reason lies in the evidence of the thing it self , as it falls under a humane understanding , arguing from the cause to the effect , drawing certain conclusions from undeniable premises , granted and acknowledged by all men to be truths in nature : upon such concessions they build all their acquired knowledge , and do put the stamp of truth upon all fair inferences from thence , which they judge agreeable to those first principles and notions of truth , that pass for currant under that name among credulous men , who do but think they know , and do rather ghess than judge : so great is the uncertainty of all humane knowledge , we have little cause to glory in it . the light of faith lies in the infallible certainty of divine testimony , faith sees not the causes of things in the things themselves , but in god alone , to whom all things are possible , faith excells all other knowledge , in as much as it sees and knows all things in their first cause , god , and takes hold of them by the very root from whence they first spring , arguing from the veracity of god , to the truth of all his sayings , we know that god has spoken thus and thus , as ioh. 9. 29. we know the doctrine is of god , ioh. 7. 17. and that no prophesie of the scripture is of private interpretation , 2 pet. 1. 20 , 21. under this conviction we cannot but yield the obedience of faith to every word of god : i do not deny but experience may and does give believers some evidence of the things themselves , but this belongs rather to their after edification , then to the first act of faith in their conversion , by which they close in with christ , upon the credit of a bare word of promise from him who cannot lie , object , since these sublime supernatural misteries of the gospel are so much above , and so seemingly contrary to humane reason , how comes it to pass that any man should own them for truths , and be brought under the power of them . answ. 't is by a divine faith , i call it divine because 't is the work of god that we believe his testimony , ioh. 6 , 29. quest. does not this operation of god upon the hearts of men in working faith in us , offer violence to mans nature and force the will to consent to that which is above the understanding : or how can the efficacy of gods grace in determining mans will to such a spiritual act of faith in christ jesus be consistent with the liberty of the will. answ. many intricate disputes there are about this point , managed by subtil heads , not without some shew and appearance of reason , who to secure the liberty of mans will , have denied the efficacy of gods grace , placing the power of believing in man himself , to avoid the force that otherwise they think must be offered to his will. but to clear the efficacy of gods grace from this imputation , i need say no more but this , viz. that the grace of god enters the soul of man as a new nature , and therefore cannot put any force upon him , nature works kindly in all , by inclination , not by violence ; as nature is from generation , so the new nature is from regeneration ; one is the birth of the flesh , the other of the spirit ; as we are born men by our first birth , so we are born christians by our second birth . artificial christians are all name , without any living nature answerable to it , being not truly born of god and thereby made partakers of his divine nature . the breathing in of this new nature into the soul of man by the spirit of god , is that new creation spoken of in the gospel , 't is the first act of god in our conversion , 't is solely the act of god , without any concurrence of ours , we have only a passive obediential power to receive the impression ! 't is god that makes it , upon this supernatural principle are grounded all after proceedings in bringing the soul forward to an actual closure with christ , all the natural powers and faculties of the soul are gathered into this supernatural principle , do act under it , are moved by it , and directed in all their free motions to a supernatural end , which they could not of themselves tend unto ; and let it not seem incredible to us that god should do this , he can do no evil from the perfection of his nature , and for the same reason all good must needs be in the power of his hand , the greatest good that can be done to fallen man , is thus to restore him . in this new nature are wrapped up the seeds of all grace , which by the efficacy of the spirit , are drawn out into act , with the free consent of mans will : should god determine the will of man to a good act whilst it is in a bad state and under a corrupt nature , this would imply force and violence , but to lead out a man according to his new nature , is not to put a force upon him . if sin had that efficacy upon man in his perfect state , to encline his will to evil , why should not grace have the like efficacy upon man fallen to encline his will to good . though an inclination to evil in man standing was possible from the liberty of his will in which he was created , yet such an actual inclination was inconsistent with his perfect state , and left such an inherent crookedness in his perverted nature that nothing but grace can rectifie and make streight again . what is a principle of grace , but liberty to good restored to fallen man , from whence an actual inclination to choose what is good do's follow of course , when god calls and excites him thereunto , here is no force put upon mans will , it acts freely in the choice of good , and it cannot be otherwise , since grace enters as a new nature , ingenerating a powerful principle of holiness in the soul , that do's incline a man freely to comply which the efficacious grace of god exciting him to those acts of holiness so agreeable to the nature of the new creature , as sin reigns unto death , so grace will reign through righteousness unto eternal life , rom. 5. 21. shall not he that raises the dead be able to quicken a dead soul , but we are more sensible of that power that god puts forth upon the bodies of men , then of that which he puts forth upon their souls , that you may know that the son of man hath power to forgive sins , take up thy bed and walk , mat. 9. 6. this you all see , but the actings of my saving power upon the souls of men , that power that works within , ( eph. 3. 20. ) you see not ; let this that you see convince you of that which you see not , and never dispute my power more to forgive sin , i can heal the diseases of the soul as well as those of the body , the power that god has to forgive sin is the great prerogative of god , belonging to the soveraignty of his grace . god walks invisibly thorow the world , doing his mighty works of grace , he touches some mens hearts , not others ; he draws some and not others , by the sweet yet irresistable force of his grace ; we see nothing but man , mans will , mans choice , mans act , and therefore conclude all is by mans own power , because we see not the wheel within the wheel , the spirit of god setting the whole soul in motion towards christ : this arcanum iehovae , this secret of the lord is with them that fear him , psal. 25. 14. the way of the spirit of god in the hearts of men is discerned by few , 't is a very hard matter to understand how god works in us to will and to do , because we find it to be our own act to believe , repent and turn to god , we ascribe all to our selves as if our own arm had saved us : the truth is , god in all the efficacious operations of his grace upon the hearts of men , loves to conceal himself , he will not be seen by others to do what he do's in and for his saints , no noise in the streets , matth. 12. 19. the kingdom of god comes not with observation , luke 17. 20 , 21. all is done within secretly and silently , non are privy to this heart-work , but they that feel it , this is the hiding of his power from the observation of those whom he never intends to work upon , and for the hardening of their hearts , that they may still retain an opinion of their own ability to do that which they see others so freely and willingly addicting themselves unto : though this be a cause of stumbling to many , who boast of a supposed power and freedom of will to believe and repent when they please , yet such in whose hearts god has wrought these mighty works of his grace , they see and feel the weight of his arm revealed upon their souls , they know it is gods doing , that a divine power has touched their hearts , and carried them out to all these acts of faith that they put forth , they openly acknowledge this , 1 cor. 15. 10. phil , 4. 13. 2 cor. 3. 5. gal. 2. 20. not i but christ. when they feel themselves most strengthned by christ , they are then most sensible of their own self-insufficiency and weakness , i can do all things through christ , yet not sufficient of our selves to think a good thought ; when i am weak , then am i strong , 2 cor. 12. 10. they would not say so , if they did not find a power more then humane exerting it self within them , and strengthning them with might in their inward man , i live , yet not i , but christ lives in me , till we can thus distinguish between nature and grace , and see god influencing our wills in all their free motions to that which is good , we shall vainly assume to our selves a power that never yet reduced it self to the least real act of faith in any man whatever : 't is easie talking of a power to believe , before we come to believe in good earnest , then our strength fails us if god do not support us , and help our unbelief ; i believe , help my unbelief , 〈◊〉 i can't hold it , my faith will fail , if god do not put his everlasting arms underneath , if we consider what difficulties , what strong objections unanswerable by reason , faith acts against in keeping up a lively hope of pardon in the conscience of a convinced sinner , we must needs say , 't is the work of god that we believe ; we may wonder at our selves as men , when we consider what we believe as christians . i have spoken all this to shew that god is the author and finisher of our faith , 't is he only can open the heart , and dispose it , to give credit to the word of his grace . application . by way of discovery , viz. how we may know when faith comes by hearing , even at the time of hearing , and whether it be yet come into your hearts , by all you have heard hitherto . faith is a secret and a sudden work , when it comes it gives some sense of it self to an observing christian , that quickly convinces us of a change in our selves , a heart truly turned to god , is not the same it was before , not in the same posture , not in the same disposition and frame , there is something new appears in every new creature , that do's not belong to the old man but rises up in opposition to him : this newness do's not lye in some one corner of the heart , but every where , 't is universal in every faculty ; all things are become new , though the old leaven be not totally cast out any where , but lest as an occasional provocation and challenge to the grace of god to act in more opposition to those motions of sin , that put a force upon the new creature , are directly contrary to the bent and genius of our renewed nature ; till faith comes we are never sensible of any such inward conflicts between the flesh and the spirit ; but then the fight begins , the good fight of faith : 't is faith strikes the first stroke , makes the first assault upon our reigning sin and corruptions , and will never cease contending with them , till it has got a full victory over them , and throughly mortified them . but how shall we know in the very time of hearing , when faith comes . when the word works effectually after hearing , it usually gives some powerful touch upon the heart at the time of hearing ; so 1 cor. 14. 24 , 25. he speaks there of the occasional conversion of an unbeliever , who came into the assembly , where there was prophesying and preaching , 't is probable some such are come in hither to day ; oh that god would meet with them , that they might be convinced and fall down upon their faces , worshipping god , acknowledging that he is among us of a truth ; so acts 2. 37. their hearts were prick'd , they cry out in the midst of the sermon , men and brethren what shall we do ? we want such publick conversions , had we more of these new births in our congregations ; we should have more of these out cries ; which would be very awakening to us all , if god would honour his ordinances with such visible signs of his presence , as in the primitive times the word was preached with that power , that it wrought a great consternation and astonishment in the whole assembly , there was a great impression upon their minds , which had various effects ; some blasphemed , and some believed , but all were moved and stirred , struck inwardly , though many saw not the hand that struck them ; 't is otherwise now ; hearers are more unconcern'd , in a more drowsie frame ; we can hardly keep them waking all sermon time ; they say these were extraordinary cases , not applicable to us now : i must tell you , conversions wrought by ordinary means now , are extraordinary things , have extraordinary effects ; the light into which we are brought , is , and ought to be , as marvellous in our eyes now , as 't was in theirs heretofore ; they who find nothing of this , neither in nor after conversion , would do well to make a stricter inquiry into their state ; sometimes we bring down grace as low as we can for the sake of weak ones , but we must not make nothing of it , to please some who would rest in a silent easie ▪ conversion , and think to go heaven by the charitable opinion others have of them ; that so great a change as conversion is , should make so little appearance as it doe's in many pretending to it , is that we should not easily digest , let every one examine himself . should god come upon any of you with a through conviction of sin , and give you a real sight of christ as your only saviour , you would not be able to contain your selves under this marvellous light ; 't will be like fire in your bones , ier. 20. 9. you 'l immediately spring up as the goaler did , acts 16. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not consider which foot he should put foremost , but leaped up on a suddain , broke out into a passionate inquiry after the way of salvation . faith especially at its first entrance , when it first comes into our hearts , is alwaies accompanied with a through conviction of our lost undone estate : i don't speak now of those legal convictions that in some may be preparatory to conversion , but of that saving evangelical conviction that is of the essence of saving faith , alwayes accompanying it , it is the reason of faiths earnestness in its first actings upon christ , master save us , we perish . in the acts we have several instances of faith wrought in the time of hearing , acts 10. 44. while peter yet spake , the holy ghost fell on all them which heard the word : so acts 14. 1. acts 18. 8. acts 28. 24. paul perceived faith in the cripple by his attentive hearing , acts 14. 9. when faith does not make this publick entrance into the hearts of those who hear the word ; as it did in the primitive times , in the view and face of the whole congregation , and 't is much to be lamented that it does not : i fear it portends more than i am willing to tell you ; yet i hope faith may and does come in a more silent manner into your hearts at the time of hearing ; this you may know by a sudden astonishment , and trembling that sezes upon the soul , luke 4. 33. acts 13. 12. acts 9. 6. when a discovery of the evil of sin , and of the grace of christ do meet together in one saving conviction in the conscience of an awakened sinner , we must needs be variously affected with horrour and hope ; grace clothes it self with contrary passions at the same time , as it looks at sin , and at christ , loathing the one , and embracing the other ; this may be perceived at the first opening of the heart to believe the gospel , a present act of faith is and will be the present sense of the soul in and about what it believes ; there is no putting the word from us , when once we believe it in our hearts : men may talk of gospel-truths under a formal profession of faith , and not be affected with them , but the word works effectually in them that believe . faith touches the soul in the most sensible part of it , gathers up the mind and thoughts of a man into a close and serious debate with himself , about those things which he believes in reference to himself ; his heart waxes hot within him ; this is the power and dominion that faith has over us , being the highest principle in man ; it overcomes all contradictions from the flesh , answers all carnal objections , throughly perswades a man , firmly establishes the heart in the belief of the present truth , so that we become unmovable from the hope of the gospel . these are the inward commotions that faith makes in the soul at its first entrance , you cannot so slight the impressions of faith , as not to be greatly concerned about them ; 't is not come to real believing till it comes to this ; you are and must be serious in and about that which with your hearts you believe concerning your eternal state. whether you now are , or ever have been in such a frame , god and your own consciences know best ; they are not trifles that you believe , but matters of that moment that you cannot but be concerned in them , and there is nothing required to fire your hearts with a zealous solitude and thoughtfulness about them , but only your believing them ; you can no more step over such an act of faith , than you can cease to think while you are actually thinking , or cease to move while actually moving : an act of believing is the soul in actual motion towards christ , flying for refuge to the hope that is set before him . this is the way of the spirit in working faith at the time of hearing ; and if you observe such a one whose heart the word has reached ; he goes home musing upon what he has heard : suppose one standing in the spirit of isaiah at the meeting-door , as you go forth crying out , who hath believed our report , to whom has the arm of the lord been revealed this day ; how experimentally would such a one say , i have believed , to me hath the arm of the lord been revealed ; follow him further into his house , into his chamber or closet ; behold he prayes , as the word brings down the sense of god into the soul ; so prayer carries up the sence of the soul , concerning that word , to god above : prayer , especially just after conversion , is but a holy enlargement of the heart about those things that god first speaks to us by his word . i will say ' its my people , they shall say , the lord is my god. in hearing expect no other reason for faith , but the bare testimony of the word of god , search the scriptures whether things are so or no , as ministers declare , if you find them so , charge them upon your consciences as most worthy of all acceptation and belief : religion now a dayes is branched out into so many speculations and subtle questions wrapped up in such terms of art , under such nice distinctions , that the power and simplicity of the gospel is almost lost , ordinary professors know not what to believe while the pulpit gives such an uncertain sound . there is not so much rational knowledge required to the obedience of faith as some imagine , leave others to dispute , to produce their reasons pro and con , do you quote scripture and believe , begging of god to direct your faith into right apprehensions of his revealed will , hold fast there and you are safe , the greatest scholars in the world must come down to the plain mans faith , if ever they die in peace , in all gospel truths , their consonancy , not to our reason , but to the scriptures is to be regarded . mans leaning rather to their own understanding of the thing , than to their faith in the word , about that thing , hath led them into error , into false notions of divine mysteries . i grant from your faith in one truth you may fetch reasons for some other truth depending upon it , these are gospel reasons not your own ; we don't believe because we know , but we know because we believe ; this is a new way of knowing things , which the world is not acquainted with , because it cannot receive the spirit of truth , the spirit of truth is a spirit of faith ; hearing the word is of singular use to believers themselves , 1 ioh. 5. 13. to confirm and strengthen your faith , that you may be built up further in it , furnished with further matter to act it upon . let none be discouraged though never so ignorant and unlearned , of a low , mean , capacity , yet come to hear with an expectation of gods working faith in thee , faith will overcome all these difficulties , as weak and simple and ignorant as any may be supposed to be , yet be not discouraged , you may be made to believe more in one moment , than the greatest scholars in the world can attain to the knowledge of in many years study . it is written in the prophets ( joh. 6. 45. ) and they shall be all taught of god , every man therefore that hath heard , and hath learned of the father cometh unto me ; not that any man hath seen the father . 't is not what men you hear , what ministers you follow , till god the father do's speak powerfully to your hearts by the ministry of man. it matters not who the man is , your faith consists not in the wisdom of man , but in the power of god , when you have a proof of christs speaking in any , 2 cor. 13. 3 then hearken diligently , till you hear an inward word from this invisible teacher , you 'l never come to christ. if all the ministers in the world should lay their heads together , they could never bring a sinner to christ , till the father speaks the word and draw him . we are but ministers by whom you believe , as the lord gives to every man ; so then , neither is he that planteth any thing , nor he that watereth , but god that giveth the increase , 1 cor. 3. 5 , 6 , 7. the sum of all is this , we are sent to preach , that you may hear ; we carry the letter of the word to your ears , the spirit brings it home in the name of god to your consciences , convincing you that it is his word , under this conviction you see the truth of the word , in the veracity of god , this word of truth and your souls meeting so close , as they alwayes do in an act of faith , sanctifies you ; this sanctification lies in the ready assent of your understanding , and free consent of your will , the one is founded in light , the other in love , so that when an enlightned understanding receives the truth in the love of the truth , there is a firm principle of holiness fixed in that soul , flowing from that union to christ that faith gives us , this is the beginning and progress of that faith , the end of which is the salvation of your souls . the second point . how we are iustified by faith. we ought to be doers of the word and not hearers only , to maintain good works for necessary uses , tit. 3. 14. it behoveth us therefore to know what use we should make of our works and doings in the great business of our salvation , so as not to entrench upon the righteousness of christ , not to degrade that from being our sole and only justifying righteousness . some men are as much mistaken in grounding their salvation upon doing , as others are in grounding it upon bare hearing ; and therefore these things must be warily spoken unto , and warily understood . when we urge the necessity of doing the word of god , carnal reason lies at the catch , and is ready to take every thing in a wrong sense and meaning , and to bring down the mysteries of the gospel to a low loyal vulgar notion more suitable to humane reason . there are two extreams that men are apt to run into ; either they neglect good works , or else , they trust in good works ; either they do in a careless formal presumptuous manner , pretend to cast all upon christ , without any serious inquiries after the truth of grace in themselves , or ever proving it by its fruits ; conceiving it altogether needless to be any way active in their own salvation . secondly , if upon search they find any actings of grace in their hearts , any fruits of grace in their lives , these are their own proper goods they think , money found in their own purses ; it matters not how they came by it , they have it , and they are resolved to convert it to their own proper use , making it nothing less than a part of their justifying righteousness . those of this way , with whom i have now to do , do state the matter thus . they say , that christ is the meritorious cause of our justification , having by his death satisfied the law , and discharged us from the curse of it ; and so far we agree with them . they say further , that christ to compleat our justification , hath also purchased for us strenght and ability to perform the condition of the new covenant ( this we assent to ) the performance of which according to them , is to be taken in as a part of our justifying righteousness , and this we deny . we say the performance of what is required in the new covenant , is a good justification of the cause , whether it be of faith or of good works , or of any particular thing or action , the sincerity and truth of which may be in question . but we deny that it adds any thing to the justification of the person , and therefore they speak not ad idem , to the same thing , when they deny christs imputed righteousness to be the sole righteousness that justifies the person , because there is another righteousness required , upon another account to justifie or clear up the sincerity of our faith and holiness ; i say to clear up this to our selves and other men , which we deny not . for we do not admit any faith to be a justifying faith , but upon good evidence of the truth of it , neither do we admit any works to be good works but upon full proof of the goodness of them . the sum of all is this ; we say , faith and obedience once proved to be true and genuine , are good evidences of our interest in christ , whose imputed righteousness is the sole and only righteousness by which our persons are universally justified from all charges and blame whatsoever in the sight of god , and to say otherwise is in effect to say that christ died to justifie us , that we might be justified without him ; or at least not only and solely by him ; which is highly derogatory to the death of christ , neither will their owning christ to be the meritorious cause of our justification salve the matter while they do in any sense require another righteousness distinct from that of christs , for the justification of our persons in the sight of god. and having given you this brief account of the matter in difference , i shall now proceed . the point in general which i am to speak to is this . that though good works are highly necessary in a justified person , yet they not required in any way of causality to the justification of the person . or thus , no part of our inherent righteousness can be any part of our justifying righteousness . this i might prove to you many ways . first , from the subject of justification , an ungodly person ; a believing sinner flying in the sense of sin unto jesus christ for life and pardon . sin is that from which we are justified , the righteousness of christ is that for which or by which we are justified , act. 13. 39. secondly , because there must be a change of stare in justification , and by justification , before we can derive any saving grace from christ to enable us to the least good work . i might also thirdly , argue from the weakness and imperfection of all inherent holiness which is not able to justifie it self , much less the person . and many arguments may be brought ; but my design is to contract this general to a particular point , concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or the act of believing ; and i shall shew that that part of our inherent righteousness that flows from our doing the word of god , that is , the work of faith as done by us in an act of believing , is no part of our justifying righteousness . this is that which seems to have the fairest claim to , and interest in , our justification ; and if this be disproved , the argument will hold a fortiori against all the inferiour branches of our inherent righteousness ; they must be forced to quit their claim also . that which seems to intitle faith to such an interest in our justification as is pleaded for by some , is the phrase and manner of expression which the scripture uses in speaking of faith , telling us that faith is imputed to us for righteousness , that we are justified by faith ; that he that believes shall be saved , and the like . the question is , in what sense these scriptures are to be understood ; whither we are to take up our standing partly in the act of faith , and partly in the object of faith , making up a righteousness , partly from our selves , and partly from christ , or whether we are by faith to go out of our selves unto christ for our whole , sole and only justifying righteousness ; and this is that which i affirm , and shall endeavour to make good , and shew you that the scriptures alledged do not ascribe our justification to the act , but wholly to the object of faith ; not to our believing , but to christ believed on , which i prove thus : first , from those expressions of scripture peculiar to holy writ , by which the holy ghost doth of set purpose limit faith to its object , iohn 6. 47. rom. 9 : 33. ephes. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to believe in , into , or upon christ , which plainly points out this , that faith is alwayes to be taken in relation to its object ; that by faith is meant christ apprehended by faith. life is promised , not simply to believing , but to believing in ; in whom ? in christ , or nothing . faith is a relative term ( as to its whole sense and signification ) to the object christ. it must be faith in christ , or faith in nothing . believing is a scripture phrase , setting forth our leaning upon christ. faith , as our act adds nothing to christ , doth not make his death satisfactory ; it was so in its self before , though by an applicatory act of faith it is made so to us ; that is , we do reap the benefits of his death and satisfaction ; we are not united to faith , but by faith we are united to christ. faith is the medium uniens ; we do not trust in our faith , but by faith we trust in christ ; all that faith signifies is in relation to christ ; all that it doth , is in the name of christ ; without christ it signifies nothing , it doth nothing , it is nothing . when we are said to be justified by the faith of christ , or justified by faith in christ , gal 2. 16. pray must the meaning be , that we are justified by faith , and christ , as some would have it , giving the priority to faith , and making christ but a remote cause of our justification , and our inherent righteousness to be the next and immediate cause ? were men more willing to exalt christ , and debase themselves , this would be english plain enough : faith in christ would then signifie but one righteousness ; it would not be faith and christ. let men have a care how they speak unadvisedly of christ to the lessening and diminution of his honour : god hath said he is our righteousness without any limitation , without any restriction : now for men to say , ay but not all our righteousness , not our only righteousness ; i say , 't is a bold word thus to distinguish whatever remote inferences they may gather out of scripture to justifie their meaning ; yet since god hath not thought fit to drop any such diminutive expression of christ in scripture , i say it is a bold word for men to speak . you may see how severely speaking against god was punished , numb . 21. 5 , 6. and god complains of it , ezek. 35. 13. with your mouths ye haue boasted against me , and have multiplyed your words against me : i have heard them . we may safely deny any thing of god that implies weakness or imperfection ; but to deny that of christ which tends to the exaltation of his name and riches of his grace ; let men distinguish how they will , it is dangerous meddling here : this is a tender point ; that is the first . secondly , if the bare act of faith without any relation to the object , justifies ; then any act of divine faith will justifie us as well as faith in christ ; for the act is specified by the object : take away the object , and all acts of faith are alike , equally insignificant . but i proceed . thirdly , to the third argument that shall be drawn from the nature of faith , which consists in receiving . as it is the act of a believer , it implies doing ; but properly as an act of believing ; it consists in receiving , and that with an empty hand : now the question is whether by this receiving act of faith there do redound to us a righteousness of our own , distinct from that which we receive from christ ? i say no : we are not justified by a righteousness that we do , but by a righteousness that we receive : now the bare act of receiving in a common natural way , is not counted morally meritorious : a beggars receiving an alms , argues no merit in the receiver , but meer grace in the donor . we count that he who only receives a benefit , he doth nothing for it , it comes freely : indeed he doth something naturally in receiving , but nothing morally by way of merit for the thing received . thus it is among men , and so we understand it , in all such actings of ours ; but when we come to deal with god , how do our proud hearts put a value upon them ; then we put a value upon every thing , upon our coming , upon our adhering , upon our relying , upon our asking , upon our receiving ; we grow proud of those very acts of grace by which we do express our poverty and beggary , our absolute dependance upon another ; as if christ was beholden to us for our accepting of him : so naturally prone are we to rest upon any thing that looks like our own doing . brethren ! there are two things to be considered in faith. ( i. ) the motion of the soul in receiving , which is an act naturally necessary to all manner of receiving ; it is as reaching forth , and opening the hand . ( 2. ) you may consider the passive reception it self , wherein the nature of faith doth chiefly consist , in admitting , applying , and owning the gift . though the word believing doth grammatically imply an action , yet really and physically we are passive in believing : for these reasons . first , the first reason is this ; they who make our act of believing a part of our justifying righteousness , do manifestly make faith to contradict it self in and by its own act : if by an act of believing we go out of our selves to christ for all : i do not see how by the same act we can possibly settle upon any thing in our selves that is not christ : if by being justified by faith they understand the object of faith , then we agree with them ; then faith and christ is all one : by faith we mean christ applyed , and nothing but christ. but if they understand the bare act of believing in distinction from christ the object ; therein we differ from them . and they must so understand it who make our act of believing a part of our justifying righteousness distinct from christs righteousness ; and therein i say , they make faith to contradict it self in and by its own act : i do not know whether i am understood ; i think i understand my self in what i have said : take it thus , pray consider what is the sense of a believing soul under a present act of faith in christ ? i appeal to you all , i desire you would all be judges in this matter who have ever been serious , and in good earnest , dealing with god by an act of faith for salvation . you believe in christ , what is the english of that ? what do you mean by it ? is not this your sense ; you desire to cast yourself wholly upon christ , to be found in christ not having on your own righteousness ; to be built upon that foundation , to lay hold on eternal life in christ ; to go out of your selves unto christ for righteousness and life ; to seek that in another which you have not in your selves ; to count all things but loss and dung that you may win christ ; don't you mean this ? pray what an absurdity then is it , what a gross contradiction to say i am justified by something in my self , by virtue of that very act of faith , by which i do purposely go out of my self to christ for all . if this be reason and sense , i have quite lost the use of both , and will never pretend to understand any thing . but how do some men fight with their own shadows and lose themselves in their own expressions . they cannot speak of christ , and of the way and manner of applying christ , but presently they must be co-workers with christ in their justification . brethren ! we must not be perswaded out of our christian names , nay out of christianity it self by those who would impose their own notions upon us , and indeed preach another gospel ; let them read on and tremble . but i will say this , that if paul were alive , and should hear any man upon earth , or angel from heaven compound faith and works , works and christ in the matter of our justification , i doubt not but he would curse them in the name of the lord. certainly we are not to be mealy-mouthed , and silently suffer the grand principles of the gospel to be decryed , as if we doubted whether they were true or no. these are the pillars of the house , all fall with them , if they be taken away . these are the ancient land-marks and bounds of our religion ; they must not be removed , for if you suffer that , you will quickly have a dead child in the room of the living . new notions , though not contrary to any received foundation , should be warily uttered ; but supposing there is the least discrepancy or opposition , it is our duty and wisdom to be silent , and not break the eye of the needle , by forcing our camel through . new notions must yield rather to antient received truths , they must be governed and over-ruled by them . it is dangerous to force plain scripture , and plain principles to make good our own private interpretations . 2. our act of believing is no part of our justifying righteousness , because justification is an act of god ; not properly subsequent to our faith , but simultaneous with it . they are concomitants , so close , so instantaneous , that we cannot say which is first , or last in time ; we cannot say the one takes its rise from the other . i explain my self thus ; it is one thing for the scripture to speak doctrinally of faith , another thing to speak of a believer under the actual exercise of faith. when the scripture speaks of the doctrine of faith in the abstract , it tells us the consequents of it , that according to gods order and appointment , faith is requisite unto justification , and so faith is antecedent to justification , and justification is spoken of as a thing to come , upon our believing . the doctrine of faith shews what shall be to all who obtain it ; the actual exercise of faith shews , what is to them who have it , and do believe it . it is not only he that believes shall be saved and justified , but is justified . it is true , who ever believes shall be saved ; the just shall live by faith , this is doctrinally true . but he that believes hath everlasting life , iohn 3. 39. is justified ; this is experimentally true . god , if you rightly consider the point , doth justifie us , by working faith in us . it is his way of justifying ; it is the way god hath chosen to communicate the righteousness of god , which is a stupendious mystery , and cannot be otherwise applied to the soul. he doth not justifie us because of any antecedent act of faith we have lying by us , and which we could now produce as a price ( as it were ) and meritorious means of our justification . god justifies us by working faith in us ; god being willing in so great an act of grace , to speak to our understandings and knowledge , he hath appointed faith as a fit means by which the soul not only doth the thing , but also le ts in a sense of what is done upon the soul ; and therefore faith the apostle ; it is of faith that it might be of grace : god will be understood in all the acts of his grace towards us . now that there might be in us a sense of reception of so great a benefit , god resolves to put it into the hand of faith , which hath a natural sutableness in it , and fitness to receive what free grace tenders to it ; and so it doth when it is in any strength . christ and our souls would never meet were it not for faith. there is no letting down any thing spiritual and supernatural into the soul , but by faith ; faith is our modus habendi , it is the way , the means by which we come to have god and christ , and an interest in the things of heaven . we have what we have from christ by faith , and we hold it by faith. faith and repentance as acted by us , and reflected upon , are very good evidences of our justifications , for it is in that reflection only that they do give evidence of themselves , and of any thing produced from them . therefore , i say , as they are reflected upon they have retrospection to our justification , of which they are very good and evident proofs ; but they have no antecedent causality to produce the thing signified , because they signifie it , as a thing already done , past and perfect . 3. and lastly , justification is frequently set down in scripture without any relation to these acts of grace in us , to shew that it wholly flowes from christ ; and that by our believing we add nothing to our justifying righteousness , but do only apply it , as wholly derived from christ alone , 1 ioh. 5. 12. he that hath the son , hath life ; they that are in christ there is no condemnation to them , rom. 8. 1. now because we cannot admit sinners to be in christ but by faith , therefore what flows from christ , is attributed unto faith ; which is , i say , our modus habendi , but still the real cause of our justification , that which makes us just in the sight of god , is our being in christ , and our having the son. there is no mention made of having any thing else ; but faith is our modus habendi ; we cannot have the son but by faith , nor be in christ but by believing . therefore god speaks , to our understanding , and hath attributed that to the act of faith , which is only derivable from the object . i shall now shew you the weakness of those grounds and reasons they go upon , who differ from us in this point . 1. they speak much of a charge of infidelity , impenitency and unholiness to be drawn up against us at the last day , and therefore it concerns us to muster up all our good works , all our acts of grace , and every part of our inherent righteousness , that we may be in a readiness to answer to this charge and clear our selves . a specious argument ! enough to amuse the world , and fright men back into the popish doctrine of justification by works . brethren ! i do not deny that unbelieving , impenitent and ungodly persons shall be charged with infidelity , impenitency and ungodliness , and be condemned ; but to talk of a charge of infidelity against a believer at the last day , i say , it is a groundless , unscriptural notion . i do not deny that the faith of the saints that draws them to christ , and its efficacy afterwards in all its fruits , will be taken notice of by christ , when they are admitted into the kingdom , mat. 25. 34. come ye blessed ; and when that blessedness is fixed , christ doth not put them upon the proof of their faith , but helps them himself to understand the former actings of their faith and love to god , which they were ignorant of before . when saw we thee an hungred , and fed thee ? or thirsty and gave thee drink ? &c. in as much as ye have done it to one of the least of these , ye have done it to me . i see more grace in you saith christ , than ever you saw in your selves , so and so appearing in your lives ; come ye blessed . brethren , good works are good evidences to us , to make out the truth of grace in us ; but the all-knowing god needs no such evidences for his information ; he knows what is in man , and needs not that any should tell him . he searches the heart . though we see grace only in the fruit , yet god sees it in the root and principle . besides , i conceive , the last judgment is not to prove who is , and who is not in a state of grace ; but rather to pronounce the sentence according to the state that every one shall appear in at the resurrection . there will be no doubting of any mans state at the resurrection ; the method and manner of the resurrection will decide it . christ himself will separate the sheep from the goats ; and he will do this before the judgement , mat. 25. 32 , 33. you shall know a believer then by his station at the right hand of christ ; by his company among the sheep . the angels are sent forth , mat. 24. 31. togather up the elect from the four winds , from the one end of heaven to the other . they will ransack every corner of the world to find out every saint ; not only the ninety and nine , but the whole hundred shall be presented to god ; not one missing , we shall all stand together . now after they are thus ranked by christ , and the angels have declared them to be sheep , to be true believers , must they come under a charge of infidelity ? who must draw up this charge , and manage this false indictment ? either god , or good angels , or conscience , or the devil . god he hath justified them here , sealed them by the spirit of adoption to the day of redemption , and he will never reverse his judgment . the judgment of god at the last day will be pursuant to the judgment already past by his word and spirit in the hearts and consciences of believers here . good angels are imployed to gather up the elect , and consequently they have a true discerning who they are . our consciences are sprinkled with the blood of jesus , and have an answer in readiness , by the resurrection of christ from the dead . and the devil will have something else to do in that day , when he stands at the head of the wicked to receive his sentence with them , the time of his torment being then come . though he be now the accuser of the brethren day and night before god , he must then eternally be cast down . true , he is now our accuser , and we must labour to overcome him by the blood of the lamp , as rev. 12. 10 , 11. that is , by arguments drawn from the blood of jesus ; yet i say fear him not after death . the last enemy that shall be destroyed is death , saith the apostle ; and must we have an after rancounter with the devil ? must we be set upon a fresh by him ? no , no , after death he hath done with you for ever ; he will not dare to look you in the face at the last day : he draw up a charge against you ? you shall accuse , judge and condemn him , and all the devils in hell , 1 cor. 6. 3. never fear , you that dye in the lord , shall rise up under those denyable evidences of a state of grace , that neither the devils nor wicked men shall dare to gain-say . what , must poor christians who have lived under doubts , fears , under buffetings and temptations , under accusations and challenges from the devil and their own consciences , must they rise so ? is this to be raised in power , with our spirits made perfect ? surely paul was out in his triumph , rom. 8. 33. who shall lay any thing to the charge of gods elect ? do you make good your title to christ now , and never fear any charges afterwards at that day ; it will be a joyful day to believers . look up , saith christ , lift up your heads for your redemption draweth nigh , luke 21. 28. and therefore comfort one another ; your witness is in heaven , and your record is on high , as job speaks , god , christ , angles , conscience , will all be on your side . aye , but if this feigned process be not observed , some mens notions will fall to the ground . aye , and let them fall ; no matter how soon ; for they are not grounded upon the word of god that endureth for ever . brethren , we must not draw schemes and models from our own brain , and when we have done , impose them upon god , and make his proceedings in every particular exactly to suit the methods of humane judicatures : the natural notion of these things is so strong in some mens heads , that it doth carry them out beyond the line of the gospel . good works certainly do best furthest off from the judgment seat of god. they are good and comfortable evidences here , but they will make but a sorry righteousness there for us to plead . though god may and will take notice of all the fruits of his grace appearing in our words or works , when he passeth the solemn declaratory sentence at the last day , which is but a fuller manifestation of our justification . god will personally and publickly own that which he hath secretly in our consciences , done by his word and spirit in us . god doth now act mediately by his word , then he will act immediately by himself ; we shall hear the sentence of our justification from his own mouth , which now we hear only from the mouths of his ministers that speak to us in his name . secondly , the second ground they go upon is this , they say , that it is a conditional service imposed upon us by god in the new covenant ; and therefore the performance of it must needs be part of our justifying righteousness ; which is very specious , and very suitable to humane reason , as most things are that contradict the mysteries of the gospel , but it is of like sound and significancy with the other . alas ! at how little a hole will self-righteousness creep in ? how apt are we in the pride of our hearts to distinguish our self-righteousness into our justification , that we may have somewhat whereof to glory . to prevent mistakes i will premise one thing ; that is this , i do not deny , but that to believe in god , in christ , is an eminent piece of service , a great act of divine worship , the greatest act of worship we can perform to god on this side heaven . but i deny that it is a service done in order to the procuring or purchasing those benefits which we receive from christ as his free gift . faith receives what christ hath already procured . faith doth not come to christ to desire him to dye for us ; but having dyed for us , it comes for the fruit of his death : it comes on no other errand but to receive what is already prepared . faith hath no causality or efficiency at all in contriving , compassing , constituting the great act of grace , wherein the pardon of our sin and our justification is held forth unto us . our faith did not move god to promise pardon , but finding all this grace in jesus , faith applyes it , lays hold on it , and god gives us leave , nay commands us to do this . so that faith is a service we owe to god by way of duty in complyance with his free grace towards us , but it is not a service done by us in way of procuring that which is freely given . no , no , we owe that to christ and not to faith. brethren ! in common acceptation , when we say come to me , and i will do this and that for you ; pray who is the doer , he that comes to have the thing done , or he that doth it . certainly if coming be a service in this case , it is a service done to a mans self , and can never be urged as a service done to god. but they further say , that this is a conditional service : why ? because god hath commanded us to believe that we may be justified . commanded us to believe and pray , what is that ? i told you before the meaning of an act of faith , even to renounce our own righteousness , to come in our nakedness and poverty to christ , without money or without moneys worth , that we may be enriched by him in all things . is not this the old , honest , plain down-right notion of believing ? and is this the conditional service required ? why don't you do it then ? who is against it ? only let them attend to the sense of faith , and not be carried away with the meer word and talk of faith , as their own act , never regarding the inward sense and signification of the thing it self . hath god required us to believe in jesus ; let us know what that means and do it ; no body is against it . if that be the conditional service , let them lye low before god , and seem more vile in their own eyes , and cast themselves upon christ for all . let them learn to come without money . this is the proper obedience of faith ; that obedience which the doctrine of the gospel doth require ; and since you will call this a condition , i say , why don't you perform it ? is this the performance of such a condition of believing , according to the sense and meaning of believing , to tell the world that christ is not our only justifying righteousness , that we must seek for something in our selves to joyn with him , if ever we will be saved ? is this the condition ? doth god mean this , when he bids me believe in jesus ? sirs ! let us not read our bibles backwards ; wresting scripture to our own destruction : it is strange to me , that faith which is all along in scripture opposed to works in our justification , and is appointed by god to shut all good works out of justification , should be thus made an inlet to bring all good works into justification . oh! that we were more under the powerful actings of true justifying faith , it would then open it self more fully to us , and shew us its meaning . i wish we could a little better understand the actings of our faith , understand the reason , the sense of it , the importance , the intent of an act of faith , what a thing faith is . thirdly , they suppose a double justification , and a double justifying righteousness ; the first to justifie us from the accusations of the law , the other to justifie the sincerity of our faith and holiness ; and here comes in all our inherent righteousness . this is specious too : but i would not have men coyn new heads of divinity to make good their own notions . we know but of one justification , i say , the second justification , which they talk of , it is implyed in the first ; and therefore needless and unscriptural : for since the revelation of the gospel , infidelity and unbelief is a sin against the moral law ; and faith in christ is injoyned as a duty by the moral law ; by which we take god to be our god , and consequently do bind our selves over to believe whatsoever he had , or hereafter should reveal to be his will. this we are bound to by the moral law ; therefore if we are ( as they themselves affirm ) freed by justification from the law of works upon the condition of faith , then we are on our first justification absolutely freed from infidelity , and our faith is sufficiently approved to be true , and what then need a second justification , unless we will suppose an error in the first judgment ; which is impious to suppose ; as if god should acquit us from the accusation of the law of works upon the condition of faith ; which upon after examination , christ discovers to be false and unsound . so that these things do not hang together . fourthly , they say that faith and holiness are conditions and evidences of our title to christ , and all that comes by him ; and therefore part of our justifying rightcousness . it is hard to understand the strength of some mens reasoning ; but grant all this , it amounts to no more but christ , and a title to christ , so far we are agreed , for we desire no more . but how they will make faith which is our title to christ , and unto which christ and all his benefits are by the gospel granted , promised and made over ; how they will make this title never so well evidenced , to be part of our justifying righteousness , i see not : a title adds nothing to the inheritance , makes it neither more nor less , but conveys it down to us , according to the intrinsick value of the thing , be it more or less . a title to land is no part of the land ; only we are invested in it as it is , by vertue of our title . now therefore if the righteousness of christ be not of it self sufficient to justifie us , i see not how a good title mends the matter ; for if the estate be never so great , and we have no good title to it , it is worth nothing to us ; and if our title be never so good , we can have no more then is , and belongs to the title . so that after all this stir about conditions and evidences of our title to christ , the result of all is this , we have a title , a good title , are under all the conditions and evidences of a good title ; but to what ? to an inheritance that is not sufficient to maintain us , to a righteousness that is not sufficient of it self alone to justifie us ; and where are we now with our conditions and evidences of our title ? for ever distitute of a compleat justifying righteousness . is this to preach christ ? to preach the glad tidings of the gospel ? is this the way to quiet and settle the consciences of poor distressed sinners ? surely no. fifthly , they urge the literal sense of some few scriptures that seem to speak for them ; especially two ; and i do not know of more in the whole bible , as to the literal signification ; if there were we should hear enough of it . i know they quote many others , which add no weight at all to the argument they would ground upon them , therefore i shall not speak to them . those two are mat. 12. 37. by thy words thou shalt be justified , and by thy words thou shalt be condemned ; and that in iames , where it is said , abraham was justified by works , iam. 2. 23. for that in matthew , calvin charges the papists with very great weakness in offering to draw an argument from that text for justification by works . maldonate a learned jesuite on the other hand is very angry with calvin for supposing any of the roman church to be so weak and injudicious , as to argue so from that scripture ; for , saith he , we very well understand that this text doth not speak de justificatione , qua justi efficimur , sed de judicis sententia , qua , sumpto ex verbis nostris argumento , justi declaramur . so saith the jesuite ; we know this text doth not speak of that which is the cause of our justification , of the thing for which , and by virtue of which we become just and righteous , only here is the appearance of our righteousness by our words , and we are declared to be righteous . so that this doth not touch this cause of justification ; and yet this is the main text brought for it , the main proof repeated again and again , to prove inherent righteousness to have an influence into our justification . i say let them take the answer from the papists or protestants , which they please , they are both against them in this thing . as for the other scripture , they will take it in no other sense but what implyes a contradiction to all other texts of scripture in the case . the whole current of scripture is against works in justification , and leads us to a fair construction of that in iames , that it is to be understood of a justification before men , and not of a justification before god. protestant writers have sufficiently cleared up this , to the conviction of all but such who are resolved not to be convinced . certainly they should have a care how they abound too much in their own sense . the learned lord bacon saith , that a little phylosophy makes men atheists , but a great deal will convince them of a deity . some mens logick and school learning overthrows reason , which duely improved and well managed , would teach them to argue otherwise : certainly in our reasoning about divine things we should be careful not to abound too much in our own sense . it is better for us to leave the mystery of the gospel in its mystery where we found it , than to seek to draw it out , and so to explain it , as to force it into the mould of humane reason , shaping it on every side to an exact conformity to the thoughts and conceptions of our weak imperfect understanding ; i say , no gospel truth will bear this . after all our faith and knowledge and experience , we know but in part , and there is at the end of every gospel truth , a mystery ; something that is passing our understanding , that calls for silence , for an holy admiration , for an humble submission in faith to the will of god. therefore i would not have men speak as if they knew all , and draw particular schemes , and it must be so , and no otherwise ; and thus and thus you must proceed in this and that way and form , therefore things must be so stated . i have done with the argumentative part . i will now speak a word or two in a looser way of discourse . i say then thus , he may be a true believer who doth not take his faith for any part of his justifying righteousness ; i suppose that will be granted : but he cannot be a true believer who takes not christ for his justifying righteousness . i do not say now for his only justifying righteousness , because i would speak in the sense of those i oppose . i say , they cannot be believers who do not look upon christ as their justifying righteousness ; but they may be true believers who do not look upon faith as a part of their justifying righteousness . for the first , suppose it an error , it is only about the act in our apprehension which doth not alter the nature of the thing at all . the second is an error in the act , which quite destroys the very nature of faith . therefore the safer way is rather to press persons to believe , to see they have faith indeed and in truth , than urge them to such an unscriptural construction of their faith , putting such a title of honor upon it to the reproach of christ and his righteousness . they honour faith sufficiently who only prefer christ before it . no doubt god will give faith its due praise and place at the last day ; our not knowing or not understanding the reach and truth of our faith in all circumstances of it , will be no prejudice to faith at the last day . i heartily wish , we were more in the exercise of faith than in controversies about it ; more in the practise of good works than in dispute about them ; we should then sooner understand both the one and the other . sirs ! the mysterious , sublime doctrine of justification was revealed for our comfort , and proposed to our faith to be believed ; not to our reason to argue upon in a quodlibetical manner and to toss to and fro for argument sake . what if we know no more of justification then is absolutely necessary for our justification ? this is the case of many plain , sincere hearted christians ; and if it were so with us all , we may have fewer notions in our heads , but possibly more grace in our hearts . the lord grant , that we may know the doctrine of justification so as they know it who are saved by christ. but surgunt indocti & rapiunt coelum , & nos cum doctrinis nostris sine corde , volutamur in carne & in sanguine . the learned they dispute and wrangle themselves into hell ; the unlearned they believe , practice and gain heaven , taking up the truth in simplicity according to the general scope of the gospel , as it is held forth to the meanest capacity . brethren ! what paul said to the jaylor , acts 16. 31. that i say to you all , believe on the lord iesus christ , and thou and thy house shall be saved . don't you go home now , and tell your families that they must not understand this text so as to look upon christ as their only justifying righteousness , but look out for something in themselves , if ever they be saved . no , pray speak scripture language , expound scripture by scripture , and tell them , that christ is all in all ; tell them plainly that they must not be found in their own righteousness ; they must be found in christ not having on their own righteousness , that they must count all things but loss and dung that they may win christ ; that there is no other foundation but christ , no other name under heaven by which they can be saved , but the name of christ ; tell them they must not come for justification and life in the name of their good works , of any thing that belongs themselves ; but only in the name of christ , promote this doctrine in your families and among your children and servants . this is the way to save you and your household . this is good , wholesome household divinity , and suited to the ordinary capacity of all serious professors . we must not send our hearers to intricate distinctions , to learn the meaning of the doctrine of their justification . the sense of the gospel is plain enough in this thing , they that run may read it . come , come , you shall never be charged at the last day for giving too much to christ in the matter of justification . you are bound to ascribe all to him , and you shall never be charged for giving too much . and certainly if it be possible to err on that hand , i had rather err in giving too much then too little to christ. do you think that a true believer , who doth not look upon the act of faith or works of holiness to be any part of his justifying righteousness ; but casts himself upon christ , do you think , i say , that god will reprove such a person at the last day for ascribing too much to christ , and not pleading his own righteousness ? certainly a believer cannot plead the righteousness of christ without faith ; his way of arguing from christ will sufficiently evince the truth and reality of his faith ; there needs no other proof and demonstration of it . i should have made some application . i will tell you what i intended . first , to those who ground their justification upon the sandy foundation of their inherent righteousness ; i would exhort them to pull down the house presently before it fall upon their heads ; and lay a better foundation , if ever they think to stand before the son of man in his day . then i should exhort them , and press them to study other arguments , ( as there are very many ) to promote good works and practical holiness among men ; and not justle out christ to make room for self righteousness in the matter of justification . what , must we work for life still ? to work for justification is to work for life , and why should we thus turn the gospel into the law ? i should speak also to those who are built upon the right foundation , and have cast themselves upon christs righteousness for justification unto life . let such be careful to maintain good works ; let them be examplary in the practise of them ; and bring forth fruit meet for the kingdom of god. for as the foundation may be too weak for the superstructure , so the superstructure may be too mean for the foundation . and therefore down with all this hay , wood and stubble , and labour to walk more sutable to that holy faith under the profession of which you live . brethren ! the unsutable and uncircumspect lives of professors , have been the greatest scandal to the doctrine of justification by faith ; it hath opened the mouths of men against it . therefore labour to live men into a conviction of this truth . disputes and words will not do it , till you make it appear , that the grace of god that hath brought life and immortality to light through the gospel , hath taught you to deny all ungodliness and worldly lusts. this is the way to promote the doctrine of justification by faith alone . you that are built upon the right foundation had need be careful and circumspect . the house is not yet finished , we do all of us lie open more or less to storms and tempests here below , though they cannot throw down the house , yet they may shake the house ; the rain may beat into the house , may soak through every room of the house , may foul the house ; may greatly incommode us and distress us . therefore keep your souls in good repair , keep them as tite as you can against wind and weather . and for your comfort i would have told you that heaven will mend all the errors in the superstructure , if the foundation be right . god will then take away and separate all those weaknesses and sinful mixtures that now run along with all our graces ; all cracks and flawes , the sinkings , and failings , the bendings and leanings , this way and that way in any part of the building , heaven will mend all , will set all right and straight ; when we are sanctified throughout , and the top-stone is laid . finis . a discourse of repentance : shewing the difference between legal and evangelical repentance , and the necessary connection between evangelical repentance and saving faith. by thomas cole minister of the gospel . london , printed for thomas cockerill , at the three legs over against the stocks-market , 1689. a discourse of repentance . mark 1. 15. repent ye , and believe the gospel . the summe of the gospel lies in faith and repentance , which alwayes go together , and cannot be separated , though they may and ought to be distinguished one from the other : i have chosen this text to show the necessary connection that is between faith and repentance ; that i may be the better understood i shall observe this method . 1. distinguish between legal and evangelical repentance . 2. shew the nature of evangelical repentance , what it is , and wherein it does consist , how it rises out of faith , what its use and end is . 3. shew the necessary connection that is between evangelical repentance and saving faith. 4. the real difference that is between them , notwithstanding this necessary connection . 5. inquire into the true cause and reason why the professors of this age , who are so much for faith , do mind repentance so little . 6. apply all . first , distinguish between legal and evangelical repentance . you see the repentance and faith spoken of in the text , have both of them a reference to the gospel ; repent and believe the gospel . we shall better understand the nature of evangelical repentance , by comparing it with legal repentance , observing as we go how they differ from each . ( 1. ) legal repentance is the work of the law , i. e. the work of the spirit by the law , for the law works but faintly under the influence of meer natural light , unless the spirit awaken the conscience , and set home the law , little will be done , such a work of the law you have rom. 2. 15. letting in a spirit of bondage upon the conscience , accusing us for what we have done against the law , and leaving us so convicted without any plea for our selves . evangelical repentance is the work of the gospel , sweetly melting the heart by arguments drawn from the love of god , and his free grace in christ towards sinners ; it encourages a trembling soul to plead with god for mercy as the publican , lord be merciful to me a sinner . ( 2. ) legal repentance is all terrour and no hope , it rises from the revelation of gods wrath against sinners ; 't is a despairing repentance without any hope of pardon , the curse of the law lies hard upon a man ; he knows not how to get from under it , but lives in a fearful expectation of fiery indignation to devour him , he is a terrour to himself : but evangelical repentance leaves not an affrighted sinner altogether without hope , as i shall shew under the next head . ( 3. ) legal repentance is from worldly sorrow , not so much for the sin as the penalty incurred thereby , the apprehension of which is very dreadful to a convinced sinner ; he is more affected with the evil of punishment , then with the evil of sin in it self ; 't is not for gods sake but his own , that he repents of sin ; he could love it well enough if it did not damn him : though i do not deny , but a repentance purely legal , may have some sense of the evil of sin as sin , not only as malum prohibitum , but as malum in se , as evil in its own nature ; where common notions of good and evil are not utterly extinguished , it must needs be so , especially under a higher conviction from the spirit of god , that gives us a farther discerning of the evil of sin , then the meer light of nature under its greatest elevation can possibly do . it was so in iudas , matt. 27. 34. he was convinced , not only that he had broken the law of god , but that he had sinned in so doing . i have sinned in that i have betrayed the innocent blood : he knew he had a hand in murdering a man , a good man , a great man , who was more then man ; no doubt all this came up into his mind , concerning christ , yet the knowledge of christ that iudas had , did not reach so far as to beget the least hope of mercy from him ; and here lay the legality of his repentance ; it was a despairing repentance , he conversed only with the law , and so sunk under the wrath of god , and the curse of the law ; he had none to accuse him but his own conscience , the rulers and chief priests were for him , had set him a work and rewarded him ; but seeing him under such horror of conscience , he had done their business , what care they , see thou to that ; unconvinced sinners do slight the convictions of others , they may go hang themselves for all them , they have no pity for them . i speak this to shew that legal repentance may take in something of the evil of sin in it self , as well as the destructive nature of it to us ; though these legal convictions of the evil of sin in it self , are far short of those more through convictions that accompany true evangelical repentance : though the sorrow that is in legal repentance be but worldly ; yet 't is very pungent , it pierces us thorow , and pretends to some devotion too , as if it were for gods sake , when self is only at the bottom . pharaoh confessed his sins , and desired the prayers of gods people , exod. 9. 27 , 28. saul wept for his sins , 1 sam. 24. 16. the effects of gods wrath are very dreadful upon convinced sinners , may draw tears from their eyes , when they see what mischief they have brought upon themselves ; they repent , but how ? not of the sin , but of the punishment : alas ! what does that signifie , how ineffectual is it ? what have we to do to repent of the punishment ? we can't reverse it ; 't is gods part to repent of the punishment , to turn from his wrath , to cease from his anger , which he will do , when we repent of the sin that occasioned it . to repent of the punishment , is in effect to be sorry that god is so just , that he so severely animadverts upon sinners ; we wish he would let them go unpunished , that we might more securely go on in our sins ; the only way to escape vengeance , is to acknowledge the sinfulness of sin , and to repent of our great folly in committing it ; such a frame of spirit bears some proportion to the holiness of god , argues true godly sorrow , which worketh evangelical repentance unto salvation . 2 cor. 7. 10. ( 4. ) legal repentance is before faith , without faith may never issue in saving faith , as in cain , saul , iudas , but evangelical repentance does alwayes accompany saving faith ; and of this i am now to speak under the second head ; shewing you secondly , the nature of evangelical repentance ; what it is in its first rise and original ; upon what 't is founded . it came in with the gospel , the law never intended any such thing , the sinner was to be cut off by law , to die without mercy , in the day thou eatest thou shalt die , says the law ; unless ye repent , says the gospel ; here is an exception put in ( in case of repentance ) against the peremptory sentence of the law. i say repentance comes in with the gospel , i will put enmity , &c. gen. 3. 15. repentance rises out of this enmity . this seems to point particularly at the conversion of eve , who by faith in the promised messiah should turn against the serpent . i will put enmity between thee and the woman ; this woman , whom thou hast deceived , shall become thy enemy , and bring forth a seed that shall break thy head , thou shalt bruise his heel , but his death shall be thy overthrow . repentance is a gospel priviledge purchased by christ , 't is an act of grace in god to injoyn us repentance , as his leaving men in an impenitent hardened frame is an act of his justice and wrath. the law in its original constitution , does not intend the amendment of the sinner , but his utter destruction ; the law can kill the sinner , but cannot mortifie the sin ; damnation makes no man better , but concludes him eternally under sin and wrath , the justice of god is not obliged to turn a sinner from his sins , but to turn him into hell for his sins . that which makes it a just and righteous thing with god to forgive the sins of believer , is christs merits and his own promise ; 't is justice in god to make good his own promises , rom. 3. 25 , 26. 2 thes. 1. 6 , 7. he is a debtor to his own promise , he cannot deny himself , 2 tim. 2. 13. he owes the performance of his promise to his faithfulness and truth ; 't is an act of justice to himself to keep his promise : god offers mercy to sinners , not because they do repent , but that they may repent : repentance is not the cause but the effect of pardon , god always intends pardon to those whom he effectually calls to repentance ; he gave no such call to the angels that fell ; there was no gospel preached to them . no fallen angel was saved , because no elect angel fell , but there are many of gods elect among the fallen sons of adam to whom promises of salvation were made upon their believing in christ ; this being published to all in the gospel , all who hear the gospel do put in for their share in this salvation , and that they may render the attainment more easie and feazable to them , they deny absolute election , bring in universal redemption , assert the liberty of mans will to believe if he please , and supposing it to be in their own power to believe , they conclude they may be saved as well as others , and this is the ground of all that security that is among common professors . having spoken thus much of evangelical repentance as it implies a real hatred of sin as sin , and a real turning to god as the chiefest good from an inward change of nature renewed after the image of god , i shall now shew you , 1. that such a repentance can never be wrought in any by the law alone , the gospel has a principal hand in this . why not by the law. because in the law there are not sufficient motives and inducements to repentance , nothing that encourages to it , that renders it available to mans salvation , the law cannot give life to a sinner upon his repentance ; the gospel can , but the law cannot , could a man under the law , repent , suppose that ? what would he get by it , he must to hell after all , the law as a covenant of works does not seek to bring a sinner to repentance , but to punishment , the law cannot give repentance unto life , because it cannot give life upon our repentance . you 'l say then , is the law against repentance ? i don't say so neither ; for take repentance as 't is a just equitable thing , as a holy disposition of mind ; so the law is not against it where ever it may be found , as it is not against any other act of moral righteousness as such that a man may do , and yet for all this 't will condemn a man for his sin , and all his righteousness shall not be remembred , though the law be not against repentance , yet it will not accept of repentance as a satisfaction for past sins , but the gospel provides full satisfaction for the law , and promises sufficient and effectual grace to the sinner to bring him to repentance ; having rescued him from the curse of the law , enables him to walk worthy of the blessing of the gospel , if those who are justified were not sanctified , they would live to the scandal of the gospel . the law cannot contradict it self , having already pronounced a peremptory sentence of death upon the sinner , 't is impossible the law should ever give repentance unto life , the law insists upon the execution of its own judgment , and will not be satisfied till that be done , in this the gospel yields to the law , to have execution done upon man for sin , and provides a man on purpose , the man christ iesus , who bore our sins in his own body upon the cross . 3. this evangelical repentance implies real sanctification , but the law sanctifies no man , because it can't convey its own holiness to another , can't alter the nature of a man , but only shew him what mischief his sin has done him , shews him his sin in this or that instance , to his great terror , but if he happen to out-live those terrors , and not die in the fit as iudas , his evil heart will encline him as strongly to sin , as ever it did before his former convictions , they made him give a present start backwards , but he will quickly recover himself , and return to his wretched course , he cannot cease from sin , though he know it displeases god yet he likes it never the worse for that , might he but escape the punishment , 't is not the wrath of god in it self that he fears , but only as it goes forth in the penal effects of it against himself , else he could suffer god to be angry , and not be troubled at it , whereas this goes most to the heart of a child of god , that he has incurr'd his displeasure . there is no soundness in my flesh because of thine anger , psal. 38. 3. the law alone never works any real sanctification in a sinner ; 't is indeed the rule of judgement , it judges us according to what we are , but cannot make us better . 4. repentance is a turning unto god , but the law gives no encouragement to a sinner to turn to god , it holds forth the wrath of god against him , that makes him run from the presence of an angry god and hide himself as adam did , how can dry stubble stand before a consuming fire , but god out of christ is a consuming fire to a sinner , he dares not come near him . 5. the law by it self can't work a saving conviction 't is very instrumental in conjunction with the gospel to do this , but of it self it cannot . saving conviction is of the essence of evangelical repentance . saving conviction hath these four properties . 1. it apprehends upon scripture grounds a possibility of a sinners salvation , and not only so , but a fair probability of it upon the due use of those means appointed by god in order thereunto , and leads out the sinner to seek relief in christ , under some hope of obtaining it . 2. it works a hatred of sin as sin , strongly inclines and disposes the heart of a sinner to break off from his sins , and to betake himself to a strict course of holiness : god offers grace to sinners , because he intends to give faith and repentance to as many as are ordained unto life , faith inclines us to beg repentance , disposes us to it , laies open the foulness of sin so plainly , so convincingly that we cannot but repent of it , under such a saving conviction as faith works in us , i call it a saving conviction , because it puts us upon the diligent use of all means tending to salvation ; a man is so convinced that he cannot rest till he has found out an effectual remedy to cure so deadly a disease , nothing will satisfie him but christ , we see not all that is in sin ; till we see an absolute necessity of christ to save us from it : here is a deep discovery of sin indeed , when we know nothing but the blood of christ can take it away ; behold the lamb of god , &c. a sacrifice of gods providing , all the bulls , goats , sheep and lambs of mans procuring will never expiate sin , nothing that is among men can do it , but god has a lamb , cherished in his own bosom from eternity , this lamb must be slain to take away the sins of the world , 't is very astonishing to think what god parted with from himself to satisfie his own justice ; his attributes conspire together to heighten and advance each other ; infinite grace lays out it self to satisfie infinite justice , and satisfied justice gives way to infinite grace to glorifie it self in mans free redemption . 3. it convinces us not only of particular sins , but of the general corruption of our nature , 't is by a divine supernatural light that we discern this , we have a feeling of it in our selves , from an inward principle of a higher life raised up in us by the power of god in our regeneration , which will not suffer us to walk any more after the flesh , we cry and complain of that proneness that is in us to evil ; o wretched man that i am , &c. rom. 7. no unconverted man is brought in complaining of the corruption of his nature , only david , and paul , and such like , but none else . when we look upon the old man with the eyes of the new , we see that deformity that never appeared to us before . 4. it convinces us not only of the severity of the law , in punishing , but also of the holiness of the law in all its just and reasonable commands ; rom. 7. 12. this is a main difference between legal and evangelical repentance , that conviction and sense that is in a legal repentance of the holiness of the law , is very small , next to none at all , and that which is , proceeds chiefly from the remainders of light in all natural men , left on purpose in the conscience , that all reverence of god and his law might not be quite cast off , and something of this may now and then appear under strong legal convictions of sin , as in iudas , but all this never begets any true love to holiness , for still they go on in their sins and have pleasure in them that do so , rom. 1. 32. which is a great demonstration of the absolute dominion sin has over fallen man , in carrying him on not only against the known law of god written in the word , but against all the natural notions of the law written in his own heart , nothing can hold him in , he despises god and man and his own conscience , he will not be a law to himself . legal convictions come short in all these properties of saving conviction . legal convictions are either such as are antecedent to the commission of sin , or such as follow upon it , which are properly called convictions . convictions antecedent to sin , are all one with the knowledge of the law , by which we understand what is morally good or evil in it self ; what is sin , and what is not , adam and eve in innocency were under this conviction , they knew what god had forbidden , viz. to eat of the tree of knowledge of good and evil , and that to eat of it in opposition to gods express command to the contrary , was a high act of disobedience , to be punished with death , but by the subtilty of the devil they yielded to the temptation , and did eat : if their perfect knowledge of the law could not keep them in innocency , from falling , how can we expect that our imperfect knowledge of the law from any convictions of that kind , which we may be under should keep us . and for those legal convictions subsequent to the commission of sin , by which we see the obliquity of our own actions , and know our selves to be transgressors of a holy righteous law , they fall short in all the forementioned properties of saving conviction , they leave us without hope of mercy , work no renovation of nature in us , they may disturb us in the present act of sin , and terrifie us much about that , laying some present restraint upon us , but they work no real reformation in us , iudas was in great horror of conscience for betraying his master , was much troubled that he should have a hand in shedding innocent blood : and yet under the light and power of this conviction , how evil it was to murder another , he hangs himself , which was as contrary to law , as killing another : i speak this to shew how legal convictions may hurry a man from one sin to another , but they never lead him into a constant setled way of true holiness , whence i infer that convictions purely legal will never work repentance unto life . how repentance unto life is wrought by the gospel . because god hath appointed the gospel to be the means of repentance , luk. 24. 47. rom. 16. 25 , 26. to the glory of his free grace , as justice is glorified in the damnation of an impenitent sinner , so grace is glorified in his conversion ; evangelical repentance is from a discovery of gods love and free grace : his goodness leads us to repentance , rom. 2. 4. 2 pet. 3. 9. psal. 130. 4. a true penitent fears least he should miss of mercy , and come short of it , he rejoyces at the good news of the gospel , begins to lift up his head in some expectation of a blessed redemption , he serves god chearfully being perswaded that his duties and services will be pleasing to him and accepted by him for christs sake , psal. 130. 4. hos. 6. 1 , 2. a sence of love and mercy quicken up a drooping trembling sinner to return unto god , the prodigal remembred what a kind father he had , luk. 15. 18. 't was pauls argument , rom. 12. 1. 2 cor. 7. 1. 't is a sad thing that the grace of the gospel which is intended to keep men from despair , should by some be made an encouragement to presumption , god forbid we should continue in sin because grace abounds . 2. the grace of the gospel is not only an appointed means , but is in its own nature a fit means to work repentance , suited and adapted to that end , the goodness of god leads us to repentance , the schoolmen tell us that amor est congregativus , and they give this reason for it , because it does congregate and gather in our roving scattered thoughts from those various lesser objects after which they go , fixing our minds upon god , the only soul-satisfying object . love is conciliative , when god doth through faith let in any sense of his intended grace towards sinners , the heart melts under it , a sinner does not repent that he may believe , but because he does believe , something of the love of god to sinners in christ jesus , some inkling of this is come to his ear , hath touched his very heart , before ever he sets upon repentance , and now he can hold no longer , the love of christ constrains him , great is the power of love , when it commends it self to us in some signal expressions of kindness to our visible advantage and benefit . 3. because christ gives repentance , act. 5. 31. he purchased this and all other graces for us , by dying for us , he not only obtained pardon of sin in our justification , but all inherent graces in the saints come from christ , he procured them for us , he works them in us , his sufferings being not only satisfactory for sin , but meritorious of grace to be bestowed upon us , though the law can't sanctify a sinner yet christ can , and 't is an act of special grace towards us when he doth , but he will first satisfie the law and justice of god , that being brought under grace by our free justification , we may answer to the law of grace in our sanctification , denying all ungodliness and worldly lusts , living soberly and righteously here below as the redeemed of the lord ought to do ; the law commands perfect obedience , but in case of failure , the gospel promises faith and repentance , zach. 12. 10. acts 11. 18. 4. because god hath annexed a quickning spirit to the gospel , to make way for his grace , and to give it a prevailing efficacy in the hearts of men , they are drawn by the loving kindness of god , and cannot resist it , the spirit opens the mystery of the love of god in christ , and so charms the soul with it , that it is impossible to withstand the allurements of it . 5. because the ways and means of bringing a sinner to life , are all supernatural ; the law speaks nothing of this , the law never puts us upon any thing that is supernatural ; i mean that originally was so to man in his perfect state , for then it had been quite above the reach and capacity of mans understanding , but god suited his law to those inbred notions and principles of truth , that were concreated in us , the way of salvation through faith and repentance being supernatural ; we must apply our selves to the gospel to know this . 3. the necessary connection that is between evangelical repentance and saving faith. i prove , it thus . 't is so in the first production of repentance , and in all the subsequent acts of repentance , therefore 't is alwayes so . in the first production of repentance if you consider how this was wrought by iohns ministry , mat. 3. and luk. 3. these two things will evidently appear . first , that repentance alwayes presupposes faith. secondly , that repentance rises out of faith. and how ! i will clear up this by a brief paraphrase upon those words , repent ye , for the kingdom of heaven is at hand . iohn is brought in inviting sinners to repentance ; the argument he uses is plainly this , god is inclined to pardon you , therefore repent : i come as a forerunner to prepare the way , that by bringing you the first newes of gods intended grace and favour towards you , i might soften and mollify your hearts and dispose you to a ready thankful acceptance of christ , this offer of grace is called the kingdom of heaven because it is inclusive of all the happiness that heaven can afford : all good comes along with pardoning grace , i see says iohn , you are all lying under the sad damning circumstances of your own sins , in a very woful miserable condition , compassed about with hell and death , with horror and darkness , all things round about you , look very black and dismal , i am come to put you into a better state , to offer you a kingdom , which will shortly appear in all its glory ; 't is at hand , 't is coming toward you , heaven it self is come to look after you to lend a helping hand to lift you out of this horrible pit , before it shut its mouth upon you , see that you refuse not this grace , that you put not from you the word of the gospel , least you judge your selves unworthy of eternal life , as acts 13. 46. i. e. it will as plainly appear to be so , as if it had been so declared in open court , upon a fair hearing of your cause , if heaven and earth were to sit in judgment upon you , they would conclude you most unworthy of everlasting life , and by putting the word from you , you have in effect passed this judgement upon your selves , or you have done that now which your own consciences will so interpret at the last day , they will then tell you you might have had life and pardon , but would not ; you would not come to christ that you might have life , therefore your damnation is just , you deservedly perish , & may thank your selves for it , how speechless will sinners be then : as to remain in impenitency under the outward light of the gospel , does argue the height of unbelief , so to be brought to repentance by the preaching of the gospel does necessarily imply faith in the gospel , 't is impossible that a tender of grace should work repentance till 't is believed , 't is of no force , makes no impression upon the mind of a man till then , therefore , faith must be presupposed , i make it out thus . that which is brought as a motive for the doing of a thing , must be first understood , received and believed , before the thing can be done upon that motive : there is in the gospel a general offer of mercy to sinners , this proves an effectual means to beget faith in all that are ordained unto life , upon their believing this general offer of grace , their hearts begin to melt under it , and some inclination to repentance is wrought in them , this faith and this repentance wrought in a more general way at first , do form themselves into more particular and distinct acts afterwards , thus the principles of the doctrine of christ , viz. repentance from dead works and faith towards god are first laid , and then there is ( in the light and power of these principles ) a going on unto perfection , heb. 6. 1. our first faith is a more general faith , and so is our first repentance , rather an inclination and tendency to believe and repent , then actual faith , or actual repentance . our first faith wrought in us upon the general proposal of gospel grace , contains in it a saving conviction of sin , 't is impossible to receive grace without it , grace is nothing to us , of no signification to us , but as it gives relief against sin , which we must have some sense of , before we apply our selves to the grace of god for pardon , we must see something in our selves that wants a pardon , and which we are willing to repent of and forsake in case of a pardon , repentance is as true an effect of faith , as pardon and comfort , faith first brings a sinner to christ under some hope of pardon , and then busies it self in working repentance , in order to a comfortable sense of pardon . the spirit lets in some sense of gospel grace tendred unto sinners , and affects the heart with it , as very desireable , as a very seasonable offer , by no means to be slighted , the soul begins to be taken with it , conceives some hope from it , and this is the begining of faith , and with our first faith light comes in giving us some gospel conviction of sin in order to repentance , i call it a gospel conviction , because it is wrought by means of the gospel , all after acts of faith and repentance have their rise from this first work , which brings me to the second point , viz. that faith is not only joyned with repentance in the first production of it , as has been shewed , but in all the subsequent acts of it ever after ; which i make out thus . faith and repentance do constantly refer to each other in their several actings , faith to repentance , and repentance to faith ; he that believes , repents because he believes , and he that repents , believes because he repents , i. e. as faith is the cause of repentance , so repentance is the reason of every particular act of faith put forth upou christ for pardon , 't is impossible to make up the full sense of an act of faith on our part , if you fetch not the reason of it from repentance : why do we go to the physitian , is it not because we are sick , weary and faint ready to die of such a disease : so why does a weary soul come to christ , is it not to be eased of his burden ? that insupportable burden of sin that is ready to sink him into hell. if faith and repentance be thus always joyned together , does it not follow that we are justified by our repentance as well as by faith ? i answer , no. though we are not saved without repentance , it does not therefore follow that we are justified by our repentance ; but some to make good this assertion have coyned many subtle distinctions , relating to both . before i give a particular reply to this , let me say something in general . religion may be considered , either in its primitive purity and simplicity , as it was laid down in the fundamental principles of it , by christ and his apostles . or as it has since been drawn through the various discourses , reasonings and writings of men for so many centuries past , this has so much overcharged religion with so many nice distinctions , intricate questions , and endless disputes , that it seems to be quite another thing then it was in the apostles dayes : the best way is to return to the primitive simplicity of the gospel , especially in judging of fundamentals , which are plainly and clearly laid down there in terms very intelligible . though faith be the gift of god , and is given of meer grace but to a few , yet all who live under the light of the gospel may know what they ought to believe , which will render their unbelief more inexcusable ; did we dwell more upon what is plainly revealed as fundamentally necessary to salvation , we should better discern , by the light of those fundamentals , the just consequences of them , in any deductions from them , which may not be so particularly and expresly spoken unto in scripture . but now to answer the query whether we may not be said to be justified by our repentance , as well as by faith , since we are not saved without repentance ? answ. there is a great deal of difference between justification and salvation , salvation includes all qualifications belonging to that state , justification lets us into that state ; gives us right to life from whence spring all qualifications becoming that life . besides , saving graces are so called , not that they are the causes of salvation , but because they accompany it , we cannot be saved without them . faith it self as a grace inherent in us , is no meritorious cause of our justification ; 't is that which carries us out of our selves to christ for righteousness upon the account of which we are justified in the sight of god , when we say we are justified by faith , we don't mean we are justified by any thing in our selves , we can't understand it so , but the contrary , that we must be beholding to christ for all . he that receives all from another , gives nothing to himself , he does indeed apply to himself , to his own use and benefit , what is freely given to him by another , but he cannot in any propriety of speech be said to ascribe any thing to himself , or to owe himself thanks for what he receives from another : faith in its justifying act does not look to it self as our grace , but unto christ as our righteousness , the inherent grace of faith is not our justifying righteousness , though it lead us out to him who is ; faith is the hand , but christ is the gift ; nay the hand it self is the gift of god , as well as that which is put into it : god gives us not only what we believe , but he gives us to believe ; the habit and act of faith are both from god , that he that glories may glory in the lord only : and if it be so with faith , if that be shut out from being any part of our justifying righteousness , 't will hold true much more in all other saving graces that spring from faith , whether hope , love , fear , repentance , &c. repentance proves our faith to be saving , such a faith as gives us an interest in christ , faith adds nothing to the righteousness of christ , but applies it as it is , it only gives us an interest in it , and makes it ours by vertue of the promise tendring it to us , by receiving the promise we have a sure interest in the thing promised , and may ever after count it our own , and if we are not justified by our graces themselves , much less by our good works , which are the fruits and issues of them , we must resolve all our graces into faith , and faith it self into christ and his righteousness before we can be clear in the matter of our justification . 4. the real distinction that is between them notwithstanding this necessary connection . faith and repentance are frequently joyned together in scripture , and sometimes each of them singly put for the whole work of conversion , and then they do alwayes include each other , and imply the whole work of grace in the soul , as luk. 13. 5. luk. 15. 10. acts 3. 19. acts 11. 18. though they cannot be separated , yet they may be distinguished , not only nominally but really ; they are spoken of ( act. 20. 21. ) as two distinct things , as faith and hope are inseparable , yet two distinct graces , so 't is with faith and repentance , they grow together as different branches from the same root that bears and feeds them both , they are the two vital constituent parts of a christian , which have their distinct offices and influences : repentance is the same in principle with faith , though they receive different denominations , from the different objects and occasions about which they act : a principle of grace is that immortal seed , or that spirit that is born of the spirit ; the fruits of the spirit are not the spirit it self , but something produced by him ; all graces are the fruits of the spirit and are specified by their different objects : all graces are but so many expressions of that holy disposition , that is wrought in us by the holy ghost . to repent of sin is as true holiness as not to sin at all ; a sinner has no other way to express his love to holiness , than by a declared hatred of his sins . they differ in their objects , faith as justifying , hath christs righteousness for its object , repentance has mans unrighteousness for its object ; as faith acts upon christ for an interest in his righteousness , so repentance acts towards god , acknowledging our own unrighteousness and bewailing it , we cannot rejoyce in the righteousness of christ , till we mourn for our own sins ; christ reconciles god to us , by the attonement offer'd , 2 cor. 5. 20 , 21. and us to god by working repentance in us , who were enemies to him in our minds by wicked works , col. 1. 21 , alienated from the life of god , col. 4. 18. this enmity against god and alienation from him , is removed by repentance : faith works upwards to appease gods wrath , by holding up the blood of christ ; repentance works downwards upon our selves , changing our minds towards god , that we may be conformable to his will , and rebel no more against him . besides , all graces do not imploy , at least equally , the same affections , there is more joy and hope in faith , more sorrow and fear in repentance ; faith lifts up and comforts a guilty sinner upon one account , repentance humbles him and lays him low upon another account , filling him with godly sorrow for his sins . 5. reasons why the professors of this age who are so much for faith do mind repentance so little , are so seldom found in the exercise of it . 1. because they rest in general notions of faith , and of justification by grace through christ ; they say they have faith , and think this will save them , we may have right notions of faith in our heads , and yet be under no real actings of faith in our hearts ; we may be orthodox in our judgements , sound in the doctrine of faith , and yet be strangers to the grace of faith ; we may hold the truth , dispute for it , preach it up , maintain it in our discourses , as our opinion , and yet be rotten at heart for all this , under the power of unbelief , if you know these things happy are ye if ye do them . faith must be done as well as talked of , it must be really acted by us in our own case , 't is not the doctrine of faith , but your faith in or according to that doctrine , that saves you , the just shall live by his own faith , the doctrine of faith is an external thing laid down in the letter of the word , but the grace of faith is an inward living principle found only in the hearts of real saints , this is that i am inquiring after , and pressing upon you as that that will certainly produce repentance , zach. 12. 10. 't is one thing to have a notional knowledge of the doctrine of faith as contained in the letter of the word , another thing to be under the power of the grace of faith as it passes thorow the heart in the lively actings of it : notions of things may be separated from those effects that alwayes attend the things themselves when they are in being , we may shake and freeze under our notions of fire , but we cannot stand before fire it self and not be warmed by it , were there more real faith ; i mean of the grace of faith , among professors , there would be more repentance , let us not slatter our selves in the good opinion we have of our faith , and of our supposed interest in christ , 't is all false , our faith is vain , and we are yet in our sins , if repentance do not accompany our faith : the visible neglect of repentance in the professors of this age , has brought a reproach upon the doctrine of faith , and caused it to be evil spoken of , that faith that does not sanctifie , will never justifie , and without repentance there can be no sanctification : not that we make repentance any meritorious cause of pardon , or that it is to be rested in as any satisfaction for sin , only we affirm that justifying faith alwayes works repentance . 2. because they rest in a general repentance , which they took up at their first conversion and that must serve all their lives long , 't is enough they have once repented , that work is over , they have done with it now , and care not to return to it again : but because you have once repented , you must always repent , you entred into covenant with god for your whole lives , to repent of every sin you should fall into , and shall we begin in the spirit and end in the flesh. 3. because they have long since reformed what was amiss in their lives , and refrained from the outward acts of those sins they lived in heretofore , all this may be without any true repentance , you say you have forsaken your sins that is a gross mistake , for till you repent of them you have not forsaken them in gods account , but are still looked upon as those who justifie your selves in those very sins , if not why don't you repent of them , you alwayes abide under the guilt of that sin which you have not repented of , the turning of the heart to god , can never be without repentance ; till then you still retain the good opinion you had of your sins , your heart is set upon them still , nothing but repentance turns the heart another way . there can be no real reformation of life , without a change of heart ; men may for a spurt force themselves to an outward course of holiness , but they can never hold it , the heart will go its own way , and carry the man after it , nothing but repentance makes a man a better man than he was before ; a man is the same that ever he was till he repents , then indeed he is another man , of another mind . 4. because they reckon all their particular sins among their infirmities , and therefore a slight repentance will serve the turn , they think they will be pardoned of course to them , without any more ado . i look upon it as a great error , to hold that all sins committed in a state of grace are sins of infirmity ; saints themselves may be guilty of wilful presumptuous sins , and when they are , they must not think to shift them off as common infirmities . i grant , those grosser acts of sin , that a saint may be surprized into , do argue an infirm imperfect state , their state may be good though imperfect , there may be some good thing in their hearts toward god , when they fall foul as david and peter did ; but i am not now inquiring what is in their hearts , but what is in those grosser acts of sin , viz. murder , adultery , and the like ; i say there is nothing but evil in them , they are all over and throughout sinful ; now , what is morally evil and sinful in its own nature cannot properly be called a sin of infirmity , because an infirmity in the true notion of it , is the deficiency of a good action , 't is not so good as it should be , absolutely evil in it self it is not , v. g. a child of god prayes but not so fervently as he should , he hears the word , but not so attentively as he should ; he believes in christ , but not so firmly , so strongly , so stedfastly as he would , this is his infirmity , here the action it self , or the thing done , is for the substance and matter of it good in it self , what god has commanded , but when we do that which is materially evil in its own nature , and forbidden by god , this is more than an infirmity , the whole action is naught ; 't is not a weak action , but a wicked one . he that is an infirm man , is a living man ; a dead man is more than infirm , he has no life at all in him that is capable of infirmity , if a child of god should swear , be drunk , or commit whoredom , &c. i would not say as some do , oh the infirmities of the saints , but i would say oh the wickedness , the leudness of the saints ; you 'l think these hard words , hard things must have hard words , they that do well shall hear well , and they that do ill must hear ill : sin is not the less sinful because a godly man commits it , it falls under greater aggravations in him , than in another ; there may be some good thing in his heart , but there is nothing in these sinful acts but what is morally evil and abominably wicked . this should awaken us to repentance , are there not sins even mong us against the lord our god ? 6. the application . repentance being the plainest and surest evidence of saving faith , let us be much in the exercise of this grace : we should repent as often as there is new matter for repentance , i do not say we should alwayes be grieving and mourning for the same sin ; repentance may have its perfect work , in reference to some particular sin , which god has sufficiently humbled us for . there is a time to set broken bones , we may rejoyce in the cure , in that ease and rest that god gives us , when he speaks peace to us : by believing we enter into rest , till some new sin disturb our rest , and then repentance is to be renewed : by a new sin i don't mean common unavoidable infirmities , but some grosser wilful miscarriage : we ought to be humbled under our infirmities , to confess them , and so to pass on by a present act of faith , into our wonted serenity and peace of conscience not doubting but god will overlook them for christs sake . faith is not so put to it , does not labour so much to take in the , pardon of them , as it does and must do to obtain the pardon of grosser sins , which put the soul at a greater distance from god , then common infirmities do , which are pardoned of course to believers upon their humble acknowledgement of them , but in case of any particular wilful sin , we must renew our repentance in a more solemn manner , and afflict our souls for it , how long god may keep us mourning , before he restore to us the joy of our salvation , must be left to him who knowes when to administer comfort to us , in the fittest season : when we are about this work , 't is good to reflect upon former sins already pardoned , there sinfulness appears thorow the pardon . we may join our old scores to this new reckoning , and carry over all to the present account , that having the sun total before us , we may bewail the late addition we have made to it : when we see how high it rises , every new offence receives an aggravation , from so many that went before , 't is some extenuation of a fault to say , 't is the first time ; but frequent relapses into the same sin do heighten the guilt of it , and in such cases there is nothing but repenting , or perishing . the more you are in the exercise of this grace of repentance , the less inclinable will you be to any sin : i am perswaded were the devil sure you would repent , he would not be so forward to tempt you to any sin , nothing does so enrage the devil , as the repentance of the saints , could he keep them always in that mind , they are in , in the hour of a prevailing temptation , he might glory over them , but when they come to themselves , and consider better of it , how do they inveigh against the tempter , and cry down the sin as an abominable practise , and what does the devil get by this , he loses more by their repentance then ever he got by their sin , he is laid open as an impostor , as a deceiver ; the repentance of the saints is the greatest torment to the devil before his time that can be ; as there is joy in heaven at the conversion of a sinner , so there is no small sorrow in hell upon the same account . you cannot honour god more than by a daily repentance , thereby you vindicate your holy profession , from giving the least countenance to sin ; were the people of god more ashamed of sin , the wicked of the world would glory less in it , they would begin to blush with you , and hang down their heads for doing that which is so openly decry'd by all good men , good men are greatly wanting in the open profession of their repentance , if you did mourn for sin more , others would rejoyce in it less . finis . books printed and sold by tho. cockeril , at the three legs in the poultrey , over against the stocks-market . the works of the late learned divine stephen charnock . two vol. folio . annotations upon all the books of old and new testament ; by matt. pool . 2 vol. folio . the history of phylosophy , containing the lives , opinions , &c. of phylosophers ; by tho. stanley , esq folio . the compleat works of mr. isaac ambrose . folio . the morning exercise at cripplegate , or several cases of conscience practically resolved by sundry ministers . the 4th . edition , 4to . a supplement to the morning exercise at cripplegate , or several more cases of conscience practically resolved by sundry ministers . the second edition , 4to . the court of the gentiles ; part 3. the vanity of pagan phylosophy demonstrated , &c. by theophilus gale. 4to . the rise , race and royalty of the kingdom of god in the soul of man , opened in several sermons , by peter sterry , sometimes fellow of emanuel colledge in cambridge , and late preacher of the gospel in london . 4to . speculum theologiae in christo : or , a view of some divine truths , &c. by edward polhil of burwash in sussex , esq 4to . geography rectified : or a description of the world in all its kingdoms , provinces , countries ; &c. the second edition enlarged , with above thirty sheets more in the description and about 20 new maps . by robert morden , 4to . large octavo's . the nature , powers , deceit , and prevalency of the remainders of in-dwelling sin in believers ; together with the ways of its working , and means of prevention , opened , evinced and applyed ; with a resolution of sundry cases of conscience thereunto appertaining . precious faith considered in its nature , working and growth . by edward polhil of burwash in sussex . christus in corde : or , the mystical union between christ and believers considered , in its resemblances , bonds , seals , priviledges and marks . by the same author . armatura dei ; or a preparation for suffering in an evil day , shewing how christians are to bear sufferings , and what graces are requisite thereunto : suited for all good christians in this present time . by the same author . the faithfulness of god considered , and cleared in the great events of his world ; or a second part of the fulfilling of the scripture . by the author of the first part. a renunciation of several popish doctrines because contrary to the doctrine of faith of the church of england . by. r. r. b. d. a discourse concerning infallibility in religion written by sir kenelme digby to the lord george digby, eldest sonne of the earle of bristol. digby, kenelm, sir, 1603-1665. this text is an enriched version of the tcp digital transcription a35974 of text r8320 in the english short title catalog (wing d1431). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 219 kb of xml-encoded text transcribed from 119 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a35974 wing d1431 estc r8320 11904068 ocm 11904068 50632 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35974) transcribed from: (early english books online ; image set 50632) images scanned from microfilm: (early english books, 1641-1700 ; 25:13) a discourse concerning infallibility in religion written by sir kenelme digby to the lord george digby, eldest sonne of the earle of bristol. digby, kenelm, sir, 1603-1665. bristol, george digby, earl of, 1612-1677. 229, [4] p. by peter targa ..., printed att [sic] paris : 1652. reproduction of original in british library. eng faith -early works to 1800. a35974 r8320 (wing d1431). civilwar no a discovrse, concerning infallibility in religion. written by sir kenelme digby, to the lord george digby, eldest sonne of the earle of bris digby, kenelm, sir 1652 42228 213 0 0 0 0 0 50 d the rate of 50 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-12 aptara keyed and coded from proquest page images 2002-01 tcp staff (michigan) sampled and proofread 2002-01 tcp staff (michigan) text and markup reviewed and edited 2002-02 pfs batch review (qc) and xml conversion a discovrse , concerning infallibility in religion . written by sir kenelme digby , to the lord george digby , eldest sonne of the earle of bristol . printed att paris by peter targa , printer of the archbishoppricke . m.dc.lii . — nihil dulcius est , bonè quàm in●●nita tenere , edita doctrinâ sapientum templa se●●ena : despicere vnde queas alios , passimque videre errare , atque viam pa●●n●●eis quaerere vit●● . lvcret . my lord , i come now to pay your●● lordship the debt i haue owed you euer since our long discourse in one of the sidechappels of s. germanes church ; when we spent most part of the afternoone in examining and weighing , which of the seuerall religions that att present haue course in the world , a prudent man should rationally venture his soule vpon . it seemed to me that it was not a small ●●●●pe i had aduanced in obtaining your assent to the catholike , when your lordship acknowledged great defects of seuerall kindes , in all others , and that ours , was adorned with more comelinesse and maiesty , was maintained with more orderlynesse and prudence , was propped with more powerfull meanes to preserue vnity among the professors , and in the generall course of it was replenished with more efficacious motiues to incite men to the loue of god , then any of the others . but withall , you professed that there were some particulars of so harddigestion in it , as you could not winne of your selfe to yield your assent vnto them ; nor were persuade●● that the authority from whence we receiue our faith was infallible , but that in all those particulars it had varyed and swarued from what in the beginning was taught by christ and had bin preached throughout the world by his apostles . what i replyed hereunto , seemed to your lordship out of the ordinary tracke of those who now adayes vse to handle controuersies . and it is but iust , that to so sublime a witt as yours is , arguments of a higher straine should be offered then such as are pressed to vulgar capacities . for as the ordinary sort of mankinde , haue their vnderstanding satisfyed with barely looking vpon god in quality of a iudge , that punisheth or rewardeth according as men haue obeyed or transgressed his lawes : so is the enquiry of what they are to do or beleeue , at an end , when those vnto whose conduct gods prouidence hath committed them , do pronounce his decrees to them in a legislatiue way . but so piercing a iudgement as yours that knoweth there is an orderly and naturall connexion betweene all causes and their effects , and that suspecteth , not god almighty of hauing bound mankinde to a meere arbitrary law for the bare shewing of his authority and the exercising of their obedience ; will not be appayed , without hauing some scantling of the why ; aswell as of the what , you are to do and to beleeue . should we therefore apprehend their lott to be the worse , that are endowed with the eminentest talents ; since so much labor and paines is necessary to the quieting of their doubts ; when as simple people acquiesce so easily to what they are plainely taught ? nothing lesse . for though it is true , the difficulty be great in ouercoming their strong resistance : yet , that once done , the vigorous progresse they afterwardes make , recompenseth to the full the precedent paines in wrestling with their reluctant imaginations and their opposing reasons . whereas new stormes are easily raised by any crosse wind that shall blow vpon the others flexible nature . s. augustines long irresolutenesse , his anxious seeking of truth , and his difficult rendring him selfe vnto it , was followed and crowned with admirable perfection in his owne particular , and with vnspeakable aduantages to the church of god in generall : so as he is the onely saint in heauen after s. paul , that hath the day of his conuersion celebrated in the church . hence is it that i am not one of those who wonder that your lordship is so long before you come into the fould that encloseth and secureth vs . you were not whom i take you to be , if you should yield vp your weapons before you were fully conuinced ; or be conuinced before you haue searched into the bottome of the question . to putt you into the way of receiuing an entire happy defeate in this conflict , i tooke the freedome to represent vnto you such considerations as had bin heretofore most preualent with me , when i had great vnquietnesse in beleeuing what i was taught till my reason was conuinced that i should do vnreasonably if i gaue not my assent thereunto . not that i am so vaine as to thinke that my proper poore stocke can furnish ought that you already abound not more plentifully with . but it hath bin my good fortune ; ( that is to say , gods grace hath bin so mercifull to me ; ) that i haue mett with a knowing and iudicious guide , to leade me through this darke and intricate labyrinth . what i had formerly deriued from him for my owne satisfaction in this matter , i tendered to you for yours . and wherein i fell short●● by deliuering you but a lame coppy ( according to my meane skill ) of so excellent an originall , i referred you either to his learned writinges or to his fuller conuersation . for your lordship knoweth , he beareth you so great respect , that vpon any least intimation from you , he would purposely make a iorney to you from any remote place to do you seruice . in the meane time , i endeauoured to take a suruay as well as i could of the whole race that man runneth ; from the first moment of his being produced a reasonnable creature , to the last periode of his iorney , when he is settled for euer in a state of permanency . for in such a subiect , the symmetry of the whole , and the due cohoerence of the partes , are of great weight with prudent and solide men . this can not be completely nor orderly done , without first settling firmely the fundamentall principle , that mans soule is immortall and incorruptible , and suruiueth aeternally after the death of te body . in the next place , i applyed my selfe to shew , how the different courses of liuing in this world , do begett in the future , different conditions of happinesse or misery , each of them exceeding , beyond all conceiuable pr●●portion , the goods or euils of this life . then , vpon consideration of the difficulty , or rather impossibility , for mankinde to arriue to the assured knowledge of those pathes which are necessary for him to walke in to bring him to beatitude , that so his steppes might be steady and bold ones ; i concluded , that since god would have dealed more hardly with mankinde then with all other creatures besides , if to euery one of them he had assigned due and proportionable meanes to bring them to the vtmost periode of their nature , and should haue left onely him in the darke among ineuitable precipes ; it was certaine he had bequeathed to him a science or art whereby to gouerne himselfe and steere his course so as to be able to arriue safely into his wished hauen , and to that end which he was created for . and lastly , i vrged , that since the men who liue in ages after his who taught them this science ( which we call religion ) can not be conceiued to receiue it immediatly from hismouth ; they would fall backe to an ince●●itude and distressed condition equall to the former , if he had not settled as infallible a meanes to conuey entirely to them this science , as in it selfe it is an infallible guide so bring them to beatitude . and thence i proceeded to ●●stablish that rule wich keepeth vs catholikes in vnity among our selues , and in security that wee are in the right way . this was the scope of our conference then : which comprising so many , so weighty , and so difficult pointes , that a few houres conuersation was too scanty a time to discusse them as they ought to be ; i promised to giue your lordship in writing a summary collection of some of the most important reflections i had made vpon them . the doing whereof , is the subiect of the following discourse . the first chapter of mistaken demonstrations . in this course that i haue proposed to my selfe , my first endeauour must be to prooue , that the soule of man is immortall ; neither dying when the body dyeth ; nor being liable to corruption or destruction after it is seuered from the body , either through defectible principles in it selfe , or by the violence of any outward agent working vpon it . i conceiue i haue fully performed this in a former treatise , that i haue written vpon this subiect . but i may resonably apprehend that the length of that , and the heape of various arguments cumulated there one vpon another , may not obtaine from a ●●person so full of great employments as your lordship is , that discussion which belongeth to euery one of them in particular , to be secure of the consequence drawne out of them ; which requireth greater leisure , then your actiue and solicitous charges do allow you : and therefore i will here select some few of the chiefe of those which that treatise aboundeth with ; and will endeauour to make them as plaine as i can , that the discerning of the demonstration which i conceiue is contained in them , may not oblige you to labouring meditation , and metaphysicall abstractions ( in which no man can fly with a stronger wing then you , when your leisure can allow you the time and quiett of minde that is necessary for such entertainements ) but may be obuious to you vpon such present reflection as the multitude of your present affaires can afford you . my ayme , and hope , is to prooue this truth fully and euidently : that is to say , to make a firme demonstration of it ; against which no solide opposition can be produced to weaken it ; and by which a iuditious and subtile vnderstanding shall be fully appayed and quieted . to know when that is done , it will not be amisse ( before we enter into the substance of the question ) to consider in short , the nature of a true demonstration ; that so we may be sure not to be deceiued by seeming proofes : which how many or how plausible soeuer , can but persuade opinion ; neuer force assurance . some there haue beene , who haue thought that a multitude of reasons , may haue the force to proue and conuince that , which no one of them single , can reach to do . as particularly in our present case ; they produce for the soules immortality , numerous testimonies of great men , both such as haue beene eminent in naturall knowledge , and such as are estimed for supernaturall illuminations ; and to these , they adde their owne morall and naturall considerations : for example ; that , since it can not be doubted but that god is both wise and iust , and consequently will reward or punish euery man according as he hath deserued or demerited ; and yet we see that such lottes do not alwayes betyde men in this life ; it followeth , that there must be an other life after this here , wherein men shall reape the haruest they haue sowne vpon the earth . againe ; that , seing all creatures who haue soules do moue themselues ; and that no inanimate creature , can do so ; it followeth , that the soule is the vertue and principle by which an animal is mooued . but if the soule can make an other thing mooue it selfe , it cannot be doubted but that she hath in her selfe the power of mouing her owne selfe . now , life consisting in a thing 's mouing it selfe , it is cleare that what can do so , hath within it selfe without the helpe of ought else , a principle of liuing ; and consequently is not subiect to dying . afterall these , and many more suche plausible arguments , they conclude , that howbeit neuer a one of them alone can be accounted a demonstration , yet all of them in bulke haue the strength to conuince and quiett a rationall man . i wil not here examine what force they may haue ouer the vnderstanding of a morall prudent person , who in debates before him vseth to inquire no further then whether side is the more grauely and the more learnedly disputed : but most certaine it is , that if they come before a subtile metaphysitian or a cunning logitian , they will fall mainely short . fo●● when such a one shall haue rigorously discussed each particular argument , and shall haue found euery one of them to be deficient in some regard or other ; he will conclude , that no more then many nothinges can euer be multiplyed so as to make somethings ; no otherwise can neuer so many apparent proofes ( which being but such , are in truth no proofes ) euer arriue to constitute one reall proofe . others there are , who fixing themselues vpon some one argument , do not consider in it the materiall nature of it ; that is to say , what connexion the medium on which they build their proofe , hath with the effect or proposition that they conclude out of it : but onely , whither their argument be difficult to be solued , or no . as for example ; a person of great eminency and reputation for learning , did vse to putt the following argument to proue that it was possible for infinite to haue an actuall and reall being : namely . there is no inconuenience that god almighty should produce att one instant as many angels as he can produce in that instant . suppose then that he doth so . which if he do , the multitude of them wil be greater then any determinate number whatsoeuer ; and consequently , that multitude will be infinite . therefore an infinite multitude is not impossible . this argument hath perplexed many great wits and learned men : but if we looke strictly vpon it , we may obserue how it it is not formed out of the notion of the subiect in question ( that is , of infinite ) but , out of the quality of god almighty and the logicall notion of possibility : and so , may be a hard argument , but not a demonstration , and will appeare to be a fallacy , if one reflecteth that the notion of infinity may agree to a thing in potentia , but not to a thing in act : and therefore it can not be supposed that god hath done or will do all that he can do . according to which course , if in this question of the soules immortality , they frame a subtile argument out of what is common to all formes , or out of the nature common to all soules ; and withall discerne not how it may be vntyed ; they presently persuade themselues they haue demonstrated what they intended . nay , though their discourse be drawne but out of the logicall notions of contraries , of antecedents , and consequents , or out of some parity betweene the subiect they treate of and some other they compare it to ; they ●●traight flatter themselues with a conceit that they are arriued to science in that point . not considering , that to know , requireth that one be absolutly certaine that his proofe be a firme demonstration ; and not onely , that it be such an implicated gordian knotte , as that neither he himselfe nor any others he hath yet mett with , are able to vntie it ; but that truly and really , of its owne nature , it be impossible to be vntyed and solued . and ordinarly , they who ground their discourse vpon common and remote propositions ( as for example , they who vse lullies art ) do vnwarily slide ouer some vnsound steppe betweene the axiome they rely on , and the conclusion they would inferre , which they see not . whence it happeneth , that such manner of arguing , rather serueth for ostentation , then to acquire true knowledge . and as for such logicall termes as we haue aboue mentioned ; it seldome happeneth but that they are lyable to some aequiuocation or other ; which quite enerueth the force of any proofe deriued from them . both these sortes of persons do erre in assenting too lightly to an apparent proofe , and in taking that for a demonstration which in effect is none . but a third sort there is , who faile on the contrary side ; by conceiuing that a demonstration is neuer made , as long as any thing can be vrged against the conclusion prooued by it . this ariseth from a great deficiency both of witt and of iudgement . of iudgement ; because they are not able to discerne the euidence of a discourse in it selfe , but are faine to looke into externall accidents to frame their opinion of it . and of witt ; in that they obserue not how the force and subtility of mans witt is so great , as to speake ( and that , most ingeniously too ) in opposition of such thinges as are most manifest . zeno , euen whiles he walked with him that he disputed with , would be thought haue to demonstrated that it was impossible any thing could be moued in the world from one place to another . anaxagoras was as peremptory that snow was blacke . we find ingenious orations and whole bookes , whose scopes are to extoll the greatest defects and blemishes of nature , as baldnesse , lamenesse , blindnesse , vnreasonablenesse , and the like . what can be more euident then that 2. and 2. do make 4 ? yet aristotle telleth vs , that 2. and 2. are are two distinct numbers ; and that 4. is but one number ; and consequently , that 2. and 2. are not 4. and to conclude , the academikes or sceptikes haue laboured with much industry to take away all certainty . he were a weake man that would retaine his assent from an euident conclusion as long as subtile or cauilling disputants do catch att ought to oppose against it . but a iudicious person , when he seeth a solide demonstration vpon any subiect , is not att all shaken by any thorny difficulties that acute sophisters endeauour to implicate him in ; which though att the first sight they may a while perplexe him ; yet he is sure that with orderly reflection and due attention to euery ioint and progresse of their arguments , they are to be vnfolded and displayed , and the inconsequence of them to be made appeare . the second chapter . of the trew nature of demonstration . that then which importeth vs mainely not to erre in , is in iduging when a perfect demonstration is produced . the trew nature of such a proofe requireth , that it make the reader or the hearer see euidently that the conclusion is directly so as the demonstrator auoucheth it to be , and that it is impossible it should be otherwise . neither haue we reason to suspect that this can not be performed aswell in other sciences as in geometry ; seeing that there are definitions in all sciences as well as in it ; and that the termes of these definitions are linked together : and therefore it is obuious , that one conclusion maybe euidently and demonstratiuely drawne out of another . this can not happen in a scientificall discourse , vnlesse that which is taken to proone , be either the cause or the effect of that which is proued . but if there be any failure in either of these , then the demonstration can not be a perfect one . and though in substance it should not be deficient ; yet att the least it would be superproportioned on one side , and not according to the strict rules of art ; which requireth that euery truth be proued by his proper cause . as for example ; if rationality , of its owne nature , and out of the force of rationality , be the cause of immortality ; it followeth euidently that whatsoeuer is rationall is immortall . and contrariwi●●e ; if immortality , precisely by being such , do make the subiect vnto which it belongeth , to be rationall ; it followheth that nothing can be immortall but it must also be rationall . so that if either of these be so , he who considereth these two termes , seeth clearely that of necessity●● both of them must belong to what subiect soeuer he findeth either of them to reside in ; and why it is so ; and that it is impossible it should be otherwise . but if a third thing or terme , be cause of both ; or be the cause of the one and be caused by the other ; then the demonstration is mediate , and as it were a double one : as , if immateriality be the adaequate cause both of rationality and of immortality ; it is euident that whatsoeuer is rationall is immortall . but where the one side is superproportioned ; the proofe , though in substance it be true , yet is it not a proper and a perfect one . as for example ; if one should proue any thing to belong to a man because he is a sensible creature ; the effect , though it be in him , yet is it not peculiar to him , but common to all irrationall animals as well as to him . such were the considerations that i had when i composed the two treatises out of which i concluded the immortality of mans soule . for in them , this is the scope of my discourse : corporeity and mortality , are adaequate to one another ; the first as cause , the second as effect : but a rationall soule , is not corporeall : therefore , not mortall . the subsumption i made euident , by shewing , that all operations whatsoeuer among bodyes , are performed by the disposure of grosse and subtile , or of dense and rare , partes ; and that what can not be effected by such , is not the operation of a body . for , the nature of a body ( in as much as it is a body ) is nothing else but to be a thing capable of diuision ; or , that hath a possibility of being made many ( which amounteth to as much , as to be lyable to destruction ; since the diuision of the partes that do essentially compose any thing , is the destruction of it . ) and the origidall difference of bodies , is , that some are more subiect to such diuision , that is are more easily diuided ; others with greater difficulty ; which resulteth meerely out of the partes being grosser or subtiler . so that , seeing the very essence of a body is , to be a collection of such partes ; it is euident that what can not be performed by such partes , is beyond the orbe of sole and meere bodies , and cannot be atchieued by them . it is trew , that in all the first treatise , which is of the nature of bodies , i haue neither established nor made any mention of this principle ; but haue reserued it to the second , where i make vse of what is settled in the former to discouer the nature of the soule : and the reason why i haue done so , is , because the slight mocke-philosophy of this age , not reaching to comprehend the true difference betweene a body and a spirit , easily swalloweth spirituall qualities in bodies , and as familiarly attributeth corporeall proprieties to spirits : and therefore i was obliged to runne briefely ouer the nature of all bodies , and to shew how all their operations ( euen the most refined ones , and that sauour most of a spirituall nature ) may be performed by the meere disposition of grosse and subtile partes ; there by to preuent the obiections that might be made me from such corporeall actions as vulgar philosophy dispatcheth like spirituall ones . and i thought is not sufficient for a iuditious readers satisfaction , to do this onely by bare casting a composition in the ayre ; as monsieur des cartes & some others haue very ingeniously attempted to do : but i haue endeauoured to strengthen the proofes rising from the force of discourse , by accompanying them with such further obseruations as do clearely euince that whither or no i hitt right on all the particular lines that i trace out for the performance of those actions , yet it can not be doubted but that their causes are comprised vnder those heads i haue there established ; and that the wayes by which they are brought to effect , are not vnlike , ( if not the very same ) to those that i haue pitched vpon . this being the ●●orke of the first treatise ; the second looketh into the operations of a rationall soule ; and hauing discouered their nature , it sheweth that they can not be performed by the meere disposition and ordering of grosse and subtile partes of quantity or of a body ; and by consequence , that they proceede from an immateriall and spir●●tuall substance . now here , vse is made of the former principle : for , it being made euident , that nothing but corporeity and diuisibility is the cause of corruption , and of subiecting the thinges where they reside to the seruitude of mortality ; it followeth indefectibly , that the spirituall substance which we call a soule , can not be mortall and corruptible . this is the whole scope and discourse of that booke : out of which , for the reasons i haue already touched , i will here select onely three of the proofes contained in the latter treatise , to shew that our soule is a spirit , voyde of all quantity and materiality . the third chapter . the immateriality of the soule proved out of the nature of vniuersall termes or pr●●posi●●ions . the first of them is drawne out of the nature of vniuersall termes or propositions . logicians do define an vniuersall terme or notion , to be that , which being the same , may be aff●●rmed of many . metaphysicians define it to be , somewhat that is the same in many . but to speake more familiarly to common sense , we may say , that it is , somewhat which is any of m●●ny . for when we say , peter is a man , iohn is a man , and paul is a man ; if peter and man be not the same thing , the saying is false : and the like is of euery one of the other two ; to witt , if iohn , or paul , be not a man . againe ; seeing that one man is not two men ; if when i say , peter is a man , the thing which i say of peter were the same thing which is iohn ; such my saying would also be false ; for , peter would be peter and iohn too , by being the man which is both peter and iohn . the notion therefore of man , which is truly reported both of peter and of iohn ; is not both peter and iohn ; but either peter or iohn . and this is that which we call an vniuersall . this being hitherto euident , the demonstration proceedeth thus : we see that the thing which we call peter or iohn ; doth gett , by being in the soule , to be a thing that is either peter or iohn : but this condition or quality , to be either this or that , or to be a thing that is either this or that ; can not be had or gotten by the nature of a body , or by the disposition of subtile and grosse partes : therefore , the soule●● in , and by which , it getteth this condition ; is of a different nature from bodies . if here any one should answere me , that howsoeuer our wordes may seeme vnto him who shall sticke and criticise vpon them , to import that there is a notion in our minde , when we speake them , correspondent to those wordes ; which notion is no one of the subiects it is affirmed of , and yet is common to them all : neuerthelesse , if he looke carefully into his minde , he shall finde that in truth there is no nature of vniuersality there . for if he examine what picture he hath in his braine when he reflecteth vpon the notion of a man which he calleth an vniversall ; he shall finde there the image of some particular and determinate man ; and no such thing as a man in common . to such a person as should say thus , i might reply , that to endeauour satisfying him with a long discourse , might seeme as ill placed paines as if i should go about to proue with learned arguments , that there are such bodies in the world as men call fire , water , earth , and the like . for euery mans senses of seeing and feeling , that are not depraued and corrupted , do assure him that they are , and that he continually is conuersant with them . in like manner , it is as euident to euery man who hath common sense and reason , and who reflecteth vpon what passeth in his vnderstanding when he speaketh suc●● propositions , or considereth such termes , as we haue euen now insisted vpon ; that indeed there is an vniuersality in them . and therefore , if he be so vnhappy and short sighted , as not to discerne in his owne minde , that which common and continuall experience enforceth euery rationall man who looketh into the nature of vnderstanding and discourse , to owne and confesse ; he should , in speculations of this nature , content himselfe with belieuing the multitudes of others who are capable of iudging of them ( as blind men , ought to relye vpon those whose eyes are not vitiated , in matter of colours ) and not hazard his actions and his aeternall wellfare ( which dependeth of his actions in this life ) vpon his owne soddaine and slight conceit , in a matter whereof he hath no skill : as they do , who to iustify the strength of their wittes , will not onely speake and argue , but also liue , as though they belieued there where no life for the soule after the bodies death . but to be more indulgent to him then so ; i shall desire him to examine his instance , and to consider , that as when a square ( for example ) or a triangle delineated vpon paper , is proposed vnto a mathematician to looke vpon , there by to discusse some geometricall proposition ; though that square or triangle there drawne , be a particular determinate one , so and so formed , of such and such precise dimentions in each line and angle , and the like : yet the figure that is in his head , abstracteth from all those particular circumstances that accompanye either of these vpon the paper , and agreeth to any square or to any triangle imaginable , be their lines neuer so long or short , or drawne with red inke or with blacke , &c. in the same manner , that corporeall figure of a man which appeareth to our reflexion and resideth in our fantasy , is not the notion of a man that we here meane and speake of . but it is euident to any one who shall looke heedefully into his vnderstanding , that from the particular picture of some one man which his fantasy representeth to him , his vnderstanding hath gathered and framed a large notion of man in generall , which is applicable and indifferent to euery particular indiuidualll man . as is euident , if we looke into our owne meaning and intention , and consider what will satisfy vs ; as when ( for example ) i stand in neede of some one of my seruants to do some thing about me and therefore do call or ring a bell for some of them to come to me ; which soeuer of those that wayte without , cometh in , my turne is serued and i am satisfyed . in like manner , if a tenant is to pay me ten pounds ; it is allone to me , whither he bringeth it in halfe crownes or in shillinges or in six pences . and therefore it is euident that my intention aymeth no further then att a common notion ; and that i know so much . now , my intention being regulated by my apprehension preceding it ; it is cleare that my apprehension is also of the like nature ; that is to say , it is indifferent and common to any one in particular . it may be further obiected , that from the apprehending of a thing which is indifferent to many , it can not be deduced that the apprehending nature is not corporeall but spirituall : for when we looke vpon an obiect a farre off , before we can distinguish enow particulars of it , we are irresolute what it is ; whither ( for example ) it be a horse , or an oxe : and yet no man will inferre out of such indifferency that the eye in which it is , is a spirit and not a body . to this i answere , that the supposition is a false one ; there is no such indifferency in the eye as is intimated : all that is there , is precisely determinate : for , the whole obiect , and euery part of it , concurreth to the making of the picture in the eye ; and consequently there must needes be in the eye a representation of the whole and of euery minute part of it ; which is , a complete determination of it . whence it appeareth , that the indetermination we haue of the obiect , is seated meerely in the vnderstanding ; which iudgeth it but imperfectly , by reason of the weake though entire picture that the obiect hath imprinted in the eye . and accordingly , a painter that were to draw that obiect att that distance , must comprise it within such lines as the eye receiueth from it . but that which in this case is indistinct and indifferent , is our knowledge , which resideth in our minde . for , it not being able to determine by the figure that the eye sendeth to the fantasy , whither it be of an oxe or of a horse ; remaineth suspended , with an indifferency to attribute it either to the one or to the other . it may be further vrged ; that such indifferency of our soules thoughts , is no argument of her being a spirit : for if it were , spirituall substances would be accompanyed with such indifferency : the contrary whereof●● is euident ; seeing that no angell ( for example ) can be either michael or gabriell ; but is precisely such a one determinate angell , distinguished from all others . to this i answere , that i do not vrge such indifferency as a condition propper to spirits . for , in truth , they are more determined then bodies , by reason of their indiuisibility . the which is seene in these very notions ; that are more determined then the bodies from whence they are drawne , merely because they are in a spirituall subiect . but by this indifferency in the vnderstanding , springing from a determinate obiect ; and by such transformation there , of corporeall natures , to a quite different manner of being then they are in themselues ; i gather a different nature ( that is , a spiriturll one ) in the subiect where they are thus transformed . for , that bodies can be in our minde ( as they are when we thinke of them ) notwithstanding such indifferency ( which accordeth not with their na●●ure ) is an euident freeing of the minde from corporeall bondes . now , that such a nature as this , of indifferency to distinct and different thinges ; can neither be in it selfe corporeall , nor be represented by bodies or by subtile and grosse partes variously disposed ; is so euident that it were a vaine labour to go about to prooue it . the meere casting of our eyes vpon materiall thinges , conuinceth it , without needing further discourse . we can not conceiue a chaire , a knife , a house , a metall , a plant , an animall , or any visible thing what soeuer , to be in it selfe without an actual termination . no statue , no picture , no manufacture , nor ought in the world ( excepting intellectuall expressions ) can be imagined to bee , without its being con●●ined in all determination to such other bodies as comprise , enuiron , & besett it . whosoeuer can doubt of this , is incapable of any euidence . and consequently , where we see an abstraction from all determination , and such an indifferency as we speake of ; we may securely conclude , that the subiect where it is made and where it resideth , and whence it hath it , is not of kinne to bodies , but is immateriall and spirituall . the iv. chapter . the immateriality of the soule , proued out of the natvre of vnderstanding . the second proofe of our soule 's immateriality and spirituality , i deriue from her manner of operation when she vnderstandeth any thing . that which she then doth , is to compare the thing by her vnderstood , with some other ; and by the relation or respect that is betweene them , she knoweth the nature of that thing which she so considereth or compareth . so that we may conclude the particular prerogatiue of a soule is , to haue or rather to be , a power of comparing one thing to another . and in truth , if we looke well into the matter , we shall perceiue that the notion which we frame of her vnder this consideration , compriseth all her whole negotiation . for , when the notion of existence or beeing is once imprinted in the soule , all others what soeuer are nothing else but respects to beeing . thus , when we consider what that is which we call a thing ; we find , it is that which hath being ; or which can haue being . the quantity of a thing , is , what respect a determinate thing hath to the being of the world ; which in plainer termes is , how much such a thing taketh vp of the extension that stretcheth out or that belongeth to the great bulke of what is corporeall . the quality of a thing is , what relation or respect it hath to other thinges that are of its owne nature and line . the other seuen praedicaments , or classes of notions , are manifestly comparatiue betwixt diuers thinges considered together : all which i haue so fully explicated in the second part of my discourse of the immortality of the soule , and is in it selfe so plaine ; that i will not enlarge my selfe further vpon it here , where for your sake i am as succinct as i can ; referring you to that , if you should desire further explication of this matter . now these tenne rankes , or rather generall heads , of notions , comprising all the thinges and creatures that are or may be in the world ; and they being all of them comparatiue , and nothing but respects of one thing to an other : and all the working of our soule , being grounded vpon her notions : it followeth euidently , that all her notions being comparisons and respects , her nature must necessarly be the power of comparing or of making respects . which how plaine soeuer it be in these notions of her first operation or of single apprehensions ; it is yet clearer in her second operation of deeming , iudging , or knowing . for , this is nothing else but a comparing of one notion to an other , and of compounding them together : as when we say , the wall is white , or aman is a reasonnable creature , we looke vpon the notions that we haue of the extremes , and consider what respect they haue to one an other ; and do find that they are vnited and identifyed betweene themselues by the force of beeing . the very same that we find of this second operation of our soule , belongeth to her third ; which is but a multiplication of her second : for , discourse is noething else but a double or a treble composition ; which being taken in pieces , euery one of them is a iudgement●● or enunciation : and consepuently , the worke of comparing which is performed in a iudgement , is but multiplyed or repareaed in a discourse from these three operations of the soule , do spring her affections within her selfe , and her proceeding to action without her . for , according to the apprehensions she maketh of thinges , and to the iudgements that she formeth of them by comparing some of those notions among themselues , and to the consequences she draweth out of a further composition of iudgements ; she is affected with a liking or with a dislike of them : and accordingly , proceedeth to action for the acquiring or repelling of them . beyond this , our soule neither doth nor can do any thing . all her whole negotiation is comprised within these limits . and in all this , there appearing nothing but a power of comparing and of referring one thing to an other , it is most euident that the nature of comparisons and of respects must necessarily be the nature of a soule , and that she is nothing else but a thing or a power of making respects . lett vs then in the next place consider what a respect is . hath it any dimensions ? do any colors make it visible ? doth any figure or shape belong to it ? doth it take vp any place ? or is it measured by time ? all these thinges do necessarily accompany a body : and whatsoeuer is a body , is affected by euery one of them . but a respect , we find hath neither length nor breadth , nor is white or red or greene , nor is square or round , hath no dependance of time , and is so farre from taking vp place or filling of roome , that vnlesse both the termes which we consider as respectiue to one another , be indiuisibly together , there is no nature of respect betweene them . thus , in the respect of likenesse ; if you leaue out one of the termes on which the comparison is grounded , likenesse vanisheth ; it is lost . this square which resembleth that other square , or this white wall which in being white is like to that other white wall ; if you lay a side the other square and the other white wall , likenesse is gone , and there remaineth nothing but a square figure , or a white wall . none of the qualities or properties which inseparably accompany bodies , haue any thing to do with this notion , to be like . it is euery way indiuisible . if we aske our senses , they will tell vs , that it is neither white nor blacke , nor hott nor cold , nor smooth nor rugged , nor sweete nor sower , nor of any other qualification that they are capable of discerning . and when we turne to our inward iudgement , we shall find that all these thinges and what soeuer can affect our senses , are respects . so that howeuer our senses haue cognition of obiects by a materiall participation of them , our minde knoweth nothing but by respects , nor can acquire any knowledge but by them ; and therefore , to be able to know any thing , she presently turneth it into respects ; and by doing thus , she is capable of knowing all thinges . for , respects do not hinder one an other . bodies do exclude other bodies , from the place they possesse and fill . but respects , are so farre from shouldering out one an other , that they rather inferre and draw in one an another . and hence it is , that nothing can escape the knowledge of a soule , if she were not clogged by her body . now , to make vse of what we haue here explicated of the soules working by respects ; and of the nature of a respect ; let vs returne to our principle , that what soeuer is done among bodies , is performed by the disposition of grosse and subtile partes ; and examine , what disposition or ordering of such partes , can make a respect . wee see well , that the thinges which are compared and are respectiue to one an other , haue partes . the wall that is like to an other wall , hath partes : and that other wall to which this is like , hath also partes : but all that which their partes can effect about each of them , is but to make them be white , it is not they that make their likenesse . what new partes must there be added , or how must these that are already there be placed and ranked , to make the walles like ? my eye seeth each of them to be white , and my hand feeleth each of them to be rough : yet neither my eye nor my hand determineth them to be like . but my vnderstanding , which neither toucheth nor seeth them ; yet by comparing the one of them to the other ; findeth them to be like , which their generation did not make them to be . so strange and so different from the nature of bodies is the nature of the soule . ●● i will not be so prodigall of your lordships time , or so abuse your patience , as to apply my selfe here to answere a slight obiection that may be made from the petty apprehensions of some moderne philosophers of the schooles , who conceire , that as well grosse bodies as the sub●●iler soule are stored with respects ; and consequently , that according to what i haue said , those bodies should be immateriall , and spirits : which being euident that they are not , the soules being stored with like respects , can not be an argument of her immateriality . thus , when they explicate the nature of grauity ( for example ) they tell vs , it is a quality whose nature is to haue a respect to the center of the world : when they teach vs what the power of seeing in an eye is ; they tell vs as grauely as if they bettered our knowledge much , that it is a quality , whose nature is to haue a respect to the animals action of seeing . when they explicate what it is to be in a place , they tell vs it is an entity in the thing placed ; whose nature is to be a respect to the thing ( or to the nothing , if you please ; when they will haue it be in spatio imaginario ) that is called place . and the like empty imaginations , by which they confound the common notions of thinges , making all praedicaments to be relations , and affixing to them a surname of transcendentall . for , such discourses are so wretched and so pittifull ones , that i thinke a neglect is fitter for them here , then in disputing against them to loose time , which should be better spent : especially to your lordship , whose sharpe eyes wi●●l at the first sight looke through the inanity and vacuity of them . the v. chapter . the immateriality of the soule , proued out of her manner of knowing obiects without her . the third proofe of our soules spirituality , i deduce from her manner of knowing the obiects that are out of her . for the better explication of this point , i will make vse of a corporeall example ; which howbeit it falleth farre short of the wonderfull operation of the soule in this particular , yet it will conduce much to the illustration of it . be pleased to reduce into your remembrance ( my lord ) how you and i comming one morning into a faire ladyes chamber , ( i am sure you will not haue forgotten , not be to seeke , whom i meane ) we surprised her so attentiue vpon her looking glasse , as if she had bin discoursing with the faire image that she contemplated there . she was so pleased with gazing vpon that beautifull resemblance which her selfe made , as for a while she scarce tooke notice of our being att each hand of her : by which meanes we enjoied aswell as she , the same pleasing sight ; till her ciuility making her turne from it towardes vs , bereaued vs of that picture , which our eyes must haue bin loosers to haue changed for any other obiect but the originall that shee then shewed vs . and euen then , looking vpon her face , how louely soeuer it was ; our eyes could discerne no aduantage it had , of the faire picture in the glasse ; so exactly was it drawne . now if we aske the vulgar philosophers of the schooles , how this so liuely and so like representation of this ladyes face was made in the glasse they will tell vs , that the superficies or out side of that cristalline body , was imbued , or as it were tincted and dyed into the very substance of it , with a certaine representatiue quality , whose nature is to make it be like vnto the obiect or imbuing beauty opposed before it ; in such sort , and as truly , as the quality of whitenesse maketh a wall white , or as quantity maketh a body become great . now , because likenesse is defined , to be an imperfect vnity betweene two obiects that are like one an other ( for , likenesse is euer accompanyed with some vnlikenesse ; else , they would be no longer like , but the same ) we may safely say , that as farre as the looking glasse agreeth by its likenesse , without any disagreement , to the obiect that it is like vnto ; so farre , the glasse is the very obiect it selfe . hitherto , i haue borrowed the assistance of the ordinary explication how images are formed in looking glasses : which how erroneous soeuer it may be in them ; yet being translated to our mindes , it will find there the truth which was from thence wrongly translated to bodies . for , euen they as well as we , do vse to say ( as aristotle teacheth vs ) that th●● soule ●●s its obiects ; that is , she is all thinges , by knowledge . for , knowlege is not made in the soule by addition of seuerall new entities , that ioyned to her do become the partes of a new compound : but must necessarily be a true impression made in her ; that is , herselfe new stamped ; and is as truly the very same thing with the soule it selfe , as the figure left by a seale , is the very waxe it selfe , ( newly modifyed ) in which it is impressed . and therefore it cannot be denyed but that the soule is truly the obiect she vnderstandeth , as farre forth as the obiect is by her truly understood . and accordingly , we see that a person who hath a right vnderstanding of any thing , doth make vse of that thing in such sort as is fitting and agreable to the nature of it ; applying to it what is requisite to be applyed , and remoouing from it what is fitt to be remoued : so taking the knowledge which he hath of the nature of that thing ( that is , the thing it selfe , as farre forth as he hath right knowledge of it ) for a principle by which to operate ; that is , for his instrument , or for a part of his power of working . now , because this instrument , this principle this knowledge , by which ●●he soule worketh when shee hath occasion to vse it , is truely and really the knowing thing it selfe ( that is , the soule ) it is cleare , that by such knowledge the knowing thing is truely the thing knowne ; and the thing knowne , is truely a part of the knowing thing . if barely thus much , would suffice , without any further addition , to denominate or affixe the attribute of kn●●wing vnto a thing wherein we find this performed ; we might with reason esteeme a looking glasse , or any material sense of an animal ( which in like manner receiueth materiall impression from an outward obiect ) to know , or to be a knowing thing . but when we procede a degree further , and examine what more then this is in a soule when shee knoweth any thing , we shall find that whereas the first is nothing else but that a likenesse of an outward obiect is in the glasse or sence which receiueth it ; a man , when he hath knowledge of an obiect , doth know , besides the likenesse of the obiect within him , that the thing he knoweth is without him . for example ; one who heareth a bell ring ; knoweth , that the bell is not onely within himselfe by the cognition he hath of it ; but also , that it is out of him too ; to witt , in the steeple by its proper essence & existence . this further addition then , to the bells being within him , that the bell hath a proper essence and existence in nature ( that is ; that the bell is , or is a thing ) is that which belongeth to knowledge ; and denominateth the man in whom it passeth , with the attribute of kn●●wing , or of being a knower . and this is not in the looking glasse . for although it is true , that the outward obiect is in the looking glasse , as farre forth as it is not vnlike to its picture there , or as it is the same with it , and that the obiect without , smiteth and impresseth this likenesse in the glasse : yet all this , amounteth not , to make the looking glasse equall to a man in point of kowledge ; for this regard , that the obiect 's being out of the looking glasse , is not in the glasse ; whereas , the bell's being in the steeple , is in him that hath the bell in him by hearing it ring . and the like to this , is in the senses of beastes : who hauing within them no vnderstanding , vnto which the obiect may penetrate , their senses do serue them but like burning glasses , that multiplying by their vertue the force of light , refracting through them , do sett on fire some thing behind them : for the senses of the beast strengthening and encreasing the action of the obiect that striketh vpon them , do sett on working those more inward gimmals which nature hath prepared within them for the conseruation and good of that liuing creature . now the vse we are to make of this discourse , is , to examine whither this oddes which a knowing soule hath ouer a representing looking glasse , can be reduced to the disposition and ordering of grosse and subtile partes ; which is all the way & course by which materiall effects are wrought . and in steed of that , euen nature her selfe presently suggesteth vnto vs , that for nothing is more impossible then for the same bodie to be att the same time in two different places . but in our case there is yet a greater impossibility then that , to be performed by meere bodies : for it is not onely implyed that the body of the bell which is in the steeple , be in the braine of him that heareth it ring ; but also that its very being in the steeple , be att the same time in the hearer . which is a farre more vncouth matter then the former ( though that be impossible too ) t●● be wrought by bodies . for , if its being in the steeple do include tha●● it is not corporeally in the soule ; then , its being in the soule dot●● bring along with it that it is no●● corporeally in her ; and consequently , that in her it hath not a corporeall existence . now if any archimedes or archytas or subtile ingenieur , can designe such an order 〈◊〉 materiall phantasmes in the braine●● or such a dance of animall spirits , a●● meerely by them to make this b●● thus in the knower ; i will acknowledge , that the part of him where●● by he knoweth , ( that is , his soule ) is materiall and a body . but because●● that is all together impossible , i●● can not be doubted but that shee is a●● immateriall & a spirituall substance●● if any man shall obiect against me , that this knowing of an obiect to be without the knower , att the same time that by his senses it i●● brought into him ; is no particular prerogatiue of a man : but is common to all beastes with him ; vho we see moue themselues to or from the obiects that they see or heare , in the same manner as a man doth ; and yet for all that , their soules are not immateriall : i shall not make difficulty to answere , that if this could be proued to me , i would conclude their soules to be immateriall , and consequently immortall , as well as mens . but the truth is ; they mistake much in making such iudgement of beastes actions : they pronounce too soddainly , without examining as they ought from what principles such actions procede : they are carried away by the outward likenesse of gestures and behauiours betweene beastes and men , not considering how the one are determined vnresistably to what they do , by the outward obiects working vpon them ; and that the others do determine themselues by their owne election : all which i haue att large explicated in my often mentioned booke , where i treate of the operations of beastes . lett them call to minde how many and how strange thinges we heare of , made with such a ressemblance of life that the beholder an scarce doubt of their being liuing creatures vnlesse he were warned of it before hand ; and yet , they are nothing but dead pieces of wood , iron , leather , feathers , and the like artificially composed ; and the springes within them , wound vp , and then lett loose . as archytas his doue , and regiomontanus his like curiosities were ; some of which euen imitated exactly humane voyce and wordes . as also is deliuered to vs by antiquity , of memnon's statue , that gaue oracles when the morning sunne first shined vpon his eyes ; his priestes hauing in the night time ordered the engines within , in such sort that such soundes and wordes should breake out of his mouth att the appearing of the sunne . the like of which monsieur des carres was confident he could haue produced : and i belieue that cornelius dreble would haue performed the like if he had bin sert about it , aswell as he composed his organes that when the sunne shined vpon them played such songes as he had contriued within them . and the inuentions of statues mouing themselues in diuers postures and progressions are now a dayes so ordinary , that they may begett a credence of seuerall stories of the antients which haue hithetto passed for fabulous tales ; as when they tell vs that vulcan and daedalus made statues to behaue them selues like liuing persons ; and that hiarchas called men out the walles to wayte vpon apollonius tyaneus , and the like . and when he hath reflected vpon these thinges , lett him consider , how infinitely the architect of nature and of all creatures , surpasseth the subtilest ingenieurs ; and he will see that such manner of arguing , carrieth no force along with it . the vi . chapter . that the soule hath a being and proprieties of her owne : and consequently , is immortall . and of the nature and extent of the knowledge of a separated soule . thus , hauing gathered from these three proprieties of knowledge ( which whe haue shewed , are impossible to be performed by meere corporeall motions , or by the sole disposition of grosse and subtile partes ) that the source of knowledge in man is of an immateriall and spirituall nature : it followeth that she hath an existence or being of her owne , and proprieties agreable to such a nature : and consequently , that she is a spirituall substance . for it can not besayed , that she is an accident ; seing that all accidents imply a substance , of ●● nature proportionable to them , for them to depend on . and therefore , if she were an accident , since we haue proued her to be of such a nature as can not depend of bodies , ●●here must , be in man some other spirituall substance whose accident ●●he were . which no man will obiect , seeing there is no pretence att all for any other spirit●●all substance to be in man besides his soule ; and that the reason why any person denyeth her to be so , is because they would not acknowledge any thing in man to be immateriall and other then meere body . seeing ●●hen that the ●●oule is a spirituall substance , and hath an existence belonging to her selfe , of her owne nature and straine ; that is , a spirituall one : it is euident that her continuance dependeth not of the body , that in this life is her copar●●ener ; but that her existence still remaineth with her , after the bodies death : which in familiar language , signifyeth that she is and suruiu●●th after the body is fallen from her ; and that its death , is her birth ; and the breaking downe of those clay walles , is the freeing of her from prison , and the setting her att liberty : since by that meanes , she enjoyeth fully and solely her owne existence , without being clogged and pestered with a grosse yoke fellow that will haue a share of it whiles they are together . neither can it be surmised that any outward agent can , by working vpon her after this her birth out of the body , make her cease to be : since by being a spirituall ( that is an indiuisible ) substance , she is not lyable to any of those operations or locall motions , or diuisions that change and destroy bodies ; or is in danger of meeting with any other substance that is of a contrary nature to hers . besides which , there is no meanes in nature that wee know of , to bring any substance to its end . which i conceiue is sufficient for this discourse ; wherein your lordship will expect no more , then that i proue the soule to suruiue the bodies death , and to be in condition like that of intelligences or angels : and therefore i will not troble you here with such metaphysicall proofes , as to make them cleare would require large explication and the laying of principles a great way off : as for example , that ( since nature repugneth against annihilation ) there can be no change in a thing that affordeth not matter to be susceptible of a new forme . or , that where existence is once ioyned immediately to a subsistent forme without matter , there is nothing can seuer them . but peraduenture some may conceiue i haue not giuen full ●●atisfaction in this poinct , vnlesse i answere the famous argument wherewith pomponatius hath perplexed euen the learnedest men that were of his time , and haue bin euer since . for their sakes therefore , i will samne vp in short what he vrgeth against the soules continuance after the bodies death ; and in as succinct a manner , giue my solution to his difficulty . to this effect then he seemeth to say . euery thing that nature maketh , is designed by her for some proper and peculiar action or operation . for it would argue her ( that is to say , god , the author of of nature ) of imprudence , if she should bring forth into the world , an idle and vselesse thing , that where to do nothing , and consequently were to serue for nothing . now , the proper operation of mans soule , is to vnderstand : phich action of vnderstanding , is werformed by the soules considering the fantasmes that reside in the braine ; and without such fantasmes , she can not acquire knowledge of any thing . but , after the bodies death , there remaine no fantasmes for her to speculate ; they being materiall impressions from corporeall obiects ; and consequently , following the lotte of the materiall part of man that compriseth and harboureth them . therefore it followeth , that if she should ●●e seuered from the body and suruiue it , she would haue no operation ; but haue a ranke among substances for no purpose and to no end . for auoyding of which inconuenience , there is no other remedy , but to allow her beeing a cessation aswell as the bodyes , when nature hath putt ●●o periode to all that ●●he is able to do or is fitt for , by taking from her the meanes by which onely she was able to worke . this is the summe of his obiection . for the clearing of which , we may consider , that an agent may be conceiued to haue two sortes of operations ; the one transient into the subiect it worketh vpon ; the other immanent in it selfe . the first driueth to the performing of some effect ; which being compassed , the action ceaseth . as when an artificer maketh some thing , or a traueller goeth to any place ; as soone as the one hath finished his engine , or the other is arriued to his iorneys end , their working and their motion do cease . but an action immanent in the agent , continueth working though the cause be taken a way which did sett it on foote . as when a burning coale shineth or gloweth , though the fire be out , and the blowing ceased that kindled it : and as a bell hummeth , after the clapper or hammer hath done striking it . many such conditions of actions we may obserue in nature , which the latines do expresse by neuter verbes , as a●●der●● , splendere , furere , aegrot●●re , insanire , and the like : all which do import a kind of exercise or actuall existence within the subiect of what they signify , without relating to any extrinsecall cause . the which , though they come verry short of the acts of our soule ; yet of all corporeall expressions they come nearest to them : there being in our soule , a kind of vitall reflection in its proper acts ; which being nothing but the very existence of the soule it selfe , doth comprehend and aequalise as much as in nature is performed by an agent and a patient and their working . in this manner it is , that the soule after her separation from the body , continueth to vnderstand obiects , though the fantasmes that att the first serued her to acquire her knowledge , be taken from her . and euen whiles she was in the body , the speculating of fantasmes was not all the businesse that belonged to her : for though it is true , the doing of that , was necessary for her to be able to store her selfe with any thing : yet she transferred the notions of thinges from those fantasmes into her owne spirituall store house ; and did , euen her owne very selfe , become ●●he thinges which she vnderstood ; as we haue already explicated . so that she was built vp of the knowledges that she thus acquired by spiritualising of obiects and by conuerting them into her owne very substance . and that speculation of fantasmes which is attributed to her in the body , is rather a passion then an action : for the doing of that worke , is the soules receiuing impression from those fantasmes . the retaining of which , is her knowing . and this knowing , must necessarily remaine alwayes with her ; since it is nothing else but she her selfe so moulded and so impressed . that is , her owne bein●● : which because it is a spirituall one and superior to corporeall ones , doth resume in it selfe the two natures of essence , and of operation that in bodies are separated : and so is , both her being an her worke . and consequently she knoweth and vnderstandeth ( which is her proper operation ) when she is seuered from the body and hath no more fantasmes to worke by . but it is a kind of standing or fixed state of knowing ( if so i may say ) and immanent in her selfe ; ( as the shining or glowing of a fire coale , seemeth to vs to be ) not att all accompanyed kith motion , as is her gaining of wnowledge in this life . which will be better vnderstood , if we consider how her first obiect , is being ; and that her first operation , or vnderstanding , is to be being , ( as , whose essence is nothing else but a capacity of knowlege , or of a new manner of being being ) and that all the rest of her vnderstandinges , are nothing else but to know other things to be ; or , for her to be the being of other thinges : that is , to identify them with her selfe by this imbibition of being , that sinketh the obiects into her . and therefore , when a soule is once completly become all thinges ( that is , that she knoweth all thinges ) which she becometh it the very instant of her separation , and indeede , by her separation from the body ; it is euident , she needeth no further action to gaine any thing or to better her selfe . for she hath then all that she is capable of hauing●● and is att the periode she was made for . and consequently , pomponatius his argument is of no force , since after the bodies death the soule may continue that operation ( of knowing ) which she is made for : and no●● onely continue it , but haue it infinitly exalted and refined ouer what it was in the body . by my answere to this obiection , i am led to obserue how a separated soule must necessarily retaine knowledge of whatsoeuer she knew in the body . for , since her knowledge of any thing is her very being the thing she knoweth ; it followeth , that as long as she conserueth her owne being , the knowledge of that thing must remaine with her . but doth her knowledge reste here ? hath she acquired by this second birth , no addition to the stocke she had bin toylesomely traffiking for in this life ? a child in his mothers wombe , hath no other cognition then such a dull and limited one as his sense of touching or feeling could afford him ; but as soone as he is borne into this worldes light , he receiueth impressions by his eyes of the colors , figures , magnitudes , and other qualities , of all kindes of bodies that enuiron him : and shall a soule , borne into that bright day of intellectuall light , see then no more then she saw here in her darke prison ? she shall certainely . and not onely see more , but see so much more , that it euen dazeleth our eyes to looke vpon the excesse of her seing . lett vs proceede by steppes ; and consider how the ordering of a few notions , begetteth new knowledges and conclusions , that he who was imbued with those notions neuer dreamed of , till he had marshalled and ranked them in such order . and by new ordering and weauing those new conclusions among themselues and with his former notions , he further acquireth new knowledges . which the more numerous they grow , the higher and larger is their multiplication ; like numbers , which by euery addition of a new figure , do encrease their valewes tenne folde . thus , sciences do grow , from a few plaine obuious principles to the vastenesse we admire , so , the science of mathematikes , by enterweauing a few axiomes and definitions , sprooteth out , into an vnbelieuable progeny of subtility and variety . likewise , the science of metaphysikes , by ordering such notions as occurre to euery man of common sense runneth ouer the whole machine and extent of all that is : and not content with the whole world of bodies , and of what is measured by time , soareth with a bold wing and piercing eye into a new world of intellectuall inhabitants ; where finding them settled by their nature in a state of aeternity , she perceiueth time that deuoureth all thinges beneath their orbe , flide weakely vnder them into an abysse of nothing ; without being able to giue the least attainte to their sublimed nature . all this is done , meerely by orderly disposing those notions that by our senses we acquire . and if these , in a man ( whose grosse allay of a body , so cloggeth and benummeth the vigour of his subtile inhabitant ) do grow vp to so incredidible a bulke and height ; what will their extent be in a separated soule , that is all actiuity ? her nature , is , to be an orderer , or rather , to be an order it selfe : for whatsoeuer procedeth from her , is orderly : which it would not be , if order were not first in her . order then being in her , it must be her nature ; since all is nature and substance , in that thing which is indiuisible . it is cleare then that whatsoeuer is ordered by an agent whose nature is order , it must needes be ordered to the vtmost aduantage that by ordering it is capable of . and consequently , seeing that new knowledge springeth out of the well ordering of precedent notions ; it followeth , that whatsoeuer is knowable out of those notions and principles , is fully knowne by a separated soule . but when we consider the connexion that all thinges haue , one with an other , ( seeing that all the thinges in the world , are but like linkes of a chaine , forged by an all knowing architect ; who doth all his workes , by the rules of perfect order and , wisedome ) we can not doubt , but that a separated soule , by ordering those knowledges she hath acquired in the body , and by reflecting vpon them with her vnlimited actiuity and energy ( she being then entirely a pure act ) must needes attaine to the knowledge of all that is . and if we examine wherein this connexion consisteth●● as it is in our soule ; we shall find that it is placed in this , that the thing which hath one notion , is the same which hath an other . whereby we find that the first notion we haue of any thing , doth by the nature of our vnderstanding comprehend all other notions ; and that it can not be perfectly vnderstood , vnlesse all others be knowne . wherefore , we may conclude , that a separated soule , doth either comprehend no one thing , or else that shee must needes comprehend all thinges . as for example ; if she know her selfe , she knoweth that she was the forme of a body ; & not onely of a body in generall , but of one , so composed , so rempered , so formed , and all other particulars belonging to the body that she is separated frō . from hence she gathereth , that this compound of soule and body , must necessarily haue a father and a mother ; and by the indiuiduall proprieties of her body , she inferreth the indiduall proprieties of her father and of her mother . whose being such , requireth further such and such other causes and circumstances whereon they depend . and euery one of them , require such and such others that haue caused them . and so proceeding on from one to an other , she discouereth not onely the first , but also all the causes that haue relation to one another : which in effect , is the complexe of the whole world ; since all thinges in it , haue ( one way or an other ) relation to one an other , either neerer or further off : as maister white hath ingeniously and solidely shewed in the first of his dialogues of the world . and this is the methode of acquiring all sciences , by the vertue of syllogismes . and this vast extent of knowledge , will be the firmer and the stronger in her , out of this regard , that euery one of her knowledges will adde a confirmation and a verifying to euery particular that she knoweth . for all thinges in nature , hauing a perfect connexion with one an other ; whosoeuer knoweth truly the nature of any thing , knoweth also the nature of all that hath reference to it , either as cause or as effect , or by any other regard that linketh them together . and thus , euery one of her multitude or rather infinity of knowledges , riueteth faster each other of them : euery one of them affording her a new reason , why that is so ; like stones in an arch , where euery stone is not onely a support to it selfe , but also to all and to euery one of the other stones that compose the arch . so that euery knowledge of hers , hath a superproportion in a manner infinite , beyond any thing she knew in the body . and according to the strength of her knowledge , is the strength of her other actions , as , of desiring or louing any thing that her knowledge informeth her to be good : since they proceede immediatly from knowledge ; and are more or lesse vehement , according as her knowledge decyphereth them more or lesse abounding with the nature of good . nor can she be deceiued by any appearance of truth , that may plant an error in her , insteed of a true iudgement : which is euident , not onely out of what we haue euen now said , that euery one of her knowledges maketh good euery particular one in her ; but also more immediatly out of this , that it is impossible for contradictory iudgements to dwell together in the soule ; since one of them , is engrafted in her , or rather is identifyed with her , by the nature of beeing ; and the other , must consequently be excluded from her , by not being ; ( as euen in in this life , we can not iudge any thing , att the same time , to be and not to be : ) and therefore , since all that she knew in this world , remaineth with her in the next ; and that out of the perfect ordering of that , she deduceth the knowledge of all thinges else , and so enioyeth the fulnesse of science in her ; and that all shee knoweth , is alwayes present to her , as being in truth her owne indiuisible nature , substance , and being ; it followeth , that no falshood ( which is a contradiction of some truth incorporated , as i may say , into her substance ) can haue admittance to her beliefe : and if any were mistakingly harboured by her during her abode in the body ( which hindered her from completely ordering her notions , and from deducing true consequences from them ) this her new condition of abundant light , soone discouereth and cancelleth it . the vii . chapter . the answere to an obiection . bvt if error , mistaking , or falsehood , can not harbour in a separated soule ; and that the fullnesse of knowledge , be the periode and perfection of her nature ; it may att the first sight appeare impossible , that any soule should faile of being happy . for , seeing that a rationall creatures desiring of any thing , dependeth of the iudgement that he maketh of such a thinges being good for him : it ●●ould seeme , that there is great error in his knowledge , and much mistaking in his iudgement , when he setteth his hart vpon desiring and longing after that which is most hurtfull and pernitious to him . to answere this obiection , i must entreate your lordship to looke into the nature of the will : which though in substance●●it be the same with the vnderstanding ( that is , the soule her selfe , according as she is ready to proceede to action ) yet as it is the origine of the soules desires , and the impellent of her to action , it requireth a particular consideration . we may then determine the will in a rationall creature , to be a mastering and conquering iudgement or resolution , that fixeth peremptorily vpon what is to be done . for it is cleare , that it is nothing else but a mans immediate disposition to worke , or to do some thing : and he is allwayes ready to proceede to action , and doth proceede thereto ( vnlesse he be hindred ) as soone as his vnderstanding iudgeth and telleth him what is best to be done . next , be pleased to consider how we find oftentimes by experience , that after we haue iudged and determined by our reason and vnderstanding , what is best and fittest for vs to do ; there reseth in our brestes , a certaine materiall motion or tyde of spirits , that beateth vs off from that resolution , and disposeth vs an other way . if it happen that this inundation of spirits do chance to ebbe backe againe , and leaue the channell free for the calmer waters of reason to haue their course in ; we returne to our former temper and iudgement . but if a new flood of them do breake in vpon it , too strong for it to resist ; then they carry the mans resolution to their side . and according to the violence and repetition of their strokes that beate him off from his first iudgement , the resolution that is made by them is strong and vigourous . for as ourvery being , and all our knowledges , in this world ; are made by materiall actions : so , more , and stronger knowledges and iudgements , are made by more and by stronger materiall actions . and therefore , if these currents and tydes of materiall spirits , haue the force to make in a man strong impressions and iudgements of the good they propose , and by a continued long beating vpon his vnderstanding do in manner confine it to what they propose ; they will in the end , as it were blinde our reason , and make vs thinke onely , or at●●least chiefly , of the good and aduantage that they suggest . they will sinke into the bottome of our soule , and settle there , the apprehensions of what they recommend . and in comparison of those apprehensions , they will weake●● the truth we see , making it a appeare to vs like a dreame , or a thing in the ayre , that concerneth vs not●● which in this case , i may compare ( not improperly ) to oyle swimming vpon some heauier liquo●● in a caske . for , that remaineth att the toppe , without motion or actiuity ; whiles the water beneath , runneth precipitously out att the spigot into the vessels that are sett to receiue it . in like manner , here , truth remaineth without all efficacy ; whiles the contrary iudgements , do flow impetuously into action . now , when a man thus tempered cometh to dye , and that so his compound cometh to be resolued into body and soule ; it is euident , that in his soule , there must remaine a great inequality , betweene that iudgement of hers which concerneth the materiall good , and ●●er other which concerneth the true good : and , that although the ●●ur●●ent of materiall spirits which was ●●ont to foment this iudgement , be now gone , yet the effect of their stroakes ( that very same effect which remained in her , when soeuer she had truce from their actuall assaultes ) remaineth after death in the separated soule ; and if it be the stronger , will of it selfe still presse her on to the same materiall good , that the spirits which begott it , recommended to her . for by the stroke of death , the soule looseth nothing of what she had purchased in the body : but all that she had or rather that she was there , is enlarged and heighthened by this second birth of hers ; and she becometh such a thing , as the precedent moulding of her settled her in a capacity to proue ; like as the seuerall parcels of warme mudde vpon the bankes of nilus , do become such various liuing creatures , by the last action of the enliuening sunne working vpon them , as by their precede●●t dispositions and circumstances they were designed to be . adde to this , that there is no formall opposition betweene two such iudgements in a man . lett the one of them be ( for example ) that it is good for him to go to a feast , to satisfy and please his appetite ; the other , that it is better for him to go to the church to pray : and it is euident that the truth of this latter , doth not contradict the truth of the other ; but both of them are consistent together . if then he dyeth with his soule fraught with these two iudgements ; death will leaue them both in his soule ; each of them stretched out , ●●n such sort as belongeth to a separated soule ; but still , in such proportion as it found them in her , ●●hen it came to deliuer her out of her body . so that , if it found them ●●n such a proportion that the iudgement of good in going to a feast , did clearely ouerbeare the iudgement of good in going to the church ; the desire of feasting in the next : world , will likewise ouerbeare in ●●er the desire of that good , for the obtaining whereof she was to go to ●●he church to pray . and although ●●ll the circumstances and possibility of going to a feast , be taken ●●way , with the taking away of the body ; yet , the desire of feasting ( which dependeth not of considerations to be made in the next world , but onely of those which were made in the body ) remaineth as fresh and as quicke as it was when the man settled his last iudgement and resolution in this world . nor doth it import , that a separated soule hath no tast to be pleased with meate or with drinke . for , as all her desires were framed in the body ; so , are they such , as belong to a whole complete man , and not to a naked soule . and therefore , she desireth to be built vp againe an entire man , and to wallow againe in such sensuall pleasures as then prouayled with her . to which i may adde , that although a separated soule haue not a tast to relish meate , yet she hath a will to wish for it . and this will , is now to her , of a like nature , as to vs in this world , the wish of bea●●i●●de ; which dependeth of no other consideration , nor is referred to any furthe●● end ; but is of it selfe the last end ; as being desired for its owne sake ; and not vnder the reglement , or to serue for obtaining of any thing else , more desired then it . nor doth it prei●●dice what i haue here determined ; to consider , that a separated soule , is a pure spirit , deliuered from that impugner of reason , her flesh , which vsed to draw her from her greater good . for we must not vnderstand●● her being a pure spirit , to signify her being a●● vntainted spirit : for she is wholy defiled by her habitation in the body . but she is called pure , by negation of conjunction to any body : which hindereth not , but that she may haue in her substance , the spirituall effects and contaminations of a corrupted body . for whiles she and her body were but one thing ( both of them subsisting by one existence ) the agents that wrought vpon her body , did build and qualify her according to what she was to be when she was to be seuered from her body , and to exist by her selfe . now if these agents were peruerse ones , they hammered out such effects in her as made her become a spirituall monster of many heads , ( which are , the reluctant and incompossible principles that raigne in her ) each of them drawing and tearing her a different way from the rest ; as in the next chapter i shall more amply declare . and although she erreth not in prosecuting her iudgements and desires , supposing the principles from whence they spring ; which are now naturall to her : yet all her operations , flowing out of those : principles , are strangely defectiue , vgly , and monstruous . and the reason why her iudgements and affections in this state of separation , are naturall to her and vnalterable ; whereas before they were but accidentall ; is this : whilest she was in the body , there was no thought or iudgement so deepely settled in her , but ( by reason of her bodies subiection to externe agents ) might be weakened by the much importunity of other thoughts occurring to her and pressing vpon her ; and by litle and litle , might be worne away and forgotten : and therefore her nature , that was thus flexible and changeable in her iudgements and desires , resided purely in the common inclination to good in abstract or in generall ; the which was common to all kindes of desires ; and so , onely the desire of good in generall , was naturall to her : all particular desires , being but accidentall to her ; and such , as might be remoued by extrinsecall causes and agents . but when all this subiection of her to such agents by meanes of her body , shall be remooued by death ; and that no causes shall afterwardes be able to worke vpon her ; and that she herselfe shall be nothing else but a being or a substance left out of these impressions , the stamping of which is now att an end ; those desires which formerly were but accidentall , are now become naturall to her . and whatsoeuer she loueth for it selfe , remaineth settled and riuetted in her , as a supreme principle ; ouer which none other hath any authority or preualence ; and against which , nothing can be vrged to infeeble it . and in the meane time , all other iudgements and desires that are lesse preualent then these , do keepe their inferior rankes and beings , ( without loosing ought of the clearenesse of euidence that accompanyeth them ) vntill an other change do come by the reioyning of her bodie to her . by all which discourse it appeareth , how a separated soule that is badly and vnequally built vp ; is free from error and falshood in her iudgements ; though her misseplaced affections and the improportioned composure of her will , do make her neglect her true good , for inferior and vnworthy goods . the viii . chapter . of the misery of a disordered soule after it is separated from the body . hauing cleared ( as i conceiue ) this great difficulty ; i shall apply my selfe to explicate in the best manner i am able , the different states , that the different courses and manners of liuing in this world , do settle a separated soule in . these may be comprised vnder two generall heads . for ; there being in man two principles from which all his operations do spring ; reason and sense ; his soule and his body ; it is evident that according as either of these swayeth and hath strongest influence into his actions , his course of life is to receiue its denomination . i will begin with taking a short suruay of a soule torne from the body of a man that spent his life in the pursuite and in the enioying of sensuall obiects . it is already concluded , that all the iudgements and desires which a man contracteth in this life , do remaine in the sepated soule , in the same proportion and excesse ouer one an other , as they were here . it hath bin also shewed that notwithstanding such a soules desiring a particular and inferior good , more strongly then she doth an vniuersall and superior one : yet is she not carried by error or mistaking , to preferre the inferior good before the superiour ; but seeth clearely the difference that in truth is betweene them ; and that the superior good , is of its owne nature , preferable to the other ; though , by reason of the temper she is in , she preferreth for her enioyment the other meaner good . next , lett vs consider the great vehemence wherewith the desires of a separated foule are accompanyed . examples dayly occurre to vs , of the great earnestnesse wherewith passionate men desire and prosecute the obiects that their hartes are sett vpon : in such sort , that neither difficulties , nor dangers , can diuert them from them . and yet , the greatest and violentest of these , is not comparable to the least and weakest desire of a separated soule . in her , there is nothing that can retard any operation that she is about : as in bodies there is ; vnto whom , motion belongeth not but as they are moued by an other thing ; and therefore , all that appertaineth to them in regard of motion , is in a manner resistance to it , or a repugnant yielding to what is too stong for them : and consequently , succession of time , and conueniency of place , and a mastering power in the agent that worketh vpon them , are required to all corporeall motions and operations . but a separated soule , being ( as we haue formerly shewed ) an indiuisible substance , and not measured by time , nor comprehended by place ; and withall , her selfe being the principle of her owne operations ( which are nothing else , but her very being what she is ) it followeth that whatsoeuer she doth or desireth , is , with the whole energy of her nature ; who●●e force and actiuity beareth such proportion to the strength of the greatest and most powerfull body that is , as all time doth to an instant , or as the whole extent of quantity doth to a point ; seeing , that her actiuity ( were she to worke ) reacheth to all place , and to the whole masse of corporeall magnitude , in an indiuisible of time . now , lett vs apply these three considerations , to such a soule as we haue proposed for our first suruay . her wearing out her time in the body , with continuall conuersation among sensuall obiects ; and through the loue of them , her neglect of rationall and intellectuall goods ; will haue caused , that after death , her affections to them , will preuaile ouer these latter . such affections , can not be conceiued to be , but of one , or but of two , or but of a few , of those materiall obiects ; but of many , and of different natures . for the puddles of flesh and blood , hauing this property , that full draughtes of them do begett a satiety and loathing in in the persons that feede greedily vpon them ; their ouerburthened stomakes do seeke to please themselues by variety ; and do hope to find fresher and quicker delight in some new obiect . thus , they trauell and wander as farre as they can , in this labirinth of vanity : one pleasure still succeeding an other : their thoughtes sometimes bent vpon richesse , otherwhiles vpon power ; as often vpon honor and estimation from others ; sometimes vpon reuenge ; and peraduenture continually , vpon the meaner obiects that in their seuerall kindes do affect their grosser senses . all this variety of affections , that requireth succession of time to be contracted and enioyed in the body , will reside together all att once in the separated soule ; or rather , she her selfe will be all of them . many of them , will be incompatible with one an other : yet she mustendure them all ; & endure euery one of their drawing her a different way : like those vnhappy monsters that some historians tell vs of , which being composed of two , or of more , different animals , vnited together by some part of their bodies common to them all , they are att continuall debate among themselues , one of them desiring to carry their whole loade one way , or to busy themselues about one thing , the other contesting against that . but the incompossible affections of such a soule , are yet more lamentable then can be represented by the sad conflict of such monsters : for , these latter , are not in the same indiuisible place : they are but neere one an other ; and they are not alwayes in opposition , and att warres , betweene themselues : whereas , the soules vnhappy desires , do constitute and build vp her very substance ; which being indiuisible , they lye alwayes together in the same indiuisible restlesse bed : like snarling dogges , like angry vipers , and poysonous serpents , perpetually biting and tearing one an other . nor can any of them be layed a sleepe , for one single moment of time : they are continually awake , continually raging , and continually deuouring one an other : and consequently , continually deuouring thebowels of that wretched soule that harboureth them . who in the middest of this torment and misery , seeth clearely that it can neuer haue end , as longas she hath being ; she being now , no longer subiect to mutation : & that therefore she must remaine thus , for all aeternity . but this tearing her in pieces by incompossible desires , is but part of the torment she sustayneth : she is so vnhappy , as to be incapable of enioying any one of those obiects she so extremely thirsteth after . none of them can follow her into that region , where she now dwelleth ; nor hath the meanes or instruments to conuerse with them , were it possible ( as it is not ) that they could approch her and offer themselues to her . consider now how great an anguish endureth that man , who hauing passionatly sett his hart vpon some beloued obiect , is hindered from enioying it . the proportion of his sorrow , will be according to the proportion of his desire , and to the actiuity of his nature . we see , how much the griefe of a quicke and smart person , exceedeth the griefe of a dull and heauy one : and particularly when it is for the priuation of the obiect that he prised most . we haue dayly examples , of men , that dye for such losses . how strangely excessiue then must the sorrow be of a separated soule , that wanteth what she so vehemently desireth , and that she is sure she shall neuer attaine to enioy ? how great this sorrow and anguish is , we can not comprehend , because we can not comprehend the actiuity of a separated soule . but we shall discouer enough to strike vs with amazemēt & horror att the sight of it , if we reflect , how sorrow & paine worketh vpon a man in this life . it is euident , that euen in corporeall paines , it is not the body that feeleth that which tormenteth him . for if the mind be strongly fixed vpon some other thought , so as not to attend unto what passeth in the body , or that by outward agents is wrought vpon it , ( as happeneth in extasies , and in like vehement applications of the minde an other way ) the man feeleth neither goute , nor stone , nor the incision of any of hislimbes , nor the violent action of fire feering or burning any of his sensiblest partes . it is the soule then that feeleth all such paine ; and the body , with its senses , serueth but as the channell or conduite to carry it to her . much more is it out of all question , that the sorrowes of the minde , reside onely there . it followeth then , that since onely the soule is susceptible of torment ; a separated soule , must necessarily be lyable thereunto , in an infinite excesse beyond what an embodied one is capable of . now consider , how all the euill that can arriue to her , is , her being crossed in her affections , and her being depriued of what she desireth and tendeth vnto with greater actituity and pressure , then that wherewith the weight of the whole world would fall backe to its place and center , if after being remooued from it by a maistering force , it were soddainly lett att liberty to returne whither its grauity would carry it . and from hence we may conclude what a state of violence , and of suffering contradiction to her nature , must such a soule necessarily be in ? it is euident , that all the torments inuented and inflicted by such tyrants as haue bin most ingenious in cruelty ; or caused by the violentest and sharpest diseases ; are but shaddowes to what such a soule endureth . to heighten yet more the anguish she sustaineth ; she looketh with an enuious eye vpon the excessiue happinesse that other soules enioy , who spent their time in storing themselues with such true goods as now do settle them in such a delightfull state : shee seeth how easy it had bin for her to haue made her selfe one of that happy number : and how foolishly she tooke more paines to render her selfe thus miserable , then they haue done to attaine beatitude : since the ones course , was a calme smooth progresse in the high way that nature herselfe traced out to them , and to all men else that haue the good fortune to discerne it : and the others , was a continuall toylesome wandring in the rugged and stony by-pathes , full of bryars and thornes , where ineuitable precipices surrounded them on euery hand . and she seeth that the thinges for which shee tooke all this paines , and for which she now endureth so much , and lost so much ; were most vnworthy and most contemptible pleasures ; not deseruing the name of pleasures , euen whiles they were enioyed in their greatest height ; that she is ashamed , and hath horror , to thinke of : and yet , so wretchedly vnhappy she is , that she can not choose but preferre them infinitly aboue those true goods , which att the same time she seeth do in reality and in solide estimation more infinitely surpasse them ; and which therefore she can not forbeare louing and desiring with a most vehement earnestnesse , though not so much as the mastering affections that tyrannise ouer her . and consequently she is most vnhappy , vpon that score too ; since her misplaced affections , haue rendered her incapable of enioying any pleasure in them . how miserable must we conclude such a soule to be , though she remained in this state for neuer so short a while ? but when we consider , how she is to remaine in this condition for all aeternity ; that nothing can neuer happen to comfort her , or to asswage her torments , much lesse to lay them a sleepe for one small moment of time ; that she is certaine they will dure for euer all in a heape , and each single by it selfe , corroding her bowels with the same raging violence ; what distresse , what horror , what despaire must she be in ? if the looking vpon eternity with our faint eyes , and the taking such a poore scantling of it as we are able , by adding of the greatest numbers we can comprehend in our fansies to others as great as they ; then , multiplying them betweene themselues , and with their productes , till we haue wearyed out our selues , and exhausted the rules of arithmetike and algebra , in counting millions of yeares that it is to endure : and yet after all , we find that we haue not attained to so much as a shadow of that all comprising , neuer ending , eternity : so that we grow giddy with seeking to summe vp such an endlesse account : what should we conceiue will be the sense , the horror , and the despaire , of such a soule ; who by the superiority of her nature hath now full knowledge , in its most horride semblance , of that dreadfull eternity , whose bare shaddow ( or scarce so much ) striketh vs into such an amazement and affright ? by this little ( very little , in respect of what this subiect requireth ) your lordship will conceiue , what apprehension i make of the state of a separated soule built vp of improportionable and vnequall iudgements , by hauing in this life entertained her selfe totally or chiefely with materiall obiects , and settled her mastering affections on them . the ix . chapter . of the beatitude of a well ordered soule , after its separation from the body . it is now time that veturne ouer the leafe , and take a view of an other soule , that in this life hath cultiuated her knowledges and affections to the best aduantage ; and hath employed her selfe , about intellectuall and re●●ll goods ; and hath contracted a loue of them ; and in comparison of them , neglecteth the other muddy ones that belong to flesh and blood . it is euident out of what i haue formerly said , that the affections of such a soule , when she shall be out of the body , will be wholly bent vpon intellectuall goods ; as , knowledge , and truth ; and that if she enioy them , she will be contented and happy . that she shall enioy them , is already concluded ; when we shewed , how euery separated soule , is endowed with fulnesse of knowledge , and shall vnderstand and know all that is knowable in nature ; which importeth , all that is , that euer was , and that euer shall be : and that she shall know all this , truly without any admixture of falsehood or error . but what degree of happinesse she shall be in by such knodwledge , is that which we are to inquire into : in doing whereof , we shall be faine to take ou●● measures , by discoursing comparatiuely of her delightes , to such as do delight a soule in this life ; since such a soule is so noble a creature , and so aboue our reach , that we are not able to iudge positiuely of her by looking singly . on her selfe , in her owne nature . how great the pleasures of sense are , is but too easie to apprehend . mankinde is continually too conuersant with them , to be ignorant of them . and so powerfull they are , that we dayly see men of excellentest partes , sacrifice their whole liues to the purchasing and enioying of them . but if we compare them with the pleasures of the minde , euen in this world ; we shall find that in respect of them , they are flatt , meane , brutall , and inconsiderable . we see dayly examples of persons , that hauing bin deepest immersed in those , ( and therefore can not be suspected , to want the skill of gusting them ) as soone as they haue come to relish the superior delightes that are afforded by intellectual goods ( for euery tast is not presently fitted for them ; being depraued by preoccupation of the others ) they grow to despise the entertainements and obiects that formerly were the idols of their affections ; and do acknowledge , that one houre of contemplation of some noble truth , outweigheth in the scale of pleasure , yeares of such delightes as belong to sense . but i must not content myselfe , with producing examples or authorities , to your lordship : such arguments are to be vsed onely to those that can not penetrate into the natures and causes of thinges . you will expect from me , that i should lay the groundes , why intellectuall pleasures , do , of their owne nature , affect a man more then corporeall ones . this is easily and presently done , if we but consider what it is in man that is affected with pleasure : euen with sensuall pleasure . and as before , in point of paine ; so here , vpon the same principles , we shall finde , that it is not the body , but the soule , that is affected with pleasure , and that the body and senses , do but serue to conuey the outward obiects or motions , to the tribunall of the minde ; who onely sauoureth and embraceth them vnder the notion of delightfull . if she be distraught an other way , with some strong thought that carrieth her from the present obiects and company ; be the man att other times neuer so much affected with musike , ( for example ) or with pictures and statues , or with parfumes , or with pleasant wines , or with like entertainements of the senses : all these may beate att their dores ; and yet he be so farre from being then delighted with them , that he will not so much as haue taken notice of them . if then it be the soule onely that tasteth pleasure , she onely being capable of cognition and able to make reflexion , ( which are necessary circumstances to the enioying of pleasure ) it followeth necessarily that in a well composed man , those delights must affect him most , that are most agreable and proportionable to that part of him by which he is delighted . he who feeleth not this truth experimentally within himselfe , may be said to haue the complexion of his soule spoyled ; like those ill gouerned maydes , who by feeding on trash of bad nourishement , do gett the greene sickenesse ; and then do loath meates of wholesome iuices . for , the truth is ( though it fall not within the compasse of this discourse ) that humane nature hath bin corrupted in its very source ; like a child that sucketh contagion from an infected nurse ; and is deliuered ouer , to ill affections , and to ignorance of what is good for it . now , the proper businesse of the soule , is the enriching her selfe with knowledge ; and her satisfaction and contentement , is the contemplation of truth . if the doing that , in the lowest and meanest subiect of knowledge , ( qnantity , which is but the accident and attendant of bodyes ; out of the consideration of which , geometry hath its birth ) and whose verities haue no reall existence in nature ; but may seeme in respect of solide substances , to be but fine cobbewebbes spunne in the ayre ; if that ( i say ) do oftentimes carry men of strongest partes and iudgement by the delight and pleasure they find therein , to the neglect of all sensuall pleasures , and euen of their life it selfe ; how great may we thinke must the delight be of him that should haue the solide knowledge of whole nature it selfe , and of all her reall and numerous progeny ? if the contemplation of a few lines , angles , and figures , whose existence is no were considerable but in the braine and fansy of him that playeth with them ( for they are but like sport and exercise to the minde , to gett her an appetite to meate of solider nourishement ) can carry away with the delightfullnesse of it such a man as archimedes ( one of the greatest wits that euer were ) so farre , as rather to part with his life , then with so pleasing a thought : what pleasure must there be in considering the whole machine of the vniuerse , and of all the bodies that are contained in it ? to behold the beautifull proportion and symmetry , that is in euery part of it ? the admirable connexion , that is betweene each one of them ? the nature of euery one in particular ? and the long chaine of causes and effects , that runneth trough them all , and comprehendeth them all ? but when from hence , we raise our selues aboue all this , and discouer a new world ( infinitely greater then all this ) of pure intellectuall creatures ; that haue no allay of quantity or of bodilinesse ; that are not measured by time ; that are not comprised in place ; that are stored with infinite knowledge ; and that enioy all possible blisse and happinesse , all at once ; and that this all att once , shall be stretched out to a neuer ending eternity : what wordes can expresse , how this thought mu●● needes affect him that penetrater●● duely into it ? but , when to all this he addeth , that these are not bar●● truths which are onely pleasant t●● looke vpon , and do not concern●● him in his owne particular : but tha●● indeed , whiles he contemplateth their nature , he informeth himselfe of his owne : and that he doth not study this mappe , like a scholler that is learning geography ; but like an emperor , an alexander , that is prouiding to make himselfe master of the whole region he seeth there abridged before him ( for to such a state , his soule will arriue , when she shall be out of the body ) what soule-rauishing pleasure can we conceiue he then enioyeth ? how litle must he sett by all the fond toyes that vulgar people busy themselues about ? and how contemptible and base must he iudge all those pleasures that affect the senses , in respect of this that now filleth , swelleth , and enlargeth his soule ? yet all this is but a shaddow ; nay it is not so much ; it is nothing ; in respect of the pleasure of a separated soule that during her habitation in the body , cultiuated these thoughtes : which we shall the better discerne , ●f we examine the differences that are betweene the cognitions , from whence spring the pleasures , of an embodyed , and of a separated soule . when a man knoweth any thing , his soule speculateth the fantasmes that are in his braine ; and by reflexion vpon his knowledge , he is delighted with it : and the more present he maketh it to himselfe by close reflection , the more is his delight : but the knowledge of a separated soule , is alwayes essentially present to her ; it is her very selfe ; her owne very essence & substance : which can not choose but affect her more vigourously and liuely , then what is but knocking att her dore . next , a man can thinke of but one single thing att a time ; and att that present , be delighted with that onely : which is , because his soule not being able to worke whiles i●● is in the body , but by meanes of the fantasmes in the braine ; and they being materiall obiects , and residing in a materiall place ; the on●● of them shouldereth out his fellowes , whenfoeuer he cometh to the narrow window by which he is to shew himselfe , and to giue an account of himselfe , to the soule . but a separated soule , shall in the same indiuisible of time , reflect vpon all , and euery least circumstance that she knoweth ; which is , all that she gained knowledge of during her whole abode in the body ; and all that can be deduced out of that : which ( as i haue formerly shewed ) is all that is , or euer was , in the world , or euer shall or can be . and she shall haue perfect knowledge , not onely of euery one in particular ; and of all the causes , effects , conformities , contrarieties , and such other circumstances as immediatly belong to euery one of them : but shall also see the connexion that euery one hath with euery one : how the seuerall linkes of this admirable chaine that containeth all that is in the world , from highest to lowest , are so fitted to one an other , that if any one of them were but broken or in disorder , all would fall in pieces ; and withall , are made with such powerfull art , that euery one of them is a support and a strengthning to all the rest : so that the whole empire of nature must be destroyed , before there can be the least failing in any of the meanest of them . in the third place , lett vs consider how an embodyed soules knowledge is but a kind of passion or impression from outward obiects ; and in all her operations , is dulled by her heauy and resistent copartner : but a separated soule , is a pure actiuity ; a subsistent forme ; no potentiality or resistance belonging to it : so that nothing among bodies , can expresse the nature and manner of its working . it were too litle , farre , to say that her operations are like the soddainenesse of the sunnes illuminating the whole hemisphere , or like the quicke violence of lightening , when in the twinkle of an eye it reacheth from east to west , and teareth vast trees 〈◊〉 by the rootes , and ouerturneth solidest buildinges : for betweene such , and the weake creeping of a snaile , there is some proportion ; but betweene the other , none att all . in the fourth place , lett vs consider how the pleasures of this life consist in succession . when one part of them is , the other partes of it are not . or rather , no part of them is present . for you can not assigne , not so much as with your thought , any present moment ; but whiles you are thinking of it , it vanisheth . if the now which you would pitch vpon , be more then an indiuisible instant , part of it is past , and the other part not yet come : what you graspe art , to stay it from sliding by you , is such an indiuisible as may be called nothing ; and yet that nothing , whiles you are but thinking here it is , is flowne as much out of your reach as the first houre the world was created in . on the other side ; the pleasures of a separated soule , are stretched out as farreias eternity extendeth it selfe ; by an vninterrupted succession , of continuall enioying without any diuisibility , or subsequent or precedent partes , of its durance : and do comprehend all sucession , all time , ( were it multiplyed by the sandes of the sea , vpon millions of yeares ; and infinitely beyond all that ) not in one permanent and standing now , of actuall comprehension of them by existence ( which belongeth onely to god ) but in an assurance and euident certainty , that her present happy cōdition is lyable to no change , to no vicissitude , to no diminution , to no ebbing and flowing . the pleasures that would require millions of yeares to tast them all ( and infinitely more ) are here by a strange alchymy distilled and exalted into a quintessence of one minute , which minute is fixed for euer from fleeting , is permanent , can neuer fade , or the pleasures of it relent in the least degree . and in the last place , let vs consider how great an allay to all the pleasures of this life , is , the casuality of them●● the thought that they may betaken from him who enioyeth them , or he from them ; and , that griefes and sorrowes may succeede to the happiest humane condition that can be imagined ; is enough to sower it all . but a separated soule is secure that she can neuer haue her state changed . she knoweth , that for all aeternity , it will euer be the fame . her pleasure being the result of her knowledge , she seeth clearely that there are but three gates by which any change can come in vpon it : and if all these be safely barred & fenced , she is out of danger or any mutation . these three , are ; either her selfe , who is the knower ; or the obiects , which she knoweth ; or the knowledge , that she hath of them . as for her selfe ; her indiuisibility , and her immateriality , do exempt her , both from any inward principles of fayling within her selfe , and from the power of any outward agents working to her preiudice . and therefore , on that side , she is immutable . as for the obiects she knoweth ; there can arriue no change in them , in regard of her : for though some of them be subiect to the empire of time , and consequently are alwayes in a fleeting and changing condition ; yet , those changes she is aware of ; they are all present to her : so that if they did not change according to the law setled for their change , which she is fully acquinted with ; there would be a change in them , in respect of her . lastly ; her knowledge , can admitt no change ; since nothing of what she knoweth , can euer be lost by her ; it being all as indefectible as her selfe ; and indeed , her very selfe ●● neyther can she purchase any new knowledge to contradict or weaken what she already knoweth ; since she already knoweth all that is knowable . and thus it is euident , that her pleasure , being built vpon these indefectible and vnchangeable foundations , is immutable , and will last in the same height for all 〈◊〉 : and of this , she is most certaine ; and consequently enioyeth her happinesse with all security . lett vs now summe vp the account we ha●●e bin making of a happy soules ioyes ; and we shall finde the product ●●o great as will amaze vs . we haue found , how the pleasure of the soule , consi●●teth in knowledge ; or , at least , is a result of knowledge . and to preuent , that sensuall men may not thinke ●●his to be but a dull and flatt pleasure , in respect of the poinant ones that the body seemeth to be 〈◊〉 of , we haue shewed , how euen all corporeall pleasures , are no otherwise pleasures then as they affect the soule ; and that it is onely shee , who is delighted with them : and that her ●●ne proper and immediate pleasure , doth affect her , euen in this life , without comparison more then those turbulent ones which come to her by the conduites of her senses , after that custome and due perception of them hath once rendered them familiar to her , and hath restored her to the gouernement of that common wealth which her vassals had gotten possession of in her minority , and whiles ( as i may say ) she was in her cradle and not yet awake . we haue found , that this pleasing knowledge is not onely , of one , or of a few obiects ; ( like those of men ; who whiles they are intent vpon the delightes of one obiect , can not relish those of an other ) but of the whole machine of the vniuerse ; all , that gods hand mayde , nature , euer did , will , or can make ; gouerner , and conserue ; and how , when , and why , she performeth all her workes : not onely in all the vast world of matter , ( whereof we in this life ; conuerse with , and haue knowledge of , but the least parcels ) but also in the much vaster region of spirits ; who , besides the neere infinity of their number , haue yet this aduantage ouer corporeal●● thinges , that the meanest and lowest of all that innumerable multitude , is in entire world within himselfe , infinitely greater richer more beautifull and excellent then all the whole vast world of bodies ; and hath infinitely more power to worke what he will vpon it all , and vpon euery part of it , att once , ( when the doing so , should agree with the rules of his wisedome ) then the strongest gyant that fiction euer built vp , can be imagined to haue in respect of mouing a slender straw or downy feather , or of crushing a litle bubble vpon the water . we haue also found that this vnfatho●●able sea of knowledge , is alwayes in a high flood of a spring ●●ide on euery coast ; not sometimes ebbing on one shore , whiles it floweth on 〈◊〉 other ; but alwayes swelling and ouling euery where ouer all bankes that might hemme it in ; and enioy●●ng all her seuerall knowledges , and the delightes of them , all att ●●nce ; as intent to euery one of them a particular , as to any one of them whatsoeuer : which are so farre from breeding a confusion , that euen one of that incomprehensible multitude , strenghtheneth and heighteneth euery other of them ; and i●● againe strengthened and ; heightened by it ; and each , maketh the other be more tasted and better relished . which tast in her , is not a cold or flatt one , dulled and blunted with too much feeding vpon her delightes ( as happeneth to corporeall ones , who loose their smartenesse , either by the too great actiuity of the obiects working vpon them , as when too great a light blindeth ones eyes ; or by being too much glutted with them , as when one surfetteth with delightfull mea●●es ; and the like ) but is all actiuity a kind of perpetuall growing in appetite ; a continuall effusion of itselfe with violent transport vpon this all and euery least parcell o●● it , that so delighteth it . and ye●● this effusion is not as vpon a pleasant obiect art some distance from i●●selfe ; as when a man looketh vpon a faire picture or fairer originall , that delighteth him : nor yet att lesse distance , as when pleasant wine or meare slideth ouer the pala●●e that is affected with them , and doth mingle some litle atomes of their bodies with it : nor as when more delightfull motions make a change in the sensiblest partes of a mans body , to begett in him a higher straine of pleasure then all the former ; then which , it may seeme that nothing can be neerer . but it is farre more intime to the soule then all this : it is she her selfe : all this pleasure of hers , is engrafted vpon her owne very being : ●●t is a perpetuall effusion of her who●●e selfe , vpon her whole selfe : she needeth no reflexion vpon it to make it present to her ( as all pleasures of the body do , to make them perceiued & relished ) or rather , she is in a continuall most strict reflexion vpon it , as hauing it most intimely and substantially present to her ; for it is purely she her very selfe : and therefore she is in a perpetuall , vninterrupted , chewing , relishing , and enioying , with a most quicke sense , hungry appetite , and incomprehensible actiuity , of all and of euery one of these her wonderfull delightes . which it is not enough to say she enioyeth all att once ; meaning onely that she enioyeth the pleasure of euery one of them att the same time : but because her enioying is without succession ; it fareth with her , as with wine , for example ; the actiuity and vertue of a whole tonne whereof is drawne into a small measure of aether●●all spirit : or as with the diffused sunne beames ; which being reduced to one point , do there become burning ; whereas in their extension , they were but warme : so in her the whole ●●asse and dilatation of delight which we may fansi●● would take vp innumerable millions of yeares to runne ouer , is extracted into one minute ; into a perpetuall n●●w ; and the vertue ( as i may say ) which required to be diffused through all that vast space , is sublimed into this narrow , roome : and yet againe this narrow roome , or the concentrated vertue of it , is multiplyed so as to be all of it in euery moment of such a vast succession : as if after the extraction of the spirit , it were , multiplyed to fill againe the whole vessel with such : or after the burning glasses exposition to the sunne , euery line of light reflected from it or refracted through it , should become as hott and burning , as that single one which maketh the toppe of the cone that terminateth the sunnes rayes . now then , after we haue multiplyed such excesses , such burning pointes of pleasure , by euery one of the seuerall innumerable pleasures she enioyeth thus all att once , and that she is effused vpon with the whole actiuity of her nature ( which is all sence , all fire ) what will be the product and totall of such immense particulars ? the vast number of atomes of sand , that archimedes hath so wittily sett downe , and shewed was sufficient to fill vp all the space betweene our earth and the heauen ; would not expresse this foote of our account ; no not though it were neuer so often multiplyed within it selfe . for those multiplications would still begett but terminated numbers ; whereas this , is beyond all number , as she is aboue all time , by being aboue and beyond all quantity . lastly , when for a crowne and full completing of all this immense delight and hapinesse , we shall consider , that the state she is in , admitteth no lessening or change ; that she is secure she can neuer loose any smallest parcell of it , nor be interrupted in the full and vigourous fruition of it ; but that it will last euer the same , for all aeternity ; and beas it were still beginning , and still fresh ; your lordship ( i belieue ) will not expect from me any further reflection vpon this dazeling subiect . i will therefore put an end to my course and weake expressions , that fall infinitly short of what i feele within me , when , in silence and in quiet , i contemplate the ioyes and blisse of a separated soule , departed out of her body , after due cultiuating her selfe there , by such a course of life , as reason ( could we but discerne and follow her directions ) prescribeth to euery man : the deuiating from whose rules , begetteth such an vnhappy state as on the other side of this medall , i haue endeauoured to engraue . both which , i haue sheved to be vnchangeable , as long as the soules that enioy them do remaine naked and seuered from their bodies . but what alteration they may be capable of , if euer they come to be clothed againe by their bodies , and to be reunited to them ; ( by whose mediation onely , new impressions may be made vpon a soule ) belongeth to another place to consider . the x. chapter . that the complete beatitude of a separated soule consisteth in the sight of god . may i not seeme vnto your lordship to haue amplifyed & exaggerated beyond possibility of truth , the states either of weale or of 〈◊〉 , belonging to a separated soule ? if it happen , that any besides your selfe , do reade this discourse ( especially if they be not inured to rigourous proofes , and to metaphysicall speculations ) i can not expect , but that they should looke vpon the immense happinesse or misery , i haue in it allotted to the share of a separated soule , as an vnbelieuable paradoxe . and they that should be most fauourable to me , will be apt to suspect ( according to their looser manner of iudging morall affaires ; which endure not such peremptory decisions , and so remote inferences heaped one vpon an other ) that howeuer there seemeth to be a pretty connexion in all i haue said , and an appearance of a sequele betweene the principles i haue taken , and the conclusions i haue deduced out of them ; yet , that i haue driuen them too farre ; and that in so perplexed and long a discourse , there may easily haue slided in some litle errors or aequiuocations in sundry iointes of it , which in the last conclusion may haue caused an enormous mistake , though euery one of them in particular were almost an imperceptible one : and therefore , that these are rather pretty dreames , hanging handsomely together , of a much thinking and melancholike man ; then reall and solide truths . and att best , they will looke admiringly vpon them , as vpon vnconceiuable expressions ; without being att all moued and affected by them . but whatsoeuer others may thinke , who like vnto ill husbandes do looke but vpon the totall sommes of the accountes their stewardes bring them in , without examining the particulars from whence they grow ; i am sure your lordship will exactly weigh the reasons , vpon which i ground this bold and far , re-reaching conclusion ; and when you haue done so , i doubt not but you will find in it the same fault that i do ; namely , that my expressions arriue not to sett out the reall vastnesse of the thing i speake of . to the reasons i haue brought , i could haue added many more in confirmation of this great truth , for , the arguments i haue produced , are but a few , and that first occurred in the heate of writing , among the many that i might haue employed , if i would haue aymed att making a large and complete treatise vpon this subiect . but my ayme , is , onely to giue your lordship hintes of the chiefe pointes that i ●●ould recommend to your consideration , as relying more vpon what your o●●ne strong discourse will suggest vnto you vpon such important considerations , after your thoughtes are once wakened to attend to them ; then vpon any thing i should be able to say . i pretend but to spring the game for you : and then , if you like what riseth , you will fly it home . if an apologie for the faintnesse of my expressions , was euer needfull ; certainly it is now most necessary , for what i shall say in this chapter : where i labour vnder such a weight of matter , that i want language to expresse but a bare shaddow of it . yet i must not do as the great painter did , who hauing expressed as much passion as he could in the lookes of the by-standers att iphigenia's sacrifice , drew a veyle ouer her fathers face ; because he found his art too weake , to describe so great a sorrow as his ; and so left it to the spectators thoughts , to conceiue what a one that might be . for if i say nothing more then i haue done , of a separated soules blisse or woe : it may seeme that i haue no apprehension or suspition of any thing , beyond what i haue already layed groundes for . and on the other side , if i should go about to delineate scrupulously that which is the title of this chapter ; i should , not onely misse of displaying to your lordship the redundant light that shineth in this next region ; but strike my selfe blind with looking too fixedly vpon it . i will then go●● a middle way , and say enough to make you see , how that meruailous exuberance of good or bad i haue shewed doth betyde a separated soule , is nothing , ( not neere so much as an atome to the whole world ) in respect of what will be her lotte in order to the seeing 〈◊〉 god almighty : and yet , not engulfe my selfe farre in this 〈◊〉 ocean , that hath no shore on any side . it is euident , out of what ha●● beene already sayed ; that , seeing this life is short , our acts in it meane , and our science in it very limited and narrow : and that on the contrary side , the next life is aeternall , a soules acts in it wonderfull high , and her science immense : the great and finall happinesse of man , is not to be expected in this life , but in the next . it is euident also , that our hapinesse being to be respited till the next life , where we shall haue no senses to reape pleasures by●● it can not consist in sensuall pleasures : and consequently , that it must consist in the operations of the soule ; which are nothing but knowledge , & what resulteth out of that . now , all knowledge , is either of effects , or of causes . of the first kind , is all that knowledge of a separated soule which we haue bin hitherto discour●●ing of : for , all the obiects of it , are ●●omprised vnder the generall head of creatures . the knowledge of ●●heir creator , can not be doubted ●●o be as much superior to that , as the nature and excellency of such a cause , is superior to the effect that proceedeth from it . and considering the dignity of so almighty and infinite a cause , as god , the creator of all thinges ; a naturall man may reasonably question whither a separated soule ( who is but a particular and limited creature ) be capable of arriuing to see ( that is , to know ) this all comprehending and infinitely all exceeding cause . he may soone be resolued of his doubt , if he reflect vpon the course of nature in wafting man kinde to his long home : for doing so , he will see how this life is a perpetuall progresse in bettering , ( or , designed to the bettering ) of the soule 's knowledge in the next life ; as being the end of humane nature , and the onely thing that can giue it rest and satisfaction . he will also see , that as in the next life there is an infinite encrease of knowledge : so must there be also , an infinite encrease of the desire to see the cause of those infinite effects which we shall then see & admire ; experience telling vs , that a cleare and lightsome vnderstanding , is euer vnquiett and thirsting to see the cause of the effect he taketh content in ; and reason likewise abetting it , by shewing how it is impossible to see an effect perfectly , if one pierce not into the cause of it ; for vnlesse he do so , he would not know why the effect is . so that it is euident , the whole course of nature , driueth to promote and aduance in vs the desire of seeing the vniuersall cause of the infinite effects that a separated soule shall see . and consequently , the desire of seeing god our creatour , is planted and engrafted in man by the intention of nature . what is so ; is impossible to be frustraneous , and totally without effect ; but of necessity will be fulfilled in some . for , nature , is nothing else , but the rules that the infinite wisedome and goodnesse of god hath alotted to all creatures . and it would not agree with those attributes , to prescribe any of them a periode , vnto which none of their kinde should euer arriue . well may those he planteth in the sphere of contigency , miscarry in sundry indiuiduals ; since it is the nature of contingency , that some should miscarry , whiles others arriue to their periode . but if all should miscarry , and none succeede ; it would no longer be contingency , but impossibility : and it might be concluded , that nature were vnduely moulded ; and the meanes to bring it to its end , vnwisely ordered . and in our case , we might adde , malice and cruelty , to the imprudence : since , by the course of our nature , we should be brought ineuitably to an eternity of misery , by causing in vs a most vehement and most actife desire of knowing and seeing that which we must neuer attaine to see . and the best men , that haue most cultiuated their soules according to the prescriptions of nature , would drinke deepest 〈◊〉 this bitter cuppe of gall and misery . therefore , we may settle it for a firme and certaine truth , that some soules shall arriue to see , ( that is , to know ) god , the vniuersall cause of all thinges ; as already i haue proued , that all soules shall arriue to know all thinges else . lett vs now compare these two knowledges , one with an other ; and examine which of them is the greater and the more excellent . we are sure that god is an vnderstanding : and consequently , he knoweth what he is to do , before he doth it . whence followeth , that he being the cause and maker of all creatures , he vnderstandeth and knoweth them all . therefore , he that should haue that great register displayed to him to reade the contents of it , would find all creatures comprehended in it . and to know them there , is so much nobler , then to know them in themselues ; by how much nobler and excellenter , they must necessarily be in that great vnity and identity which they haue in him , then in their owne multiplicity and dispersion . vnto which we may adde , the infinite excesse of thinges , which he could , but neuer will , make ; ouer those he hath or shall haue made . and then we can not doubt , but that the knowledge of god , must be farre beyond the knowledge of all creatures . but when besides this knowing of all creatures in god , we shall putt into the scale to it the knowledge of god in his owne nature and essence ; the other scale wherein is the knowledge of creatures in themselues , will not onely become light beyond all proportion , but will vanish out of sight ; like a candle , that though it giue light enough to make a whole chamber luminous in the night , dissappeareth ( euen whiles it burneth ) if you sett it in the beames of the noone day sunne . they who vnderstand metaphysikes , will contemplate how the nature of existence , is of a pitch incomparably aboue that of essence . for essences are but possibilities ; dead notions ; till existence come to enliuen and to actuate them . after which they are still defectible . for they carry alwayes with them a capacity of being diuided from their existence ; which if it happen , they presently fall backe to their inuisible chaos . but existence can neuer fade . the nature of it , is , to be ; and consequently , to exclude not beeing . it dwelleth in so high a region , as nothing can arriue thither , but whom it eleuateth vp to it selfe . here , god hath his habitation . but i correct my selfe : this is improperly said ; as though god , had his place among other thinges , likewise ranked there . he endureth no companion . he filleth the whole region . all of it belongeth to him singly . he alone possesseth it all . and therefore it followeth , that a ●●oule raised vp to the knowledge and sight of him , must needes be infinitely more noble and more excellent , then an other that hath but the essences of thinges drawne into her by the knowledge of them . if then , these two knowledges , that of god , and that of creatures , could not agree together ; but , that to acquire the one , the other must be deserted ; there can be no doubt , but that the knowledge of creatures , ought to be abandonned for the sight of him . for it is euident , that the happinesse which a soule must necessarily enioy by seeing of him ; is as much beyond that happinesse which we haue formerly described , resulting out of the vast knowledge which a soule hath in the next life ; as that knowledge , exceedeth the tryfling knowledge mankinde enioyeth in this world . but this is not the case . these knowledges are not incompossible . for it is the nature of knowledge , to be so farre from ones hindering an other ; that there is none , but of its nature , induceth and perfecteth some other knowledge . and accordingly , the knowledge of almighty god encreaseth the knowledge of creatures ; shewing vs why they are ; and solidating their knowledge , vpon the vnshakable foundation of gods knowledge . and consequently , the more that a soule shall know god ; the more firme and the more strong will be the knowledge she shall haue of creatures . neuerthelesse , when we consider that god is an obiect , whose admirablenesse is aequall to his owne vnderstanding : that is , exceeding ours , beyond what it possible to be conceiued : we must conclude , that when a created vnderstanding enioyeth the knowledge and sight of him , it can not choose but be so employed and taken vp by that sight , as not withstanding the vehement desire which we haue shewed it hath to see it , yet it hath not desire enough to cleaue and apply it selfe to that obiect : much lesse , hath it any left for other thinges , but meerely as it is carried on by the sight of god . and consequently , it mattereth not to a soule that seeth god , whither she see any thing else or no : but she is entirely contented and ouerwhelmed with the greatnesse of that fundamentall sight . and although she knoweth and estimeth to the full the true worth of the sight of other thinges : yet she is so drowned and absorbed in the sight of god ( which so infinitely exceedeth the other ) that she is no more affected with it , then a man would be with the hauing of that which is but a pure medium to helpe him to compasse some end or good he desireth for its owne sake . as for example ; when a sicke man drinketh a potion to recouer his health ; if the physike be such as hath no plesantnesse , ( but rather the contrary ) in its tast ; he valueth it not att all for its owne sake , but onely as it is a meanes to procure him health . and so , the soule that seeth god , accepteth of the sight of all creatures , as a meere consequent and appendix to the sight of god . thus we see clearely , that in this composition of these two knowledges ; the whole of both , is comprised in that which is the principall ; and by it , is all the pleasure , and in it , all the good of them both . and consequently ; god and the sight of him , is the true blisse of man ; the sole end for which he was created ; the periode whereunto nature driueth , in all her course concerning him ; and which once attained , he is quiett , entirely contented , and can wish for no more . on the contrary side ; if a separated soule do faile of the sight of god , she cannot choose but know , that all this we haue declared is true ; and the euidence of it , will be confirmed to her by all the immense knowledge she shall haue in the next world : and consequently , she must needes be vnspeakably ●●rtured by this vnhappy losse ; and , ●●s it were , gnash her teeth and gnaw her owne bowels , for remorse , shame , and indignation . and thus , the misery or happinesse of a separated soule ; by the interuening of god into the account , cometh to be raised and swelled aboue what in the last chapter i declared of them , as much as what is infinite exceedeth the least parcell of quantity ; aeternity , time ; selfe-existence , defectible natures ; and in a word , god , creatures . i am persuaded that after all this , your lordship will not censure me of being niggardly in allowing pleasure or paine to soules in the next world . yet seeing that the composition of man , includeth a body , aswell as a soule : i conceiue you will not be displeased , if i adde a word or two concerning the pleasures of sense , which will belong to a happy soule : the contrary whereof , will be the lotte of an vnhappy one ; and therefore what i shall say of the one , will require but turning ouer the leafe to referre it to the other . it is very true , a separated soule is eapable of no other pleasure , then such as belongeth to a soule : yet if we looke well into the matter , we shall finde , that this pleasure of the soule compriseth also all the pleasures of the senses . for this end , your lordship may please to remember , how i haue formerly shewed that in the sensuall pleasures which a man enioyeth in this life , it is not his senses that are affected with them . for , all pleasure dependeth of knowledge : and therefore , wheresoeuer we meete with expressions or semblances of pleasure , that are not accompanyed with knowledge ; we may truly say , they are but like such expressions and imitations of life , as cunning artificers bring to passe by wheeles and engines enclosed in a boxe , whereby the statue of a man , of a beast , of a bird , of a fish , or of a fly , is made to imitate the naturall motion of the creature it tepresenteth . but our senses are not endewed with knowledge , as hath beene explicated : therefore the pleasure which they conuey vnto vs , can not reside in them ; but belongeth onely to that part of vs , where knowledge is ; that is , to our soule : and in truth is nothing else but the very pleasure of knowledge . hence it followeth , that since in the next life we haue all knowledge ; and consequently all knowledge gotten by sense ; we must haue there , also all pleasure of sense . so that we shall haue there by our naturall knowledge , all pleasure , both of sense and of vnderstanding . now , because the sight of god comprehendeth in it selfe , all pleasure of vnderstanding ; it followeth , that in it alone is comprised all pleasure of sense , and of vnderstanding , together with that pleasure which is proper to the sight of god . which in summe , is a collection of all good , in an act that of its owne nature is vnperishable . and so it is euident , the sight of god , is , true and complete hapinesse ; including in it selfe , all that a man can desire ; without feare of euer loosing it : and therefore , perfectly quieteth the minde that enioyeth it , for all aeternity . i have said vnperishable ; not onely , as the soule her selfe and her acts , are naturaly vnchangeable : but , out of the speciality and propriety of this very act of seeing god . for , god of his owne nature , actuating all thinges that haue potentiality to him ; and the soule , being by loue a potentiality to god ; it followeth , that as long as she loueth him , he can not forbeare the actuating of her ; which is , the being her blisse . and on the other side ; his actuating of her , being her seeing that he is all her good ; she can not cease from louing him , as long as he doth not cease from actuating her . so that , his actuation , being necessitated by her louing him ; and her louing him , being necessitated by his actuating of her ; the conjunction is made vnseparable , by the very essences of the two partes . besides this , if we consider how diuines teach vs , that our beatificall vision is made by the immediate conjunof god almighty his essence to our vnderstanding ; and that by consequence , his being vnderstood by him selfe , becometh the being of our soule as it vnderstandeth him : and , that his being vnderstood by himselfe , is his very aeternity : we shall find , that eternity it selfe , is the duration of our soule , as she is the vnderstanding or seeing of him . now , if eternity be the duration of our blisse ; who can question whither it be vnperishable , or no ? see ( my lord ) what a pitch we are arriued vnto , to participate the very god-head it selfe , in its owne eternity ! is not what the apostle hath told vs , perfectly true , quod , oc●●lus non vidit , ne●● aur●● andiuit , nec in cor hominis ascendit , quae praeparauit deus ijs qui diligunt ilum ? the xi . chapter . that there is a certaine methode and way to bring mankind to beatitude . and of the necessity of knowing it . what hath beene hither to said ; bauing euinced the immortality of the soule ; and pointed att the pleasures of a happy one when she is out of the body , together with the miseries of an vnhappy one ; and glanced in grosse , att the different wayes which leade to these so different states ; and settled this great principle , that beatitude is not to be looked for in this world , but in the next : it can not be doubted , but that when an vnderstanding man shall haue well considered all this , his heart will be sett on fire to learne which is the straight , and beaten way , that may leade him with security to so great a good , intended him by god and nature . for he can not choose but see , that no good of this world can be paragoned to that blisse ; as also , that no action is worth the doing , that is not aymed att purchasing that hoped and desired beatitude . but when to this he shall adde ; that although he trauell not by designe in the opposite way , but that meerely through heedelessenesse or ignorance he do walke out of the vight way ; all such by-steppes do swarue his soule from her true good ; and as farre as they aduance him not , so farre they preiudice him : he will then conclude , that the methode and course of arriuing to this supreme and sole good ; is not onely the worthiest , the noblest , and the vsefullest art he can study : but that in very deed , all others are but fond and vaine misse-spendings of time ; and that this onely , is the businesse he is to employ himselfe a bout , with all his industry and application . he will be afraid of being ill directed : and will be solicitous to meete with a cleare and distinct rule that may instruct him how to treade boldly in euery steppe he is to make : and therefore will not be content with discerning in grosse , that the entertaining of his thoughts and affections with intellectuall goods , will make him happy ; and that his settling them vpon sensuall ones , will bring him to a contrary condition : but seeing that these generals do branch out into numerous particulars , euery one of which requireth a particular diffection , and proper motiues and inducements to embrase or auoyde them ; he will be anxious and serupulous in seeking out the greatest certitude and infallibility that man's nature and the course of second causes can afford him , to be right in this pointe . in the meane time , during such his attentiue and earnest inquiry , he will haue the comfort of being secure that there is such an art : and that it is not like the specious vndertakinges ( for example ) of those who pretend to an vniuersall science , or matrice tongue , whereby one may learne all others in very short time ; which haue no subsistance , but in credulous persons ayry fansies . for he who is able to weigh in his thoughts the progresse of gods prouidence in his wayes to compasse his desired endes vpon this world ; can not doubt but that he must haue framed stronger engines to bring about the saluation of mankinde , then for any other designe that he hath sett on foote within our reach and kenning : not onely , as being the noblest end of all others ; but euen that , vnto which the whole course of nature tendeth , and for which all this world that we conuerse with is made . and therefore he will conclude , that the security of obtaining the true meanes to gaine beatitude , must be as great ( if not greater ) then the security of mens liuing peaceably and happily together vnder the reglement of ciuill and politicke constitutions , or what other security soeuer is in the gouernement of man's life . and consequently , if he compare the certitude belonging to the science which is to bring mankinde to beatitude , with the certitude of such knowledges or rules as gouerne the arts that are vsuall among men , ( as agriculture , military discipline , the art of nauigation , and all sortes of handicraftes and trades ) he will looke for att the least as great in this science , if not greater . but all these sortes of men , being taught by continuall experience , that when they worke according tho the rules of their art , the effect succeedeth to their wish ; are so secure in their seuerall wayes , that they can not admitt any doubt of the certainty and truth of their rules . wee haue reason therefore to expect in this art of gouerning our actions in order to beatitude , att the least such a security as may aequalise the security springing from experience that is in trades and manufactures . and this is by so much the more necessary , by how much the subiect of this art , hath greater difficulties then the subiects of others arts . first , because this is both speculatiue and practicall ; whereas others are onely practicall . in others , euery man desireth to do well : in this , for the most part , passions and interests make men desire not to do well . in others , no man doubteth of his rules ; and all his labour is onely to apply them rightly : but in this art , there is difficulty , aswell to vnderstand and belieue the principles of it ; as to apply them to our life when we know them . in other arts , a master or teacher is readily mett with , and the manner to acquire them is obuious : but in this , a maine difficulty is the seeking and discerning of a right teacher . lastly , other arts containe but some one part of a mans action and life ; but this , comprehendeth all our whole life ; and principally , the highest partes of it . i may therefore conclude , that the art of comming to beatitude ( which we call religion ) is the highest , the amplest , and the necessariest of all artes whatsoeuer . the highest ; because the scope of it is to gaine beatitude : which is our chiefe end ; and vpon which , all that is otherwise pleasing to vs ought to depend . the amplest ; because in the vse and application of it , it extendeth to all our actions . and the most necessary ; because if he be not instructed in it , he will infallibly miscary and perish . for as a man that is no architect or musician , and hath not learned how to build a house or to play a lesson on the lute ; though he will not be blamed for his ignorance in those arts , ( which happily is not through his owne default ; but by some impossibility of getting instructions in them ) yet if the one goe to build himselfe an habitation , or the other to touch a lute , they will not effect what they ayme att : but the disordely machine of stones and timber of the first's imitation of a house , will fall vpon his head ; and the seconds inconcerted strokes and stoppes , will annoy his owne and his hearers eares . in like manner , if a man haue not the true knowledge of liuing so as to attaine beatitude ; although he be not blamed for incredulity , if it were neuer duely proposed vnto him ; yet he shall faile of obtaining the blisse that followeth out of a well ordered life , and shall inherit in the next world all those tormentes and miseries which i haue expressed and shewed to be the effects and sequele of a disordered life in this . and therefore , no excuse serueth a man's turne for his ignorance in this art : which is so absolutely necessary , that without it ( be the cause what it will ) he is lost and ruined for euer . the xii . chapter . how the methode and science of attaining to beatitude ( which is true religion ) is to be learned . and that it is not come into the world by humane reason or inuention . the art then of well liuing , or religion , being a certaine and a diffu●●ed science , reaching to euery action of a man's life , as is deliuered ; our next inquiry must be ; how to compasse the knowledge of it . it is euident that there can be but two wayes to arriue vnto it ; namely ; either by ones owne inuention , or else by an others instruction : there being no third way of acquiring any science . for , a man cometh vnto it , either by driuing of consequences out of knowledges that are euident as soone as they are proposed ( such like as are the axiomes , vpon which mathematicians do build their demonstrations ) and this is the course of inuention : or else , he must be beholding to some other man who knoweth that science , for instructing him in it . and from such a one , he may deriue his knowledge in two different manners : the first , when he that is posseded of a truth , doth so explicate it and all belonging to it , that att the last the learner seeth the truth it selfe , and comprehendeth all the reasons of it , as fully as his instructour doth ; and so , though he be beholding to him for begetting such science in him ; yet now he hath no longer neede of him , but is as strong in it as he . and the gaining of knowledge in this manner , may be conceiued to sauour in some sort of inuention , as well as of discipline . but the second , belongeth purely to discipline ; as when the learner arriueth no higher then barely to vnderstand what his teacher sayth ; and att the furthest , to haue some morall likely hood that it is true ; but att the head , relyeth vpon his teacher , as one who he is certainly persuaded can neither be ignorant of the truth he deliuereth , nor can lye and deceiue his disciple . for if either of these faile , the disciple can haue no certainty or rationall confidence of the t●●uth deliuered him : and then consequently , in our present case of religion , he will want that quiet , that security , & that content of hart , which accompanyeth ones belieuing that he is in the right way of obtaining the happinesse he aymeth att . now to apply vnto the knowledge of religion , these two wayes of attaining any science , inuention and discipline : i will begin with examining whither it may reasonably be hoped , that humane inuention could discouer it , or no . some may thinke the negatiue ; because in the mysteries of it there are no lines of demonstration ; that is , no such connexion of them vnto principles euident to vs by nature , that out of them any man , be he neuer so knowing , or euen an angell , could deduce them . to discusse this in particular , were to enter vpon all the seuerall mysteries of our faith ; and shew , how they either are , or are not , connexed with reason : which , besides that it were two long a worke for my designed breuity , would be too heauy a burthen for my weake shoulders ; who am not so vaine as to pretend to any more of diuinity then what is necessary for euery rationall man to settle him in a right course ; which amounteth to no more , then to the finding of a certain and infallible guide to carry him safely to the end of this important iorney ; but if your lordship desire to satisfy your selfe herein , giue me leaue referre you to maister whites . dialogues ( vnder the name of rushworth ) of the iudgement of common sense in choice of religion , and to the same author's sacred institutions newly come a broad into●● the world ; in which learned workes you will find abundanr content . that therefore which i shall note vpon this occasion , is , that howeuer there may be in the mysteries themselues , sufficient groundes to build demonstrations vpon ; yet in regard of vs , there is no hope that we should be able to penetrate into them , without hauing first learned them otherwise . for our nature is so encumbred with materiall fantasmes ; and all that we speake , or thinke , is deliuered in such aequinocall wordes ; and aboue all , most men are so blinded by passions and so byassed by interests ; and they ●●eete with so litle to helpe them in this designe ; that very few ( and they neither , not till towards the end of their life ) can be expected to make any progresse in so high an attempt . and therefore we may conclude , it is impossible , by inuention to reach the amplitude of those mysteries which are necessary to be knowne , to bring mankinde to beatitude ; the doing whereof , is the scope of that art or science which we call religion . vnto which determination , drawne out of mature considering of the causes , no small corroboration is added by experience , shewing vs effectiuely how litle mankinde had aduanced herein during the long space of 4. or 5 , thousand yeares , that nature had continued from the beginning of the world , till our sauiours coming to teach it vs completely . for if we looke vpon what the learned grecians deliuered to their roman masters , att the time when the ouergrowne wealth of rome was proposed vnto them to fire their wittes to find out what beatitude was ( which was the learnedest age , the most abounding with great men , and the last , in which their studies were employed on that subiect ; and in a great measure sharpened by the opposition of christianity , then beginning to grow into the world ) we shall finde that their attempts neuer reached with any steadinesse beyond this life . for although some of them discoursed that the soule was immortall ; yet they held it rather as a plausible opinion , then as a solide truth whereon men should ground their actions , and should gouerne their liues here by it . as your lordship ( if you be desirous to satisfy your selfe in this particular ) may find in lucretius , tully , seneca , epitectus , antoninus the emperor , and seuerall others of that straine ; who prescribing remedies against the feare of death , and making exhortations to vertue in this life ; do neuer extend their motiues to any good obtainable in the next life . which your lordship may see proued att large in lactantius ; who purposely maketh it his taske to do so . for of those philosofers who guessed furthest into the state of the future world , none were euer able to ftame any scantling of the diuersity of the soules treatement there , otherwise then by gods arbitrary distributing of reward , or inflicting of punishement : which way belongeth clearely to beliefe , and not to science . so that , as farre as history can informe vs , man's nature and witt did neuer attaine to the first principle of well liuing ; which consisteth in considering what condition soules be in , after they are out of the body : so farre were they from hauing discouered true motiues to ballance our passions , and to sett vs in an euen way betweene the allurements of this world and the hopes of the next . and this is the good that we expect from religion : whose scope is to raise and enflame the soules that are a wake , and to rouse those that are a sleepe in the dalliance of this world , to the esteeme and relishing of the happinesse they may enioy in the next . the xiii . chapter . that religion hath not bin introduced into the world by one mans teaching an other . nor by angels instructing of men . but hath bin taught by god . and that christian religion is the true one . it can not then be expected that religion should be iutroduced among men by inuention or strength of witt . it remaineth that it must be by discipline and by teaching . whereof , seeing there are diuers kindes , or rather diuers kindes of teachers ; our next enquiry shall be , att whose handes we are to looke for it . our first position shall exclude one man's teaching an other . for , suppose that some one man should haue beaten out by long study the true way of attaining to happinesse ( which neuerthelesse , out of the former discourse seemeth vnlikely , if not impossible ) the way for him to deriue it to others , must be , either by demonstrating it to them by reason , or by winning their beliefe to it because he assureth them of it . but , demonstration , in a matter so high and so difficult , can not be communicated to many : very few being capable of the strength of such a proofe , in much lower and easier subiects . it can not then be deriued to the people by any other meanes then by their relying vpon him that should positiuely tell them what they are to belieue . but vpon him , they could not relye : for he being but a man they can not be assured whither what he sayth be true or false : either , because he might be deceiued himselfe , and so deliuer them a falshood for a truth : or else , because there might be considerations for him to propose it to them for true , although in his owne hart●●lie knew or doubted it to be false : as for example , either his owne particular profit , or glory , might preuaile with him to do so ; or he might deceiue them for their benefit ; keeping them by that meanes vnder good lawes , and to an obedience that should make them liue happily in this world . and from the suspition of this latter , euen the best man that can be imagined ( so he be no more but a man ) can not be free . for , if he want power to introduce among men that which he iudgeth best for them ; it may be doubted that he ayme●●h att bringing about his designes by art and cunning ; according to the old parable , of sowing the foxes skinne to the lyons to make it reach . now if all these difficulties happen in the case of one man's propagating to the multitude this science of religion , which he is supposed to haue beaten out by his owne industry & learning : they would be no whitte lesse , but rather more , when such 〈◊〉 and demonstrators should be many . and without their being many , it can not be conceiued how the generality of mankinde that is spread so wyde in place , an of so long durance in time , can be imbued with it . adde to this , the much that halfe learned men , and halfe wittes , would obiect against religion proposed by such as pretend to relye on it because they haue demonstration for it ; which would be farre more plausible to the vulgar of mankinde , then all that can be said to solue those obiections ; considering the profoundenesse and subtility that can not chose but be in such a demonstration , and the vngraspablenesse of the very nature , and essence of a separated soule , which is the necessary entrance into it : so that such men would giue ouer their inquiry and attention , before euer they aduance so farre as to weigh the reasons whither or no a soule can be without a body ; because they can not conceiue what such a soule is : and yet this is the hinge & fundamentall pointe of all religion . so that it can not be expected , that if there were no more efficacious meanes then this to persuade mankinde ; they should by vertue of this onely , dis-seise their harfs from the goods of this world ( to which the course of our nature gleweth them strongly ) and settle them vpon vnconceiuable ones in an other world ; from whence they haue not experience of any soule that hath come to assure them thereof , and to informe them what kind of inhabitants they shall become there , when they arriue to the possession of those goods . we may then from this discourse conclude , that for prudent men to receiue religion in the way of beliefe , they will expect to haue it built vpon a stronger rocke then humane credit . the next stoppe aboue the degree of men , is the sphere of spirits or of angels . among whom , seeing there be good ones , and bad ones ; lett vs begin with considering what we may expect in this case att the handes of these latter : and lett vs suppose them to conuerse with men , by giuing them oracles ; as auncient stories do record of apollo att delphos , or of iupiter hammon in lybia , and the like . can any thing they shall declare and reach , be a sufficient ground of beliefe ? surely , if euer any such oracle were animated with its ambitious soule ( as is pretended ) it is not reasonable to expect that the spirit of lying should alwayes speake truth . and if he do not ; one single lye , taketh away the credit of all the religion that he should haue founded . for , if he can , and sometimes do , lye : whence may it be certaine that he doth not lye , when he deliuereth such vnknowable thinges as those which concerne the state of the other world ? and consequently , if mankinde had no better security then this , the greate●● and highest designe of nature , woul●● be loosely gimalled , and more ●●●terring then euery meane trade . but lett vs consider what security we may haue from good spirits . if such should denounce religion to vs ; it must be either in their owne names , that they would speake ; or it must be in gods , as his ambassadors . if in their owne names , what confidence can he to whom they speake , haue , that they may not be aswell of the tribe of lying spirits , as of the blessed angels ? if he aske them , whither there be not such deceiuing ones , who were once their companions , and of the same nature as they ; and are since become wicked and malitious ; they will acknowledge there are , and then , what infallible markes can he haue to secure him , that these he conferreth with , may not be such , though they stile themselues angels of light ? and their very speaking in their owne names , may iustly render them suspected : for , if they were such as they pretend to be ; that is , out of danger of falling ( as their mates haue done ) by hauing perpetuall sight of the aeternall verity ; then , their very being such , would reasonably make a man expect that what they deliuer him of that verity and of the way to arriue to it , should rather be a message from him that maketh them so stable and indefectible , then an instruction proceeding from their owne single impulse . and after all , if he do beleeue them to be of the happy sort , and for that cause do giue credit to what they say ; it is in effect vpon the score of him that enlighteneth and strengtheneth them , that he beleeueth them ; and the speaking of such , is rather from him , then from themselues . we may therefore conclude , that there neuer was , nor euer could , or can be , any true religion among gentiles or idolaters , or amōg any who do not professe their beliefe hath its source from the true omnipotent god , the selfe-verity , and the spring-bonity . nor can they pretend to such certainty of rules for bringing them to beatitude , as experience sheweth accompanieth the rules of all trades and manufactures . all these then being excluded from all pretence to true religion ; and all created instructors , appearing of too meane credit to settle it in the world ; it remaineth onely that we haue recourse to god alone for this supreme blessing ; and that we inquire what lawes and ordinances he hath giuen mankinde , to gouerne and direct them vntill the end of the world , that they may attaine to beatitude . and we find no markes in story of any , that with likelihood we may pitch vpon , besides those tree memorable lawes which haue succeeded one an other : to witt , the law of nature ; the written one ; and the last , giuen by christ . the first of these , can not be admitted now to any plea ; the succession of it being so interrupted , that no body can claime the inheritance of that faith , nor doth any body know the feuerall contents and articles of it , further then as some few of them may be supposed to be included in the written law ; and by the succession of them who professe the written law , deriued in them and in cristians to our dayes . the iewes can as litle pretend that the law which god giue them by moses , is the religion whereby the whole bulke of mankinde in all ages is to be saued . the uery nature and essence of it , and all the maine circumstances that accompany it , do contradict that clayme . for it is manifestly limited to selected persons , to a determined time , and to a narrow place . nor is it a good obiection , that some proselytes of other nations were allowed to be adioyned to the seed of abraham , in participation of rites and sacrifices : for such an adiunction could not reach to whole nations ; but contrariwise , some were expressely forbidden by name . and so , their law , was not a law for mankind ; but onely for the family of abraham . besides , god himselfe determined the land in which it should be practised : so as , sacrifice could not be lawfully made , nor altars erected , in the way of their profession , in any country but their owne : which conuinceth that it was neuer intended for the saluation of mankinde , whose numerous progeny is dispersed ouer the face of the whole earth . and it is cleare that their messias was promised them att the end of the raigne of dauids house , and before their dispersion into the whole world : both which can not be denyed to haue bin long since performed : and consequently , it was a temporary religion , and not designed to last till the worlds end ; which is a necessary propriety of that religion , whereby all nations ( that is , all mankinde ) in all ages , are to obtaine beatitude . it remaineth then , that christian religion must necessarily be the law that god hath designed for the saluation of all men , att all times , and in all places . yet because mahomet pretendeth as well as christians , that his law is deriued from god ; it will not be amisse to examine his clayme in a word or two . first , there is a great disparity betweene the christians and the turkes law , in this ; that mahomet pretendeth not to be himselfe god , as christ doth ; nor that he had his law immediately from god ; but that it was sent him by an angell . next , he alloweth christ to haue bin a prophet ; and yet taxeth him of lying for hauing giuen himselfe out to be god . by doing which , he maketh his owne doctrine rely but vpon a fallible authority . for since he obiecteth lying to christ , whom he alloweth to be a prophett : what security can one haue , that he who pretendeth not to be more , lyeth not as well as he ? againe ; christians pretend a publicity of infinite miracles done by christ , attesting his god-head and the truth of his doctrine : mahomet and his sectators , none ; or att least , such as by their owne confession are but obscure ones . lastly ; the abominations of mahomets law , against both reason and nature ; and a totall submitting of the soule by it to bodily obiects ; do euidently conuince , that the obseruing it is not a promoting and perfecting of nature towardes the great end of beatitude , deduced in some of the former chapters ; but a strong and maine alienation from it : and consequently , a peruersion of humane nature , and a carrying of mankinde to eternall disgustes , miseries , and torments . the xiv . chapter . how christes doctrine hath bin conueyed purely and entirely to succeeding ages . that puritanes and protestants can not lay clayme vnto it . it is then onely the law of christ , that can pretend with reason to the glorious title of a doctrine , able to bring a man securely to his desired hapinesse . let vs then examine in the next place , if all they who giue themselues out to be christians , do deserue that name , and in reallity and effect be such . no man will doubt , were he iew on infidell , but that if christ were god ( as christians do professe and belieue ) he was both able and willing to deliuer vnto his flocke the truth so necessary for them . which once granted , it presently appeareth , that photinians , arrians and all such pretended christians as denyed christ's being true god , had no religion ; they bringing downe the certainty of faith , to an authority vnder god ; that is , to a fallible one , as i haue already shewed ; and consequently , subiect to falsity ; and therefore not to be relyed vpon . for , christ spoke not an others dictates , as moses did ; nor in his difficulties , had recourse to god , as to his lord or master : but spoke as a master , and wrought as a lord ; as one , from , and of , himselfe : and who when he prayed to his father , did it for our example , not for his owne necessity ; addressing himselfe vnto him , by the ●●ame of father , not of master . but setting a side all such blasphemours , as persons no wayes considerable ; lett vs looke backe vpon the maxime we haue formerly sett downe ; to witt , that he who li●●eth not well , that is , who doth 〈◊〉 actually treade in the way which ●●eadeth to beatitude , shall not be happy ; how excusable soeuer he be for not knowing the way or law : and then we shall straight discouer , that it is not sufficient for any man to say , he hath christ's doctrine , and is willing to follow it ; vnlesse he be certainly assured that he haue it . nor can he be sure that he hath it , vnlesse he haue some infallible meanes whereby to discerne it from false and pretended doctrines . this infallible meanes , can be none other , but the infallibility of the authority and conueyance , by which this doctrine cometh to him . if christ , whom he beleeueth to be god , did speake himselfe immediatly to him ; he would require no more : but seeing he is departed many ages since , from conuersing with mankinde ; we must inquire what infallible conueyance of his doctrine to vs , we may rely vpon . it is cleare , there can be but two wayes to performe that worke ; the one , by writing ; the other , by being handed downe from generation to generation ; by the mouths of them who first and immediately receiued it from christ , and taught it to those that they conuersed with ; who againe preached it all ouer the world ; and they who learned it of them , taught it att their turne to those who succeeded them ; and so from generation to generation , and from age to age , is come downe to our present age . the vniuersality which ( euen in the very beginning , and whiles the doctrine was fresh in their memories that had it from its source ) requiring a great time to the forgetting and extetminating of it euery whe●●e , it may be conceiued to haue ●●in conserued pure and entire all this while , in some great part of the world . third way , there is none : vnlesse peraduenture we make a subdiuision of writinges ; distingui●●ing betveene such as came from ●●he pennes of those teachers who ●●eceiued what they write , immedia●●ly from christ ; and whose wordes 〈◊〉 authenticall and law●● and such other writinges , as being composed by authors in succeeding age●● , do informe vs what the church hath held in all times . this sort of writers , may seeme to partake of both wayes : of the first , as being writers : and of the second , as farre forth as they are in a manner a part of the handes through which christe's doctrine hath bin conueyed vnto vs . these two wayes may seeme to haue bin shared betweene the french caluinistes ( among vs , called puritans or presbyterians ) and the english protestantes or common prayer men : but in reality , they haue them not . for , the puritane , as soone as he hath highly and peremptorily pronounced , that nothing but scripture must be iudge of religion ; and that the word of god , pure and alone , must gouerne ; he presently maketh you a catalogue of articles , which you must hold , if you will not be excommunicated and cost out of his church . and howeuer he may pretend that he de●●iueth these articles out of scripture : yet , the wordes of them not being in the scripture , he can not deny but that they are his owne collections and interpretations : so that if he misse in interpreting gods written word ; the sense , aswell as the wordes , will be his , and not the scriptures . now the protestant ; seeing the vnreasonablenesse of this proceeding , that a particular man or company should oblige all men to receiue his interpretation of scripture ; thinketh to take a more plausible course , by pretending to explicate scripture by the fathers ; especially , by the fathe●●s of the primitiue ages . but this seemeth to me more irrationall then the puritanes proceeding . for , first , he goeth against his owne principle , by appealing to the fathers after hauing pr●●tested against all humane authority , 〈◊〉 fallible . secondly , he maketh himselfe iudge which of the fathers ●●re to be receiued ; and when ; and ●●hat of them to be reiected ; and how to be vnderstood : and so draweth the question , from the sole booke of scripture , to the infinite volumes of fathers . and lastly ; that he may serue himselfe of the fathers manner of expressions , iointly with his owne conceits and opinions ; ( so to boulster out his fancyes with the semblance of their authority ) he confoundeth his owne language with their manner of speaking ; and neither vnderstandeth himselfe , nor ( much lesse ) can make an other man vnderstand what he sayth . like those commentors of aristotle and s. thomas ; who not being bold enough to deny their authority , which hath taken so deepe rootes in all the schooles of christendome ; do render their doctrine , and themselues , vnintelligible , by their wrested and confused interpretations . yet i deny not , but that a right protestant , is in many pointes neerer truth then the presbyterian●● for , his reading of the fathers , and his allowing them some kind of estimation ; can not choose but worke some good effect in his minde . but that which i complaine of him for , is , that the rule he pretendeth , ( as he vseth it ) is more intricate then the presbyterians ; and his discourse , is more ambigous and confused , by his counterfeiting to hold with the fathers , when in truth he renounceth them . the xv . chapter . a further consideration , of the insufficiency and vnreasonablenesse , of the late protestants proceeding , in point of religion . trvly it seemeth to me so euident , that neither of these haue any rule of christianity ; as i haue oftentimes wondered when i haue heard some men ( in other thinges , appearing to be prudent ) say in earnest that they beleeue they haue one , and grow warme in their maintaining so much . for , there being but two channels whereby christes doctrine can descend to vs ; writting ; and deliuering from hand to hand ; how can they pretend to christianity , who accept of neither of these ? as for tradition by handes ; they clearely defy it . and as for scripture ; if they take that for their rule , why do they binde men to opinions that can not be decided out of scripture , but remaine still disputable after all is said that can be vrged from thence ? well may they , in pursuance of their owne rule quarrell att such as shall deny any point that is cleare and euident in scripture : but to anathematise , and punish ( when they haue the power ) those that produce out of scripture as faire proofes for their opinions , as any thing they are able to bring against them ; seemeth to me a great iniustice . certainly , nothing can be more-euident , then , that in all the points which haue bin disputed , out of scripture alone , betweene catholikes and them , now almost an 100. yeares ; the textes produced by them , haue not att all inclined the ballance on their side ; but rather ( if i may'be allowed to giue my verdict , in a case where i am in●●ere●●ed ) it hath weighed notably on our side . and therefore , lett them pretend what they will ; it is cleare , that scripture is not their rule . as for the protestantes pretending to the authority of the fathers in interpreting scripture , the case is yet more cleare , if more may be . for , they sticke not to say vpon euery occasion , that the fathers erred ; and that they might erre , both in common and in particular . so that , theirs is but like a cobwebbe lawne lining : ( of no substance or solidity ) to the nettelike cloke , wherewith the presbyterians do endeauour to hide their foule play , when they recede from the rule which themselues propose ; and is looked through att the first casting of ones eyes vpon it : and in this regard , both their cases are the very same . and to speake plainely ; the rule common to both these , and to all others , who proposing scripture for their rule , do afterwardes prefixe particular opinions to their church ; neither is , nor can be any other , then a heady pride and wilfulnesse , to bind all other men to their , not knowledge , but guessing . now if such guessing , can be iudged a sufficient meanes , for themselues and others , to be assured of those thinges , without the doing whereof mankinde must be eternally miserable ; these men may pretend to christianity : but for my part , i can entertaine but a very meane estime of it . i know , ●●euerall of them are held for learned men : and that , not onely in their owne opinions , but by many others besides : how iustly they deserue that title , will appeare if we consider , what true learning and knowledge in any science , is . i take it , to be an assurance of the nature of the thinges that are treated of in that science . such , mathematicians haue in their profession ; such , the masters of all the artes that belong to mans life . such , philosophers haue , ( or should pretend to haue ; though some , vnworthy the name of philosophers , do content themselues with probable opinions ) and much more , deuines ought to haue such assurāce of what concerneth their profession ; seeing , that any mistake therein , exposeth men to eternall ruine and misery . now the learning of these men that would passe for so great deuines , wherein doth it consist ? they pretend to no other , then to know that hath bin said by others . which others , are god and men ; to witt , what hath bin sayd by god in scripture , and by men in their bookes . if they rightly vnderstood all this , they might with reason ha●●e a good conceipt of themselues . but let vs examine how they behaue themselues , in their proceeding with both these . as for scriptures , i haue already touched how their penetrating into the sense of them , is but a meere guessing : yet were it something , if they could make it appeare that they guesse fairely . i will allow them so much , if they can shew how any of their deuines in any one question , hath faithfully paralleled the places of scripture vsed to be brought on each side ; and hath fairely compared and weighed them in the ballance , one against the other , and hath giuen each of them their full weight ; and then hath pronounced an orderly sentence , in this sort ; that by reason of plurality of places , propriety of wordes , efficacity of texts , and the like , the aduantage falleth to this side , rather then to that . if they should pretend they are able to do this ( which i am sure they neuer haue as yet performed ) i would entreate them to shew me a learned logike of wordes , out of which they had extracted the rules whereby the sense of wordes may be pondered ; and whereby one may be certaine when their sense is demonstratiuely knowne , and when but probably ; and by what weights , one probability appeareth greater then an other ; and after all this paines , i would tell them ( and they can not deny it ) that as long as both senses are probable , the lesse probable may peraduenture be the true one : and so , all their labour is lost . but lett vs examine , if their learning be any greater in humane writers . the depth of it is , to boggle att any darke place of history , or of fathers ; and by it , persuade such men as are not conuersant in antiquity , to frame a iudgement coutrary to the publicke practise of the church of those ages . as for example ; what can be more publicke and notorious , then the succession and authority of bishops ; then the being of monkes and nunnes ; then the principality of the bishop of rome ; then the practise of the masse , sacrements , and ceremonies ; then the custome of praying for the dead ; then the vse of crosses and of pictures ? and euen for all these , they make it their labour ( and for which they pretend the title of subtile and deepe schollers ) to persuade you , out of some not fully declared sentence of a father , speaking vpon the by , that there were no such thinges as these in antiquity . yet had our contryman more sincerity then this ; who in his translation of s. augustines confessions , professeth plainely , that he had left out many thinges , because s. augustine had erred in them . so the centurists , and luther , and caluin , and all nouellists , whiles there remained any ingenuity among them , confessed that the opinions which they reiected , were auncient errors of the fathers . but now , all their learning consisteth in belying of antiquity , and in pinning a false maske vpon the venerable face of it . how then can men deserue the name of learned , who take not the course to know any thing att all ? neuerthelesse , they must passe for great deuines ; when peraduenture they are all together ignorant , what diuinity is . diuinity signifyeth a science , that followeth out of faith or out of the discipline of saluation ; in such sort as euclides elements do follow out of the definitious and axiomes , which he hath prefixed as groundes for his bookes , and that he hath supposed before them . in like manner , faith must be supposed to diuinity . but in s●●eed of doing so , these men who terme themselues deuines , do spend all their paines and employe all their schollership , in opposing the receiued tenets of faith . so that they are such eminent deuines , as he would be a geometrician , who in steed of studying throughly euclides elements , should neuer goe beyond the first leafe ; but should busy himselfe many yeares , and write great volumes , to proue that his definitions are ill contriued , and that this axiomes are false . and yet must such seely aequiuocation , so pusse them vp , and persuade their followers they are so great clerkes , that all antiquity , all the latter and present ages , and common sense it selfe , must be deserted to adhere to these learned masters . whereas those who are truly deuines , are beyond common christians , and do begin their science and employment att the height of those notions which belong to common christians : whiles these , whom the protes●●ants terme deuines , do neuer attaine to the knowledge that the simplest christians are imbued with , by relying vpon tradition and vpon the authority of the church . but enough of this : since it seemeth that god himselfe hath taken it to his taske to ruine them wheresoeuer they appeared to haue power . the xvi . chapter . the socinians and the independents , excluded from hauing the true doctrine of christ . these two , being reiected from holding the rule of scripture ; ( whatsoeuer they may pretend : ) there remaine yet two other families who lay clayme to that rule ; namely , the independents , and the socinians . their difference , i take to be this : that the independent acknowledgeth the booke we call the bible , to be truly the word of god ; and accordingly , maketh it his precise study to know what is sayd in this booke . all that no lest findeth there , he holdeth for most certaine and holy . he bindeth others no further , then to acknowledge the letter ; and to draw the best meaning out of it , that of themselues they are able . he accompteth all who do so , to be of his religion and communion , if they agree thereunto . if they will not communicate with him , he presseth them not : but if they will , he refuseth them not . the socinian his difference from the independent , i take to be this : that he iudgeth the bible to be the wisest and most authenticall booke that euer was written ; such a one , as no other humane writting can contest with it ; yet not such a one , as no ●●ippe or error might fall into it ; euen in matters of importance , and concerning our saluation : and therefore , that where reason is absolutely against it , he may seaue it ; though for ciuility sake , he will rather choose to putt a wrong glosse vpon it , then plainely refuse it . further , he thinketh it not fitting to no lest anyman , who beareth the like respect to scripture , and proceedeth modestly in his actions . now it is cleare , that both of these do sticke to the rule that they propose to themselues , for attaining the science of beatitude : and therefore their deficiency , is such as humane nature is lyable vnto ; it being incident to all men , to faile in their discourse , when it is long . whereas protestants and puritans do in the same breath contradict themselues , and renounce the principle which they lay for the first foundation of their receding from that church they were borne in , and of their erecting a new one . this proceeding , no man can excuse from barbarous impudence , and irrationality ; or admitt them among the pretenders to religion , vpon the score of scripture ; which att euery turne , they change into their owne fancy . but as i can not but prayse the other two for going consequently , and for sticking to their rule and principle ; and so esteeme them to be rationall men and such as deserue to be discoursed with : so withall , i can not allow that they haue ( properly speaking ) a religion among them , or such a rule as they may securely rely vpon for the saluation of their soules : especially the socinian ; according to the explication that i haue here made of his tenets : which whither it agree , or not , to all those who passe vnder the name of socinians , i dispute not ; as not leuelling my arguments against persons but against opinions . against these then that i haue related , i thus frame my oppositiō . if it be true ( as i haue already declared ) that ignorance of the way to beatitude , will hinder v●● from euer arriuing to it ; and that it importeth not , whither it be by our owne default , or no , that we are ignorāt of it ; ( for be it vpon what score you will ; and be wee as inculpable as you will suppose ; still , the missing of the way , will bring vs to a wrong periode and end of our iorney ; where we shall be plunged in infinite and eternall miseries : ) it followeth that it concerneth vs mainely , to prouide that we haue more security in this point , then in any other art or trade whatsoeuer that belongeth to our well being in this life . now whither the socinian haue such security or no , in the rule he relyeth vpon to bring him to beatitude , is that which we are to examine . it can not be pretended that scripture is his rule : for , seeing he supposeth scripture to be fallible , and that vpon all occasions he correcteth it by his discourse ; it is not scripture , but his discourse , and his reasoning , that is his true and supreme rule : which is the cause that they , or some of their party , did denominate themselues sanarations , from right reason . now , seeing that his discourse , is not confirmed by sensible and reall effects abetting it ; ( as for example , by miracles , wrought to take away all doubts or scrupules against it ; or by the returne of soules from the other world , to assure vs by their experience that we may safely rely vpon such a rule , as hauing brought them to beatitude ) it can not be denyed , but that it hath no other strength , then that which it comprehendeth within it selfe & carrieth in its owne bowels . and this strength , ought , to be no lesse then certainty and vnanswerablenesse , if he intend that it shall settle all doubts and quiett all scruples in this affaire ; where it importeth euery man to be cautious , inquisiti●●e , doubtfull , and scrupulous to the vtmost . for if his discourse be any degree vnder certaine , it is but probable : and euery point that is but probable , the contrary of it may peraduenture be true : and consequently , all bare probable pointes , are either false , or el●●e not knowne to be true ; which is no better then false , to a man that can not be satisfyed with lesse then an infallible rule to rely on . and therefore , the socinian can not satisfy a reasonable man , nor doth he giue a good account of himselfe , vnlesse he professe to demonstrate his assertions . and not onely those assertions , wherein he contradicteth scripture ; but also those , wherein he agreeth with it . for , seeing that script●●re hath with him no further authority , then of being probable ; all that he gathereth there , can haue no more●● force then of being likewise probable ; and consequently , to make it infallible , he must support and corroborate it with a demonstration . but what i haue already sayd about demonstration in this subiect , will coole our hopes in expecting any att the socinians handes : neither do they ( as farre as i ha●●e vnderstood ) pretend there vnto . there remaineth then , onely the independents rule of attaining to beatitude , to be discussed . whose proceeding is certainely more allo●●ble , more iudicious , and more pious , then all the others that we haue hitherto looked vpon . for , he resolueth his beliefe and groundeth ●●his actions , wholy vpon him that can neither be deceiued himselfe , nor deceiue others . in this matter , he is not content with any lesse authority●● then gods wor●● what he findeth not in scripture , belongeth not to his creede . infine , he giueth scripture its true valew ; and he sticketh firmely to it , as his rule . but if all this may not suffice , vnlesse he haue security of his tenets out of scripture ; i doubt he will haue a hard taske to proue them sufficient for saluation . for , omitting that he must be assured of the texts of scripture which he maketh vse of ; that those very wordes which belong to his purpose , are in the originall , that the translation he readeth , is not discrepant from the originall , in as much as concerneth his text ( both which are impossible to be knowne by ordinary sti●●klers in controuersie ) i am persuaded it is much harder to demonstrate out of wordes the way to beatitude , then out of naturall principles ; if not wholy impossible . th●● which , though i will not here dispute , ( it being largely handled b●● others ; and particulary by maist●● rushwor●● in his second dialogue yet i will craue leaue to represent vnto your lordship how the preiudice of continuall experience , for now att the least 1600. years , is strong against the independents vndertaking . we know well , how during all this tract of time , there hath still bin great disputing out of scripture against sundry most important propositions ; diuers of them directly impugning our sauiour him●●elfe and his dignity and godhead ; for the settling whereof in mens beliefes , it appeareth that a great part of the scripture was written : and yet peraduenture , neuer a one of them was euer conuinced and beaten downe by scripture , or by any other meanes then by tradition and by the title of possession of the contrary doctrine . and shall not the consideration of this successe after so many attempts , make vs very doubtfull and afraid , that nothing can be conuinced out of ●●ole scripture ? i haue heard some , ●●ho haue employed their studies to be exact in the controuersy about scriptures being the rule of faith , challenge others that haue pretended to haue greatest skill and insight in scripture , to conuince out of it alone that there was but one god ( a point wherein all christians agree ) and t●●ey could neuer receiue satisfaction in it . the ecclesiasticall stories informe vs , how the arrians defended their denying of our sauiours d●●uinity , by pregnant texts of scripture ; and could not be conuinced , otherwise then by tradition : and how it fared in like manner with sundry others . the very nature of wordes ; so subiect to diuerses senses and vnderstandinges : the length of the bible ; whereby all sortes of metaphores and improper manners of speaking do occurre in it : and th●● reiterating of the same speech , diuersly , in diuers occasions : do render it mainely suspitious , that it is impossible to make a demonstration for proofe and explication of the true meaning of any passage in it , which great wittes haue engaged themselues in explicating a contrary way . and therefore , before a man can rationally rely vpon scripture for a sufficient rule to bring him to beatitude ; he must be satisfyed and conuinced , that there is a meanes , whereby he may certainely know what is the sense of scripture ; and how he may compasse this meanes . for otherwise ; all that he draweth our of scripture , is vncertaine ; and no lesse vncertaine it is , whither what he hath drawne , be enough ; or whither more be not necessary : and in a word , he remaineth on all handes in perpetuall inc●●titude . the xvii . chapter . that tradition is the onely meanes of conueying christes doctrine to succeeding ages . of the two wayes of conueying christes doctrine to mankinde in all ages ( the first of which , is by writing ; and that ●●e haue bin hitherto reflecting vpon ) there remaineth onely the latter ( which is by handing it from one to an other ) to be considered . a doctrine so conueyed , implying thereby that it hath beene in all ages ; that is to say , in the vniuersality of time ; belongeth onely to catholikes , to lay clayme vnto it ; and onely they who do so , may properly be stiled catholikes . neither can it be obiected , that the greekes may pretend it in such pointes of faith as they differ in from those that liue in communion with the roman see . well may they , in matters of custome : but these are of such a nature , as they may haue bin different in seuerall places , euen att the very origine of them ; without any inconueniency att all : and consequently , in different places , there may haue continued different practises , euer since the apostles time . but lett vs examine more particularly what aduantages or prerogatiues , this way of transmitting christe's doctrine from hand to hand vntill our dayes , hath ouer the retriuing it in scripture . first , we shall find that it hath the prerogatiue of possession ; all aduersaries hauing found the catholike church ( out of which they broke ) in a quiett credulity that her doctrine was so descended from the apostles . next , it hath the prerogatiue of all the approbation and commendation that our fathers could giue it ; by themselues , by their lawes , by their rewardes and punishements , and by whatsoeuer else they could inuent for the continuation of it . it hath a high straine of testification , aboue all that is to be found in our titles to land , inheritances , legacies , bargaines , and all other morall transactions and concernements whatsoeuer . it hath the testimony of all our aduersaries , to haue continued for a thousand yeares , euen in those pointes wherein they dissent from vs : but in all others wherein they agree with vs , they allow our continuance from the very origine of christianity . so as it can not be doubted , euen by our aduersaries confession , but that this way is capable of bringing downe truths vnto us vncorrupted . but aboue all , it hath the euidence or its fidelity in conueying to posterity the doctrine of saluation , by the connexion of one age to an other , out of this maxime : that it is impossible , all fathers through out the whole world , should conspir●● to deceiue their children , in so important an affaire . for , this maxime doth so connect the knowledge of euery century , to what was knowne in the century immediately preceding it ; that it is impossible for any error to creepe in betweene them . and the maxime it selfe ; is as euident as any that belongeth to mathematikes : and so much more cleare then any of those , as perpetuall dayly practise ; beateth vs into the knowledge and continuall view of it . for , as no man could doubt but that the braines of that person were crased , who conuersing with marchants vpon the exchange in london , and hearing them speake dayly of paris , and of moneyes they remitt hither , and of letters they receiue from thence ; should neuerthelesse thinke confidently there were no such towne as paris , because he was neuer there himselfe : so , much more , ●●ould he be held for a mad man , that liuing in england , and conuersing with all forces of people , reading their bookes of all kindes , hearing their sermons , considering their lawes and the change of some particular ones in matter of religion , and innumerable other particulars , which speake manifestly how catholike religion had course in england before henry the viii . changed it ; should neuerthelesse deny it , because he liued not in the time when that religion was publikely professed . for in this case , the number of wittnesses is farre greater then in the other . now , when a motiue of humane prudence is so preualent a one , as to brand him with want of common sense , who shoud not assent to what it induceth ; it is a manifest signe of a conquering & axiomaticall euidence in the proposition that he should so deny . and consequently by this discourse , ( applying it to euery age since christ's planting of his church ) the descent of christian or catholike religion from christ is as euident as any geometrical demonstration whatsoeuer . one great prerogatiue more , i must not omitt , that tradition hath aboue scripture : which is , that scripture is deliuered in precise and determinate wordes ; whose sense , is not vnderstood : but tradition , is deliuered in almost as many seuerall expressions , as there be seuerall persons that deliuer it . so that , in tradition , the sense is constant , though the wordes be vncertaine : whereas in a truth deliuered by writting ; though the wordes be agreed vpon , yet the meaning of them is disputed of . and therefore , seeing it is the meaning that we are to gouerne our actions by ; and , that wordes ; without meaning , are of no weight ; ●●t is euident , that tradition is a rule , and that scripture is none . but why do i troble your lordship with such scrupulous balancing of these rules one against the other ; since by my discourse in excluding ●●ll former pretended rules , it ap●●eareth euidently , that if tradition ●●e not the light which god hath hung out to his church , whereby to know true doctrine from false ; when he sent his apostles to preach , and promised he would be with them ( that is , with their preaching , or with their successours in preaching ) vntill the end of the world : we may truly conclude , there is no light or certainty to guide his church by . which is as much to say , as ; that when he had built the world for men ; and had fitted them with all thinges , requisite for their naturall and ciuill life in this world ; he failed and mistooke in the maine and chief end for which he had contriued all the rest . the xviii . chapter . against the opinion of some deuines that place tradition in the consent of fathers that haue written in their seuerall ages : and against some other opinions of particular deuines . as also against naturalists and socinians . i am not ignorant , that among vs , there are some deuines , who as they acknowledge tradition to be the rule of faith ( for without doing so , they could not be stiled catholikes ) so , they place tradition in the consent or fathers through all ages . but i conceiue i shall not wrong them , if i say that in doing thus they consider onely themselues , and not the church ; which is composed of all sortes and of all degrees , of persons ; simple and wise ; learned and vnlearned . for no man is so weake , as not to see , that it were a wilder arrant , to send the commonalty of christians , to the multitude of fathers for their faith ; then to remitt them to the scriptures . it can not be doubted , but that the rule of faith , must be somewhat within the peoples kenning . all sortes of persons are capable of discerning whither , or no , they are in the publike communion of those who professe they haue receiued their doctrine by a continued sequele of teachers succeeding one an other : but , for studying of fathers , or scripture ; the vniuersality of mankinde , wanted for the most part capacity , talents , and leisure . and no small difficulty will be added to this taske , by our aduersaries endeauouring all they can , to cast a mist before mens eyes and to obscure what of it selfe is mo●● cleare . i take therefore the conse●● of fathers , to be a confirmation an●● a testimony to learned men , of th●● tradition that is deliuered by handes : but not to be the substance of tradition : which of its nature might haue bin ( if so god had pleased ) and would haue maintained its vnshaken & inuincible force , though there had bin neither writinges of fathers , nor scripture . others , seeme to thinke , that some points of faith are knowne by tradition ( or , as they call it by the vnwritten word ) to witt , those whereof they find not sufficient proofe in scripture : but that for the maine ones , we are to haue recourse to scripture . now for these , i admire att the loosenesse of their discourse ; when they allow tradition to giue assurance of those pointes which are the outmost , and which can not be knowne without the former ; and yet will not haue the former to be knowne by the same tradition . and therefore i imagine it is but a mistake in their deliuering themselues ; and that their meaning is , that all pointes are knowne by tradition●● but some , not onely by tradition , but by scripture too . and it is euident , that all they who referre vnto tradition , the knowing that scripture is the word of god , and that this booke is the canon of scripture ; must needes relate all certainty of faith , to tradition ; euen of what they thinke they demonstrate out of scripture . other deuines there be , who adde to tradition , some power of reuealing new verities to the church . but euen they themselues do confesse that the knowing that there is such a power , must rely finally vpon tradition . and then , seeing it is a point not fully resolued of among our selues ; i conceiue it is not fitt to presse it vpon those who haue yet reluctance in digesting so much as is resolued of , and is euidently true . the reason why i haue mentioned these opinions of some particular deuines ; is , because i desire that your lordship should see that the way wherein we walke , is not onely a plaine and a smooth one ; but an easy one to be found out : which it would not appeare vnto you to be , if you should be obliged to what these men would impose . by my exceptions against which , as well as out of what i haue formerly established ; i conceiue i may safely conclude , that all catholikes , do take tra●●ition , for the last rule , into which the certainty of all particular articles of faith , is to be resolued . now , were my taske performed ; & tradition sett in the throne of commanding christian beliefe : did not the naturalist and the socinian , with iointe forces , endeauour to possesse reason , of that chaire : alleaging , how reason is the nature of man ; the sole power in him , that can giue consent to any thing proposed vnto him ; and therefore , in spight of all i haue said , must be queene and commanderesse both of his beliefe and of his actions . but when they obiect this to me , they do not consider , how i haue beene all this while labouring to do in effect that which they require . for , what hath all my discourse leuelled att , but to shew , that reason obligeth vs to ground our beliefe vpon tradition ? so that i professe tradition hath no force to command beliefe , vnlesse reason tell vs so much ; and as it were deliuer vs vp to tradition . reason telleth vs , it is fitt to belieue a knowing teacher or directour , in a matter wherein ones selfe is ignorant . she telleth vs , that she herselfe hath not principles and meanes , without beleeuing some teacher , to giue vs certaine information of the state of our soule in the next world , and of the wayes in this whereby beatitude is to be obtained . she telleth vs , that tradition hath deriued this knowledge from a master who was well assured of it ; and that she containeth within her selfe , a strength of infallibility , to reach vs without mistake what she learned of him . and so ; reason concludeth , that we must barken to tradition , and follow that rule . else she renounceth vs , and protesteth we goe against her sentiments ; that is , we do vnreasonably . will not this satisfy any man that professeth to follow the conduct of reason ? yet i will say more : lett either naturalist , or socinian , produce true reason ( that is , demonstration ) against any thing that is attested by tradition ; and i will graunt him , we ought to leaue tradition and follow reason . but , if reason could do that , i●● would not assert and maintaine the infallibility of tradition . it is not therefore true reason , but defectiue and topicall essayes , and flashes of witt , which these men produce , and vpon which they rely : that is , vpon a broken reede ; whose splinters ( as the scripture telleth vs ) will gore them that leane vpon it . yet is it not my intention , by this discourse to persuade your lordship that it is impossible , since the mysteries of christian faith haue been reuealed , to reach by the helpe of faith vnto the demonstration of reuealed truths ; so as , nature be first duely vnderstood . i know , the wordes in which our faith is deliuered , ought to be explicated by naturall definitions . i am sure , that by the knowledge we haue of god by naturall sciences ( as , that he is a spirit ; that he is immutable ; and the like ) we come to know , that many wordes and expressions deliuered of him in scripture , are to be vnderstood as spoken metaphorically : and the like of angels , and all spirituall substances . i know that man's freewill , is a naturall thing ; and that by philosophy and looking into our selues , we may come to vnderstand what it is ; and that out of the right or wrong explication of it , great and noble truths may be discouered ; and , as great and foule errors incurred . i know , that termes , once rightly vnderstood , must of necessity haue connexion among themselues ; and that we do not loose our vnderstanding , as soone as we apply it to faith ; and therefore , may make legitimate consequences out of faith and naturall principles ioyned together . i know , the doing of this , is expected from deuines ; is commended to them by s. paul ; the example of it is giuen them by the fathers ; is professed by the princes of our schoolemen ; and , that consequently , there can not be a greater irrationality , then for a diuine to say there can be no demonstration in diuinity . which were , in effect , to stile himselfe a professour of diuinity ; and att the same time to professe there is no such science as diuinity . for , whatsoeuer is deliuered as diuinity , and is neither demonstration , nor the way to it ; is , not onely idle garrulity ; but profane and temerarious contamination of our holy christian faith . but my lord , i perceiue my weake boate is sliding apace , before i am aware , into a sea too rough and too dangerous for me to steere a steady course in . it is time for me to take in my sailes , and to lett fall an anchor . i pretend not to learning : much lesse to be knowing in diuinity . the various courses in the world that my seuerall employments and fortunes haue cast me vpon , haue not allowed me time nor meanes to store my minde as i would with knowledge and solide litterature . if i haue acquired any thinne sprinkling in any of the partes of naturall learning , i owe it to my misfortunes , and to the reuolutions of my country causing them ; that haue condemned me to such a manner of liuing , as if i should not conuerse with bookes , and employ my time in some study , it would become burthen some and in supportable to me . and then , since my study is chiefly for my entertainement ; you may easily conceiue that my application of it , hath bin vpon such subiects as i haue beene most willing to be informed of . to see whither the immortality of the soule may be demonstrated by reason , or no , hath bin a maine one among them : and then , hauing found satisfaction therein ; and by following of my principles , hauing discouered a new world in that region where she liueth , when the body is dead ; and meeting there such amazing considerations of weale or woe , resulting out of the guidance of ones life and actions in this world , as would rouse the sleepiest person aliue to be very solicitous what course he taketh here ; i do not deny , but that it hath made me more inquisitiue , then peraduenture , i should otherwise haue bin , into what rule and guide may secure a man in his iorney thither . for without such liuely stirrers vp , it is not vnlikely but that i might haue contented my selfe with walking dully and implicitely in the way that my birth and education had sett me in . thus , my lord , i haue gleaned so much of philosophy , and haue cast an eye so farre into diuinity , as i haue iudged necessary for my owne priuate vse . in these few sheetes , you haue an essay of the litle i know in either . if it may proue as vsefull to you , as i conceiue it hath done to me ; i were much too blame , if i did not impart it to you , vnto whom i haue long since giuen an equall share and power with my selfe , in all that is mine . for besides your excellent partes in all kindes , ( as well the more gentle and the winning ones , as the strong ones ) that make you highly esteemed and honored by all those who know you ; your particular kindenesse and frendship to me , requireth a particular returne of affection from me . i can not expresse it better , then by confidently imparting to you , my priuatest thoughts ; which as they are the pleasingest i euer had ; so seeme they to me , the vsefullest . such as they are , you haue them here . you will not deny them a welcome , for his sake , who truly loueth you , and is , my lord , your most affectionate kynsman and most humble and most obedient seruant kenelme digby the approbation of the doctors of diuinity of the faculty of paris . this small , but learned treatise , entitled , a discourse concerning infallibility in religion ; full of sublime & christian truths , expressed euen beyond the expectation of what humane language could afford ; doth clearely shew how grace is engrafted vpon nature , that is , how the diuine & reuealed tenets of our catholike church , are framed to heighten , as most connaturall to , the light of reason ; whereby to raise our soules to a more celestiall straine of loue & piety , then euer pure nature could haue attained vnto . to say , it containe's nothing , in relation to faith not catholique ; in reference to manners , not christian ; were to discount from the worke 's desert●● it being an euident conuiction o●● the euer inuiolable & permanent subsistence of them both in the vniuersally vnited roman church : demonstrating withall , the false foundations of the presbyterian consistory of the socinian ratiocination , of the independents priua●● spirit , & of the erroneous , or rather no grounds or principles of the late particular english protestant schismaticall synagogue . lett it then bee sett vpon a candlesticke by publike print , & giue light to all it's readers ; that it's bright flames may loudly speake it's authour's vnspeakeable worth & learning . and ●●ee doctours of diuinitie of the faculty of paris , by signing here vnto , neede onely say , it needed not our ●●approba●●ion . paris the 28. novemb. 1652. h. holden . e. tirel . the printer entreateth those who shall take the paines to reade this discourse , that they will be pleased ( before they do so ) to correct some errors , in the manner as is intimated hereafter . others of lesse importance ( as , the mistake sometimes of a letter in a word ; or the putting two wordes so neere together as if they were but one ; or some failing in orthography , or somme misse-pointing ) that will not perplexe the sense , to any easy reflection ; he submitteth to their courtesy to pardon . which he doubteth not but they will be fauoubly induced to do , when they shall consider that the composer and the corrector of the presse for this piece , are strangers to the tongue it is written in : and that they wrought not vpon the originall ; but vpon such a coppy , as hauing descended by seuerall transcriptions , and passed through sundry handes , fell in the end casually into mine : who durst not aduenture to haue recourse to the author for his assistance herein , least he should haue hindered the publishing ( as hitherto he hath done ) of what is so much desired and sought after by all those who haue heard of it . page . 2. line . 4. palanteis . p. 9. l. 6. the . p. 10. l. 3. precipices . p. 20. l. 16. to haue . p. 27. l. 10. it . p. 43. l. 17. repeated . p. 66. l. 17. which . l. 18. performed . p. 69. l. 1. on . p. 71. l. 4. with . l. 5. knowledge . p. 105. l. 3. euer . p. 145. l. 15. is . p. 147. l. 26. tortured . p. 164. l. 9. too . l. 22. leaue to referre . p. 172. l. 5. and . p. 178. l. 8. god did giue . p. 215. l. 12. writing . faith vindicated from possibility of falshood, or, the immovable firmness and certainty of the motives to christian faith asserted against that tenet, which, denying infallibility of authority, subverts its foundation, and renders it uncertain sergeant, john, 1622-1707. 1667 approx. 245 kb of xml-encoded text transcribed from 106 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a59221 wing s2566 estc r783 12305325 ocm 12305325 59230 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59221) transcribed from: (early english books online ; image set 59230) images scanned from microfilm: (early english books, 1641-1700 ; 926:3) faith vindicated from possibility of falshood, or, the immovable firmness and certainty of the motives to christian faith asserted against that tenet, which, denying infallibility of authority, subverts its foundation, and renders it uncertain sergeant, john, 1622-1707. [24], 176, [6] p. [s.n.], lovain : 1667. reproduction of original in union theological seminary library, new york. attributed to john sergeant. cf. nuc pre-1956. errata: p. [6] at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -apologetic works. catholic church -infallibility. faith. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-06 emma (leeson) huber sampled and proofread 2004-06 emma (leeson) huber text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion faith vindicated from possibility of falshood : or , the immovable firmness and certainty of the motives to christian faith , asserted , against that tenet , which , denying infallibility of authority , subverts its foundation , and renders it uncertain . desistes adversus alios dicere ; caeterùm ita pro veritate loquêris , ut ea quae dicuntur argui refellique non possint . dionys. areopag . epist. 6. lovain , a. d. mdclxvii . introduction . though nothing be more natural than that all , who deny the certainty of the rule of faith , should deny also the certainty of faith it self , since the certainty of this later depends on the certainty of the former ; and , it is impossible the conclusion should be held certain , unless the premisses be held so too , yet , the conceit which the generality of those who call themselv's faithful or christian , have of their faith , and , consequently , the nature of that kind of assent , is such , that nothing can sound more horridly and blasphemously to their ears , than bluntly and without disguise to say , that all their faith may possibly be a ly for any thing any man living absolutely knows . for , a certain goodness of rational nature , has fixt this apprehension in them , that , since the world is made for the salvation of mankind , it is unsuitable to the wisdom and goodness of providence , which has furnisht us with means of certainty for our inferiour concerns , that the principles on which eternity depends , should fall short of that certainty , and , consequently , of strength and efficacy to move & carry us on to a steady pursuit of that greatest , and , in comparison , onely interest . notwithstanding , so unresistible is the force of this evident truth , that , whoever has deserted the catholick church , and her rule of faith , tradition , can have no absolute certainty of faith ; that is , indeed no true faith ( for that truly is faith which the generality of those who use the word mean by it ) that the more intelligent amongst them , conscious of the manifest weakness of their grounds , are necessitated , in their controversies , when they should defend their faith , in plain terms to disgrace and betray it ; chusing rather candidly to confess it to be all a possible falshood , than to undertake that impossible performance to maintain that it is an absolute truth . i cannot resemble this natural conceit of the perfect certainty of faith , inbred as it were in the generality of those who have had even a glimmering of christianity , to any thing so well as to the apprehension , the former world had of a godhead . for , as natural instinct forc't those , who had not light to know the true god , to affix the notion of a deity to some false one , as some eminent heroe , the sun , thunder , fire ; nay , there was nothing so ridiculous but they would make a god of it , rather than forgoe the tenet of a soveraign power so deeply rooted in them by nature ; so , our modern misbelievers , rather than they will relinquish their opinion , that faith and the means to know the way to heaven is absolutely-certain , springing naturally from the conceit they have that god has a providence for the salvation of mankind , chuse to misplace the notion of the certain means to know god's will , or rule of faith , in the most unlikely things imaginable ; as , in a ridiculous whimsy of fancy little better than a dream , nay sometimes in a dream it self , or in the motion of some hypocondriacal vapour , as do the fanaticks ; others , in other things seemingly wiser ; as , in their opinions of some men they esteem good and learned ; in meerly their being educated thus by parents who confess they have relinquish'd what themselves had been educated to ; in interpretations of words by grammatical skill which were writ long ago , and in dogmatical points , where every word is capable of equivocalness ; nay ( which is indeed as mad as the most extatick of them all ) to affirm that such words are so plain to every reader that none can miss the right sense of them : all which , though plainly confuted by this principle which nature teaches the rudest , that , that can never be a way which many follow to their power and yet the greater part are misled , joyn'd to their plain experience that many followers of these wayes exceedingly differ ; yet , so prevalent is the force of the other truth , that they will wink at this later to embrace that ; insomuch that none of those ( i except seekers , by what name soever they are call'd , as not being pretenders to faith ) but , were they ask'd whether they be not as certain of their faith as that they live , would readily and heartily answer affirmatively ; i mean those of every sort who follow meerly the guidance of uncorrupted nature in this affair . notwithstanding , as in the pa gan world there were found many witty men , who , out of unacquaintance with the true godhead and the unworthyness of the false gods then in vogue , or out of a conceit of many misgovernments in the world , speculated themselves out of their natural notions and went about to deny absolutely there was any god at all ; so it happens that , amongst those who have deserted the catholick church , there are found diverse men of speculative and searching brains ; who , out of unacquaintance with , or at least their sleightly penetrating the nature of the catholick rule of faith , the living voice and practice of the church , or tradition , and , withal , seeing the vanity and manifest inability of their own pretended rules to ascertain them absolutely their faith is true , joyn'd with the experienc't disagreement in faith amongst diverse pretenders to it , would speculate themselves out of their natural christianity , and deny any absolute certainty at all of faith , or the way to salvation ; contenting themselves with a probability in the grounds 't is built on , miscall'd by them moral certainty ; confessedly consistent with a possibility of falshood . which kind of grounds permits ▪ that perhaps all may chance to be shown to morrow a meer illusion and a bold lye ; and all the christian world hitherto to have been possibly led by the nose by a false impostùre ; nay , to have held that imposture most sacred , and preferr'd the adhering to it before all the goods , life or nature could bestow . how near this wicked tenet approaches to atheism appears hence , that 't is next to the denial of a god-head , to deny that in proper speech we know him , or the way to him ; yet this is the very position of those who put a possibility of falshood in faith ; since none can truly be said to know that to be true ; which he sees and acknowledges may not be true at the same time . this seed of infidelity sown when the rule of faith was renounc'd , first dar'd to appear publickly above ground in the writings of mr. chillingworth and the l. falkland ; and , though , had it been propos'd barefac't , in another occasion , it could have hop'd for no welcome reception even amongst the generality of the protestants themselves , who were made believe ever since their breaking from the church , their faith had the word of god for its basis , which they honestly understood to have the same certainty as if god himself had spoke it ; yet , being drest up by their plausible rhetorick , and , advanc'd in a circumstance when they were confuting the papists , the middle sort of protestant readers at unawares let it pass as meritorious to their party ; and the wiser sort embrac'd it both as a real truth , and also as making best for the interest of their cause when they would oppugn us ; what disservice soever it did tot he common cause of religionor christianity . for , they were not at all sollicitous ( so strangely did faction transport them ) so they could in their conceit overthrow the infallibility of the catholick church , though they reduc'd all faith into incertainty , and all the grounds on which 't is built , into a tottering contingency . it seem'd to threaten a mischief considerable enough to christianity , that such a pernicious tenet should be publickly own'd in controversy , to taint the wiser sort of readers with atheism , in which it hath been too successful ; but , it grew intolerable when it durst take the boldness to appear in sermons pronounc'd in very honourable assemblies , and afterwards publish'd in print ; where , under the title of [ the wisdom of being religious ] and a great many seeming shows , and , i heartily think , very real intentions of impugning atheism , by an ill-principled , and ( in that circumstance ) imprudent and unnecessary confession in equivalent terms of the possible falshood of faith , nay even as to the chiefest and most fundamental point , the tenet of a deity . religion receives a deep wound , and atheism an especial advantage : as may perhaps more particularly be shown hereafter . i envy not that sermon , and some other productions of mr. tillotson their authour , their due commendations , though he be my adversary ; i acknowledge that in his clear method , or disposition of his matter , and the cleanness of his style , which fit him for an excellency in preaching , he hath few equals ; and that , had he good principles , he would deliver them as intelligibly as any man i know ; onely i could wish he had right principles to ground his discourse , without which he can never make a controvertist , but must needs undermine the solid foundation of christianity , if he undertake to meddle with the grounds of it , even while he goes about to defend it . what i am on this occasion chiefly to reflect on , is my own obligation ; which is , the boldness of owning and publishing the incertainty of christian faith , being come to the height , to assert it's absolute firmness and certainty in the best manner god shall enable me : and his providence seems to require it of me at present ; in regard 't is expected i should reply to mr. tillotson 's pretended answer to sure footing ; whose first principle in that reply seems to be this , that , what he deems the rule of christian faith , and , consequently , that faith it self is possible to be false ; for , by virtue of this position , which he defends p. 118 , and in diverse other places implies and builds on , he more oppugns my discourse than by any other thesis whatever . the contrary to which if i evince , then the protestants own confession , that they have no absolutely-certain ground or rule of faith , confutes them without more ado , and concludes them to have relinquish'd its onely right , because its onely truly certain rule , tradition . yet , were it not my chief design to establish the absolute truth of christian faith in it self , by all the arguments i can imagin , and not meerly to confute protestant controvertists , i needed not take the pains thus to multiply demonstrations , or even alledg so much as one . for , since , whatever they pretend seemingly to antiquity or authority of fathers by their voluminous quotations , yet they will finally and heartily stand to nothing in contests about faith , as conclusive , but their own interpretations of scripture ; which being so weak a ground that every dayes experience shows it's failings ; an ordinary probability is abundantly enough to overthrow their discourses , whose very principle is not onely improbable , but evidently a false one ; whence , the meanest catholick writer cannot fail to have the advantage over their best in a prudential man's esteem ; because he cannot possibly miss of a medium more probable than is their main ground . i declare then that my chief end in this treatise is to settle christian faith , or to demonstrate that it must be truly or absolutely certain ; and that my applying it now and then to my opposers , is onely a secundary intention , and meerly occasional . ere i fall close to my proofs , that faith cannot possibly be false , to avoid equivocation in the words , i declare that by the word [ faith ] i am not sollicitous whether be meant our act of faith or the points of faith , that is , the object of that act ; but judg that distinction wholly impertinent in this present discourse ; and , the reason is , because i cannot affirm a point true or false , but as it stands under motives able to make me judge , assent or beleeve 't is such or such ; which motives , if they be such as are able to convince that the point cannot but be so , then my iudgment or assent tothose points , thusconcluded , that is my act of faith cannot but be true ; because it depends intirely on grounds impossible to be false , viz. those motives ; but , if those motives are not of such a nature as is absolutely conclusive the thing is , then both the thing , object , point , or proposition of faith , as being onely knowable by virtue of them , may be otherwise , and also my act of faith or belief of those points may be a wrong or erroneous iudgment ; that is , both of them may be false . to ask then if faith can possibly be false , is to ask whether the motives laid by god's providence for mankind or his church to embrace christian faith , must be such as of their own nature cannot fail to conclude those points true ; and , to affirm that faith is not possible to be false , is equivalently to assert that those motives or the rule of faith , must be thus absolutely conclusive , firm , and immovable . hence is seen , that i concern not my self in this discourse with how perfectly or imperfectly diverse persons penetrate those motives ; or how they satisfy or dissatisfy some particular persons ; since , i onely speak of the nature of those motives in themselves , and as laid in second causes by gods providence to light mankind in their way to faith : to which the dimness of eye-sight , neglect to look at all , or looking the wrong way , even in many particular men , is extrinsecal and contingent . lastly , to avoid mistake and confusion , i declare , that there being two sorts of questions , one concerning the existence of a thing , call'd an est , viz. whether there be any certainly-conclusive rule of faith , or no ; and the other about what is the certain or truely-conclusive rule of faith , call'd quid est ; i am not now discoursing about the later ( that was the work of sure footing ) but the former onely . indeed , in my first discourse there i endeavour'd to evince this truth from par . 1. to par 17. by diverse arguments ; but , because mr. t. waves the speaking to those premises as they tend to infer my conclusion , and onely discourses a little ( mistakingly ) against the conclusions themselves , therefore , being resolv'd to write a treatise to establish christian faith , i thought fit to apply it to his proceedure there ; that so i may both more forcibly invite him to that necessary though neglected duty , and , withall that by settling the existence & nature of faith and it's rule first , i may clear the way methodically to discover what , and onely what , can be the right rule of faith. and , possibly in my next treatise if mr. t. and mr. st. think fit to continue on this discourse forwards by answering this , they may , by denying that in true speech the points of faith are truths , or faith is true , oblige me to begin yet higher , and make use of such mediums as are more direct and immediately fit to confute atheism . the understanding reader will easily pardon the speculativeness of this treatise in great part of it : if he reflects that discourses built on intrinsecal mediums and manag'd in the way of severe reason , do naturally , nay must necessarily , bear up to the first principles ; yet , by the harmony and connexion of truths with one another , there will be found also very many proofs fairly intelligible by the middle sort of prudential men ; especially in those arguments which are drawn from practice ; and , if i flatter not my self , some proofs , and those convincing ones too , suitable to every capacity . this comfort my readers may expect to reap by this procedure that it must forcibly shorten disputes , and bring controversies after a while to a period , unless our adversaries be still obstinately bent to play the drolls instead of soberly and pertinently disputing . for , hardly can errour hide her deformity , when she is exposed naked to the view of rational nature in the noon-day-light of first-principles . faith vindicated from possibility of falshood . first eviction . § 1. i lay for the basis of my present discourse these two propositions . 1. christians are oblig'd to hold firmly , profess , and stand to it , even with the loss of their lives , that points of faith are truths . 2. none can be thus oblig'd to hold , profess , and maintain that to be truth which they know not to be so . the later of these is as certain , as that god , the imposer of this obligation , is good : for how unworthy his infinit goodness were it , to will that rational nature or mankind should act irrationally by holding firmly what it has no firm grounds to hold ; that is , what it knows not to be so ? or to sacrifice its very being to testifie the truth of those points , concerning which , if it work according to right reason , the nature god has given it , and deviate not from that by a weak credulity , it can never be perfectly satisfy'd that they are indeed truths ; which it can never be , if , notwithstanding all it knows , they yet may possibly be falshoods . no man in true morality ought to say what he knows not , much less so asseverantly , as to seal it with his blood . as for the former proposition , which i account most fundamental to the ensuing discourse , i am to declare that by holding , &c. a thing to be a truth , i understand the holding that the thing absolutely , in reality , or indeed , is so as i judge . whence to this holding a thing to be truth , 't is not enough that a man hold it is so to the best of his judgment ; but 't is requir'd moreover , that he hold he is not deceiv'd in making such a judgment ; and this , because he holds his thought conformable to the thing . for , this settles verity or truth on its proper and firm foundation , the thing ; and not on the unstable motions of his judgment , as does the other . my first and chief postulatum thus understood , i esteem to be self-evident to all that converse with christianity taken in its largest sense , as i declar'd in my introduction ; setting aside that sort of speculaters ; i mean those of our modern adversaries , against whom i dispute at present ; and of whom the question is now agitated , whether they are indeed to be held right christians or no. and i conceive that he who should deny it , must be bound to put the contradictory position ; and to affirm , that christians are not bound firmly to hold , profess , and maintain with the loss of their lives the truth of their faith , but its likelihood onely . he that affirms this , if he would be held a christian , is to be confuted by the contrary sentiment of the generality of christians , from whom he dissents in so fundamental a point as is the rightly understanding the nature of faith , which they profess , and which it so highly imports them to know ; that is , indeed , in rightly understanding the meaning of the word faith. if he be no christian , yet hold the godhead , 't is to be demonstrated partly from the proper effects of faith , and the nature of the great difficulties , both intellectual and moral , which 't is ordain'd to master : partly out of the nature of god and his attributes , obliging him to lay means proportion'd to an intended end ; or to establish every thing according to the concern that depends on it , which concern in our case is the highest imaginable , to wit , the salvation of mankind , the end of creating those very entities on which the certitude of science is built . or , lastly , if he be an atheist , the deity and it's attributes are first to be demonstrated : as also what is man's summum bonum , and the immediate disposition to it ; and then the nature and certitude of faith , and consequently of it's rule are to be demonstrated . supposing then my later postulatum to be evident to all that know there is a wise and good governour of the world , and who understand the common principles of morality ; and my former postulatum to be clear and undeniable matter of fact to those who converse with christianity ; and therefore to have unavoidable force upon all that would be held professors thereof , i shall be bold to proceed upon them . and , first , logick , whose proper office 't is to look into the nature and actions of our soul as rational ; and as it were , to anatomize her thoughts , takes up the discourse , and proceeds thus . § 2. truths are found in propositions ; a proposition consists of two notions called subject , and predicate , and a third , whose office 't is to connect them ; whence to know a thing to be truth or true , is to see the conn●xion between the two notions spoken of , or to see that the third truly connects them . now there are but two wayes imaginable ( abstracting from experience ) how this may be seen : either by seeing immediately that those two notions are the same with one another out of the very notions themselves ; or else by seeing that they are each of them the same with a third ; whence follows , that , unless that third notion can fail to be the same with it self , those two notions which are the same with it , cannot possible fail to be the same with one another . the former is called self-evidence ; this later , evidence by deduction : both are built immediately upon this grand verity , that , the same is the same with it self ; wherefore , unless it be seen : that the truth of that most self-evident axiom is engag'd in their patronage , they cannot be even known to be true ; and , if it be seen that it is thus engag'd , they must needs be known impossible to be false ; since 't is most manifestly impossible , that first principles should be false , or that the same should not be the same with it self . wherefore , either points of faith need not be known to be truths , or else they must ( by reflecte●s at least ) be known impossible to he false . § 3. the same is evinc't from the nature of the subject in those propositions which affirm the truth of any point of faith : for , if we look narrowly , we shall find that the subject in those is , either formally , or in effect , a proposition it self ; as when we say , this proposition [ christ is really in the sacrament ] is true ; [ that god is one and three ] is true , &c. where the subjects are manifestly these ; christ is really in the sacrament ; god is one and three , or , a trinity is . a proposition then being a speech apt to express truth or falshood , nay necessarily determin'd to do the one , ( excepting those which speak of a future contingent ) it follows , that who ever is bound in reason to affirm that the proposition expressing the point of faith is true , is bound likewise to affirm 't is impossible to be false , if taken in the same sense he means it ; that is , indeed , if taken for the same proposition , since 't is impossible truth should be falshood . either then christ's followers are not oblig'd to affirm the points they profess are true , which thwarts the sentiments of the christian part of mankind ; or else , they must necessarily be oblig'd , withall , to affirm them impossible to be false . § 4. the same is concluded from the nature of the copula , [ is ] whose office being to connect or identifie the notions of the subject and predicate , that is , to express that what is meant by those two notions is to be found in the same thing , or that they have one common stock of being , its proper signification is being or existence ; not absolutely , as if it meant that either of the terms exists in things ; but comparatively or conditionally as it were , that that being which belongs to one of the terms , is the same being with that which belongs to the other ; or that by the same being whereby one of the terms is , the other is also . now then , this kind of expression or signification being such as has no latitude between it and its utmost opposit or contradictory , [ is not ] it being the most uncompounded notion that is , and not capable to be mingled with any alloy or participation of its opposit , as it happens in contraries : it follows that who holds the truth of the proposition , or , which is all one , the identification of the two terms exprest by the copula [ is ] must hold it absolutely , and the opposite to be impossible to be false ; nothing being more impossible than that is and is not should both be true at once ; or that the same thing should be the same and not the same in the same respect , that is , should be true , and not be true : and hence it is , that though distinctions use to fall upon the equivocalness of the two terms , yet no man that knows what logick meant , ever distinguisht the meer copula , its simplest notion not admitting any possible division . § 5. our argument from the copula is particularly strengthen'd from the nature of the predicate in the propositions we speak of ; i mean in such speeches as affirm such and such points of faith to be true. for true means existent , in propositions which express onely the an est of a thing , as most points of faith do ; which speak abstractedly , and tell notwherein the nature of the subject it speaks of consists , or the quid est . so that most of the propositions christians are bound to profess , are fully exprest thus ; a trinity is existent , a christ god-and-man is existent , &c. and the like may be said of those points which belong to a thing or action past ; as , creation was , christs crucifying was , &c. for , existent is the predicate in these too , onely affixt to another difference of time ; and 't is equally impossible such subjects should neither have been nor not have been , or have been and have not been at once , as it is that a thing should neither be nor not be at present , or both be and not be at present . regarding then stedfastly the nature of our predicate , [ existent ; ] we shall find that it expresses the utmost actuality of a thing ; and , as taken in the posture it bears in those propositions , that actuality exercis'd ; that is , the utmost actuality in its most actual state ; that is , as absolutely excluding all manner or least degree of potentiality , and confequently all possibility of being otherwise ; which is radically destroy'd when all potentiality is taken away . this discourse holding , which in right to truth i shall not fear to affirm ( unconcern'd in the drollery of any opposer ) to be more than mathematically demonstrative , ( as shall be shown more particularly hereafter ) it follows inevitably , that who so is bound to profess a trinity , incarnation , &c. is or was existent , is also bound to profess that 't is impossible they should be not-existent ; or which is all one , that 't is impossible these points of faith should be false . § 6. the same appears out of the nature of distinction or division apply'd to our predicate existent , as found in these propositions : for , could that predicate bear a pertinent distinction , expressing this and the other respect , or thus and thus , it might possibly be according to one of those respects , or thus consider'd , and not be according to another , that is , another way consider'd : but this evasion is here impossible ; for , either those distinguishing notions must be more potential or antecedent to the notion of existent , and then they neither reach existent , nor supervene to it as its determinations or actuations , which differences ought to do ; nor can any notion be more actual or determinative in the line of substance or being , than existent is ; and , so , fit to distinguish it in that line ; nor , lastly , can any determination in the line of accidents serve the turn ; for , these suppose existence already put , and so the whole truth of the proposition entire and compleat antecedently to them : 't is impossible therefore that what is thus affirm'd to be true , should in any regard be affirm'd possible to be false ; the impossibility of distinguishing the predicate pertinently , excluding here all possibility of divers respects . § 7. the same is demonstrated from the impossibility of distinguishing the subjects of those faith-propositions ; for those subjects being propositions themselves , ( as was shown § 3. ) and accepted for truths , as is suppos'd , they are incapable of distinction , as shall be particularly shown hereafter , ( evict . 3. § 5. ) besides those subjects being points of faith , and , so , standing in the abstract , that is , not descending to subsuming respects , even in that regard too they are freed from all pertinent distinguishableness . § 8. the same is demonstrated from the nature of truth , which consists in an indivisible : whence there is nothing of truth had , how great soever the conceived approaches towards it be , till all may-not-bees , or potentiality to be otherwise , be utterly excluded by the actuality of is or existence : which put or discover'd , the light of truth breaks forth , and the dim twilights of may-not-bees vanish and disappear . § 9. the same is demonstrated out of the nature of connexion found in the aforesaid propositions . for , 't is evident their truth consists in the connexion of those notions which make the subject and predicate . whoever therefore sees not the connexion between those notions in the principle of faith , sees not the truth of any of those propositions ; that is , those propositions are not to such a man true. wherefore , connexion excluding formally inconnexion , so that 't is clearly impossible they should be found together in the self-same subjects , and the falshood of such propositions consisting in the unconnectedness of their terms , it follows that he who is oblig'd to profess those faith-propositions true , must see the connexion between their terms , and consequently that they cannot possibly be inconnected or false . again , since all approaches or vicinity to connexion , by how near degrees soever they are made , are not connexion , it follows that all connexion consists in an indivisible , and can admit no latitude for a possibility to be otherwise , to be grounded on . lastly , all connexion being necessarily immediate , or seen by virtue of immediateness , and to see immediate connexion being the producer of certain knowledg , or of assurance the thing cannot but be so ; it follows , that to see the truth of such propositions , or , which is all one , the immediate connexion of their terms , is to see they cannot but be so , or that they are absolutely void of all possibility of falshood . § . 10. by this time we are brought orderly to look into the nature of opinion . which word i take not here in a large sense for any kind of assent , however produc 't ; but for an assent or adhesion to a tenet without sufficient grounds to evince the thing is so as the opiner judges ; as it is taken in that proverb , turpe est opinari . now , 't is most evident , that there would be sufficient grounds to convince , in case , the term or point were seen to be deduc't by immediate steps , or a train of immediate connexions to that very conclusion . 't is manifest then , that 't is therefore opinion , and blame-worthy , because its grounds , as they are laid in the understanding of the assenter , want or fall short of this immediate connexion ; so that opinion is a judgment upon remote or unimmediate considerations . by which means it comes to pass , that the most necessary verity of that grand principle , [ the same is the same with it self ] upon which all certainty both of first principles and of deduction is built , and whose perfect self-evidence and interessedness in whatever belongs to right discourse , seem to make the very light of reason consist originally in it , is not engag'd in the opiners discourse ; whence , wanting immediateness , it becomes unconnected , incoherent , weak , and slack , or rather indeed null . no wonder then if all opinion , how near soever it approaches seemingly to immediate connexion , and how strongly soever it be supported by an experienc'd seldomness of such effects , or the conceiv'd unaptness and fewness of causes fit to produce them , yet it admits possibility of being otherwise ; in regard it fails in its very root and basis , by not relying on the main principle and foundation of all steadiness in humane discourse , and which is of so necessary a truth , that 't is impossible to falter or give way , to uphold and exempt it from a liableness to disconnexion of those notions which it pretended , and ought to identify ; that is , from a liableness to errour . § 11. from this declaration of the nature of opinion , it is render'd manifest out of what fountain-head all rational assents flow ; namely , from seeing the immediate connexion of one term with another ; or , which is all one , that this principle [ the same is the same with it self ] stands engag'd for their verity : also , that the light of reason consists fundamentally in this ; and formally in deriving the perfect visibleness of this to make other propositions also visible to the eye of our understanding . likewise , that assents not springing from this light of reason , must be , as such , irrational ; and arise necessarily from the will , taken as not following the light of understanding , but as prompted and put forward by some passion , viz. some irrational desire or inclination the thing should be so , which prest and precipitated the understanding into assent before due motives forc't it . as likewise , that since none can be bound constantly to profess what he cannot steadily see to be true , a christian who is thus bound to profess his faith true , must see that the first principle now spoken of , which gives all steadiness to our intellectual sight , is interessed in the patronage of the proposition he assents to : whence , true faith , by reason of its immoveable grounds , can bear an asserting the absolute impossibility of its being false ; whereas , who ever affirms faith may possibly be false , makes it built upon remote mediums , that is , such as are either not immediate ; or ( which is all one ) not seen to be immediate to the two terms of the proposition assented to ; and so , they become destitute of the invincible strength of that first principle which establishes all deduc't truths , and legitimates all assents to them . whence follows inevitably , that he turns all faith into opinion ; makes faith absurd , preternatural and irrational ; importing that 't is a thing which men must assent to or say interiorly 't is so , and yet see no solid grounds why it must be so ; profess stoutly 't is true , and that they are sure of it ; and yet , if they will speak truly , profess with all , that it may be false , and that the whole world may be mistaken in it ; and lastly , he leaves all christs doctrine indefensible , and utterly unmaintainable to have , absolutely speaking , either any solidity or steadiness in its grounds , or one true word in it self . second eviction . § . 1. from this not-seeing the connexion of the two terms in the conclusion by a medium immediately connected to them both , but by distant glances onely , which have not the power to make one see intellectually the thing is , or assent ; joyn'd with this that , notwithstanding , 't is not seen those terms are opposit or inconnectible ; the soul becomes hereupon , as it were , invironed with a kind of intellectual darkness , and sees not which way to step forwards , without danger of harming hor cognoscitive or truth-affecting nature by errour . whence , she remains in a kind of neutral condition , which we call suspence . but , 't is to be well noted , that this suspensive condition of the soul , not being a state of actuality or determination , ( much less of utmost actuality , as is the seeing , by virtue of that main principle before-nam'd , that a thing is ) but of indetermination , potentiality , and confusedness ; its nature admits consequently infinite degrees , according as the appearances which incline her towards assent or dissent are greater or less . moreover , as in the passing from indetermination to determination ( for example ) in a motion to a terminus of rest , there are diverse approaches of that motions quantity so very near the terminus or end , that their distance is undiscernable to a vulgar eye , and needs exact skill to distinguish them : so it happens here , that there must necessarily be found divers inclinations or approaches towards assent , which have so small a degree of suspence in them , that they are hard to be distinguisht from absolute assents , but by a learned reflecter ; and the way he takes to distinguish them must be to observe whether the understanding , acting reflectingly , that is , looking into the nature of its own act , finds there that it absolutely yields it self over to judg the thing is existent or true , or whether it onely judges it very probable or truthlikely . for , any assent to the greatest likelihood of a thing is as far from being an assent to the things existence , as the notion of existent or true is from the notion of very likely to be true . and if the assent to the former be not actually an assent to the later , yet tend towards it , as it does ; then 't is potential in respect of it , and so includes some degree of suspence ; which defect only can in our present case , hinder the other from being actually it , according to our former discourse . assent , then , to the meer likelihood of a thing , is , or at least implies , suspence of its existence § 2. another thing which inclines men to confound the assent to the likelihood of a thing , with the assent to its existence or truth , is habituation or custom . for , men being us'd to proceed naturally to outward action upon a very high probability , without more adoe or examination , they are hence apt to apprehend that a conceit , which had so little and so undiscernable a proportion of suspence in it , was a perfect assent : and that , because the soul quite yielded to the motive as to exterior action , therefore it yielded likewise as to interior assent . whereas , by reflecting on the nature of this act in the soul , and by retriving its grounds , we come to discover that , however the soul runs promptly and rationally to outward action upon such a motive , when she is concern'd to act , even after deliberation ; yet , not so to interiour assent , if she acts rationally ; but , upon reflexion , finding in her self nothing to fix in her the existence of the thing , or elevate it beyond the possibility of not-being or being false , she hangs back from assenting the thing is , and is constrain'd to say interiorly , or acknowledg in her own breast , she may possibly be mistaken , and the thing possibly be not-existent , for ought she sees ; which restrains her from truly assenting that the thing is . § 3. an instance will render our discourse clearer . 't is propos'd then ( for example ) to our judging power , whether america be or no ? and we 'l suppose ( to avoid a disputed case ) the evidence of authority has convinc'd the understanding it once was , by the impossibility the several attesters should either be deceiv'd in a plain object of eye-sight , or have a common motive able to make them conspire to bely their eyes . but , the question is , whether it be now or no. and , the uncouthness and unlikelihood that so vaste a place should be destroy'd , joyn'd with the customariness of acting upon a very great probability , makes him who is to act in order to it , ( for example , send a ship thither ) proceed to his intended outward action fearlesly , and esteem him mad who desists upon a conceit of so unlikely a failure . for , since all action is in particulars , and particulars are the very sphear of contingency , it follows , that we must not act at all , if we expected demonstrations of the several objects and adjuncts of our outward action : whence he deserves justly to be accounted frantick who should desist from action where there is so high a probability ; for this extravagant cautiousness were in effect to take away the motives to any exteriour action in the world , and consequently all such action it self . but now , let two speculaters or scholars meet together , who consider not the practicableness , but meerly the truth of things ; and aim not to better their purse by merchandizing or outward endeavours , but their understandings by rightly-made judgments or assents , that is , by knowledges : and we shall see their working on the point turns upon other hinges . in the other , there was necessity of acting , without which the world could not subsist : but , here 's no necessity of assenting , which we suppose onely aim'd at , at present ; nor can there be any , unless that principle or cause of all assent [ the same is the same with it self ] comes to exercise its over-powering virtue upon the soul. there , it was enough that prudential considerations discover'd a betterness to act exteriourly , all things weigh'd ; to which needed not a severity of principles forcing the truth of the thing : but here , those principles , which are the maxims of metaphysicks or supreme wisdom , are the only things to be consulted ; and the prudential weighing of particulars avails little or nothing towards the secure establishment of the truth aim'd at . there , some harm was likely to ensue , if they acted not exteriourly , and went not about their work : but , here , no harm at all could come by not acting interiourly ; i mean , by not-assenting , but suspending till the beams of truth , by the fountain-light of that first principle , clear'd their understandings : rather on the contrary , a great harm was certain to ensue upon assenting in that case , that is , an injury to reason , their true nature ; by concluding , without seeing a middle term connecting the two extreams , on which every act of right reason is built . these scholars then , or pursuers of truth , consult with speculative , not practical principles , to guide their assents by . they are certain that such an effect ( as is the destruction of america ) cannot be without a cause ; and experience tells them such causes seldom or never happen : yet , knowing that all material things have contingency annext to their natures , and not discovering any evident principle in nature hindering the vast oceans on either side america to overswell the continent , and so destroy it ; they are forc'd to confess interiourly america may , for any thing they know , possibly not be ; whence they are forc'd to suspend , as to its existence , and only assent to it's extream likelihood of existing . § 4. the use i make of this discourse at present is this : that , though likelyhoods have a great latitude ; yet assent , ( being the terminus of those inclinations towards it , which gradually exceed one another ) consists in an indivisible , as does the notion of is , on which ( either seen , or deem'd to be seen ) 't is built , and to which it goes parallell . that , all acts falling short of assent to the existence of a thing advance no farther than great assents to it's likelihood , and fall under the head of suspensive acts ; as to that things existence , as the soul will discover upon reflexion : and that , when we mistake one for the other , 't is for not distinguishing well the great resemblance between assenting as to outward action , and as to the speculative truth ; as also between assenting to the extream likelihood of a thing , and assenting to its existence . that , whensoever we see the possibility of a things being false or not-existent ( which in our case is all one ) we cannot have an assent to it's existence , but to the likelihood of it only , and suspend as to its existence or actual being : and that , therefore , they who acknowledg that , notwithstanding all the means used and all the grounds it has , faith may possibly be false to us , cannot be held to assent to the existence or truth of those points ; but to suspend concerning their truth , and to assent only to their likelihood to be true , which , whether it be a sufficient disposition to denominate such persons christians , will easily and best be determin'd by the vulgar of christianity , who possess the genuin and natural meaning of the word faith , untainted with the frantick conceits sprung from such speculations as are taken out of fancy ; not , as they ought , from the nature of the thing . § 5. the same argument may be made from the nature of firmly holding , as was from assent ; and the self-same discourse , mutatis mutandis : since 't is most evident , none can firmly hold a thing to be true , which he sees and acknowledges , that is , holds may be false ; however he may hold it very likely to be true. § 6. the same is evinc'd from the notion of knowing : which word i take here abstractedly , unconcern'd what kind of knowledg it be ; provided it be true and proper knowledg , and not abusively so call'd . for , since nothing can be known to be but what is , nor known to be such but what is such : again since christians , if they have either honesty or wit in them , must , some way or other , know points of faith to be true , whose truth they esteem themselves bound to profess and stand to even with the loss of their lives ; it follows , those points must be what they are known to be , that is true ; and consequently ( unless knowledg can be ignorance ) impossible not to be or to be false . § 7. what hath been said of assent and holding and knowing may also be discours'd from the notion of certainty : for this has the same nature with the former , as it is a determination of the understanding ; i mean , intellectual determination is the common genus to them all : and they differ only in this , that knowledg and certainty are proper effects of evidence , whether sprung from the thing or from the attester , nor can they be where there is wanting the intellectual light issuing from that first principle of all evidence so oft spoken of ; whereas h●lding or assenting can proceed from the blindness of passion , or from ignorance , as well as from the clear sight of the understanding . now that the nature of certainty consists in an intellectual determination thus originiz'd , and consequently , when put , excludes all possibility of being otherwise ( which is the point i aym to evince ) appears , partly from the etymology , and most evidently from the use of the word . for , certus signifies determinate . as then , when the matter spoken of restrains that word to volition , it signifies an absolute determination of will or resolution ; as , certus ●undi : so , when we are speaking of the ground of intellectual certainty , and say the thing is certain , we intend to express full as much as when we say , the thing is ; which speaks ultimate determination and actuality in the object , consider'd in it self : and , in like manner , when the same word is intended to signifie formal certainty in us , or that disposition of the understanding whereby it is said to be certain , it must necessarily signifie ( unless , contrary to the nature of words it's most formal notion be less rigorous then those which are less formal ) a determinate state of the understanding , or an intellectual determination . whence , as a thing is then certain or determinate when it is ; so the understanding is then determin'd according to it's nature , or certain , when the thing is seen to be as it is , which immediate effect of the other is impossible , but by virtue of the first principle of evidence making that clear discovery ; and , this engaged , all intellectual potentiality , or possibility of not being seen to be , is totally and formally , that is , most absolutely excluded . the true and genuine notion , then , of certainty imports an absolute impossibility that that judgment which so fixes and determines the understanding should be an errour , or false : since nothing can be seen to be , but what really is . § 8. again , since determination in any kind , is the terminus of all indetermination in the same kind , and so , beyond it : it follows , that certainty or intellectual determination , is plac'd beyond all possible degrees of indetermination of the mind , or uncertainty . certainty , therefore , is not attain'd till all possible degrees of uncertainty , and , consequently , possibility of falshood to us , or errour , be transcended and overcome . faith , then , must be deny'd to be certain , if it be put possible to be false . §9 . and , as my former discourse has endeavour'd to display the nature of certainty from its genus and difference , which compound it's definition ; so the same will be still more satisfactorily evinc't from observing the language of mankind , when they use the word certain . for , that being most evidently the signification of a word which the intelligent users of that word intend to express by it : if by divers sayings of theirs we can manifest that they meant to signifie such a conception by that word , that will infallibly be the true meaning of it , and that conception will have in it the true nature of certainty . let us observe then attentively what is at the bottom of their hearts , when they use these and the like familiar discourses , which naturally break from them . how frequent is it , when any one asks another , is such a thing true ? and the other replies , i verily think it is ; he returns upon him with this pressing demand ; i , but are you certain of it ? may not you be mistaken ? which clearly intimates that that disposition call'd certainty , is beyond all inclinations , motions , or indeterminate tendencies of the understanding , making it verily think 't is true , which speaks the next remove , as it were , from a certain assent ; and , consequently , that 't is an absolute determination and fixure of the soul that 't is true : as also , that certainty elevates the soul beyond hazard of mistake . again , many times , when one is smartly questioned , if he be certain of a thing ? not daring , upon better reflexion , pretend to certainty , he replies warily ( in a moderate word which diminishes and falls short of the other ) that he is morally certain of it ; which evidences that the notion of certainty is in point of fixing or determining the understanding , beyond that counterfeit certainty , call'd moral certainty : wherefore , since all moral certainty ( as they call it ) how great soever , though it be penetrated perfectly according as 't is in its own nature , is seen to consist with a possibility to be otherwise ; true certainty , which exceeds it , must needs include an impossibility to be otherwise . faith , then , is not , in true speech , certain , unless it be impossible to be false . § 10. again , let an overweener , after his mistake becomes visible , be challeng'd with it ; we find that , in common speech , we use these or the like words , you said , or thought , you were certain of it , but you see you are mistaken , is it not evident that the word certain excludes a possibility of being otherwise ? since his being certain of it formerly is deny'd purely upon this score , because he was mistaken : which shews that the true notion of certain is inconsistent with mistake ; that is , that certainty implyes unmistakableness or , which is all one , inerrability hîc & nunc in the present affair . whereas , had the notion of certainty admitted a possibility not to be as he judg'd , he had not been so mistaken in judging that certain which by actually happening not to be was shewn afterwards possible not to be . to think to evade , by alledging that it was not meant his mistake consisted in judging that certain or impossible not to be , which was possible not to be , but in judging that would be , which afterwards hap'd not to be , is meerly childishness and folly amongst men , who hold that things are carry'd on by the course of cause and effect ; and that things therefore happen because a cause puts them , or not happen because no cause puts them . to judg , then , a thing would not be is the same , amongst intelligent men , as to judg there would be no cause to make it be ; and , if there would be none such , 't is most evident it could not be , or was impossible to be in this order of the world . such answers are fit for men who are led more by sounds than sense ; and who think a different word will gain them an escape , though that word signifies the same thing as the former . 11. the same will appear from the absurdity , which palpably discovers it self in any expression that modifies the true notion of certain with a contingency : as if one should say , 't is certain per adventure , or 't is fallibly certain : the nonsence of which shews that the true notion of certainty implies an oppositness to all contingency , or an impossibility to be otherwise . you 'l ask , what then must be said of the phrase , [ moral certainty ] where certainty seems to admit an allay of contingency ? i answer , 't is evident even hence and from all my former discourse , that the word certainty is there us'd catachrestically or abusively , for some great likelihood , and its epithet means such a degree of it as is found generally in humane exteriour actions which depend on free-will , and are contingent as being particulars ; and speaks not proper certainty , as 't is meant to signifie that perfect intellectual determination , whose principles and causes being high truths , are unalterable . whence , moral certainty , how high soever it be exalted and triumph in an empty name , is in reality uncertainty ; and the highest degree of moral certainty is the lowest degree of uncertainty , truly so call'd ; that is , of that which expresses an intellectual indetermination . § 12. thus much from the use of the word ; which , when it falls naturally and unaffectedly from the tongue of the speakers , is a proper effect of the notion or meaning in their souls , that is , of the signification of that word ; whence 't is an apt medium to demonstrate that notion , its proper cause , à posteriori . § 13. from this discourse follows , first , that , since , speaking of the present , ( and the same , in proportion , holds of other differences of time ) 't is the same to say , the thing is certain , as to say the thing is ; and to say the thing is speaks indivisibility ; the notion of certainty too consists in an indivisible . by which is not meant that one certainty may not be greater than another , both from a greater perfection in the subject , and a greater certifying power in the object : but , that certainty , in the way of being generated in the soul , is either there all at once or not at all ; in the same sort as there is no middle between is and is not , ( or half-beings of them ) which are the formal expressers of certainty . whence , again , appears that what we abusively call moral certainty , is indeed none at all ; because it reaches not that indivisible or determinative point in which true certainty consists . § 14. secondly , since true certainty is caus'd in us by seeing the thing is ; and this cannot be seen but by virtue of principles ; ( especially that chief one , a thing is the same with it self ) which principles being truths , cannot possibly be false : it follows both that what is certain cannot possibly be false , and that what can possibly be false subsists upon no principles . whence , all moral certainty , as they call it , as also all high probabilities , which confessedly may possibly be false , are convinc'd to subsist upon no principles : and they , who acknowledg they have but moral certainty and high probabilities for their faith or opinion , confess they have no principles , which in true language deserve that name , to ground them ; but , at best , certain likely topical mediums that oft prove true , or hold for the most part : which may serve for a talking kind of discourse , or exteriour action ; but are flat things and useless when truth is to be concluded . § 15. thirdly , it follows that true certainty of any thing is the self-same with infallibility or inerrability , as to the same thing . for , certainty is not had , till it be seen , that that first principle , [ a thing is the same with it self ] is engag'd for the identification of the two notions which make up the proposition we are certain of ; that is , for the truth of that proposition : wherefore , since we can have infallible assurance of the truth of that first principle ; as also of this , that nothing can be seen to be , unless it be ; we can frame an inerrable judgment that , when we see that first principle engag'd for the identity of those two notions , 't is engag'd for it , and so they identify'd ; that is , we must know infallibly that that proposition is true . this i say in case it be a true certainty , and not an only deem'd or mistaken one : yet even then there is a deem'd infallibility , and the person that mistakingly judges himself certain of a thing , judges withall that he cannot be mistaken , hic & nunc , in that particular , which manifests that the notion of certainty is the same with that of infallibility , however it may be misapply'd . again , since the natural use of words gives it not to be nonsence to say , [ i am infallibly certain of such a thing ] 't is plain that the notion of infallibly is not disparate from the notion of certain , or incompetent to it : it must then be either tautological , or else be a different yet appliable notion , and so apt to difference or distinguish it ; but it cannot be this later , for then the notion of certain ought in all reason and logick admit with equal sense the opposit difference [ fallibly ] which we experience it does not ; nothing being more absurd and foolish than to say , [ i am fallibly certain of a thing ] 't is clear then that infallibly is not fit to difference the notion of certain , or not a different notion from it ; but the same sense reiterated in another word for aggravations sake , as when we say , i saw it with mine own eyes ; or such like ; that is , if we consider it calmly , we shall find that that malignant word infallibility which so bewonders our opposers , amounts to no more but true certainty , and has the self-same notion with it . § 16. fourthly , it appears that , seeing what may be otherwise , how unlikely soever , needs but a lucky chance to be so ; they who say faith may possibly be false , instead of establishing it , subject it to chance and contingency ; and confess it has no grounds so to secure it but a greater wit than has been formerly , may possibly shew it to be false ; that is , may subvert all the grounds it now stands on . so that these men are convinc'd not to settle faith upon any firm grounds , or on the nature of the thing : but to hang it on humane wit , that is , on the wit of the present christians maintaining its plausibility ; and , possibly , on the fortunate want of an acuter wit than any now extant ; who , when he shall arise , may perhaps outwit them , and shew all their faith to be a ridiculous foolery . § 17. lastly , speaking of truths , 't is perfect nonsense to say they can possibly be false ; since 't is a direct contradiction truth should be falshood ; as is evident in predications of past or future things , viz. in these , christ has dy'd , the resurrection will be : the former of which , if once true , has been , and so cannot have not been , the circumstance of time being gone in which only it could not have been ; and the later , if once put to be true , that is , to stand under certain or unimpedible causes , is impossible to be false , or not to succeed . so that 't is the greatest madness and folly in the world to put either of these possible to be false . if they be once rightly judg'd truths : and indeed i fear rather that they who judg the later possible not to be , subject them to impedible causes ; and so make them , or at least their grounds as to our knowledg , future contingents , which have neither determinate truth nor falshood . speaking then of those propositions or points of faith which predicate de praesenti , it will be found by the considerer , that they are all in a matter which is unalterable , and above contingency ; and , in case this were not , their very determination to the present frees them from being other than they are for the present : every thing while it is being necessarily what it is . there is no shadow , therefore , of ground , for a man , who affirms points of faith to be truths , to affirm withall they may possibly be false . all i can imagine in their behalf , to excuse them from speaking palpable contradictions , is this ; that perhaps they may mean our discourse , while in viâ to find out these truths , was impedible , and so there was then a possibility they might not become seen to be true , that is , might be no truths to us . but , the question returns , whether , in the end of our weighing their motives , we discover them to be truths or no ? if not , why do we so asseverantly affirm they are ? and why are we bound by religion to profess them to be so ? or , if we come to discover they are truths , how are we so stupid as not to discover withall , that they cannot possibly be falshoods ? § 18. my last argument from logick shall be this , that there is no way left to prove faith , or perswade it to another that acts according to perfect reason , in case it , that is , its grounds as to our knowledg , can possibly be false . and , that this is so , is not so much evident from any particular consideration in logick , as from the whole nature of artificial discourse , or disputation . for , in case the premisses be but morally certain , ( as they call it ) or possible to be false , that is , if the two terms be not seen to be connected , these propositions may , nay ought to be deny'd by the respondent ; whose office and right it is to grant nothing but what is evident , lest he ensnare himself ; but to put the arguer to prove them . what then must the opponent or arguer do ? must he bring a syllogism consisting of premisses only morally certain or possible to be false , to make the other good ? what will it avail ? since these premisses are also deniable for the same reason , and so in infinitum ; that is , nothing at all can possibly be concluded finally , till grounds impossible to be false be produced ; which put , the conclusion may be such also . wherefore , unless faith have grounds impossible to be false , ( and , consequently , able to shew it such also ) none can rationem reddere fidei , give a true reason of their faith ; but such an one at best as , in due right of dispute , is ●●deniable at pleasure : whence faith is rendred both unmaintainable or indefensible in it self , and unperswadable to others that guide themselves by perfect reason . for , however all who discourse of religion , when they would convert any to faith , use not to pin their motives to syllogistical form : yet , since no reason in the case of convincing the understanding , is allowable , but what will bear the test of true logick ; and this assures us there 's no concluding any thing at all , without relying finally on premisses or grounds impossible to be false : it follows that , how finely and quaintly soever these men talk , unless they produce such grounds , they can conclude nothing at all ; and all their importunate perswasions , which are not reducible to these grounds , ( nay , are made use of by persons who declare against having any such grounds for faith ) signifie just as much as if they should say , i beseech you , sir , be so good natur'd as to believe me ; though to tell you true , i acknowledg sincerely neither can i bring , nor can there possibly be brought any ground able to make good what i say , or any undeniable premisses to force my conclusion . third eviction . § 1. thus far logick : let 's see next what nature and metaphysicks say to the point , in which quest yet we must not leave logick's assistance . and , first , these sciences assure us , that as all capacity of different beings springs from first matter , so all capacity of contrary determinations arises from what we call potentiality or indifferency in the subject . now the subject in our present case is not so much our meer faculty of understanding , as the points of faith it self in our soul , or the judging power of our soul consider'd precisely as affected with these points ; for , 't is these , or our judging power taken meerly as conversant about these , that is , our judgments , which our opponents must affirm true , yet possible to be false . since therefore both the points themselves and our judgments consist formally in affirmation and negation , that is , in is and is not , which are indivisible , and constituted such by a formality the most formal and actual that can be , ( as hath been shown ) they can have , as such , no indifferency or potentiality in them to the contrary , neither natural nor metaphysical ; nor , consequently , possibility of falshood . § 2. the position of our adversaries is still render'd more absurd by this consideration , that even in nature where there is the greatest potentiality that is , viz. first matter , the subject is not yet capable of opposit qualities at once , but successively ; at least in the same part : whereas , their position is not that faith which is now true is possible to be false afterwards upon the alteration of some contingent matter ; but , that 't is possible now to be false , or possible to be now false , for any thing any man knows ; that is , the understanding may have possibly truth and falshood in it at once , and as to the same part or point . § 3. but 't is still far more irrational , in regard these seeming contraries , ( true ) and ( false , ) apply'd to the propositions we speak of , have in them the perfect nature of contradictories ; it being necessary that in those which speak de praesenti , one should be exprest by [ is existent ] the other by [ is not existent ] as 't is in those which speak preteritly and futurely , that one should be exprest by ( hath been ) or ( shall be , ) the other by ( hath not been ) or ( shall not be : ) to think then they can at once be true and false , is to judg that contradictories may be verified of the same , or that both sides of the contradiction may be true . § 4. again , truth being a conformity of the mind to the thing , and falshood a disconformity ; to say , a proposition is true , and yet possible to be false , is to say , that the mind , consider'd as judgingly conversant about that proposition , may be at once conformable and disconformable to the same thing . too wild a position to be introduc'd into a rational nature , by any thing but such a wilful and blind passion , as must first actually corrupt , and , in fine , tend to destroy the very nature it self . § 5. and , to void this thesis from all possible evasion , here can be no different respects according to which these affirmations and negations may be made , so to avoid contradiction ; but all such respects are excluded , both out of the nature of the predicate in most of those propositions , as hath been shewn ( evict . 1. § 5. ) as also out of the nature of the points of faith ; which , standing in the abstract , descend nor to , nor meddle with subsuming respects , but have their notions compleated in the common words which express them . and , lastly , because truths and falshoods are not capable of distinctions and respects : for , however a proposition taken into consideration and scanning whether it be true or no , may admit respects and distinctions , and so be affirm'd to be in this regard true , in that false ; yet , what is once accepted to be true , cannot in any respect afterwards be affirm'd possible to be not true , or false . for example , this proposition [ an ethiopian is white ] is distinguish'd by respects to several parts , and in regard to his teeth 't is true ; to his skin , 't is false : but after those respects have distinguish'd the ambiguity of it , and so , by dividing it into two propositions , settled one to be true , the other to be false , there can be no further use of respects or distinctions , which are to antecede to truth and falshood by clearing the doubtfulness of propositions , and can have no place after the truth is once acknowledg'd , or supervene to it . he then that once acknowledges points of faith to be truths , can have no assistance from recourse to this and the other respect , to evade a contradiction when he affirms they may be false . § 6. again , 't is particularly opposite to the nature of a soul to have such an act in her as to judg a thing true yet possible to be false at the same time . for , our soul as to her judging power is essentially a capacity of truth ; whence the first principles which ground all truths are so connatural to her , that she cannot but embrace them and judg them true . nothing therefore being more opposit to truth than a contradiction , it follows that nothing is more impossible to be receiv'd or subjected in the soul according to her judging power than a contradiction ; that is , no implicatory or contradictory act can settle there . now , to judg a proposition or point to be true , is to judg the thing to exist just as it affirms ; and , to judg it possible to be false , is to judg it possible not to exist as it affirms ; and this , not in order to different times but the same ; that is , to judg a proposition or point true yet possible to be false , is the same , as to judg the thing actually is , and yet perhaps is not at the same time ; and this , as appears by our former discourse , not to be avoided in our case by difference or diversity of respects . wherefore , since such an act is not possible to be in the judging power of the soul , 't is most manifest , that he who holds one side of the contradiction , cannot possibly hold the other ; that is , he who holds faith may be false , cannot hold that 't is true ; and that , if it be held and profest to be true , it ought also to be held and profest impossible to be false . § 7. moreover , the soul , antecedently , to its being inform'd by the object , was indifferent and undetermin'd to judg it true or false , that is , to be or not to be ; but , when it came afterwards through consideration of the thing or object to judg it true , it became determin'd ; and how , but by a notion the most determinative of any other , viz. that of being or is : wherfore , since to put in her at the same time a judgment of its possibility to be false , puts her to be indetermin'd , and this in order to the same , this position puts the soul to be at once determinate and indeterminate as to the same ; which states are as vastly distant as actual being and not-actual being can remove them . nay , this monstrous thesis makes the soul indeterminate to either side , that is to truth as well as to falshood , even after it had suppos'd her determin'd to truth ; for , to judg a point possible to be false , puts the judgment potential or indetermin'd as to the falshood of it ; and false signifying not-true , possible to be false must signifie possible to be not true , and so include potentiality or indetermination to truth also : in regard , were it actually true , it could not be possible to be not true , or not it self . the soul must then be indeterminate to either , that is , neither judg it true nor false , even after she was supposed to judg it true , in case she can then judg it possible to be false : and , consequently , this position of faith's possibility to be false , cannot , without highest contrad●ction , stand with a hearty conceit that faith is true. to think to escape the force of this argument by alleadging the respect to different motives , or , that the understanding was not perfectly but partly determin'd , is in our case frivolous . for i ask , was it determin'd enough by any intellectual or rational motives to judg the thing is ? if not , what made it judg so when those motives could not ? is it not evident it must be some weakness or some blind motive in the will , not light of understanding ? but , if it were determin'd enough to judg the thing is or is true , 't is also enough for my argument and purpose . § 8. especially the force of this argument will be better penetrated when it shall be well consider'd in what truth and falshood formally consist ; and that , taken rightly , they are certain affections or dispositions of our understanding . for , that is not to be called true by me which is not true to me ; not is any thing true to me , but when 't is seen by me to be so in the object ; and to be thus seen by me , is the object to inform and actuate my understanding power as 't is judicative ; whence that power , as 't is thus actuated , gains a conformity to the thing it self , in which consists the precise nature of truth . however then truth come from the object which is the ground or cause of it , yet 't is formally no where but in the understanding or judgment ; as appears evidently from this , that truth is found in propositions : now propositions are not in the thing formally , ( though , when true , they are deriv'd hence ) but in the mind only , and significatively in words . truth then is that whereby i am true or veracious when i say interiourly , the thing is , or is thus and thus ; wherefore the truth of any point is not had till this actuation or determination of my power by the object , which as it's formal cause makes this conformity to it , be put : and , this put , to think that at the same time or at once the mind can be unactuated , undetermin'd , potential or disconformable to it , is too gross a conceit to enter into the head of any man endued with the common light of reason . whoever then affirm's faith or those propositions which express faith possible to be false , he is convinc't by the clearest light of reason ( in case the desperation of maintaining the truth of faith , for want of grounds , drives him not to say any thing , but that he speaks candidly what he thinks ) not to judg or say from his heart , his faith is indeed true , having never experienc't in his soul , for want of principles to put it there , that the object or ground of his faith hath wrought in it that conformity to the thing , in which truth consists ; and , consequently , that , when he professes points of faith to be truths , he either by a fortunate piece of folly understands not what he sayes , or collogues and dissembles with god and the world for honour or some other interest . § 9. 't is hence farther demonstrated that the position we impugn destroys the notion of metaphysical unity , consisting in an indivision or indistinction of any notion , nature or thing in it self , and a division or distinction of it from all other : for , according to this tenet , truth or the conformity of our understanding to the object , put by our joynt supposition that the proposition of faith is true , may possibly be disconformity or falshood , and this determinate state , indeterminate ; which makes the mind as having in it one notion , that is indeed that one notion , capable to admit into its bowels another , not only disparate , but opposit , that is , one possible to be not one , but another . § 10. the same is demonstrated concerning metaphysical verity . for this position makes the self-same mental proposition or disposition of the understanding we call truth , possible to be falshood ; that is , possible not to be the same with it self , which subverts all metaphysical verity ; that is , the foundation or ground of all formal verity or truth in the world. § 11. the same injury demonstratively accrues to metaphysical bonity or goodness . for , it makes that conformity of the mind to the thing which is truth , and so the good or perfection of the understanding , to be at once possible to be falshood , that is , possible to be not good but harmful and destructive to it . § 12. i make no question but my adversaries will think to elude the force of these three last demonstrations , and perhaps of some others by alleadging that they deny absolutely truth can possibly be falshood , and that they mean only that though the points of faith appear now upon considerable motives to be true , yet those motives secure it not from being absolutely false ; but not so that they can really be both . and i grant this would be a good answer , in case they did not affirm points of faith to be really true , ( upon which supposition taken from the common language and sentiments of all that profess christianity , even theirs too as christians i proceed ) but only profest they were likely to be true ; for then it would be so far from following that truth could be falshood , or that the same points could be both true and not true at once , that , in that case , it would follow they ought to affirm they were neither true nor false ; since likely to be true and true indeed are no more the same , than a statue which is like a man is the same with a man. but , if all christians be bound to profess , and themselves actually do so , that their faith is indeed true , then let us see how they will avoid the consequences of my former discourse , when they assert it withall possible to be false . for it is that very individual judgment they make concerning a point of faith , or an act of faith , which they must affirm to be true or a truth , that is conformable to the thing ; and 't is of the self-same judgment , though call'd by them a truth , of which they affirm that 't is possible to be false , or disconformable to the object : and , this is not so meant as if it should become so afterwards , either by some alteration of that judgment into another , or of the thing to which it is conformable ; but that even that very self-same judgment , while they speak and hold it after their fashion true , may even then possibly be false ; from which 't is evident , that for want of solid grounds to settle poin●s of faith in their soul as truths , they hold them indeed only likelihoods , whose nature 't is to be possible to be f●lse ; and yet , forc't by the natural sense and language of christianity , which 't is dishonourable to them too palpably to contradict , they become oblig'd to profess them truths , whose firm grounds make them impossible to be false ; though at the same time they affix to them the proper badg of likelihoods , possibility of falshood . whence by confounding the purest and solidest nature of truth 's gold , with other notions of so base an alloy that it cannot admit any mixture with them , all principles which are to support the true natures or beings of things , are by consequence attacqu't ; and , could their position stand , would quite be overthrown . fourth eviction . § 1. the very first principle of all truth cannot escape the pernicious attempts of this erroneous tenet . 't is this quicquid est , dum est , impossibile est non esse , or , the same thing cannot both be and not be at once . for in faith-propositions , especially those in which existent is the predicate , [ as the trinity is , &c. ] 't is the same to say the proposition is true , as to say the subject is existent ; and the same to say it may be false , as to say 't is possible to be not existent , or that it may not be ; and our adversaries relate not this to a several circumstance of time in which they may be conceiv'd to agree to the subject successively , for their sense is that this proposition [ a trinity is , &c. ] may ( for any thing they know ) even now possibly be false while they pronounce it true . since then to affirm a thing existent , and yet possible to be not existent at the same time , is to say directly , that it may be and may not be at once , 't is most manifest that either they must not say a trinity is existent , or else 't is not possible not to be existent at the same time ; that is , if indeed that point of faith be true , they must withall affirm it impossible to be false ; as also that they who affirm both , profess to hold direct contradictories . so that while these men go about to violate the sanctuary of faith , whose solid nature is so built that 't is intrinsecally repugnant to falsity , they by consequence subvert the ground-work and bottom-principles of all truth . so wisely did that best master of mankind settle his doctrin , that we cannot call into question that which makes us christians , without renouncing all that makes us men. § 2. i foresee my adversaries will still object that i mistake them and impose upon them to relate their discourse to the real being of the thing as it stands in the thing it self , whereas they intend it only to mean the thing as standing under notion , or consider'd according to divers motives they either have or may have to perswade or disswade them as to the verity of it ; and in plain terms that they mean only this ; that faith is not so conveniently proposed to them but that the grounds of it for any thing appears evidently are possible to be false . i answer , that i also speak of the thing as standing under notion , else how could i put it in propositions , and discourse from the nature and contradictoriness of those propositions as i do all along ? but yet , lest my notions should be aiery and empty , i am careful to take them from the nature of the thing , and to rate the truth of my propositions from the conformity they have to the object as in it self ; and the force of my motives from the relation they have to first principles ; and then i am sure to discourse and speak solidly . the same i expect from them : whence i ask them , whether they assent to this proposition , [ a trinity is existent ] that is , judg it really and indeed true , or not ? if not , i argue not against them at present , but leave them to be confuted by the natural sentiments , and punsh'd by the abhorrence of all that profess themselves christians , even their own party ; of whom i have so good an opinion that they will heartily abominate that man who shall make any difficulty to profess and maintain that there is indeed a trinity , or that his faith is true. but , in case they do assent indeed to this proposition , [ a trinity is ] or judg it true , then i contend farther that they must be forc't likewise to affirm it to be so in the thing in it self as they predicate ; that is , there is found in the same thing or being what corresponds to the notion of trinity and the notion of existent ; which put , and that they thus judg it to pass in the thing , i affirm that , out of the formal opposition between existent and not-existent , and their incompossibility in the same subject , which they cannot but know , it follows necessarily that they must judg it impossible it should be not-existent , or that that proposition should be false at the same time they judg it true and the thing existent ; nor ever afterwards , unless the thing whence it 's truth is taken be alterable . i will endeavour to explain my self a little clearer if i can . as real existence so ultimately determines and actuates the thing in which it is , that it excludes , while there , all possibility of real non-existence : so intellectual or iudg'd existence exprest by the word [ is ] so ultimately determines and actuates the soul as to its judging power , that it excludes , whiles there , all possibility of judg'd non-existence ; in such sort , that ( the soul being by nature fram'd a capacity of truth ) 't is no less impossible it can judg a thing may be and may not be at once , than 't is that a thing should at once be and not be in reality . again , i affirm that , 't is equally impossible the motive , which ( in case she acts rationally ) convinces the soul the thing is , should consist with a possibility of it 's not being , as 't is that the soul can at once judg it to be and not to be , or that the thing can both be and not be really ; since this motive was the cause of the other iudgment , and an effect of the thing 's being so in reality ; and depends on the same incompossibility of being and not-being , or on the simplicity of the notion is ; and , lastly , on a maxim as evident as what is most ; namely , that the same is the same with it self . whence i make account whoever has sufficient grounds to affirm a point of faith is , or is true , that is , is more than likely to be true , has withall true grounds to affirm it impossible to be false ; and that , who confesses it possible to be false , disclaims any true grounds of judging or professing it is , or is true ; and so judges it in his heart to be but a high probability or a good likelihood at most , which is enough for plausible talkers , but falls far short of making a man a true christian. § 3. and , hence , we may with horrour and pitty reflect upon the perniciousness of heresy , in corrupting the understanding , that eye whose defect fills ( as our saviour discourses it ) the whole body with darkness ; by subverting fundamentally all those principles in which the common light of all knowledg consists ; and perverting ( as much as the goodness of nature establish't by our creator will suffer it ) that very faculty which makes us men in what is most intrinsecal and essential to it , the knowledg of the first principles , that is , despoiling it quite of all intellectual perfection due to it's nature : but to return to our arguments . § 4. can any discourse be taken higher than from first principles ? yes , in some sort there can ; that is , from the first cause or being , or , à patre luminum , the father of lights , from whom all created natures , whence those principles are borrowed , and the very nature of our understanding it self , where they are found , derive their origin . this first being metaphysicks demonstrate to be self existent , that is , infinit and unlimited in existence , and consequently in all perfections ; amongst which , since to be a self-determination to act according to right reason is one , god has or rather is that too . it being then according to right reason to do what is seen clearly to be best , all things consider'd ; god , seeing what is absolutely best , must therefore be self-determin'd to do still what is best . this put , looking into the notions of good and best , we find them to be both relative , and that what is good to none is is not good at all : applying which to god's perfection every way infinit and no way farther perfectible , 't is seen manifestly that when he is said to operate exteriourly in this world what is best , it cannot mean what is good or best to himself , or any thing which is his own good , or perfection , but , what is good or best to his creatures . and hence we settle this most comfortable , most evident and most enlightning conclusion , that god does what 's best for his creatures . and , it being evidently best for them to be guided or govern'd according to the true natures which he has given them , it follows also that god governs his creatures connaturally , or sutably to their right natures . § 5 hence it follows that , if we can once demonstrate that to act thus or thus is most connatural to such a species or nature , we can demonstrate from the highest , first , best and most immutable cause , that , however contingency finds place in divers particulars , yet that kind , as 't is subjected to gods guidance , is govern'd most agreeably to its true and right nature , which his creative wisdom and goodness had at first given it . § 6 particularly , 't is consequent that it cannot be god should command or expect from his creatures what is opposit to the true nature he had given them . for , since their being what they are , or their metaphysical verity is fixt by the idea's in his own divine understanding , from which in their creation they unerringly flow'd , hence , as to put them at first was to act conformably to himself or his own wisdom , so , to violate them , is to work disconformably and unlike to himself ; which it cannot be thought god should do through inclination or choice , and as little be made to do it through force . § 7. again , since we can no otherwise discourse of god but by such notions as we gather here from creatures ; which , however improper , yet all grant to be truly pronounc't of him if they signify perfection ; hence , if we can demonstratively evince that such an action is truly agreeable to wisdom , goodness , mercy , &c. and such others disagreeable , we can know demonstratively that those are worthy to proceed from him , these impossible to have so infinitely perfect an author . § 8. what use may be made of this principle of supream wisdom [ god does what is best for his creatures ] will be seen hereafter . the use we make of it at present , is to adde a new degree of establishment to our former discourses by applying it to them . i argue then thus : since 't is agreeable to rational nature , or rather since 't is the very nature it self , not to hold any thing but upon the tenure of immediate connexion , or seeing that the first principle of all rational discourse , [ the same is the same with it self ] is engag'd for the truth both of the premisses and consequence ; since assents not thus abetted are but opinions , and , as such , deprave humane nature ; since nothing but true certainty can fix the understanding in a steadness of judgment ; since 't is connatural to rational nature to proceed upon principles , which is not to be had where there is possibility of falshood ; since this possibility renders faith unmaintainable ; and so , contrary to rational nature , makes christians hold and profess what they cannot make good ; since the putting points of faith to be truths , yet possible to be false , puts the soul in violent and incompossible states , as of indetermination and determination , conformity and disconformity to the object ; nay subjects her to the judging contradictions true , which is most repugnant to her nature ; since it subverts all the principles of our understanding , both logically and metaphysically consider'd , that is radically and fundamentally destroys all possible rationality ; since it destroys the nature of faith it self , and by consequence the stability of all the natures in the world ; since , i say , these things are so , as hath been particularly prov'd in my precedent discourses , it follows that 't is the greatest impossibility that god , who does the best for his creatures , can govern or manage his darling-creature , mankind , on this preternatural fashion : but , 't is certain that the way to arrive at faith is particularly laid by gods providence , and so is an especial part of his government of mankind ; 't is known also and acknowledg'd that he has commanded us to profess the truth of our faith in due occasions ; therefore , 't is impossible the means , grounds or rule of faith , and , consequently , faith it self , should be capable to be false ; seeing this last position , joyn'd to the other immediately foregoing , induces all the absurdities mentioned in my former discourse , and pins them upon the deity as on their first cause . so horrible and diabolical a tenet is this of the possible falshood of faith , that it calumniates heaven it self ; nor can any thing but an invincible ignorance in the maintainers of it , excuse them from highest blasphemy , & from making the unenvious fountain of all goodness like our own narrow and crooked selves . fifth eviction . § 1. let us hear next what the science of divinity both speculative and moral will award concerning the point in question . § 2. the wisdom of the eternal father having been pleas'd to take our nature upon him , and , amongst his other offices he perform'd towards mankind , that of a master being manifestly one ; we cannot doubt but that he both would and could , that is , did accomplish what belong'd to that office. again , true d●vinity assigning one main , if not the chiefest , reason why the second person was made man , to be this , that , it being requisite god should come and converse with us visibly , to cause in us knowledg of his heavenly doctrine , or be our master , and knowledg or wisdom being appropriated to the second person , it was therefore most fit that person should be incarnate ; it follows that the office of a master in our saviour christ springs peculiarly out of the nature of his divine personality , and not of his humanity precisely , as does his suffering and dying for us , &c. wherefore the proper agent of instructing and teaching mankind being , as such , infinitely perfect , 't is evidently consequent christ perform'd the office of a master , or wrought the effects proper to a teacher as such , with all imaginable perfection . § 3. it being then the proper office or effect of a master or teacher to make his schollers know his doctrin is true , we cannot think but that this divine or infinitely-perfect master made them absolutely or perfectly know the truth of his doctrine . § 4. and , because the end of this teaching was not terminated in those few himself convers'd with , nor in the christians of the first age , but was principally intended for the body of mankind , which was future in respect of them ; it follows that this enlightning and instructing now spoken of , was to be equally extended to the following world of christians : they being all sectators or followers of his doctrin ; that is , his scholars , and he their master . unless then he had taken order that succeeding ages also should have perfect assurance or know his doctrine was absolutely true , he would have set up a school and laid no means to preserve the far greater part , and in a manner the whole body of his scholars ( or christians ) from ignorance and errour . § 5. all christians then both the primitive and their successors had and will have means to know absolutely christian doctrine is true. this means we call the rule of faith : both the rule of faith then must be known to be veracious , and faith which is built on it to be absolutely t●ue , and by consequence to be absolutely impossible to be false . § 6. besides man being an intellectual creature , 't is evident the true perfection of his nature consists in knowing ; and this , whether we consider him as a speculater , or as an acter . for if the thing may possibly be false for any thing he knows , then he is most evidently ignorant whether it be false or no ; that is , whether it be true or no ; which speaks imperfection in his nature as 't is a capacity of knowledg ; and , if he be to act about it , 't is evidently a less perfection and worse for mankind to go to work unassuredly than assuredly ; faith then being gods ordinance , and god doing what is best for mankind , it follows faith is perfectly secure to him ; that is , he must know it to be such ; and , consequently , 't is not subject to the contingency of being false . § 7. but , leaving man , the subject of faith , and reflecting upon faith it self in us , the first thing that offers it self to our consideration is , that it's habit is a virtue , and consequently rational . also that it's act is an assent upon authority ; since then 't is demonstrated formerly that there can be in reason no assent without certain grounds , and that what is certain is impossible to be false , it follows that the grounds of faith , and , consequently faith it self is not possible to be false . § 8. next , faith is an intellectual virtue , that is , apt to perfect mans understanding as such ; that is , 't is to him a knowledg , and so informs his mind with truths . the nature of faith then forces that points of faith must be truths , and , so , as is manifoldly demonstrated , faith it self is not possible to be false . § 9. again , this intellectual virtue call'd faith is also a supernatural one ; and , therefore , as such , proceeds from an agent infinitely more perfect than any can be found in nature ; therefore the immediate effect aim'd at by faith , that is , the informing the understanding , would be perform'd with infinite advantage as far as concerns that supernatural agent 's or god's part ; and , if it be not so exquisitely perform'd , it must spring from some incapacity in the subject . there being then in this effect of informing the understanding two considerations , viz. evidence , which is had either by experience of our senses , ( of which spiritual natures , the chief objects of faith are incapable ) or by intrinsecal mediums , that is demonstration of those spiritual things ; of which , taking the generality of mankind , the subject of faith , very few are capable ; and that other of certainty , attainable both by those intrinsecal and also extrinsecal mediums , or authority ; which authority , by means of the practicableness of it's nature , all are to a great degree able to understand ; it follows that , here being no violence or unsuitableness to humane nature consider'd in it's generality , the ●upernatural agent or cause of faith will effect here a greater certainty than meer natural impressions could produce ; that is , ( all extrinsecal arguments being finally resolv'd into intrinsecal ones ) the best and chief nature in the world will be made use of , and most strongly supported to make up the greatest authority that is possible , and so to establish this certainty of faith and it's principles beyond that of any humane sciences . but divers pieces of humane science , nay the least particle of true science is acknowledg'd impossible to be false ; faith therefore à fortiori must be such also . § 10. this supernaturality of faith , ( by which word we mean divine faith ) convinces that it ought to exceed all other faith 's according to the notion of faith in common ; that is , it ought to partake whatever perfection truly belongs to faith or belief , as such , in an especial manner ; and far above what is found in humane faiths ; in a word , it ought to have as much in it as can elevate it under the notion of faith , without wronging that notion or nature : faith then in common , as distinguisht from science and opinion , being an assent upon authority , and firmness being evidently a perfection in an assent , divine faith ought to have a far greater degree of firmness in it than any humane faith whatsoever ; wherefore , since humane faith can rise to that degree of stability , that mankind would think him mad , that is , a renouncer of evident reason , who can think seriously it can be an errour or possible to be false , ( for example , the belief of this present age concerning the existence of france or k. iames ) divine faith being supernatural , ought to be more firmly grounded ; and consequently more highly impossible to be false . § 11. again , we find that the more we are ascertain ' that a convictive authority is engag'd for the truth of any thing , the more strongly that authority is apply'd to our understanding ; and consequently , more forcibly works its effects there , or subducs it to assent ; whence this certitude is so far from being against the nature of belief , that 't is most manifest it strengthens and perfects it under that notion . divine faith then being supernatural , has a peculiar right to have such an application of the divine authority to the understanding , as may be truly certain or impossible to be false ; since by such an application 't is most evident that not less but more belief is given to the said authority , and the understanding becomes more humbled and subjected to it ; that is , by such an application , how scientifically evident soever it be , the act of faith is never the nearer being an act of science , but is perfecter under the very notion of an act of faith ; being still a steadier , heartier , and firmer assent for the authority's sake , which is thus strongly and closely apply'd , and a greater reliance on it . § 12. moreover , faith being to work through charity , and to guide our actions as we are christians ; and rational actions being so much more perfect by how much more knowingly they proceed from the agent ; unless faith were truly certain , that is , impossible to be false , christian action would fall short of the perfection found in most ordinary humane actions of an inferiour and ( in comparison ) trifling concern ; and a christian would go to work with less assuredness and steadiness than a carpenter and cobler ; and this , not out of the impediments of original sin , ( which is contingent and extrinsecal to faith or religion ) but meerly out of a defect of certainty in the intrinsecals of faith it self and it's grounds ; which beyond all evasion , affixes the imperfection upon christianity it self . § 13. i may add , that arts and sciences , ev'n the most slight and inconsiderable ones , and which are most lyable to contingency in their effects or the actions springing from them , have yet all of them certainty in their principles . religion then being the art of carrying or guiding souls to bliss , and the points of faith its principles , in virtue of which 't is to perform this effect ; and the ground of faith the main and supream principle , whose firmness is to establish the rest , and , so , render them efficacious : unless faith it self and its grounds were truly certain , the principles of all religion would be exceedingly more defective and inefficacious than those of any petty mechanical trade , and indeed no principles . sixth eviction . § 1. the foregoing considerations are more enforc'd by this , that faith is the light which discovers to us our last end and the way to it ; that is , which is to guide us in that to which all our other concerns are subservient , and all our actions directed . unless therefore this knowledg or light of faith be steady and firm , all our whole life , as christians , would be feeble , tott'ring and uneven : as wanting certainty of the first practical principles which are to ground our christian behaviour ; nay , certainty of the end we should aim at , without which the whole course of our life must needs be staggering and inconstant , and it self but a blind groping in the dark . § 2. moreover , since all mankind , even the heathens themselves , had perfect evidence and certainty of the practical principles of natural morality , which grounded their moral ( seeming ) virtues , as is confest ; which virtues yet , for want of the light of faith teaching them to know their true last end , and so perform the acts of those virtues for it's sake , or order them to heaven , fell short of elevating them towards it and bringing them thither : it follows that , had there not been provision made that points of faith , the principles of christian morality , should be as certain as were the other , things would have been perversly order'd ; that is , greater care would have been taken to create those imperfect dispositions of the soul , which alone were not able to secure one man from the state of eternal misery , than for those sublime perfections , call'd christian virtues , which are the direct steps for man to arrive at eternal bliss , and the immediate means to attain the end he was created for , the sight of god. § 3. especially , since this last end and chief good of mankind is not attainable by external actions or local motions ; but intellectually , or by interiour acts of the soul ; by which he is promoted forwards even to the very assecution of it ; that is , by force of knowledg or truth exciting him to act , and guiding him in those actions : 't is manifest , the points of faith must be truths , and so , as has been manifoldly prov'd above , impissible to be false . § 4. again , virtues spring connaturally from truths , and vice from falsehoods : if faith then be possibly false , the practises springing thence are possibly no virtues but vices ; and , so , they , and consequently , faith , whence they proceed , possibly would not dispose , but indispose us towards our last end ; which destroyes perfectly the notion of faith and virtues too . faith , therefore , would be no faith , were it possible to be false . § 5. you 'l object , a reason merely probable or morally-certain is sufficient to make us act for a temporal good ; much more , then , for an eternal and infinite one ; since the greater goodness is in the object , the less is the hazard ; and consequently the more the reasonableness to act for it . i answer , though , if all other things corresponded , the objection would be valid , and the reason given for it , speaking abstractedly , be really conclusive : yet , in our present case , there are so many things which make it unparallel that no shadow of consequence can be made from the one to the other . first , for the reason lately given ; viz. because our last end being in it self spiritual and most perfect , is not attainable but by means of best spiritual perfections or virtues ; and the more knowingly these proceed from us the better they are ; according to that saying , none is cordially and solidly good , who knows not why he ought to be good : whence they cannot be best in their kinde , nor , consequently , means fit to attain that end , unless they proceed at least , from true knowledg ; which cannot be had by a mere probability , how high soever it be . whereas , material and temporary goods depend not on a constant course of causes or dispositions towards them knowable by us : but very frequently , if not equally on a chanceable or contingent cast of things ; whence we use to say , fools have the best fortune . hence , the intending and directing part in such actions depends on the knowledg of some particulars ; but the attainment is carry'd on by material means : nay , very frequently , there is no knowledg at all requisit in any respect . for example , he that , by the death of a hundred relations in a plague-time should alone survive and so inherit their estates , would be really rich , whither any interiour act of his minde in the least contributed to it or not ; that is , though he never desir'd , aim'd at , or even thought of it . but , if a man in time of persecution and martyrdom should say within himself , i cannot believe there is a god or a next world ; yet i le venture to dye rather then deny them ; in hopes that , if perhaps there be such a thing or state , he will give me a far greater reward : such a man i dare affirm to be no nearer gaining heaven by this act no better principled , than if he had never had any such act at all ; in regard he wanted that first necessary disposition which st. paul and connaturality require ; accedentem ad deum oportet credere quia deus est . heb. 11. v. 6. 6. again , faith is intended for a spiritual armour to rebeat all the assaults and temptations of our three ghostly enemies , original corruption in us , the vanity of the world about us , and the cruelty of the devil and wicked men over us . hence the advice of the apostle , cui resistite fortes in fide ; hence his recommending to us above all things to take scutum fidei ; hence the contempt of all worldly honours , pleasures , and riches in gods choice saints , and their suff'ring persecution gladly for conscience sake ; hence , lastly , their embracing and ev'n courting torments and death it self with such alacrity and constancy . but , alas , how unactive had their charity and zeal been : how dull their desire to forego all present goods , ev'n life too among the rest ; if this wicked doctrine had been in their hearts , that perhaps all was a lye , which they profest , suff'red , and dy'd for ! and , how coldly and timorously would they have look'd death in the face , having perfect certainty on one side that they were about to lose all the known goods they possest , for others unknown and uncertain ? well may a natural sincerity preserve diverse persons who are out of the church morally honest and innocent : but we must not hope for any eminent sanctity or heroick act of virtue from any professors of such a faith , if they follow their teachers , maintaining there are no stronger motives for the truth of christianity , to comfort and establish the souls of the faithful . and 't is to be feared that , though their highly-conceited probability or moral certainty ( as they call it ) be enough to exclude actual doubt , while men are in a state of security and all things go well with them ; yet it will scarce be able to preserve them from doubting actually , when they are upon the point of foregoing all the goods they at present enjoy , and are so highly concern'd to be certain of the existence of those future ones they hope for in lieu of them . § 7. moreover , we are perfectly certain by manifest experience , of the existence of temporal goods , viz. honours , pleasures , riches , &c. or , that such things are in the world ; whereas , unless faith be truly certain , that is , impossible to be false , the generality of mankind cannot be perfectly assur'd ev'n of the existence of heaven , or those future goods for which they are to relinquish all present ones . wherefore , the existence of the thing being the first and main basis of all humane action , and the ground of all the other motives : 't is clear there 's a manifest difference between acting for heaven and for temporal goods , ev'n in this respect , whatever parallel may be pretended in some other considerations . besides , all acting ev'n for temporal goods were unjustifyable , unless those goods be held attainable ; and de facto we are perfectly certain that honours , pleasures , riches , &c. not only exist , but are of such a nature also as they may be attained to , due means us'd ; since we experience multitudes of men have and do daily arrive at them . but , ev'n , though heav'n be held to be , yet it cannot be held to be attainable , unless the proposals of faith be certain ; since neither have those who are to come to faith seen nor experienc'd any man get heav'n , nor discours'd with any whom they know to have come thence and seen it . so that i fear , were the objection , concerning the sufficiency of probable motives to make us act for inferiour or humane goods , distinctly clear'd , it would be found not to mean that probability of those humane good 's existence or attainableness suffices ; for example , that there are riches in common , or that they may be gotten one way or other , both which are presupposed to the action as certainly known : but it seems to mean only this , that men ought to proceed to action though there be but moral certainty or great likelihood that those goods are actually to be attain'd in this or that circumstance of time or place , or by such or such means , as , by sending ships to the indies , inventing water-works , husbandry , souldiery , and the like : which assertion held within its bounds will break no squares ; seeing ev'n in the actual attainment of heav'n by me or by this particular way or means , when those means depend on material circumstances , there is found the same room for failure and contingency , notwithstanding the certainty of heav'ns existence and attainableness in common , secur'd to us perfectly by faith. for , though virtue practic'd is an infallible way to bring souls to bliss ; yet no man has certainty that any extrinsecal state he puts himself into , or material means he uses , will make him truly vertuous , or finally get him the end he aims at : but must content himself with likelihoods , or the seeming-betterness of his putting himself in that state or circumstance , or his using this or that means ; in the same manner as it happens when he acts for temporary goods ; and , for the success , leave it humbly in the hands of divine providence , or miserentis dei , acknowledging with david , that in manibus tuis domine sortes meae , and working out his salvation with fear and trembling . § 8. besides , to act externally is in the power of the will ; but , to act internally , at least as is requisite for each effect , is not so . for , however the will may set the understanding to consider the motive ; yet it must be the truth of the object 's goodness , or the clearness of the proposal of it , which only can oblige connaturally the understanding to conceit it as it ought , and consequently the will to love it accordingly : in which conceiting and heartily loving not onely the intending and commanding part of the action is plac'd in our case , as it happens in our acting for material goods ; but also the executive and assecutive parts of it . not the same sleightness of motive ; therefore , or moral certainty , will here serve the turn ; but true certainty or impossibility of falshood is requir'd : this being the best and properest to beget a hearty , lively , steady , and all-over-powering affection for heav'n ; and such as may ( as it ought ) make christians practically repute all other things as dung in comparison of that . § 9. but , the main consideration which forces the certainty of faith and the motives which are to beget it , ( that is , of the rule of faith ) above those which ground our action of pursuing temporary goods , is the unconceivable mysteriousness of the points of faith : truths exalted above the ordinary course of nature as far as heav'n is above the earth : many of them looking so odd and uncouth to our course humane reason unrefin'd by faith , that , as they seem'd of old to the greeks foolishness , so still they are acknowledgedly most unsuitable to the grossness of fancy , by which the generality of the world , especially those who are yet unelevated by christian principles , are led ; and confessedly above reason ; insomuch as it costs the best wits of christianity no small pains to maintain them not to be contradictory or impossible to be true. putting , then , the motives of faith , and consequently faith it self , possible to be false ; the only seeming certainty ( i might say , the confest want of certainty ) of the motives to believe would be so counterballanc'd by the incredibleness and seeming contradict●riness of the thing or object , or rather indeed overballanc'd in the conceit of all those who are yet to embrace faith ; that there would be no over-plus of weight left to incline them to hold those points true rather than false : much less to make them absolutely hold they are certain truths . and , he that sh●uld assert the contrary , i wonder how he would go about to prove it , or by what standard he would measure whether is the greater of the two counterpos'd unlikelihoods , viz. that the possibly false motive of faith should hap to be actually such , or that the seeming-impossibility in the objects should chance to be a real one . for , 't is not enough to say here that we are in reason to expect the divine nature should be exceedingly exalted above its creatures , and incomprehensible ; and therefore we are not to measure his perfections by the ordinary rules found in creatures , but think it reasonable he should infinitely exceed them : for , however this has weight in points of faith which concern the divine nature and its perfections as in it self , yet here it will not serve the turn , in regard faith teaches us many other points seemingly repugnant to the divine nature it self , and most strangely debasing and vilifying it ; as , that god , infinitely happy in himself , should be expos'd to injurious bufferings , scourgings , and an ignominious death , for a creatures sake that , in comparison of him , is a meer nothing ; and that omniscience and omnipotence could not invent and practice some easier and more honorable way to work the end they intended ; and , lastly , that it should beseem infinite goodness that a person superlatively innocent should be so severely punisht , to do an undue favour to those who were enormously wicked , this consideration , then , necessitates plainly the impossibility of faith's being false ; for else 't would be irrational to believe it . and lastly , it shews the case of christian interiour acts utterly unparallel to that of acting exteriourly for sensible and material goods ; which one may apprehend to be attainable ; and also comprehend the way to attain them , without puzz'ling his understanding with any unconceivable mysteriousness in the business to check his assent . e're i leave this point , i must desire the reader to reflect well on the condition those persons are in who are yet to embrace faith. they have no light but their pure natural reason , and to this are propos'd for objects to the one side the motives to faith , or the authority ( in our case ) that god has spoke it ; on the other the strangeness of the mysteries . let then those persons understandings no better elevated , go about to scan the profound mysteries of faith , 't is clear , and i think confest by all , they must needs seem to them impossible to be true ; which therefore nothing but a motive of its own nature seemingly impossible to be false , can conquer so as to make them conceit them really true. but this motive or this rule of faith is confest by our adversaries possible to be false ; nor ( it being a fit and proportion'd object for humane reason ) is there any thing to make it seem better than it is , or impossible to be false ; 't is then against all reason to believe , were faith and its grounds possible to be false ; the motives of dissent being in that case evidently greater than are the motives of assent . § 10. again , since 't is incomparably more easie to throw down than to build , or less difficult for the understanding to comprehend an objection , than 't is to lay orderly in the soul a severely-connected frame of discourse forcing the truth of a point ; particularly , when those points are utterly unsuitable to fancy , and even exalted above reason ; and so lie open to very plausible and easily penetrable objections , on which disadvantage or disproportion to weak judgments , ( that is , indeed , a high excellency on the object 's side ) atheists ground their drollery against the mysteries of our faith : it follows , that were not the chief motives to faith , or rule of faith practically self-evident , and , so , impossible to be false ; there would be , considering the rudeness and unelevatedness of the generality of those who are to come to christian faith , and the unsuitableness of the mysteries to their fancyled understandings , greater temptations and more plausible , ( that is , to them stronger ) motives laid to make them dissent to those mysteries , than to make them assent . the motives to faith , then , must be practically self-evident , and , so , faith it self must be impossible to be false . seventh eviction . § 1. perhaps the language and practise of christianity , expressing most manifestly their sentiments , may give to some a more natural and penetrable satisfaction , that 't is impossible faith should be false ; than all the speculative and scientifical proofs hitherto deduc'd . § 2. for their language , then , i onely hint to the memory of my prudential readers , ( for , to transcribe them were endless ) all those expressions so frequent in scriptures , fathers , councils , and the mouths of the faithful to these very days , viz. that faith is the knowledg of god , his will , and of revealed truths . nor will i streighten the signification of the word knowledg , to mean scientifical knowledg , ( 't is neither my tenet nor interest ; ) but will leave it at large for any that are concern'd , to explicate how this knowledg is bred : provided they leave the true nature of knowledg , and do not abusively call that knowledg , which in reality is ( when look'd into ) no knowledg . hence i argue ; since 't is impossible any one should know what is not to be known ; and what is not , is not to be known ; it follows , that the object of faith is , and so , ( here being no contingency in the matter ) impossible not to be ; and consequently faith , or the belief of it , impossible to be false . § 3. nor am i affraid of those canting distinctions without sense , that 't is morally a knowledg , or that they know it to be true , morally speaking . for , if it be expended what is meant by these words [ morally a knowledg ; ] it will quickly appear , that , as true knowledg can onely be an effect of the thing 's being : so this counterfeit knowledg , call'd moral , falling short of the other , can onely be the product of the thing 's likelihood to be , and so can onely have for its object the thing 's likelihood : which , whether it be enough to specifie and terminate an act of christian faith , i appeal to the constant expressions of all who are generally call'd and reputed christians ; and challenge my adversaries to produce one expression of theirs , which sounds thus dwindlingly and feebly , as if it meant onely some high likelihood , or their apprehension of it as no more but such . observe but the life and energie of their words in such occasions : as that of iob : scio quod redemptor meus vivit ; and that of s. paul : scio cui credidi , & certus sum &c. and we shall find their understandings so perfectly possest of the object 's existence , & not deeming onely its likelihood ; that they seem rather to want words to express their absolute certainty of it . oftentimes indeed they deny faith to be evidence or science , and affirm it to be obscure : but what 's this to the purpose ? while all relyance on authority is obscure ; and certain knowledg can be had by means of authority , as appears in diverse instances of humane faith. § 4. particularly , waving the former , we will reflect on some places more expresly assertive of our position ; as , that of the prince of the apostles , acts 2. 36. certissimè sciat ergo omnis domus israel , &c. where , about to bring them to faith , he exprest it to be a most certain knowledg , and this attainable by the whole house of israel , which must mean the generality at least . § 5. i add , ( omitting many others ) two of his fellow-apostle paul. the first , col. 1. 23. si tamen permanetis in fide fundati , & stabiles et immobiles à spe evangelii : now , how any one can be founded or grounded in faith , if faith be possible to be false , that is ( eviction . 2. § 14. ) have no foundation , principles or grounds it self ; how any one can be stable and immoveable in a persuasion , which very persuasion and its grounds may not only be moved but overthrown & subverted ( as must inevitably follow , if it be possible to be false . ) i expect to be inform'd by mr. tilletson and mr. stillingfleet . do these words sound onely an exclusion of actual doubt , or suspicion of it at present , which protestant writers make sufficient to an act of faith ? or rather does it not mean that which of its own nature is such as can admit no possible cause of doubt at any time for the future ? let them dispense a while with pursuing their affected gaynesses in the out-sides of words , and take the pains to look into their meanings ; and then , if they can make out that groundedness , stability and immobility can consist with possibility of falshood , i shall promise them my utmost endeavour to hold contradictions with them ; for , in that case , those would be the onely truths . § 6. the second shall be that most emphatical one of the same apostle . licèt nos aut angelus de coelo annuntiaverit vobis praeter id quod accepistis , anathema sit . though we or an angel from heaven should preach to you otherwise than you have receiv'd , let him be accursed . which were a very rude and unreasonable carriage ( especially for us christians now adays ) were faith possible to be false , and so , short of the credit due to so incomparable authorities : for since 't is known that many things which have seem'd , ( that i may use mr. t 's words ) morally impossible to be false , have prov'd to be actually and indeed false , and 't is granted that 't is always possible to be so : but it was never heard that an apostle of iesus christ , or an angel from heaven could , or at least did at any time preach false : 't is most manifest that nothing which was possible to be false , can with any reason sustain it self against the force of their authority ; and that faith , which ought to do so , must be impossible to be false . § 7. from the language and sense of the saints and christians of former times , let us come nearer home , and see how unsuitable 't is to the notions and expressions of present christianity , to say , faith is possible to be false . now , the possibility of faith's falshood , is built on the contingency of the motives which are to ground it : for , were there no contingency in them , but that their causes were so laid , that 't were impossible they should not be conclusive , they could not possibly fail of being able to conclude ; and so faith would of its own nature be impossible to be false . considering , then , the nature of contingency , whether speculatively in it self , or practically in instances wherein 't is found , we may observe that it implies a certain kind of proportion between the frequency of effects on the one side , and the seldomness on the other : which we usually express by ten to one , a thousand to one &c. if then faith be possible to be false , its nature will bear , nay oblige us to express the probable degree of its likelihood in such kind of language ; and that we assert it to be likely in such a proportion , but not-likely in a higher : for example , it would be perhaps wise and agreeable to the nature of the thing , as thus propos'd , to say , v. g. 't is a hundred to one there is a trinity , a heaven or a hell ; but 't is not a thousand to one that there are any such things . or , if any contend i have assign'd too-small an over-proportion to faiths likelihood ; yet at least he must grant that , in a greater , it would inevitably follow , that such language ought , in true speaking , be used , when we are to express the degree of faith's firmness . wherefore , it being experientially manifest , that nothing sounds more ugly to a christian ear , than to say , that 't is so many to one faith is true , but not so many more : 't is evident that the nature of faith is plac'd beyond all proportions of its failing to its standing , and all degrees of contingency ; that is , 't is impossible to be false . § 6. moreover , to say , 't is a thousand to one faith is true , or there is a trinity , is not to say , 't is true , or there is a trinity ; christians , therefore , ought in due candor , then when they are to profess their faith , express onely how much over-proportion , in a moral estimation , its likelihood bears to its unlikelihood ; and not to stand telling a lie , when they are to make profession of their faith ; saying , 't is true , when 't is onely to such a degree likely to be true ; that is , lying , when they should be doing a chief duty of religion . and , which is worst of all , as being not onely most unwise and imprudent , but most diabolically wicked and impudent , to stand stiff in the profession of that ly , though they hazard the loss of their estates , and even lives too , by the bargain . yet , this imputation of such a most foolish and most damnably-dishonest obstinacy is unavoidably to be affixt upon christians , if they thus profess their faith true , in case it be possible to be false ; that is , in case it be onely a thousand to one ( for example ) that 't is true. if it be said , they saw not perhaps this possibility of falshood , and so acted virtuously in that absolute profession of its truth , because of their good meaning ; the answer is ready : first , that mr. tillotson , mr. stillingfleet , and such who maintain , and , so , if they write what they think , see faith possible to be false , are bound not to profess faith to be true , and to forewarn others not to make such a lying profession : next , that if god have commanded us to make such a profession , as all christians grant he has ; then , not onely their meaning , but the act it self is good and laudable . which , joyn'd to these mens principles , and their natural consequences laid open in our former discourse , signifies that dishonesty is honesty , and a most foolish and wicked obstinacy a high virtue , as being commanded by god : nay , that god is the author of sin , commanding them to tell a ly in professing their faith true. positions most abominable , as well as contradictory ; but 't is most fit the nature of all goodness should go to wrack , when the nature of truth is once violated . § 7. again , if contingency have place in faiths basis , there must be some stint of this contingency , according to the moral estimation of things : be it then , for example , a thousand to one , or what other proportion you please , for it alters not the present case : if then it be but a thousand to one faith is true , then 't is one to a thousand 't is not-true , that is , it will bear a wager that faith is a ly ; and a christian , according to these principles may , without injury to his faith or its grounds , and with a great deal of honesty , lay a wager that his faith is actually false . nay , if he get any one to cope with him at excessive odds ; he is bound in reason and prudence to undertake him , and lay a wager all christian faith is a ly. which sounding highest impiety in the ears of all reputed christians , of what sect soever , that govern themselves by the natural conceit they have of faith ; 't is plain that the nature of faith is plac'd beyond all contingency of failing , that is , all possibility of falshood . if it be objected , such a wager could never be try'd , and so , it could never in prudence come to be layd : i reply , my discourse is unconcern'd how able or unable mans understanding is to decide it , and onely contends that the nature of the thing , that is , of faith no better settled , would bear or justify it ; which is unavoidably consequent . § 8. particularly , 't is strange that none of the christian martyrs , who from time to time have dy'd for their faith , should when their life lay at stake , endeavour to mitigate the fury of their persecutors with such like language . i beseech you , ( great nero ; or dioclesian ! ) understand us christians right : we deny not absolutely the possibility of your opposit tenets being true , nor assert our own faith so far as to say it may not possibly be false . what we profess is onely this , that it seems to us so highly probable , or morally-certain , that we have no actual doubt of it at present ; though we cannot absolut●ly say but we may come to discover it to be false hereafter , and your opposit tenets true , and so renounce christianity and joyn with you : indeed we dare venture a thousand to one ( or perhaps something more ) that our faith is true ; yet for all that we shall not stick to lay one to a thousand 't is false . these had been moderate and mollifying expressions , and questionless might have sav'd the lives of very many : which why they should not have used , they being ( according to our adversaries principles ) true , and honest to profess them , and highly prudent to do it , their lives being concern'd ; nay , consciencious too , ( for there is none but holds it highly sinful to conceal any truth which may save another mans life ) no other reason can be given but this , that the possibility of faiths falshood had never enter'd into their hearts ; but they held gods promises of a better life full as certain , as was their present possession of this , or present determination of losing it for christ's name . all their expressions sounded the certainty of the truth they profest , and their most comfortable hopes grounded upon that certainty . nor did any of the circumstant faithfull ever judg them too lavish of their bloud , for standing so stiff upon their avowing the rigorous truth of their faith , and the falshood of its contradictory ; but always esteem'd their action no less wise and honest , than it was undaunted . what kind of profession of his faith a protestant , thus principled , would make , in case of imminent martyrdom , i know not ; but i should esteem my self the foolishest knave living to tell aly to hang my self , by professing my faith true , which i could never heartily judg it to be , whilst i held it possible to be false ; and so , at best , onely likely to be true. § 9 note here , that i have conceded very much in yeilding a thousand to one of the likelyhood of christian faith in the protestant grounds without traditions certainty , which they deny : rather , taking in the incredibleness of the mysteries , it would be ( in that hypothesis ) above five to one , speaking modestly , that all faith is false . for , since 't is evident the certainty of books cannot be had at all without the certainty of tradition ; and protestants deny the certainty of tradition , and bring multitudes of exceptions against it ( as may be seen in mr. tillotson's answer , or rather abuse of sure footing ) there is some degree of incredibleness in the right conveyance of christ's doctrine hitherto : to which difficulty add the incredibleness of the mysteryes themselves , exceedingly enhauncing the other ; 't is manifest there would be a high disadvantage on faith's side . nay , granting a pretty high probability ( which is perhaps as much , as they care for ) yet , the not-onely improbability , but seeming-impossibility of the mysteries of faith , if taken , not as standing under authority , but as objects of our humane reason ( as in this counter-ballancing case they ought to be ) would quite overpoise the probable motive , and incline the soul strongly towards dissent , unless interest , custom , or some other affection come in to the assistance of the weaker motive , printing it in a bigger letter , and diminishing the difficulty in the object by not letting it be considered or penetrated , that is , by hindring the working of right reason . now , in this case , if this discourse holds , a protestant may with a safe conscience lay odds , and wager two to one at least , his faith is all a f●lshood : a strange impiety , but yet the natural consequence of that impious tenet [ faith is possible to be false ] as this is the genuine sequel of denying the right rule of faith. § 10. the same is deduc'd from the very notion of a martyr and the proper signification of that word , which is to be a witness ; and this , as appears by his circumstances , of all witnesses the most solemn and serious , and the perfectest under that notion that can be imagin'd ; as engaging not onely his word , but his life and dearest bloud for what he testifies . now all witnessing or attestation being most evidently of what the witnesser knows to be true , and nothing sounding more unnaturally , or being more disagreeable to the nature of that kinde of action than to have a likelyhood for its object , or to witness what he knows not , ( as will appear by the constant practice of it in all other occasions ) it follows that a martyr or witness of the truth of christs faith , must know it to be true , that is , he must know it to be more than likely to be true ; and , consequently , ( nothing being more impossible than that one can know what is not ) impossible not to be true , or to be false . § 11. no less unnaturally would it sound should we gather together , and make use of all the equivalent speeches to this proposition , [ faith is possible to be false ] such as are , there is no certain way to heaven . no man knows there is a heaven , a hell , a iesus christ , a trinity , &c. no man sees any reason securing faith from being a lye . the ground of all our hope is unstable and may be overthrown . absolutely speaking it may be there is no such thing as that which christians are to profess , and ought to dye for . it may be points of faith are so many lyes , and false as so many old-wives tales . the light of faith may be spiritual darkness and errour . what we hold to come from god , the author of all truth , may perhaps come from the devil , the author of all lyes . all our supernatural truths may be diabolical falshoods . faith has no principles . the points of faith are not truths , but likelihoods onely . these and innumerable such others , are all equivalent periphrases to this proposition [ faith is possible to be false ] as in this treatise has been manifested ; but , how horrid and blasphemous , needs no proof but thebare rehearsing of them . § . 12. from the language and practise of the generality of the faithful professing faith , we come next to the practise of the wits of christianity ; not proceeding as speculaters and scholars ( a most trifling impertinent topick when we are speaking of faith , yet most frequently us'd by our adversaries , especially mr. stillingfleet , and mr. pool , who are obstinately bent to practise that wilful mistake ) but as christians or faithful : and this , not only acting or speaking in abstraction from humane knowledg , but as in direct opposition to it , and ( as it were ) in defiance and despight of it . now , with these intelligent persons 't is very solemn , after , by penetrating the grounds of faith , they have come to embrace faith itself , immediately to discard & renounce all tenets opposit to the said faith , how certain soever they held them formerly : nay , to stand with a mind prepared to disassent to anypiece of humane learning , how scientifical soever it look't , which they saw evidently to thwart any of those believed truths . making account it was their duty captivare intellectum in obsequium fidei , to captivate their understandings to the obedience of faith , or , to yeild them totally up , by an absolute and perfect assent to the truth of those mysteries ; and not to heed or credit any objections or proposals of humane reason to the contrary , when once the stable and immovable grounds or motives of divine belief , that is , the rule of faith , had subdu'd their judgments to that invincible assent ; but to rest well assur'd that all reasons were fallacious , and all positions false which went against those sacred and establish't truths . this was ever their unanimous and constant profession ; particularly the fathers are full of expressions of that kind : an evident argument that , as christians , they ever held faith and it's grounds impossible to be false ; for , otherwise , they had bin oblig'd , by honesty and their love of truth , not to have so readily rejected their formerly-conceited truths , nor to have stop'd their ears so obstinately to new reasons against faith ; but , as long as faith was possible to be false , they ought in due candor to have still weigh'd the opposit thesis and the objections perpetually alledg'd , against the strength of faith and it's rule , and consider'd which was more likely to be true ; and not have still concluded so partially on faiths side , and obstinately resolv'd to hear nothing against it ; bearing themselves as if all must needs be true which faith's rule teacheth us , that is , indeed , as if faith could not possibly be false . § . 13. whence follows , that all who hold faith is possible to be false ought , in conscience and their natural duty or love to truth , remain seekers all their lives : for , however they may hope at present that what they adhere to is true , yet , since they hold 't is possible to be false for any thing they know , they ought , the affair and its concern being so weighty , to be still examining it's grounds , and casting about to see whether this possibility of falshood , which they already see , be not indeed actually such , though as yet they see it not ; or at least , whether some other profession may not , after long consideration , appear less possible to be false , and another still less than that ; that so they may go as near truth as they can : weighing discreetly and impartially what deism , paganism , turcism , and such others , wisely represented without their poetical fancyes , and fooleries , can say for themselves . or , lastly , if they come to such a scepticism in religion ( which i doubt is the true case ) as to judg such a quest lost labour ; because , when all 's done , the sullen dame [ truth ] will never the sooner discover her face , nothing being to be found but what will still appear possible to be false : the practical conclusion naturally following hence will be this , to fix there where it lights most advantageous to their temporal interest ; in the same manner as men addict themselves to this or that trade ; cry it up and maintain it stoutly to be truth , because 't is creditable to the profession , though they judg all the while it may be a falshood ; and , because they see their faith can have no certain or firm grounds , undertake to make it good that faith it self needs have none , by the best assistances plausible rhetorick , seemingly-probable reasons , weak or mis-us'd testimonies and voluntary cavils and mistakes can lend them . and , in a word , since they are not in circumstances to settle any thing , to laugh heartily at those who go about it , and to endeavour very politickly to pull down every thing ; which any intelligent reader will manifestly see by this establishing treatise , compar'd to their performances , to have been the effects of my adversaries labours . § 14. the unnaturalness of this tenet will perhaps be brought nearer home , and so be better penetrated even by our opposers themselves , if we reflect how wickedly it would sound from the mouth of preachers ; if , after a sermon , exhorting and pressing the faithful to the love of heaven , or particularly , to stand stedfast in their faith , they should in the close , to prevent in their auditors the misunderstanding some overstraining expressions , add an ingenuous caution , that they should not , for all that , adhere to faith as if it could not be false , nor work for heaven as if there were any absolute certainty of the being of any such a thing . is it not manifest , this ( in our case ) honest-dealing profession would enervate the force of all the motives they had proposed and prest ? and , if so , is it not as evident , that all the efficacy of christian preaching springs naturally from the impossibility that faith should be false ? for , 't is not only the unseasonableness of this profession , but the impiousness of it , which would so scandalize the hearers ; and either avert them from the preacher , or make them cold in virtue . 't is clear , then , that all the forceable application of christian motives to the hearts of the generality of the faithful , is grounded on the impossibility of faith's falshood : and that , therefore , he who holds the opposite tenet , and would be honest , should either leave off preaching , for which this tenet makes him unfit ; or else use much caution while he preaches , least , by implying the perfect certainty of faith , while he practises assentation to that , he becomes injurious to truth , and consequently to it too , if it be true. § . 15. but , to conclude ; it has bin no less the practice of the governours of the church , or ecclesia docens , to oblige the faithfull to beleeve what they recommended to them as the doctrine of christ and his apostles , ( nay mr. whitby , in his late treatise [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] page 53 , 54. asserts the same of the church of england , as to their creed or fundamentals ) which , had faith been held by the governors and the governed possible to be false , had signify'd just thus much , as if the governours should say , you shall believe it , though we know it may be false ; or , you shall believe us telling you the apostles taught it , though both we and the authority we trusted for it may be deceiv'd , for any thing we know : and as if the persons governed should answer , we will believe you , though we know you may be in the wrong , and the point it self false ; which is in effect the same as if they should profess they are resolv'd to believe them , let it prove what it will , right or wrong , true or false . so strange a tyranny in the imposers or commanders , and slavery in the believers or obeyers , as is impossible in either to consist with humane nature , had not both of them ( the obeyers at least ) been verily perswaded those commanders had such motives to propose as should have been able to oblige assent ; without which all command of an interiour act of the soul is nonsence and folly. oh , but ( will a witty atheist say ) humane policy might have made the governours conceal the cheat , by which means the ignorant govern'd were frighted into a belief of any thing ! very likely , indeed , that amongst so many millions , and of those , many saints by our adversaries own confession , all should persist and be true conspirators in so unnatural a confederacy : or that , in so free an admission of all sorts of prudent people to any kind of knowledg , as is practic'd in christendom , insomuch that there are found many thousands of the governed equal in parts and learning to divers of the chief governours , and superiour to very many of them , all should so camely permit themselves and the world to be abus'd in a point no less important than their very manhood . 't is then above policy and force , and only atchievable by the natural strength of the motives , to oblige such multitudes , and so qualify'd , to christian faith : and these motives must have been impossible to be false ; none else being able to subdue the understandings of such a great portion of mankind to hold their proposals true , or justifie all the church-governours in all ages from a most unjust and most unnatural tyranny . divers principal objections answer'd . to mistake every passage voluntarily is so in fashion , and so continually pursu'd , as the best method to answer discourses which proceed by the way of principles , that , perhaps , it were not imprudent to forestall such blinds , and prevent such mis-representers from raising their light and aiery dust , by acting our selves , if we can , the part of an opponent after a solider manner than we are to expect from those prevaricating discoursers : besides , nothing more clears a point than to manifest that such objections which aim at the root of it , quite lose their force while levell'd against it . i recommended this foregoing discourse , when i had finisht it , to the perusal of divers of the most judicious and impartial friends i could pick out ; courting their severest candour to acquaint me with its defects . their most pertinent and most fundamental exceptions , i present the reader with ; which i have strengthen'd as well as i could , and added divers of mine own ; protesting , that , did i know my self , or knew where to learn of others , more forcible and efficacious ones , i should not have declin'd the proposing them ; nor have fear'd to oppose the invincibleness of the truth i here defend against the strongest assaults of the most ingenious , most rational , and most acute discoursers . objection i. the word truth is both in the postulata , and all over this treatise taken in too metaphysical a rigour : in which sense it may , perhaps , be deny'd that faith is true , or that the generality of christians do so esteem it . answer . i take that word in the plain natural , and proper sense , in which all mankind takes it , for what in reality and indeed is so ; which i affirm to be sufficient for my purpose , or to ground all those arguments which i bring thence to evince the impossibility of faith's falshood . but , i fear the objecter confounds the first operation of our understanding with the second , that is , our simple apprehension or meaning of the word truth or true with the propositions or judgments made concerning it . for , not only weak people judg many things true which stand under no certain grounds ; but even solid men , when the concern of the point is sleight , and no circumstance awakes them into a heedfulness , and , as it were , engages their honesty to speak rigorous truth ; oftentimes carelesly and unconcernedly admit things for truths which are far short of having grounds elevating them to an impossibility of falshood ; and , indeed , are far from being judg'd truths even by themselves while they seem to admit them for such ; nay more , though they sometimes use them as truths , when the weight is not much whether they be so or no ; as when in a rhetorical discourse , ( or even in a solid one for illustration sake ) we make use of the story of the phoenix , or such like ; or when in ordinary conversation we relate many passages abetted by no certain authority , but taken upon the account of rumour , perhaps invented by witty humour ; the truth of which it were in those circumstances imprudent and impertinent to discountenance , but to let them go with a kind of transeat , or a valeant quantum valere possunt ; yet , in both cases , what the solid man out of unconcernedness passes , and what the vulgar man out of weakness judges as a truth , both the one passes the other judges to be in reality and indeed so : whence both of them have the genuine simple apprehension or meaning of the word [ truth ] and the same all other men have , however the one misapplies it , the other permits it to be misapply'd in propositions . nor will any distinction of truths morally speaking , probably truths , &c. serve the turn ; for truth ( as was said ) speaks the conformity of the judging power to the thing ; that is , a real disposition of the mind : which therefore either is or is not , in the same manner as the wall is either white or not white ; not admitting for it's difference probably or not-probably , any more than being does : but , as it is impossible but the wall if it be not white , must necessarily be not-white , or have some other disposition in it which is not-whiteness ; so 't is impossible but the minde , if not conformable to the thing or true , must be un-conformable or not-true ; ( meaning not-true negatively , not privatively so as to signify false ) and , consequently in stead of that conformity , it must have some other disposition in it ; whatever that disposition be . objection ii. in some places of this foregoing treatise objective truth is confounded with that disposition of the understanding or conformity of it to the thing call'd formal truth or , truth in us . answer . the clearing this requires the making an exacter discovery into the nature of truth . to do which we will begin our explication with noting that our understanding hath two operations ( omitting the third , discourse as not pertinent to our present purpose ) viz. simple apprehension and iudgment . the result or effect of the first is call'd a notion ; concerning which philosophers discourse thus : that , when i apprehend what is meant by the word man , or have that notion in me , mans nature is both in the thing , and in my conception ; for 't is impossiole ( my conception being an imminent act ) i should conceive what is not in my conception , or that my act of conceiving should be intrinsecally determin'd to be this , but by what is intrinsecal or in it . what is meant then by the word [ man ] has two states : one in the thing as existent out of me ; the other in the thing as existent in me : as the self-same figure is in the seal and the wax . yet , neither of these different states enters into the notion i have of man , but meerly what is common to the thing , under either state , which is what answers to the definition ; for , both man , taken as in himself , is a rational creature ; and also what i conceive , or mean by the word [ man ] is rational creature ; though the words [ rational creature ] express neither the being in my minde nor out of it , but abstract from either . by this means my mind concieving man gains an unity of form with the thing out of it , or a conformity to it : which disposition wants nothing to be call'd truth , but that 't is incapable of grounding affirmation or negation ; the bare meaning of the word [ man ] neither implying [ is ] nor [ is not ] whence truth and falshood are usuall said to be incompetent to the first operation of our understanding , we will make way to the second operation of our understanding by another instance of the first . imagin then there is propos'd to my eye a round pillar ; which it affects , and by it my brain , and , so , my understanding ; it cannot fail to beget there a simple apprehension , and consequently a notion of what is directly imprinted ; which is , that thing with as many of its qualifications as were apt to be convey'd in by means of that sense , confusedly blended together ; as also ( by my experience that it affects or is affecting me ) of it's existence . moreover , as occasion , or indeed nature guides me , i may have distinct or abstracted notions of pillar , roundness and existence , nay more of pillar and roundness as exercising or actually having the same existence ; or , which is all one , of what is meant by this proposition , [ the pillar is round ] that is , of what corresponds to those three distinct notions , put now in a frame of a proposition , and , so immediately apt to express truth or falshood ; and yet not proceed to behave my self affirmingly or denyingly , or judg any thing concerning them , but meerly to conceive what is meant by those words . way being thus orderly made towards the second operation of the understanding by disposing the separate notions in a fitting posture by the first ; nature seems to require it should supervene ; and , so , the understanding sets it self to judg whether those extream or distant notions , exhibited by the first in the posture of connexion , be indeed connected or no ; the standard or measure of which is to be taken from the thing . now in self-evident propositions and first principles the understanding guides it self by that imbred or nature-taught principium intellectûs ; [ the same is the same with it's self ] in deduc't propositions ; by the same principle fundamentally , or originally , and immediately by this , [ those notions which are the same with a third , are the same with one another , ] but , in our present instance , experience alone suffices to inform the understanding , supposing the obvious knowledg of what pillar and roundness are , and that a pillar is a thing , whereas roundness without pillar is none , but onely an affection or determination of a thing ; both known by plain nature , whatever som schoolmen speculate . for , these put , meer experience teaches us that that thing which is call'd pillar , is the same thing which is call'd round , or , which is all one , that in this proposition , [ the pillar is round ] the two extream notions are indeed , ( that is , with a conformity to the thing ) identifi'd , or that that proposition is true. but to return home to our purpose : 't is clear that pillar and roundness existing by the same existence or in the same thing , are found in the thing after it's manner , and in my judgment ( or soul as apt to judg ) after it 's , that is judgingly : but truth hath nothing to do with either of these manners of being ( as was discourst formerly in the parallel case of notions ) but purely and adequately consists in the unity or community of form which my judgment has with the thing ; by having which in her , the soul gains a conformity to it . in this common form consider'd as in the thing , consists it's metaphysical verity , or it 's being what it is ; and this verity , consider'd as apt to stamp or imprint it self on my iudging power , is call'd objective truth ; as receiv'd in me , and fashioning or conforming my said power to the thing as in it self , and so making my judgment true ; 't is call'd formal truth . this declar'd , i deny that i any where confound objective truth with formal , or what 's in the thing , with what 's in me as in me ; for , that were to identifie those two most vastly and most evidently different states : a supineness too gross for any attentive discourser to fall into i conceive then what the objecter would alledge is , that i confound those truths spoken of with truth to us , or quoad nos , as the schools speak . for , though what 's truth to us must needs be truth in it self , and in us , in regard we cannot know that to be which is not ; yet what 's truth in it self , or truth in us , is not therefore truth to us , in regard one may upon probable , nay improbable , or even false grounds , light upon a right judgment ; in which case his mind as judging , is conformable to the thing or true : yet , still , that thing is not true to him , in regard he hath no reason able to conclude it such , or to make him see it to be true . truth then to us , is the same with our sight of it ; that is , with certainty or determination of our understanding by force of intellectual motives ; and , this indeed i often seem to confound with truth in the two former acceptions ; but i therefore seem to do it because i am loath to transcribe and apply so often my postulata , and suppose my judicious reader bears them in mind . which if he pleases to understand as subjoyn'd to those discourses , it will follow that what is so in the thing it self , or perhaps in us , if it be so severely obligatory to be thus constantly profest and held so , and consequently ( by my later postulatum ) necessary to be known to be so , all my mistaken proofs will be brought to conclude it true to us , that is , certain . you will say , why is it not enough for god to provide that our acts of faith be indeed true in us , since , so , they would perfect our understandings by conforming them to the thing ; and guide us right ; but they must also be true to us , or be known to be true. i answer , for two reasons . one , because god's government of mankind would by this means be preternatural , obliging him to hold , profess , and dye for professing the truth of those points which he knows not to be such . the other reason is , because every act of faith as exercis'd would perpetually involve an errour , in case the motives to those assents were not conclusive of the truth of those points : for , however one may light by hap-hazard , or through weakness on a truth from an inclusive motive , yet , since 't is impossible a rational creature should assent but upon some motive , good or bad ; hence , every assent practically implies [ 't is true for this reason ] wherefore , if the reason grounding such assents be unapt to conclude the truth of the thing , that judgment necessarily involves a falshood or errour ; however it be , otherwise , conformable to the thing abstractedly consider'd . truths then being bastard , illegitimate and monstrous , both the intellectualness and supernaturalness of that virtue call'd faith , make it scorn to own such defective pr●ductions . objection iii. the meanings of words are indeed to be taken from the vulgar , but the truth of propositions is to be taken onely from the judgments of learned men : though then that be indeed the meaning of the word [ faith ] which the generality of christians mean by it , yet the truth of this proposition [ faith is possible to be false ] must be judg'd of by the sentiments of the most learned divines ; the generality ( at least the best ) of which , and catholicks amongst the rest , grant the grounds of faith as to our knowledg , and consequently faith it self , to be possible to be false . answer . that maxim is to be understood of those propositions which require some speculation to infer them ; in which case also even the unlearned are not bound to assent upon the authority of learned men , taken precisely as men of skill , because generally 't is practically-self-evident to them , that such speculative men differ oft times in their sentiments , and they are unfurnisht of due means to discern which is in the right : yet , if they are to act in such affairs , they are bound in prudence to proceed upon the judgments of that part which is generally reputed most and ablest ; and then their proceedure is laudable , because they do the best secundum ultimum potentiae , or that lies in the power . whence learned men who have ability to judg of the reasons those speculaters give , behave themselves imprudently and blameably if they even proceed to outward action , meerly upon their judgments without examining the reasons they alleadge , in case they have leasure and opportunity to do so . but now the maxim holds not all for those propositions in which 't is either self-evident , or evident to common and uncultivated reason that the predicate is to be connected with the subject : as 't is , for example , in this , [ man is a rational creature ] or this , which is palpably consequent from the former , [ man is capable of gaining knowledg ] for in such as these the natural sentiments of the vulgar are full as certain as those of speculaters ; perhaps certainer . and with the same evidence the predicate [ possible to be false ] must necessarily be seen to be connected with [ faith ] by all those who esteem themselves oblig'd by gods command to profess and dye for the truth of those points they believe . besides , they hold that faith makes them know god and his will , that their assent of faith is to be immoveable , or adher'd to all their lives ; that is , such as cannot be overthrown or shown false by any reasons brought against it ; both which equivalently imply impossibility of falshood . again , 't is deny'd that catholick divines , even as speculaters , hold faith possible to be false ; since they all , to a man , ( whatever they hold besides ) hold the catholick church infallible ; and that we ought to receive our faith from her living voice and practice : now the tenet of infallibility in the proposer necessarily draws after it the tenet of impossibility of falshood in what is propos'd , that is , in faith , but , because it may be said this is their sentiment as catholicks , not as schoolmen , let the angel of the schools speak for the schools themselves ; his expressions are common , and so reach all . scientia ( saith he , sum. theol. 2â 2e q. 1â a. 50 ad 4m . ) cum opinione simul esse non potest simpliciter de eodem ; quia de ratione scientiae est , quòd id quod scitur ex ●stimetur impossibile esse aliter se habere ; de ratione autem opinionis est quod id quod est opinatum existimetur possibile aliter se habere : sed id quod fide ten●tur , propter fidei certitudinem , existimatur etiam impossibile aliter se habere . and again in the same question , ao . 4o. ad 2o. ea quae subsunt fidei dupliciter considerari possunt : uno modo in speciali , & sic non possunt esse simul visa & credita ; alio modo in generali , scilicet sub communi ratione credibilis ; et sic sunt visa ab eo qui credit ; non enim crederet nisi videret ea esse credenda , vel propter evidentiam ▪ signorum , vel propter aliquid hujusmodi . it were easie for me to avail my self by these testimonies to confirm the main of my doctrine ; but , what method will permit me , and leads me to at present , is only this , to show that this great father of the church , and doctour of all schools , declares the common sentiment , drawn out of the conceit of faith's certainty , to be this , that 't is impossible that points of faith should be otherwise , or false ; and that we must , e're we believe , have evidence of the grounds of our belief , which amounts to the same . all then that can be objected from some of our divines is this , that they explicate their tenet so , as by consequence faith is left possible to be false ; but , what is this to the purpose ; since 't is one thing to hold a tenet , and another thing to make it out . in the former they all agree , in the later ( as is the genius of humane understandings where our heavenly teacher has not settled them ) they disagree with one another , sometimes with themselves . nor , can it bear any objection , nor breed scandal , that the ground of faith should be more particularly and distinctly explicated now than formerly ; for , since controversie is a skill , why should it be admir'd , nay , why should it not be expected that it should receive improvement , that is , better explain its proper object the rule of faith , than formerly ▪ since we experience a progress in all other arts and sciences which are frequent in use , as this has been of late dayes : objection iv. a great part of the first eviction , in case it proceed concerning truth in us , as it ought , supposes the vulgar skilful in logick , and to frame their thoughts and assents in the same manner as artificial discoursers do . answer . it supposes no skill or art in the vulgar or generality of christians , but onely declares artificially what naturally passes in rational souls when they assent upon evidence . and this it ought to do ; for the art of logick frames not it's rules or observations at randome , but takes them from the thing or it's object ( as all other skills do ) that is , from what is found in rational souls as rational , or apt to discourse : by observing the motions of which when it behaves it self rationally , the logicians set down rules how to demean our thoughts steadily and constantly according to right reason : so that the manner of working in artificial discoursers in this onely differs from that of natural ones , that the one acts directly the other reflectingly . for example , a vulgar soul when it assents interiourly a thing is , or affirms , has truly in it what a logician call's a proposition ; and that proposition has truly in it what corresponds to the notions of subject , copula , and predicate ; though he reflects not on it , as does a logician . in the same manner when he gathers the knowledg of some new thing , he has truly in that discourse of his what corresponds to major , minor and conclusion , nay he has practically in him what necessitates the consequence or that maxim [ the same is the same with it self ] of whose truth , it being a principle of our understanding , he cannot possibly be ignorant . though all this while he reflects not how or by virtue of what he acquires this knowledg . and hence light is afforded us to understand in common how the vulgar come to have practical self-evidence of divers truths : for , the maxims which even scientifical men have of the objects of several sciences , being taken from the things or the objects of those sciences ; and ( those maxims being common or general ones ) from the obvious or common knowledg of those things , which the vulgar who convers with them cannot chuse but have ; again , nature imbuing them with the knowledg of that principle on which the force of all consequences is grounded , as also with the knowledg of all those we call principia intellectûs , or principles of our understanding , hence their rational nature is led directly by a natural course to see evidently and assent to divers conclusions , without any reflexion or speculation ; which rude but unerring draught of knowledg is call'd by me in sure footing and elswhere practical self-evidence , because 't is a natural result of practice or ordinary converse with those things ; an instance would at once clear this , and , if rightly chosen , be serviceable to the readers of sure footing . an unlearned person that cannot read a word believes fully there was such a man as k. iames ; and that we may not mistake the question , we will put him to be one that has a handsom degree of conversation in the world . we finde him assent to the affirmative heartily ; but the point is how he is led into that assent , and whether rationally ? to ask him a reason why , is bootless ; for this puts him to behave himself like a reflecter on his own thoughts , which he is not : whence we shall find him , upon such a question , at a puzzle to give the particular reason ; though , as taught by experience , he will stand stiffly to it in common that he has a reason for it , and a good one too . to help him out then , the way is to suggest the true reason to him , for then he will easily acknowledg it , finding it experimentally in himself ; which done , deny the goodness of it , and you shall find , he will , as taught by nature stand to it , and deliver himself in some rude saying or other in behalf of it . for example , tell him he believes there was a k. iames because those who pretended to live then have told us so ; but what if they were mistaken ? his answer would in likelihood be to this purpose ; what a god's name were they blind in those dayes , that they could not see who was king then ? which expresses naturally his conceit of their inerrableness in such a point , in case they had eyes , which nature taught him men generally have . insist farther ; perhaps they were not mistaken , but had a mind to cozen all england that came after them . nature will lead him to this or some such kind of reply ; to what purpose should they all make fools of every body ? which words , though rudely exprest , yet couch in themselves the full reason given in sure footing , as far as 't is built on nature . for , first , it implies that man's nature with which he hath a fair acquaintance in common is to do a thing for a purpose , end or reason . next , his interrogatory way is in his rude style , equivalent to a negative , and so it signifies there could be no reason for it ; and , lastly , his standing to his former tenet implies virtually a conclusion from the reason given , that the thing could not be done ; which involves necessarily a knowledg of that first principle on which all force of consequence is grounded ; and also of that principle , no effect can be without a due cause ; both perfectly suppos'd and held by him , though not exprest in his rude enthymeme . from this discourse is collected what this practical self-evidence is ; and , that 't is distinguish'd from experience in this , that experience is onely found of what uses to make the minor in this virtual discourse , but practical self-evidence is of conclusions deduc't ( as it were ) from a common maxim naturally known , as the major ; and a minor ( for the most part ) experientially , or else practically known ; which , joyn'd with the self-evident principle in which the force of consequence consists , make up that virtual discourse . again , it differs from science , in that a man of science reflectingly sees a medium identifying the two extreames , and is aware of the virtue of those causes which beget evidence ; whereas the other is rather passive from natural impressions than active by any self-industry in these knowledges , and rather feels the force of those causes in his own adhesion , than sees it . secondly , 't is collected that this practical self-evidence is notwithstanding , true knowledge ; though , perhaps , it be the sleightest kind of it ; in which 't is differenc't from opinion built on probabilities . for , seeing such assenters have both by experience or by common conversation true knowledg of the natures of diverse things in common , which make the minor , as also by nature of all the principles of our understanding , which countervail the major , and force the consequence ; it comes to pass that this practical self-evidence is intirely and adequately grounded on true knowledges both as to premises and consequence ; and cossequently 't is it self a true knowledg likewise . which consideration will help to explain my later postulatum , and shew by what means 't is possible all christians may know their faith to be true , or the same the apostles taught , by the churches testimonie , because they know the inerrableness and veracity of vast and grave multitudes in open matters of fact which are practiceable daily . and lastly , 't is collected that what is practically self-evident to the unlearned , is demonstrable to the learned : in regard these are capable of seeing by what virtue the causes of this self-evidence bred that knowledg , which the other 's incultivated reason would give no account of . objection v. that first principle [ every thing while it is , is necessarily what it is ] seems to be often times misapply'd , particularly evict . 2. § 11. & 13. to truth at present ; whence the arguer would conclude that 't is impossible that a thing should be also at present false . which is true , if it be meant of objective truth ; but then it seems to miss the question . but , the consequence holds not , in case the discourse be of formal truth ; that is , of truth in us , or of truth to us , that is , of certainty ; for none pretends that his judgment can at the same time be conformable and disconformable to the thing , which speaks those inrintsecall dispositions , call'd truth and falshood in us ; or that himself can be cetrain or uncertain of it at once , which expresses truth and falshood to us ; this being put those motives which only he had at present in his understanding , able to prove the point true and false both or at once : whereas , what is pretended by the objecter is only this , that , though upon present motives he now judges it true and certain , yet , afterwards , upon other motives he may come to see it false . answer . i mean in those places truth to us , or certainty : but , the objection proceeds as if there were but one man in the world , or as if true , false , certain and uncertain could be relative to one person only . first , then , my position is that , whoever puts a thing true to himself , yet possible to be false to another , puts no less a capacity of the thing 's being at once thus true and false though in several subjects , than as if it were in one subject onely . next , he supposes each of those different judgers to have possibly just grounds for so judging , since he puts in one motives sufficient to evince the truth of the thing , in the other , possible ones to conclude it's falsehood . for our question is not , to what degree weak souls can miscarry in assenting , but what degree of strength is found in the motives to faith ; which , the objecter , as a christian , that is , as a holder that points of faith are truths , must affirm to be sufficient to conclude it true ; and yet , as himself contends , leaves it still possible to be false ; that is , proveable by other grounds to be so ; for , else , the word false , cannot mean false to us , or in the subject , as is pretended ; that is , he must make it possible to be justly or in right reason , held by one true , by the other false . now 't is the impossibility of such opposite grounds i constantly maintain ; or that the grounds of faith are impossible to be false . thirdly , hence i go farther and urge , that , if those different motives can oblige justly one man to hold faith true , the other to hold it false , then , putting them in the same man , it ought to oblige him to hold both sides of the contradiction : and this enforces my proofs of this nature in my third eviction . i know it will be readily answe'rd , that this will not follow ; because , the motives being disparate , the more probable one would , when in the same subject , over-power the other , and so hinder the opposite assent . but i desire it may be consider'd that intellectual motives or reasons have their power to bind the understanding to assent , not from their relation to other extrinsecall proofs corresponding or discorresponding with them , but from the truth of the premisses on which they intrinsecally depend , and the goodness of the consequence ; and , finally , by virtue of their being built on first or self-evident principles . if then the motives one man has at present be sufficient of their own nature to oblige him , acting according to right reason , to judg faith true ; who ever has humane reason ought to assent upon them : and , if faith be still possible to be false , that is , false to us ; that is , be possible to be shown false , or possible that others may have just ground to hold it so , put those grounds also in the same man , and , since they must be convictive of humane understanding , they ought to have their formal effect where they are ; that is , convince it of faith's falshood too ; which however absurd , yet 't is the genuine and necessary sequel of this source of absurdities , viz. that faith and its rule may possibly be false . how the force of this discourse is avoidable but by alledging that no man acting according to right reason has just grounds to hold his faith true to us , or can ever have just grounds to hold it false to us , ( which is to deny the possibility of faith's falshood to us , the opposers own position ) i profess my self utterly unable to discern . now , he that holds these positions is a perfect sceptick or a pyrrhonian as to matters of religion ; since he puts an absolute desperateness of knowing the truth on either side , in that matter or subject . objection vi. when 't is said that faith and its rule may be false , the arguer misunderstands it to mean that we assert it may actually and indeed be shown so , whereas 't is only meant by those words , that 't is possible to be false for any thing we know ; or , for any thing the grounds of faith as to our knowledg , evince or force to the contrary . answer . i know not what possibility to any thing means , if it be not a relation to its being actually and indeed : nor a possibility of being false to us , but a possibility of being actually and indeed such ; that is , of being actually shown so to us . and all this must be forcibly admitted by him who puts no proper or necessary causes in the thing , nor consequently conclusive motives in mens understandings why this faith now profest should necessarily be the same christ and his apostles taught . 't is indeed a different thing to say , it may be so , and to say , i do not know but it may be so . but , he who maintains that faith may possibly be false , if he be honest , knows what he maintains to be true ; otherwise , certainly he were very wicked who would thus disgrace or diminish faith , if he did not know his position to be a truth ; whence follows that such a man must not onely say , i know not but it may be false ; but he must , if he will speak out what he thinks , be oblig'd to say , i know it may be false ; however he be loath to declare categorically and sincerely his tenet in so odious a point , or hazard his credit with the generality of christians , whose sentiment he contradicts so expresly . objection vii . 't is enough that faith be as certain as that the sun will rise to morrow , that america will not be drown'd , as that there was a henry the eighth , &c. which are onely morally certain , and enough for humane action , since they exclude actual doubt , or leave no suspicion of doubt behind them ; which as mr. stilling fleet tells us , app. p. 76. is the highest actual certainty which the mind of any reasonable man can desire . in the same manner as it is certainty enough for me to use my house that i am morally certain it will not fall on my head , though i have no absolute security but it may . and this kind of certainty seems more suitable to mankind , being more easily penetrable by the generality than the other rigorous and over-straining certainty ; which seems more fit and proper for the higher sort of speculaters , than for a world of men , which comprehends capacities of all degrees and sorts , and the greatest part of them , perhaps , of little learning . answer . the objecter must prove that all those instances are only-morally-certain or possible to be false , e're he alleadge them for such : that of henry the eighth , which does indeed oblige the understanding to belief , i affirm to be practically self evident and demonstrable , and so impossible to be false . as for the rest , they are utterly unfit to parallel faith's certitude , being all of material things , whose very essence is to be mutable ; whereas points of faith , being truths , and in matters not subject to contingency , are essentially incapable of being otherwise than they are , that is , still truths : so that far easier is it that all material nature should undergo all the changes imaginable , than that any such truth can not be it self , or the principles on which 'c is built in us desist to be true or conclusive . in particular , i would ask● whether it be enough for faith to be as certain to us christians , as it was to those immediately before the flood , that the whole world should not be drown'd , which exceeds the case of america's possible destruction ; or , as it was to those after the flood , that the sun should never stand still or go back ; or , lastly , as it is that a house , of whose firmness none had actual doubt , should fall ? if so , then the standing of the sun in ioshuah's time , and it's retrogradation in ezekiah's , show the unparallelness of these instances . you 'l say these were both miraculous . but , this alters not the case ; first , because it was never heard , nor can it be held by any sober man , that even miracle can make such truths , falshoods ; or those motives , which are of their own nature able to conclude the truth of any such points , inconclusive or invalid . next , because , if the motives to faith , and so faith it self are possible to be false for any thing we know , 't is impossible to give a satisfactory answer to a deist , demanding how , in case they should prove indeed false , we can be assur'd gods goodness to mankind will not step in even miraculously to discover the vanity of so universal an illusion , and the abuse of falshoods so absurdly imposing upon the world , as to obtain the highest repute of sacred and divine truths . concerning the last instance of the moral certainty of a houses standing , which hath been objected to me by learned protestants , as sufficient to make me act as steadily and heartily as if i had a demonstration that it would not possibly fall , besides the general answer that points of faith are truths , which renders the case unparallel ; i reply , that the two houses , the one in holborn , the other in kings street , which of late years , & a third in cock lane , which of late days fell , when none had the least actual doubt or suspicion of doubt of it , else surely they would never have staid in them , inform us sufficiently to what a changeable , tottering and ruinous condition christian faith would be reduc'd by these principles and parallels : no fewer than three houses fell in the compass of a short time , and none had the least suspicion of doubt beforehand of such an event ; therefore , may an atheist say , down falls christian faith too , whose foundation was ( by this doctrin ) but parallel for strength to the other ; or , if it fall not in so long time , it has only something better luck , not better grounds than had the three houses . as for the objected unsuitableness of such a certainty as i require , 't is reply'd , that nothing is more natural for the generality of mankind , than to be led by authority ; nothing more penetrable by those of all sorts than the infallibleness and veracity of exceedingly vast and grave authorities relating matter of fact , as we experience in their beleef that there was a q. elizabeth and such like ; to comprehend and assent immovably to which costs them not the least over straining , as the obiecter imagins . which being so , i make account that god both in his power and wisdom could , & in his goodness would render the authority of his church , the ground and pillar of truth , as evident to all her children , both as to its inerrableness and veracity as the other ; nay incomparably more , it being in every regard so requisit . objection vi. if the motives to faith must be impossible to be false to us , they would necessarily conclude the truth of faith ; wherefore they would , of themselves , oblige the understanding to assent , and so there would need no precedent pious affection of the will ; which yet both councils , fathers , and catholick divines with one consent require . nay , more , were not such a pious affection put , acts of faith would not be free. answer . if experience teaches us that even assent to humane sciences , though evident from intrinsecal reasons , comprehensible by our understanding , and purely speculative , is not to be acquir'd without an affection to see truth ; as is evident from the carriage of meer scepticks , who having entertain'd a conceit of it's hopelesness , come thence to want love or affection for it , and so never come to see it , how conclusive soever the reasons be . much more by far must some good affection be pre-requisit to assent to divine and supernatural truths , which are obscure in themselves , as depending upon authority ; incomprehensible to our natural reason ; and practical , that is obligingly-efficacious to break out into christian action or love of heaven above all sublunary things , as true faith must be . the first obstacle of the three mention'd has this difficulty , that the beams of truth , which come directly from the things themselves are generally apt to strike our understanding more naturally , penetrate it more deeply , and to stick in it more immovably , than those which are reflected to us from the knowledg of another , such as are points of faith ; besides the new difficulty of seeing the veracity of the attester , which , how evident soever it be , yet it puts the understanding to double pains ; whereas , evidence had from the thing is but a single labour , and so less confounding and distracting the thought . the second obstacle , incomprehensibleness is apt to stupify the understanding and retard assent ; nay even to deter it from considering them as truths ; the atheistical temper of the world ( which could not subsist were metaphysicks duly advanc'd ) sufficiently informs us how difficult it is for men to apply and fix their thoughts upon those considerabilities in things and those natures which are abstracted from matter ; the reason whereof is , because it being natural that our fancy be in act while our understanding is so , and there being not proper phantasms , ( the onely agreeable ones to material men , who are not strong enough to guide their judgments purely by principles and connexions of terms ) which sute to such abstracted conceptions , but metaphorical ones onely , which the understanding must in rigour deny to be right ones , even while by necessity 't is forc't to make use of them ; hence the life of a christian , as such , being to serve god in spirit and truth , and , so , the objects and principles of his new life for the most part and principally spiritual ones , it comes to pass that for this very regard alone , there will need a great love of truth and spiritual goods to make the understanding appliable to them , or even admit a consideration of them . i was told by a worthy friend of mine that discoursing with an acute man , but a great hater of metaphysicks , and mentioning a spirit , he in a disgust broke out into these words [ let us talk of what we know . ] by which expression 't is manifest that he mistook the question an est , for quid est ; but what makes for my purpose is , that the unknowableness of the essence or nature of a spirit to us in this state , obstructed even his desire to consider whether there were any such thing or no ; & consequently that there needs a contrary desire or affection to know spiritual things , to make us willing even to entertain a thought of their being , much more to conceit it . but incomparably more needful is such an affection , when to the spirituality of those points there shall be added an incomprehensibleness , nay , if onely those points be consider'd , an incredibleness ; when no parallel can be found in nature , nor scarce any similitude weakly to shadow out the thing and it's possibility ; nay , when some of those points directly thwart the course of natural causes , whence all our other knowledges have their stability . then , i say , if ever there is requisit an affection for the nobleness and excellency of those high spiritual objects , to make us willing to hearken to any authority proposing them , how evident soever the motives be for the credibleness of that authority . the third obstacle follows , taken from the end for which faith is essentially ordain'd , that is , from what it essentially is , viz. a mover of the will to virtue and goodness , or a practical principle . now , nothing is more evident than this truth , that by-affections and contrary inclinations are apt to hinder the understanding from assenting , or even attending candidly and calmly to these reasons , ( how clear soever they be ) which make against any beloved interest ; whence , there needs a contrary affection to these other , to remove the mists those passions had rais'd , and purge the eye of the mind , that so it may become capable of discerning what it could not before , though in it self most visible . how much more , ( not only requisite but even ) necessary must some pious affection be to permit the mind freely to embrace the doctrin of christian faith , containing principles which enjoyn a disregard and posthabition of all that is sweet to flesh and blood , nay even of livelihood and life it self . 't is most manifest then that a plous affection pre-requisit to faith , derogates nothing from it's certainty , but is perfectly consistent with the evidence of those motives which are to generate it ; and that the governours and officers of the church , though proposing the most convincing reasons in the world for the authority conveying down faith to us , can prevail nothing , unless the great governour of the world and giver of every good gift , by his peculiar power , plant antecedently in their hearts this good disposition , and prepare terram bonam , that their endeavours may take effect , and the sowers seed take root ; no more than paul , though miraculous , could convert all that saw his miracles or heard his preaching , but only such whose hearts god open'd as he did lydia's . it appears also by the same discourse how the acts of faith are free , that is , as depending on this pious disposition of the will , which sets the understanding on work to consider the motives , and so produce them . the whole humane action is free , because the will orders it ; though she do not produce it all , or though freedom be not formally in the body : so the act of faith is free , because it is order'd by the will which is free ; though no freedom be found in the understanding , which is incapable of such a qualification , but pure necessity of assenting when the motives are seen to be conclusive . no need then is there upon any account of a pious disposition of the will to peece out the defect of the reasons why we believe , and to oblige the understanding to assent beyond the motive ; that is , assent , to a degree , beyond what it had reason to do . an impossibility in humane nature rightly and connaturally govern'd , and ( i much fear ) no small disgrace to christian faith ; considering the obstinate bent of the church's adversaries to confound the speculative thoughts of divines , explaining faith and its grounds less carefully , with their sentiments issuing naturally from them as christians , nay with the doctrin of the catholick church it self . what can revincingly be reply'd to an atheist , objecting on this occasion that christians make the evidence of faith's grounds stand need to be pecc'd out by obscurity ; our knowledg of them by ignorance , and the rationality of them by will without reason , that is , willfulness . wherefore i carnestly obtest and beseech , even per viscera christi , all who shall read this treatise , and yet have speculatively held and maintain'd this opinion i here impugn , ( for practically , and as christians , they hold the contrary conclusion ) seriously to weigh the point once more , and not to obstruct the resolving christian faith into immoveable principles , or absolutely certain grounds , by an opinion onely sprung from the conceited difficulty in making out those grounds to be impossible to be false ; which yet themselves to a man profess and hold , as they are christians . i humbly beg leave to propose to them these few considerations : first , 't is certain faith is no less faith , or an assent upon authority , though that authority be demonstrated to be infallible : but on the contrary , that 't is both firmer and more rational even for that very regard . secondly , 't is certain that the generality of christians hold their faith to be true , or impossible to be false , ( that is , 't is true to us ) and withall perfectly rational , and consequently that its grounds or principles are so able to ascertain it that they place it beyond possibility of falshood . thirdly , 't is no less evident that , an inclination or motion of the will , being of such a nature that it can have neither truth nor falshood in it , can be no rational principle or ground of our assents or acts of faith ; that is , apt to ascertain them , or indeed apt to establish the truth of any tenet . fourthly , that 't is most evident from my foregoing discourse , that an antecedent pious disposition of the will is still requisite to faith , notwithstanding the perfect conclusiveness of the grounds on which 't is built ; and , that all acts of faith depend on this quoad exercitium at least , ( as the schools speak ) which in the judgment of many divines is sufficient . fifthly , that 't is the common opinion of the solidest divines , that faith consists with evidence in the attester . sixthly , that faith or a firm and immoveable assent upon authority , is not thoroughly rational , and by consequence partly faulty , if the motives be not alone able to convince an understanding rightly dispos'd , without the will 's assistance ; for , what can be said for that degree of assent which is beyond the motive or reason ? is it not evident from the very terms that 't is irrational or without any reason ? but , the worst is , that , whereas all good christians hold their faith impossible to be false , or judge their acts of faith immoveable assents , these authors as speculaters put all the reasons for faith to leave it still possible to be false , and make this pious affection the onely thing which elevates it to impossibility of falshood , which is vastly higher in point of certainty ; as if a rational creature , not deviating totally from its nature , but acting according to right reason , ought therefore to hold a point impossible to be false , because it self has an affection , or ( as we say ) a great mind it should be so . seventhly , this assertion renders the impossibility of faith's falshood , not only unmaintainable , ( as hath been now shown ) but also unperswadable to others ; for , how shall i be able to give account to others that my affection which works this perswasion in me is rational , and not apt to mislead me , when as the very position obliges me to profess the contrary , and to grant that this affection pushes forward my understanding to assent beyond the reason it has , that is , as to this degree in my assent , ( which is no small one since it raises it from judging faith possible to be false , to judge it impossible to be such ) without reason ? or , will not this speculative tenet seem to force this inference , that the grounds of faith , as to its most intrinsecal consideration , viz. the impossibility of its falshood , is made by this doctrin full as dark a hole as 't is to alledge the private spirit ? nor can the reverence due to the divine authority suffice for such an effect ; both , because 't is impossible god should will that mankind for his sake should act irrationally ; as also , because there is no poison in the world so pestilent as an errour abetted by the most sacred patronage of god's authority , as the histories of the fanaticks in all ages , and our home-bred experience testifies . whence , that very reverence to the divine authority obliges us to be so sure 't is engag'd for a truth e're we admit it for such , that we may securely though with an humble truth say with richardus de sancto victore , domine , si error est quod credimus , à te decepti sumus ; so that there is indeed no greater injury and abuse to the divine name imaginable , than to hazard the making it patronize falshoods : against this deceit our saviour hath fore-arm'd us , by his fore-warning us with a nolite credere , when any one pretends , loe here is christ , or there is christ. lastly , 't is visible to any indifferent understanding , that those divines who defend this influence of the pious affection upon the settling of faith's certainty , though in other points very rational and acute , yet when they come to this , they are at an utter loss , and can make nothing cohere . philippus de sancta trinitate contradicts himself twice or thrice in one leaf while he attempts to defend it . but , i instance in one for all , that is , father vincentius baronius , a doctour of tholouse , and of the holy order of s. dominick ; a person of as much eminency , gravity and learning as any of late dayes . this great writer in his manuductio ad moralem theologiam , p. 130 , 131. falls upon caramuel in these words , distinguit caramuel duplicem honestatis certitudinem seu veritatem ; formalem unam vocat , alteram objectivam ; istam negat cuilibet opinioni probabili , ill am concedit , &c. — sed hoc nobis ignorantiae prodiglum est aut temeritatis , dari veritatem aut falsitatem , certitudinemque cui nulla objectiva correspondeat ; hoc ne deo quidem concessum est , ut scientiam habeat rei non scibilis , i. e. veritatem formalem rei quae objectivâ careat . yet the same authour , p. 271 is forc't , by the defence of this ill grounded tenet which he had espous'd , into the same paralogysm which he had so gravely , severely and learnedly reprehended in another . where putting the objection very home , he asks , si praevium illud ad fidem iudicium sit intra probabilitatis fines , quâ ratione poterit mens assurgere in assensum illo seu opinione firmiorem ? ergo fidei certitudo nutlat si ab illo iudicio , quod prudenter probabile dixi , pendeat , nec aliunde repetatur : this done acknowledging that tota controversia & fidei summa is contain'd ( as indeed it is ) in this argument , he addresses himself to answer it . first sleightly by an example , that this precedent judgment is to faith as accidental alteration to the substantial form , and so being onely a disposition to it may be less noble or certain than faith is it self ; whereas , if our assent of faith ought to be thoroughly rational , this previous judgment being that on which this assent is built , as to us or as to our knowledg , must at least be firm and immovable it self , since the assent of faith built on it ought to be such , and consequently beyond probability ; whence the example is most unsuitable ; signifying that as nature disposes matter by imperfect degrees towards a perfect and ultimate effect , so infirm principles may rationally beget a firm assent . after this , he alledges that the certainty of faith is to be fetch 't from god the authour of it , who infuses light and gives most efficacious strength to beleeve . but the question is whether god ordinarily and abstracting from miracle infuses light into rational creatures , but by means of motives or reasons ; and whether it requires such strength , or rather be not an unwise credulousness , that is a great weakness , to beleeve beyond what we have reason to do , and so unworthy god the giver of every good and perfect gift . lastly , he affirms that the certainty of faith is to be fetch 't from the pious affection of the will , qui mentem rebus credendis indubitato & immoto assensu alligat quasi nodo indissolubili ; which , as it were by an indissoluble knot , ties the mind to the things to be believ'd with an undoubted and unmov'd assent . but , the question is how this knot is indissoluble , in case the probable reason prove false , unless the soul be wilfully blind ; or why a resolvedness in the will can rationally establish a true intellectual certainty . what i chiefly conclude from these answers of his is , that he perpetually waves certainty had from the object , and so unavoidably is forc't to put a formal certainty in as , to which no objective certainty corresponds ; which his excellent wit in another circumstance saw to be prodigiously faulty , and a certainty ( that is a perfection ) not competent even to god himself . so impossible 't is that errours prejudicing the rule of faith should not either by opposition to first principles be discover'd to be falshoods , or , by self-contradictions in their maintainers , confess it themselves . objection vii . 't is manifest that diverse weak people assent upon very inconclusive , nay silly , or less than probable motives ; whom yet no sober man will deny have saving faith ; the true nature of faith then requires not necessarily motives impossible to be false , or that faith be true to us , but may be without any such qualification . answer . when we say faith is impossible to be false , we take the word [ faith ] in its proper and primary signification ; now , that being the proper signification of a word that is most usual , and that most usual which is found in the generality of the users of it , the proper signification ( that is the true nature ) of faith is that which is found in the generality of christians ; which being evidently an assent to be adher'd to all one's life , to be dy'd in , and dy'd for , and the object , or form of that assent being truths ; and , so , it self true ; 't is most manifestly , in each of those regards , imply'd that it must be impossible to be false to us , or to the generality of christians ; that is , it must have grounds able to show it , nay actually showing it so to them , whatever contingency may happen in a few particulars for want of applying to them the right rule of faith. besides , faith must be a knowledg of divine things , a virtuous act , and , so , rat●onal ; and a most efficacious cause of working for heaven : also , its grounds must be apt to establish the most speculative faithful , to convert or confound the most acute witts denying or opposing it , &c. all which and much more is prov'd in the first discourse of sure footing by arguments as yet not attempted to be invalidated by any ; however something hath been offer'd against those conclusions : which attributes it cannot possibly justify , nor yet perform those offices , without being true to us , or having grounds impossible to be false . the word [ faith ] then , apply'd to those weak persons now spoken of , signifies not the same as when 't is found in the generality of assenters ; but , meerly , a simple credulity of any thing told them by a person that looks seriously when he speaks it , and is conceited by the beleever to be wiser , or to have heard more than himself . which kind of assent , if it be seconded by favourable circumstances laid by god's providence , especially by such means as are found in the discipline of the church , so as it begets a love of heaven above all things , may suffice to save those weak and well meaning catholicks . but , how incompetent an assent no better grounded were for the establishment or propagation of christianity ; that is , how insufficient for the body of the faithful or the church ; how unfit for the ends , and unable to produce the effects true faith ( or the faith found in the generality of the faithful ) ought to do , needs no declaration to manifest it ; since no person of ordinary capacity can without difficulty refrain from smiling at the ridiculous levity of such kind of assenters . inferences from the foregoing discourses concluding all controversy . 1. it rests , then , evinc'd and demonstratively concluded , with as great firmness , as first principles made use of for premisses , and immediate consequences from those principles can establish it , that , that most firm or unchangeable assent call'd christian faith , laying an obligation on its prof●ssors to assert it with the greatest seriousness , constancy and pledges imaginable , to be true , and its object , points of faith , to be truths , is not ▪ possible to be false to us , that is , to be an erroneous iudgment , or a mistake of our understanding , 2. 't is with the same certainty concluded , that the ground of faith as to our knowledge , and , so , the rule of faith , must be likewise impossible to be false . for , since nothing can or ought in true reason be stronger than the ground it stands on , if this be not impossible to be false , it can be no rule of faith ; because it would weaken faith it self , which is built on it , into a possibility of falshood , inconsistent with its nature . 3. it follows with the same clearness , that , if the rule of faith , or the immediate means to convey the knowledg of christ's doctrin to us , be any living authority , that authority must be infallible , as to that effect . for , if fallible , faith which is built on it would still be possible to be false . as , likewise , that , if it be any book , both the letter of that book must be known to be imposs●ble to have been corrupted , as to what concerns faith built on it ; and withall , the sense known to be impossible to be ●istaken . for , in case either of these ( all the causes being put to preserve them such as we have said ) be truly judg'd or found to be possible , faith , which is to depend on them , will still be left possible to be false . 4. it follows immediately , that those pretended faithfull , who have not grounds of faith thus qualify'd , have no true faith ; that is , no act of belief , but what , notwithstanding all that they know , or can know of it , may possibly be false : nor , consequently , are they to be accounted truly faithfull , as not having true faith ( that is , in our case , an assent built either on infallible living authority , or on unmistakeable letter and sense of a book , § 3. ) but opinion onely . 5. it follows with like evidence , that , a controvertist being one who is to assert faith , not by looking into the mysteries of faith and explaining them , ( this being the office of a school-divine ) but into the motives to it or rule of faith , if he goes not about to bring proofs which he judges and is ready to maintain , nay , which are of their own nature apt to shew faith and its rule impossible to be false , he does not the duty he ows to faith , nor behaves himself like a controvertist ; but he betrays faith by his ineffectual and probable managery of it , making it seem a sleight opinion or lightly grounded credulity . especially , if he professes that all proofs which can be produc'd in this matter , are possible to be false : for , then , 't is a plain and open confession all his endeavours are to no purpose ; because he is to shew faith , the subject of his discourse , to be what in reality it is ; that is , impossible to be false . nay , since faith must be thus certain , he manifestly destroys faith , when he should defend and establish it , by professing all its proofs or grounds possible to be false . 6. it follows immediately , that unless some other medium can be found , or way taken , in that skill or science call'd controversie , which is able to show faith impossible to be false , than what is laid down in sure-footing , which partly by our adversaries confession of the inability of theirs to reach infallible certainty , partly out of the nature of the thing ( as is seen sure-footing , corol. 16 and 40. ) is evidently impossible ; nor was it ever yet attempted by any other means , except by looking into the nature of tradition : it follows , i say , that as it is certain that faith and its grounds are impossible to be false , that is , false to us , or may be shown thus impossible to be false : so 't is by consequence certain , likewise , that the main doctrin there deliver'd will stand , whatever particular miscarriages may have happen'd in the managing it ; which are to be judg'd of by the strength of my reasons there given , and the force of my adversaries objections . 7. 't is necessarily consequent from the foregoing paragraphs , that , if i have discours'd right in this small treatise of mine , and have prov'd that faith , and , consequently its grounds , must be impossible to be false ; then mr. tillotson's confession p. 118. ( to which m. stillingfleet's doctrin is consonant ) that [ it is possible to be otherwise ( that is , to be false ) that any book is so antient as it pretends to be , or that it was written by him whose name it bears , or that this is the sense of such and such passages in it ] is a clear conviction that neither is the book-rule he maintains the true rule of faith , ( § 3. ) nor have he and his friends true faith , ( § 4. ) and , consequently , there being no other rule owned ( taking away private spirit ) but tradition , that tradition is the onely-true-rule of faith , ( § 6. ) and , so , the main of sure-footing stands yet firm ; and , lastly , 't is evinc'd , that his own book which opposes it , opposes the onety-true , ( because the onely-impossible-to-be-false ) ground of faith : that is , he is convinc't in that supposition , to go about to undermine all christian faith : whence the title of his probable-natur'd book is manifested to be an improper * nick-name , and the book it self to merit no reply . 8. this last point is hence farther confirm'd because mr t. ( and mr. st. ) can claim no admittance into a dispute whether this or the other be the true rule of faith , till they approve themselves to be christians and show they hold there is such a thing as faith , or that it can bear the having any rule at all ; since an assent to a point seen and acknowledg'd possible to to be false , can never rise to be more than an opinion ; nor can the motive of assenting to what may possibly be false , in true speech be call'd the rule of faith ; both , because there is in that case no faith , ( infer . 1. ) and , so , it cannot be a rule to what is not ; as also , because what we see possible to be false , cannot with any propriety be cal'd a rule to the understanding directing it to truth , in regard , for any thing it sees , 't is a crooked path and a false light leading it into errour . what therefore they are to do , in the circumstances they have brought themselves into , is , to show that they destroy not the truth of faith , that is , the nature of faith it self , and the nature of the way to that truth or the rule of faith , by putting them both possible to be false . i saw they did ; and therefore was oblig'd to begin my discourse higher , and to settle the existence of faith by removing the possib●l●ty of it's falshood ; that , so , it might be shown able to bear the having a rule ; which , while it was in the tottering and uncertain condition to which mr. t. and mr. st. had reduc't it , that is , in a possibility of being all a ly , and indeed is an actuality of being as to us not-truth , but at most a great likelihood , it was utterly incapable of . since therefore in the right method of discoursing an est ought to antecede quid ests they have lost their right to be discours't with about the quid est of the rule of faith , or what is that rule , till they can justify themselves not to have destroy'd the very an est or existence of rule and faith both , with which mr. t. is now challeng'd from his own words , and mr. st. from his abetting him and espousing his patronage . both nature , therefore , and art excuse me from replying to mr t. and mr. st. where the just laws of severe and rigorous reason exactly obseru'd ; and , so , 't is onely a voluntary courtesy not an obligatory duty to afford them or any other writers thus principled any answer at all , or to admit them to a dispute about this point , what is the rule of faith. lastly , hence is inferr'd that a conclusive method or short way of ending all controversies between the catho lik church and all her relinquishers , is settled by this doctrin . for , if right faith must be impossible to be false to us , or to the generality of christians , that is , if the motives to embrace christianity , must be thus firm ; then 't is evident that that party whose writers renounce the having any such motives , in case those writers speak the sense of that party , is not rightly christian or truly faithfull , * but a distinct sect from the body of right christians : or , it being most unjust that the discourses of private speculaters should be pinn'd upon the whole party , if they write things deniable by that party ; in case any such party should think fit to disclaim such writers as private discoursers and their tenet of christian faith's not being absolutely certain , which they are at liberty to do , and set some other writers to maintain the opposit thesis , it will quickly be seen whether they are able to bring infallible grounds of faith , i mean any authority conveying christ's faith down to us infallibly ( which they must bring * if they will prove faith impossible to be false ) distinct from what the catholik church holds to , and which themselves renounc't when they forsook her communion . but that there are , any such grounds as these , that is grounds inerrably bringing down the knowledg of christs faith to us , that is a , rule of faith impossible to be false to us , i could never yet discern by the carriage , writings or discourse of any party that dissented from the catholick church , to be their tenet : if , then , it be a most certain truth , that faith must be impossible to be false , as , i hope , i have abundantly concluded ; 't is , also , most certain , that those who deny they have such a faith , do , by that very denyal , confess they have no true faith , nor are truly faithfull , nor of the true catholick church . postscript . thus , reader , thou seest i still endeavour candidly to put controversy home as far as my discourse can carry it ; and that i have resum'd here all the scatter'd ends of voluminous disputes into one point . by which means the sincere protestant , and all others out of the church , may see at a short view what they are to do . if they look into their own breasts , as they are professors of christianity , they will find it writ there in capitals , that christian faith cannot be an illusion ' or falshood ; also , that faith is to be held by them true , and that they ought to suffer all persecutions and death it self for the professing it to be such : this found , and duly reflected on , the next thing to be done is , that they press their learned men , by whom they are led , to shew them by such grounds as their separation from the catholick church permits them to hold , that is , by their grounds , that christian faith is impossible to be false ; if they can ; ( as hitherto they have told us they cannot ) then their adherents may in reason hope well of their own condition till they see those attempts evidently shown invalid . but , if they profess still they cannot ; and that faith needs no such certainty ; then , not onely the natural dictamen of christianity in their own breasts ought to make them distrust the principles of their party , found to be so destructive to christian faith , but also i shall hope there are some proofs in this foregoing treatise which they will judg require an answer . i expect my answerer will sow together many thin rhetorical fig-leaves to cover the deformity of that abominable thesis , that faith may be false ; which to propose undisguiz'd were too openly shameful : but , i hope thou wilt be able to discern their sense through their rhetorick , and heedfully to mark with a stedfast eye , that , in how quaint and elegant phrases soever they cloak their tenet , yet the genuin , downright and natural sense of the position they go about to defend , will still be this , [ the mysteries of christian faith may all be so many lies , for any thing any man living absolutely knows , and the whole body of christian doctrine a bundle of falshoods . i expect also many plausible instances and pretended parallels of the sufficiencie of inferiour degrees of certitude for such and such particular ends . but , what thou art to consider , is , whether those ends be parallel or equal to that highest end and concern of christian faith. these things i expect ; but i expect not that so much as one principle , that will be found to deserve that name , will ever be thought prudent to be produc't to justify a tenet every way so irrational , and unprincipled ; or rather destroying the certainty , and consequently the essence and nature , of the best body of principles that either nature , or the author of nature and grace himself ever instill'd into mankind . lastly , i beseech thee to obtain for me if thou canst , that , if any think fit to reply to this treatise , they would be perswaded to set aside all witty prevarication and elegant drollery , ( the two chief , and in a manner onely , sticklers in the pretended answer to sure-footing ) and , beginning with first principles , to draw thence immediate consequences , as i have constantly endeavour'd in this discourse . by their attempting or neglecting to do this , and onely by that test , it will be seen whether my evictions stand or fall ; whereas from flashy wit so little is gain'd , that even what 's solid suffers disgrace by such a managery . and , i here very penitently beg pardon of my readers that i have sometimes heretofore spent my precious time and less-fruitful labour which might have been better employd , in pursuing that way of folly. for such my more deliberate thoughts now discover it , however the reputed profoundness , but , indeed , real shallowness of my adversaries , made it at that season seem most convenient . finis . corrections of the press . page 6. line 5. built upon . p. 14. l. 13. the ten et . p. 25. l. 10. acts. as p. 33. l 5. not be , is . p. 43. l. 9 is deniable p. 89. l 25. objects on : p. 112. l. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 121. l. 2. 't is neither affirmation nor . l. 9 usually . p. 126. l. 26. such truths . p. 128. l. 9. their power . l. 18. at all . p. 130. l. 25. of the schools . p. 134. l. 26. find . p. 139. l. 18. being to . l. 21. both at . p. 149. objection viii . p. 161. l. 13. parologysm . l : 21 : nut at . p. 164 l. 1. objection ix . l. 5. to have . p. 171. l. 22. onely-true . notes, typically marginal, from the original text notes for div a59221-e3650 postulata . the thesis demonstrated from the nature of evidence . from the nature of the subject in faith-propositions . from the nature of the copula from the nature of the predicat● in most of those propositions , from the nature of distinction , as apply'd to the predicate . from the impossibility of distinguishing the subjects of faith-propositions . from the nature of truth , consisting in an indivisible . from the nature of connexion from the nature of opinion . notes for div a59221-e5900 the origin and natures of suspence and assent . the point evinc't from the natures of suspence and assent from the nature of holding . from the nature of knowing . from the nature of certainty , in many regards . from the impossibility that what may be false can have any principles . from the identity of certainty with infallibility . from the contrary opinion's unavoidably subjecting faith to chance and contingency . from the incompossibility of truth with falsehood . from the nature of disputation , and the impossibility otherwise to evince the truth of faith . notes for div a59221-e9540 the main thesis demonstrated from the want of potentiality in the subject . from the , otherwise , necessity of putting a consistency of truth with falshood . from the , otherwise , necessity of putting contradictories to be true . from the , otherwise , necessity of putting it possible the minde should be at once conformable and disconformable to the thing . from the impossibility of different respects here so to avoid a contradiction . from the nature of the soul. from the necessity of putting the soul at once determin'd and indetermin'd in order to the same point . from the formal natures of t●uth and falshood . from the notion of metaphysical unity from the notion of metaphysical verity . from the notion of metaphysical bonity or goodness . notes for div a59221-e11270 from the contrary thesis being destructive to the fi●st principle in all metaphysicks . from the impossibility of a sufficient motive to judg a thing true , with a motive to judg it possible to be false . from the nature of the first cause , or the deity . notes for div a59221-e12530 from the nature of the proper agent in instructing mankind . from the nature of the persons instructed . from faith's being a virtue . from faith's being an intellectu . al virtue . from faith's being a supernatural virtue . from the firmness supernatural faith ought to h●v●●bove natural . another proof from the same head . from the requisiteness ▪ that christian action should proceed from the acters in the perfectest manner . that otherwise christian religion would be more defective in point of principles than any other art or science . notes for div a59221-e13940 from faith's being the knowledg of our last end , and of the way to it . from the certainty the heathens had of the principles of their imperfect morality . from mans last end being only attainable by intellectual means . from virtue 's being the connatural effect of truth , and vice of falsehood . from the otherwise inability of fai●h , to resist & overcome temptations . from the , otherwise , uncertainty of the existence of spiritual goods , or the attainableness of them in the next life . from the , otherwise , preternaturali●y in producing a due love of heaven from the incredibleness of the mysteries nor superable by any motive possible to be false . from the otherwise greater plausibility of objections against faith. notes for div a59221-e15330 from faith's being a knowledg of god , & of his will from faith's being plac'd beyond contingencie . from the manner in which christians express themselves when they profess their faith from this , that otherwise it were lawful to lay a wager christian faith is a ly. from the carriage of the martyrs , if suppos'd honest & prudent . from the blasphemousnes of the equivalencies to this proposition faith is possible to be false . from the practice of learnedst christians in captivating their understandings to faith. from the duty incumbent on the maintainers of the impugn'd tenet to remain seekers all their lives . from the inefficaciousness it brings to christian preaching and exhortation . from the churches constant practice of obliging to belief . notes for div a59221-e18110 * rule of faith. * infer . 4 * infer . 2. gospel grounds and evidences of the faith of god's elect shewing : i. the nature of true saving faith, in securing of the spiritual comfort of believers in this life, is of the highest importance, ii. the way wherein true faith doth evidence it self in the soul and consciences of believers, unto their supportment and comfort, under all their conflicts with sin, in all their tryals and temptations, iii. faith will evidence it self, by a diligent, constant endeavour to keep it self and all grace in due exercise, in all ordinances of divine worship, private and publick, iv. a peculiar way whereby true faith will evidence it self, by bringing the soul into a state of repentance / by john owen ... owen, john, 1616-1683. 1695 approx. 159 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53700 wing o759 estc r9544 12329950 ocm 12329950 59627 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53700) transcribed from: (early english books online ; image set 59627) images scanned from microfilm: (early english books, 1641-1700 ; 644:22) gospel grounds and evidences of the faith of god's elect shewing : i. the nature of true saving faith, in securing of the spiritual comfort of believers in this life, is of the highest importance, ii. the way wherein true faith doth evidence it self in the soul and consciences of believers, unto their supportment and comfort, under all their conflicts with sin, in all their tryals and temptations, iii. faith will evidence it self, by a diligent, constant endeavour to keep it self and all grace in due exercise, in all ordinances of divine worship, private and publick, iv. a peculiar way whereby true faith will evidence it self, by bringing the soul into a state of repentance / by john owen ... owen, john, 1616-1683. [4], 93, [1] p. printed by john astwood for william marshal ..., london : 1695. advertisement: p. [1] at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 judith siefring sampled and proofread 2005-05 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion gospel grounds and evidences of the faith of god's elect : shewing i. the nature of true saving faith , in securing of the spiritual comfort of believers in this life , is of the highest importance . ii. the way wherein true faith doth evidence it self in the soul and consciences of believers , unto their supportment and comfort , under all their conflicts with sin , in all their tryals and temptations . iii. faith will evidence it self , by a diligent , constant endeavour to keep it self and all grace in due exercise , in all ordinances of divine worship , private , and publick . iv. a peculiar way whereby true faith will evidence it self , by bringing the soul into a state of repentance . examine your selves , whether ye be in the faith , prove your selves , know ye not your own selves how that jesus christ is in you , except you be reprobates , 2 cor. 13. 5 by john owen , d. d. london , printed by john astwood for william marshal , at the bible in newgate-street ; where you may be supplyed with most of dr. owen's , dr. beverly's and mr. caryl's works . 1695. to the reader . as faith is the first vital act that every true christian puts forth , and the life which he lives is by the faith of the son of god , so it is his next and great concern to know that he doth believe , and that believing he hath eternal life ; that his faith is the faith of god's elect , and of the operation of god , without s●me distinct believing knowledge of which , he cannot so comfortably assure his heart before god concerning his calling and election , so far as to carry him forth in all the ways of holiness , in doing and suffering the will of god with necessary resolution and chearfulness , the doing of which in a right manner , according to the tenor of the gospel , is no small part of spiritual skill ; whereunto two things are highly requisite : first , that he be well acquainted with the doctrine of christ , and knows how to distinguish the gospel from the law ; and , secondly , that he be very conversant with his own heart , that so by comparing his faith , and the fruits thereof , with the said doctrine of christ , he may some to see that as he hath received christ , so he walks in him ; all his reasonings concerning himself being taken up from the word of god , so that what judgment he passeth upon himself , may be a judgment of faith , and answer of a good conscience towards god ; for all tryals of faith must at last be resolved into a judgment of faith , before which is made , the soul still labours under staggerings , and uncertainties . the design of this ensuing treatise is to resolve this great question , whether the faith we profess unto , be true or no ? the resolution of which , upon an impartial enquiry , must needs be very grateful and advantageous to every one that hath but tasted that the lord is gracious . that the late reverend , learned , and pious dr. owen was the author , there needs be no doubt ; not only because good assurance is given by such as were entrusted with his writings , but also in that the stile and spirit running thro' the other of his practical writings is here very manifest , and accordingly with them is recommended to the serious perusal of every diligent enquirer unto the truth of his spiritual estate and condition . isaac chauncy . evidences of the faith of god's elect. the securing of the spiritual comforts of believers in this life , is a matter of the highest importance unto the glory of god , and their own advantage by the gospel . for god is abundantly willing that all the heirs of promise should receive strong consolation , and he hath provided ways and means for the communication of it to them ; and their participiation of it is their principal interest in this world , and is so esteemed by them . but their effectual refreshing enjoyment of these comforts is variously opposed by the power of the remainders of sin , in conjunction with other temptations . hence notwithstanding their right and title unto them by the gospel , they are oft-times actually destitute of a gracious sense of them , and consequently of that relief which they are s●ited to afford in all their duties , trials and afflications . now the root whereon all real comforts do grow , whence they spring and arise , is true and saving faith ; the faith of gods elect. wherefore they do ordinarily answer unto , and hold proportion with the evidences which any have of that faith in themselves ; at least they cannot be maintained without such evidences . wherefore that we may be a little useful unto the establishment or recovery of that consolation which god is so abundantly willing that all the heirs of promise should enjoy , i shall enquire , what are the principal acts and operations of faith , whereby it will evidence its truth and sincerity in the midst of all temptations and storms that may befall believers in this world : and i shall insist on such alone as will bear the severest scrutiny by scripture and experience . and , the principal genuine acting of saving faith in us , inseparable from it , yea , essential to such acting , consists in the choosing , embracing , and approbation of gods way of saving sinners , by the mediation of jesus christ , relying thereon , with a renuntiation of all other ways and means pretending unto the same end of salvation . this is that which we are to explain and prove . saving faith is our believing the record that god hath given us of his son , 1 john 5. 10. and this is the record that god hath given unto us , eternal life , and this life is in his son , verse 11. this is the testimony which god gives , that great and sacred truth which he himself bears witness unto , namely , that he hath freely prepared eternal life for them that believe , or provided a way of salvation for them . and what god so prepares he is said to give , because of the certainty of its communication . so grace was promised and given to the elect in christ jesus before the world began , 2 tim. 1. 9. tit. 1. 2. and that is so to be communicated unto them in and by the mediation of his son jesus christ ; that it is the only way whereby god will give eternal life unto any , which is therefore wholly in him , and by him to be obtained , and from him to be received . upon our acquiescency in this testimony , on our approbation of this way of saving sinners , or our refusal of it , our eternal safety or ruin doth absolutely depend . and it is reasonable that it should be so : for in our receiving of this testimony of god , we set to our seal that god is true , joh. 3. 33. we ascribe unto him the glory of his truth , and therein of all the other holy properties of his nature , the most eminent duty whereof we are capable in this world : and by a refusal of it , what lieth in us , we make him a liar , as in this place , v. 10. which is virtually to renounce his being . and the solemnity wherewith this testimony is entred is very remarkable , ver . 7. there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one . the trinity of divine persons acting distinctly in the unity of the same divine nature , do give this testimony : and they do so by these distinct operations , whereby they act in this way and work of god's saving sinners by jesus christ , which are at large declared in the gospel . and there is added hereunto a testimony that is immediately applicatory unto the souls of believers , of this soveraign testimony of the holy trinity ; and this is the witness of grace and all sacred ordinances : there are three that bear witness on earth , the spirit , and the water , and the blood , and these three agree in one ; ver . 8. they are not all essentially the same in one and the same nature , as are the father , word , and holy ghost , yet they all absolutely agree in the same testimony ; and they do it by that especial efficacy which they have on the souls of believers to assure them of this truth . in this record , so solemnly , so gloriously given and proposed , life and death are set before us . the receiving and embracing of this testimony , with an approbation of the way of salvation testified unto , is that work of faith which secures us of eternal life . on these terms there is reconciliation and agreement made and established between god and men , without which men must perish for ever . so our blessed saviour affirms , this is life eternal , that we may know thee [ father . ] : the only true god , and jesus christ whom thou hast sent , joh. 17. 3. to know the father as the only true god , to know him as he hath sent jesus christ to be the only way and means of the salvation of sinners , and to know jesus christ as sent by him for that end , is that grace and duty which enstates us in a right unto eternal life , and initiates us in the possession of it : and this includes that choice and approbation of the way of god for the saving of sinners whereof we speak . but these things must be more distinctly opened . 1. the great fundamental difference in religion is concerning the way and means whereby sinners may be saved . from mens different apprehensions hereof arise all other differences about religion : and the first thing that engageth men really into any concernment in religion , is an enquiry in their minds how sinners may be saved , or what they shall do themselves to be saved : what shall we do ? what shall we do to be saved ? what is the way of acceptance with god ? is that enquiry which gives men their first initiation into religion : see acts 2. 37. of chap. 16. 30. micah 6. 6 , 7 , 8. this question being once raised in the conscience , an answer must be returned unto it : i will consider , saith the prophet , what i shall answer , when i am reproved , hab. 2. 1. and there is all the reason in the world that men consider well of a good answer hereunto , without which they must perish for ever : for if they cannot answer themselves here , how do they hope to answer god hereafter ? wherefore without a sufficient answer always in readiness unto this enquiry , no man can have any hopes of a blessed eternity . now the real answer which men return unto themselves is according to the influence which their minds are under from one or other of the two divine covenants , that of works , or that of grace . and these two covenants taken absolutely , are inconsistent , and gives answers in this case that are directly contradictory to one another : so the apostle declares , rom. 10. 5 , 6 , 7 , 8 , 9. the one says , the man that doth the works of the law , shall live by them ; this is the only way whereby you may be saved : the other wholly waves this return , and puts it all on faith in christ jesus . hence there is great difference , and great variety in the answers which men return to themselves on this enquiry ; for their consciences will neither hear nor speak any thing , but what complys with the covenant whereunto they do belong . these things are reconciled only in the blood of christ ; and how the apostle declared rom. 8. 3. the greatest part of convinced sinners seem to adhere to the testimony of the covenant of works , and so perish for ever . nothing will stand us instead in this matter , nothing will save us , but the answer of a good conscience towards god , by the resurection of jesus christ. 1 pet. 3. 21. 2. the way that god hath prepared for the saving of sinners is a fruit and product of infinite wisdom , and powerfully essicacious unto its end. as such it is to be received , or it is rejected . it is not enough that we admit of the notions of it as declared , unless we are sensible of divine wisdom and power in it , so as that it may be safely trusted unto . hereon upon the proposal of it , falls out the eternally distinguishing difference among men. some look upon it , and embrace it as the power and wisdom of god : others really reject it , as a thing foolish and weak , not meet to be trusted unto ; hereof the apostle gives an account at large , 1 cor. 1. 18 , 19 , 20 , 21 , 22 , 23 , 24. and this is mysterious in religion ; the same divine truth , is by the same way and means , at the same time , proposed unto sundry persons , all in the same condition , under the same circumstances , all equally concerned in that which is proposed therein : some of them hereon do receive it , embrace it , approve of it , and trust unto it for life and salvation ; others despise it , reject it , value it not , trust not unto it . to the one it is the wisdom of god , and the power of god ; to the other weakness and foolishness , as it must of necessity be one or the other , it is not capable of a middle state or consideration . it is not a good way , unless it be the only way ; it is not a safe , it is not the best way , if there be any other ; for it is eternally inconsistent with any other . it is the wisdom of god , or it is down-right folly. and here after all our disputes , we must resort unto eternal soveraign grace , making a distinction among them unto whom the gospel is proposed , and the almighty power of actual grace in curing that unbelief which blinds the minds of men , that they can see nothing but folly and weakness in gods way of the saving of sinners : and this unbelief worketh yet in the most of them unto whom this way of god is proposed in the gospel : they receive it not as an effect of infinite wisdom , and as powerfully essicacious unto its proper end. some are profligate in the service of their lusts , and regard it not ; unto whom may be applied that of the prophet , hear ve despisers , and wonder , and perish : some are under the power of darkness and ignorance , so as that they apprehend not , they understand not the mystery of it : for the light shineth into darkness , and the darkness comprehendeth it not . some are blinded by satan as he is the god of this world , by filling their minds with prejudice , and their hearts with the love of present things , that the light of the glorious gospel of christ , who is the image of god , cannot shine into them . some would mix with it their own works , ways and duties , as they belong unto the first covenant , which are eternally irreconcible unto this way of god , as the apostle teacheth , rom. 10. 3 , 4. hereby doth unbelief eternally ruin the souls of men ; they do not , they cannot approve of the way of god for saving sinners , proposed in the gospel , as an effect of infinite wisdom and power which they may safely trust unto , in opposition unto all other ways and means , pretending to be useful unto the same end. and this will give us light into the nature and actings of saving faith , which we enquire after . 3. the whole scripture , and all divine institutions from the beginning , do testifie in general that this way of god for the saving sinners is by commutation , substitution , attonement , satisfaction and imputation . this is the language of the first promise , and all the sacrifices of the law founded thereon . this is the language of the scripture : there is a way whereby sinners may be saved , a way that god hath found out and appointed . now it being the law wherein sinners are concerned , the rule of all things between god and them should seem to be by what they can do or suffer with respect unto that law : no , saith the scripture , it cannot be so ; for by the deeds of the law no man living shall be justified in the sight of god , psal. 142. 2. rom. 3. 20. gal. 2. 16. neither shall it be by their personal answering of the penalty of the law which they have broken : for they cannot do so , but they must perish eternally : for , if thou lord shouldst mark iniquities , o lord , who shall stand ? psal. 130. 3. there must therefore be , there is another way , of a different nature and kind from these , for the saving of sinners , or there is no due revelation made of the mind of god in the scripture . but that there is so , and what it is , is the main design of it to declare : and this is by the substitution of a mediator instead of the sinners that shall be saved , who shall both bear the penalty of the law which they had incurred , and fulfill that righteousness which they could not attain unto . this in general is gods way of saving sinners , whether men like it or no : for what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the law might be fulfilled in us , rom. 8. 3 , 4. see also heb. 10. 5 , 6 , 7 , 8 , 9 , 10. he made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him , 2 cor. 5. 21. here unbelief hath prevailed with many in this latter age to reject the glory of god herein : but we have vindicated the truth against them sufficiently elsewhere . 4. there are sundry things previously required , to give us a clear view of the glory of god in this way of saving sinners : such are , a due consideration of the nature of the fall of our first parents , and of our apostacy from god thereby . i may not stay here to shew the nature or aggravations of them : neither can we conceive them aright , much less express them . i only say , that unless we have due apprehensions of the dread and terrour of them , of the invasion made on the glory of god , and the confusion brought on the creation by them , we can never discern the reason and glory of rejecting the way of personal righteousness , and the establishing this way of a mediator for the saving of sinners . a due sense of our present infinite distance from god , and the impossibility that there is in our selves of making any approaches unto him , is of the same consideration ; so likewise is that of our utter disability to do any thing that may answer the law , or the holiness and righteousness of god therein ; of our universal unconformity in our natures , hearts , and their actings unto the nature , holiness and will of god : unless , i say , we have a sense of these things in our minds , and upon our consciences , we cannot believe aright , we cannot comprehend the glory of this new way of salvation . and whereas mankind hath had a general notion , though no distinct apprehension of these things , or of some of them , many amongst them have apprehended that there is a necessity of some kind of satisfaction or atonement to be made , that sinners may be freed from the displeasure of god : but when god's way of it was proposed unto them , it was , and is generally rejected , because the carnal mind is enmity against god : but when these things are fixed on the soul by sharp and durable convictions , they will enlighten it with due apprehensions of the glory and beauty of god's way of saving sinners . 5. this is the gospel , this is the work of it , namely , a divine declaration of the way of god for the saving of sinners , through the person , mediation , blood , righteousness and intercession of christ. this is that which it revealeth , declareth , proposeth and tendreth unto sinners ; there is a way for their salvation . as this is contained in the first promise , so the truth of every word in the scripture depends on the supposition of it . without this there could be no more entercourse between god and us , than is between him and devils . again , it declares , that this way is not by the law or its works ; by the first covenant , or its conditions ; by our own doing or suffering ; but it is a new way found out in , and proceeding from infinite wisdom , love , grace and goodness ; namely , by the incarnation of the eternal son of god , his susception of the office of a mediator , doing and suffering in the discharge of it whatever was needful for the justification and salvation of sinners , unto his own eternal glory : see rom. 3. 23 , 24 , 25 , 26 , 27. chap. 8. 3 , 4. 2 cor. 5. 19 , 20 , 21. &c. moreover , the gospel adds , that the only way of obtaining an interest in this blessed contrivance of saving sinners , by the substitution of christ , as the surety of the covenant , and thereon the imputation of our sins to him , and of his righteousness unto us , is by faith in him . here comes in that trial of faith which we enquire after : this way of saving sinners heing proposed , offered and tendered unto us in the gospel , true and saving faith receives it , approves of it , rests in it , renounceth all other hopes and expectations , reposing its whole confidence therein . for it is not proposed unto us meerly as a notion of truth , to be assented to or denied , in which sense all believe the gospel that are called christians ; they do not esteem it a fable : but it is proposed unto us as that which we ought practically to close withall , for our selves to trust alone unto it for life and salvation . and i shall speak briefly unto two things . 1. how doth saving faith approve of this way ? on what accounts , and unto what ends. 2. how it doth evidence and manifest it self hereby unto the comfort of believers . first , it approves of it , as that which every way becomes god to find out , to grant and propose : so speaks the apostle , heb. 2. 10. it became him in bringing many sons to glory , to make the captain of their salvation perfect through sufferings . that becomes god , is worthy of him , is to be owned concerning him , which answers unto his infinite wisdom , goodness , grace , holiness and righteousness , and nothing else . this faith discerns , judgeth and determineth concerning this way , namely , that it is every way worthy of god , and answers all the holy properties of his nature : this is called the light of the knowledge of the glory of god in the face of christ jesus , 2 cor. 4. 6. this discovery of the glory of god in this way is made unto faith alone , and by it alone it is embraced . the not discerning of it , and thereon the want of an acquiescency in it , is that unbelief which ruines the souls of men. the reason why men do not embrace the way of salvation tendred in the gospel , is because they do not see , nor understand , how full it is of divine glory , how it becomes god , is worthy of him , and answers all the perfections of his nature . their minds are blinded , that the light of the glorious gospel of christ , who is the image of god , doth not shine into them , 2 cor. 4. 4. and so they deal with this way of god , as if it were weakness and folly. herein consists the essence and life of faith. it sees , discerns and determines , that the way of salvation of sinners by jesus christ proposed in the gospel , is such as becometh god and all his divine excellencies to find out , appoint and propose unto us . and herein doth it properly give glory to god , which is its peculiar work and excellency , rom. 4. 20. herein it rests , and refresheth it self . in particular , faith herein rejoyceth in the manifestation of the infinite wisdom of god. a view of the wisdom of god , acting it self by his power in the works of creation , ( for in wisdom he made them all ) is the sole reason of ascribing glory unto him in all natural worship , whereby we glorifie him as god ; and a due apprehension of the infinite wisdom of god , in the new creation , in the way of saving sinners by jesus christ , is the foundation of all spiritual , evangelical ascription of glory to god. it was the design of god in a peculiar way to manifest and glorifie his wisdom in this work. christ crucified is the power of god , and the wisdom of god , 1 cor. 1. 24. and all the treasures of wisdom and knowledge are hid in him , col. 2. 3. all the treasures of divine wisdom are laid up in christ , and laid out about him , as to be manifested unto faith in and by the gospel . he designed herein to make known his manifold wisdom , ephes. 3. 9 , 10. wherefore , according to our apprehension and admiration of the wisdom of god in the constitution of this way of salvation is our faith , and no otherwise : where that doth not appear unto us , where our minds are not affected with it , there is no faith at all . i cannot stay here to reckon up the especial instances of divine wisdom herein . somewhat i have attempted towards it in other writings ; and i shall only say at present , that the foundation of this whole work and way , in the incarnation of the eternal son of god , is so glorious an effect of infinite wisdom , as the whole blessed creation will admire to eternity . this of it self bespeaks this way and work divine . herein the glory of god shine in the face of christ jesus . this is of god alone ; this is that which becomes him , that which nothing but infinite wisdom could extend unto . whilst faith lives in a due apprehension of the wisdom of god in this , and the whole superstruction of this way , on this foundation it is safe . goodness , love , grace and mercy , are other properties of the divine nature , wherein it is gloriously amiable . god is love : there is none good but he : grace and mercy are among the principal titles which he every where assumes to himself ; and it was his design to manifest them all to the utmost in this work and way of saving sinners by christ , as is every where declared in the scripture ; and all these lie open to the eye of faith herein : it sees infinite goodness , love and grace , in this way , such as becomes god , such as can reside in none but him , which it therefore rests and rejoyceth in , 1 pet. 1. 8. in adherence unto , and approbation of this way of salvation , as expressive of these perfections of the divine nature , doth faith act it self continually . where unbelief prevaileth , the mind hath no view of the glory that is in this way of salvation , in that it is so becoming of god and all his holy properties , as the apostle declares , 2 cor. 4. 4. and where it is so , whatever is pretended , men cannot cordially receive it and embrace it ; for they know not the reason for which it ought to be so embraced : they see no form nor comeliness in christ , who is the life and center of this way , no beauty for which he should be desired , isa. 5● . 2. hence , in the first preaching of it , it was unto the jews a stumbling-block , and unto the greeks foolishness ; for by reason of their unbelief they could not see it to be what it is , the power of god , and the wisdom of god , and so it must be esteemed , or be accounted folly. yea , from the same unbelief it is , that at this day the very notion of the truth herein is rejected by many , even all those who are called socinians , and all that adhere unto them , in the disbelief of supernatural mysteries : they cannot see a suitableness in this way of salvation unto th glory of god , as no unbeliever can ; and therefore those of them who do not oppose directly the doctrine of it , yet do make no use of it , unto its proper end. very few of them comparatively who profess the truth of the gospel , have an experience of the power of it unto their own salvation . but here true faith stands invincibly , hereby it will evidence its truth and sincerity in the midst of all temptations , and the most dismal conflicts it hath with them ; yea , against the perplexing power and charge of sin thence arising : from this strong hold it will not be driven ; whilst the soul can exercise faith herein , namely , in steadily choosing , embracing and approving of gods way of saving sinners by jesus christ , as that wherein he will be eternally glorified , because it is suited unto , and answers all the perfections of his nature , is that which every way becomes him , it will have wherewith to relieve it self in all its trials . for this is faith , this is saving faith , which will not fail us ; that faith which works in the soul a gracious perswasion of the excellency of this way , by a sight of the glory , of the wisdom , power , grace , and love , and goodness of god in it , so as to be satisfied with it , as the best , the only way of coming unto god , with a renunciation of all other ways and means unto that end , will at all times evidence its nature and sincerity . and this is that which gives the soul rest and satisfaction , as unto its entrance into glory upon it departure out of this world. it is a great thing to apprehend in a due manner , that a poor soul that hath been guilty of many sins , leaving the body it may be under great pain , distress and anguish , it may be by outward violence , should be immediately admitted and received into the glorious presence of god , with all the holy . attendants of his throne , there to enjoy rest and blessedness for evermore . but here also faith discerns and approves of this great , of this ineffable divine opperation , as that which becomes the infinite greatness of that wisdom and grace which first designed it , the glorious efficacy of the mediation of christ , and the excellency of the sanctification of the holy spirit , without any expectation from any thing in it self , as a cause meritorious of an admission into this glory : neither did ever any man know what it is , or desire it in a due manner , who looked for any desert of it in himself , or conceived any proportion between it and what he is or hath done in this world. hence some of those who have not this faith have invented another state after men are gone out of this world , to make them meet for heaven , which they call purgatory : for , on what grounds a man should expect an entrance into glory on his departure out of this world , they understand not . let them who are exercised with temptations and dejections , bring their faith unto this trial. and this is the case in various degrees of us all . first then , examine strictly by the word whether this be a true description of the nature and acting of saving faith. sundry things are supposed or asserted in it ; as , ( 1. ) that the way of saving sinners by jesus christ , is the principal effect of divine wisdom , power , goodness , love and grace . ( 2. ) that the design of the gospel is to manifest , declare and testify that so it is , and so to make known the glory of god therein . ( 3. ) that saving faith is that act , duty and work of the soul , whereby we receive the record of god concerning these things , do ascribe the glory of them all unto him , as discovering it in the way of life proposed unto us . ( 4. ) that hereon it proceeds unto a renunciation of all other ways , means , hopes , reliefs , in opposition unto this way , or in conjunction with it , as unto acceptance with god in life and salvation . i say , in the first place examine these things strictly by the word , and if they appear to be ( as they are ) sacred , evangelical , fundamental truths , be not moved from them , be not shaken in them by any temptation whatever . and in the next place , bring your faith to the trial on these principles : what do you judge concerning gods way of saving sinners by jesus christ , as proposed in the gospel ? are you satisfied in it , that it is such as becomes god , and answers all the glorious attributes of his nature ? would you have any other way proposed in the room of it ? can you , will you commit the eternal welfare of your souls unto the grace and faithfulness of god in this way , so as that you have no desire to be saved any other way ? doth the glory of god in any measure shine forth unto you in the face of jesus christ ? do you find a secret joy in your hearts , upon the satisfaction you take in the proposal of this way unto you by the gospel ? do you in all your fears and temptations , in all approaches of death , renounce all other reserves and reliefs , and betake your whole confidence unto this way alone , and the representation of god made therein ? herein lies that faith , and its exercise , which will be an anchor unto your souls in all their trials . and this is the first and principal ground , or reason , whereon faith , divine and saving , doth accept , embrace and approve of the way of gods saving sinners by jesus christ ; namely , because it is such as doth become him , and every way answer unto all the holy properties of his nature , which are manifested and glorified therein . and where faith doth approve of it on this ground and reason , it doth evidence it self to be truly evangelical , unto the supportment and comfort of them in whom it is . secondly , it doth so approve of this way , as that which it finds suited unto the whole design , and all the desires of an enlightned soul. so when our lord jesus christ compares the kingdom of god ( which is this way of salvation ) unto a treasure , and a precious pearl , he affirms that those who found them had great joy , and the highest satisfaction , as having attained that which suited their desires , and gave rest unto their minds . a soul enlightned with the knowledge of the truth , and made sensible of its own condition by spiritual conviction , hath two predominant desires and aims , whereby it is wholly regulated ; the one is , that god may be glorified , and the other , that it self may be eternally saved . nor can it forgoe either of these desires , nor are they separable in any enlightned soul. it can never cease in either of these desires , and that to the highest degree . the whole world cannot dispossess an enlightned mind of either of them . profligate sinners have no concernment in the former ; no nor yet those who are under legal convictions ; if they have therewithal received no spiritual light. they would be saved , but for the glory of god therein , he may look to that himself , they are not concerned in it . for that which they mean by salvation , is nothing but a freedom from eternal misery ; this they would have , whether god be or no ; of what is salvation truly , they have no desire . but the first beam of spiritual light and grace , enstates an indefatigable desire of the glory of god in the minds and souls of them in whom it is : without this the soul knows not how to desire its own salvation : i may say , it would not be saved in a way wherein god should not be glorified : for , without that , whatever its state should be , it would not be that which we call salvation ; the exaltation of the glory of god belongs essentially thereunto , it consists in the beholding and enjoyment of that glory . this desire therefore is immovably fixed in the mind and soul of every enlightned person ; he can admit of no proposal of eternal things that is inconsistent with it . but moreover , in every such person there is a ruling desire of his own salvation : it is natural unto him , as a creature made for eternity ; it is inseparable from him , as he is a convinced sinner . and the clearer the light of any one is in the nature of this salvation , the more is this desire heightned and confirmed in him . here then lieth the enquiry , namely , how these two prevalent desires may be reconciled and satisfied in the same mind ? for , as we are sinners , there seems to be an inconsistency between them : the glory of god in his justice and holiness , requires that sinners should dye and perish eternally ; so speaks the law , this is the language of conscience , and the voice of all our fears : wherefore , for a sinner to desire in the first place , that god may be glorified , is to desire that himself may be damned . which of these desires shall the sinner cleave unto , unto whether of them shall it give the preheminence ? shall he cast off all hopes and desires of his own salvation , and be content to perish for ever ? this he cannot do , god doth not require it of him ; he hath given him the contrary in charge , whilst he is in this world. shall he then desire that god may part with and lose his glory , so as that one way or other he may be saved ? bring himself unto an unconcernment , what becomes of it ? this can be no mere in an enlightned mind , than it can cease to desire its own salvation . but how to reconcile these things in himself a sinner finds not . here therefore the glory of this way represents it self unto the faith of every believer : it not only brings these desires into a perfect consistency and harmony , but maketh them to encrease and promote one another . the desire of gods glory encreaseth the desire of our own salvation , and the desire of our own salvation enlargeth and inflameth the desire of glorifying god therein and thereby . these things are brought into a perfect consistency and mutual subserviency in the blood of christ , rom. 3. 24 , 25 , 26. for this way is that which god hath found out , in infinite wisdom to glorify himself in the salvation of sinners . there is not any thing wherein the glory of god doth or may consist , but in this way , is reconciled unto , and consistent with the salvation of the chiefest of sinners . there is no property of his nature , but is gloriously exalted in and by it : an answer is given in it , unto all the objections of the law , against the consistency of the glory of god and the salvation of sinners . it pleads his truth in his threatnings , in the sanction of the law , with the curse annexed ; it pleads his righteousness , holiness , and severity , all engaged to destroy sinners ; it pleads the instance of god's dealing with the angels that sinned , and calls in the witness of conscience to testifie the truth of all its allegations : but there is a full and satisfactory answer given unto this whole plea of the law , in this way of salvation . god declares in it , and by it , how he hath provided for the satisfaction of all these things , and the exaltation of his glory in them , as we shall see immediately . here true faith will fix it self in all its distresses : whatever , saith the soul , be my state and condition , whatever be my fears and perplexities , whatever oppositions i meet withall , yet i see in jesus christ , in the glass of the gospel , that there is no inconsistency between the glory of god and my salvation ; that otherwise insuperable difficulty laid by the law , in the way of my life and comfort , is utterly removed . whilst faith keeps this hold in the soul , with a constant approbation of this way of salvation by christ , as that which gives a consistency unto both its governing desires , that it shall not need forgoe either of them , so as to be contented to be damned , than god may be glorified , as some have spoken ; or to desire salvation , without a due regard unto the glory of god , it will be an anchor to stay the soul in all its storms and distresses . some benefit which will certainly ensue hereon , we may briefly mention . 1. the soul will be hereby preserved from ruining despair , in all the distresses that may befall it . despair is nothing but a prevalent apprehension of mind , that the glory of god and a mans salvation are inconsistent ; that god cannot be just , true , holy , or righteous , if he in whom that apprehension is , may be saved . such a person doth conclude that his salvation is impossible , because one way or other it is inconsistent with the glory of god ; for nothing else can render it impossible . hence ariseth in the mind an utter dislike of god , with revengeful ▪ thoughts against him , for being what he is . this cuts off all endeavours of reconciliation ; yea , begets an abhorrency of all the means of it , as those which are weak , foolish and insufficient . such are christ and his cross unto men under such apprehensions ; they judge them unable to reconcile the glory of god and their salvation . then is a soul in an open entrance into hell. from this cursed frame and ruin , the soul is safely preserved by faiths maintaining in the mind and heart a due perswasion of the consistency and harmony that is between the glory of god and its own salvation . whilst this perswasion is prevalent in it , although it cannot attain any comfortable assurance of an especial interest in it , yet it cannot but love , honour , value , and cleave unto this way , adoring the wisdom and grace of god in it , which is an act , an evidence of saving faith. see psal. 130. 3 , 4. yea , 2. it will preserve the soul from heartless dispondencies . many in their temptations , darknesses , fears , surprizals by sin , although they fall into ruining desperation , yet they fall under such desponding fears and various discouragements , us keep them off from a vigorous endeavour after a recovery : and hereon , for want of the due exercise of grace , they grow weaker and darker every day , and are in danger to pine away in their sins . but where faith keeps the soul constant unto the approbation of gods way of saving sinners , as that wherein the glory of god and its own salvation are not only fully reconciled , but made inseparable , it will stir up all graces unto a due exercise , and the diligent performance of all duties , whereby it may obtain a refreshing sense of a personal interest in it . 3. it will keep the heart full of kindness towards god , whence love and gracious hope will spring . it is impossible but that a soul overwhelmed with a sense of sin , and thereon ●illed with self-condemnation , but if it hath a view of the consistency of the glory of god with its deliverance and salvation , through a free contrivance of infinite wisdom and grace , it must have such kindness for him , such gracious thoughts of him , as will beget and kindle in it both love and hope , as mic. 7. 18 , 20. psal. 85. 8. 1 tim. 1. 15. 4. a steady continuance in the approbation of gods way of salvation , on the reason mentioned , will lead the mind into that exercise of faith , which both declares its nature , and is the spring of all the saving benefits which we receive by it . now this is such a spiritual light into , and discovery of the revelation and declaration made in the gospel , of the wisdom , love , grace and mercy of god in christ jesus ; and the way of the communication of the effect of them unto sinners by him , as that the soul finds them suited unto , and able for the pardon of its own sins , its righteousness and salvation , so as that it placeth its whole trust and confidence for these ends therein . this being the very life of faith , that act and exercise of it whereby we are justified and saved , and whereby it evidenceth its truth and sincerity against all temptations , i shall insist a little on the explanation of the description of it now given : and there are three things in it , or required unto it : 1. a spiritual light into , and discovery of the revelation and declaration made in the gospel , of the wisdom , love , grace and mercy of god in christ jesus . it is not a meer assent unto the truth of the revelation , or the authority of the revealer ; this indeed is supposed and included in it , but it adds thereunto a spiritual discerning , perception and understanding of the things themselves revealed and declared , without which , a bare assent unto the truth of the revelation is of no advantage : this is called the light of the knowledge of the glory of god , in the face of jesus christ , 2 cor. 4. 6. the encrease whereof , in all believers , the apostle doth earnestly pray for , eph. 1 , 16 , 17 , 18 , 19 , 20. so we discern spiritual things in a spiritual manner ; and hence ariseth the full assurance of understanding , to the acknowledgement of the mystery of god , and of the father , and of christ , col. 2. 2. or a spiritual sense of the power , glory and beauty of the things contained in this mystery : so , to know christ , as to know the power of his resurrection , and the fellowship of his sufferings , phil. 3. 10. faith affects the mind with an ineffable sense , taste , experience and acknowledgment of the greatness , the glory , the power , the beauty of the things revealed and proposed in this way of salvation . the soul in it is enabled to see and understand , that all the things belonging unto it are such as become god , his wisdom , goodness and love , as was before declared : and a spiritual light enabling hereunto , is of the essence of saving faith ; unless this be in us , we do not , we cannot give glory to god , in any assent unto the truth : and faith is that grace which god hath prepared , sitted and suited , to give unto him the glory that is his due ; in the work of our redemption and salvation . 2. upon this spiritual light into this revelation of god and his glory , in this way of saving sinners , the mind by faith finds and sees , that all things in it are suited unto its own justification and salvation in particular , and that the power of god is in them , to make them effectual unto that end. this is that act and work of faith , whereon the whole blessed event doth depend ; it will not avail a man to see all sorts of viands and provisions , if they be no way suited unto his appetite , nor meet for his nourishment : nor will it be unto a man's spiritual advantage , to take a view of the excellency of the gospel , unless he find them suited unto his condition : and this is the hardest task and work that faith hath to go through with . faith is not an especial assurance of a man 's own justification and salvation by christ that it will produce , but not until another step or two in its progress be over ; but faith is a satisfactory perswasion , that the way of god proposed in the gospel , is fitted , suited , and able to save the soul in particular , that doth believe , not only that it is a blessed way to save sinners in general , but that it is such a way to save him in particular : so is this matter stated by the apostle , 1 tim. 1. 15. this is a faithful saying , and worthy of all acceptation , or approbation , that christ jesus came into the world to save sinners , whereof i am chief . his faith doth nor abide here , nor confine it self unto this , that christ jesus came into the world to save sinners ; that this is the holy and blessed way of god , for the salvation of sinners in general ; but he puts in for his own particular interest in that way ; it is god's way , fitted and suited , and able to save me , who am the chiefest of sinners . and this , as was said , is the greatest , and the most difficult work of faith : for , we suppose concerning the person who is to believe , ( 1. ) that he is really and effectually convinced of the sin of nature , of our apostasie from god therein , the loss of his image , and the direful effects that ensue thereon . ( 2. ) that he hath due apprehensions of the holiness and severity of god , of the sanction and curse of the law ; with a right understanding of the nature of sin , and its demerit . ( 3. ) that he have a full conviction of his own actual sins , with all their aggravations , from their greatness , their number , and all sorts of circumstances . ( 4. ) that he hath a sense of the guilt of secret or unknown sins , which have been multiplied by that continual proneness unto sin , which he finds working in him . ( 5. ) that he seriously consider , what it is to appear before the judgment . seat of god , to receive a sentence for eternity , with all other things of the like nature , inseparable from him as a sinner . when it is really thus with any man , he shall find it the hardest in the world , and clogged with the most difficulties , for him to believe that the way of salvation proposed unto him , is suited , fitted , and every way able to save him in particular ; to apprehend it such , as none of his objections can rise up against , or stand before . but this is that , in the second place , that the faith of god's elect will do : it will enable the soul to discern and satisfie it self , that there is in this way of god , every thing that is needful unto its own salvation . and this it will do , on a spiritual understanding , and due consideration of ( 1. ) the infiniteness of that wisdom , love , grace and mercy , which is the original of soveraign cause of the whole way , with the ample declaration and confirmation made of them in the gospel . ( 2. ) of the unspeakable glorious way and means for the procuring and communicating unto us of all the effects of that wisdom , grace and mercy , namely , the incarnation and mediation of the son of god , in his oblation and intercession . ( 3. ) of the great multitude and variety of precious promises , engaging the truth , faithfulness and power of god , for the communication of righteousness and salvation from those springs , by that means . i say , on the just consideration of these things , with all other encouragements wherewith they are accompanied , the soul concludes by faith that there is salvation for it self in particular , to be attained in that way . 3. the last act of faith in the order of nature , is the souls acquiescency in and trust unto this way of salvation for its self , and its own eternal condition , with a renuntiation of all other ways and means for that end. and because jesus christ in his person , mediation and righteousness , is the life and center of this way , as he in whom alone god will glorifie his wisdom , love , grace and mercy ; as he who hath purchased , procured and wrought all this salvation for us , whose righteousness is imputed unto us for our justification , and who in the discharge of his office doth actually bestow it upon us , he is the proper and immediate object of faith , in this act of trust and affiance . this is that which is called in the scripture believing in christ , namely , the trusting unto him alone for life and salvation , as the whole of divine wisdom and grace is administred by him unto those ends. for this we come unto him , we receive him , we beleive in him , we trust him , we abide in him , with all those other ways whereby our faith in him is expressed . and this is the second ground or reason whereon faith doth close with , embrace and approve of god's way of saving sinners ; whereby it will evidence it self , unto the comfort of them in whom it is , in the midst of all their trials and temptations . thirdly , faith approves of this way , as that which makes the glory of god in the giving , and the sanction of the law , to be as eminently conspicuous , as if it had been perfectly fulfilled by every one of us in our own persons . the law was a just representation of the righteousness and holiness of god ; and the end for which it was given , was , that it might be the means and instrument of the eternal exaltation of his glory in those holy properties of his nature . let no man imagine that god hath laid aside this law , as a thing of no more use ; or , that he will bear a diminution of that glory , or any part of it , which he designed in the giving of it . heaven and earth shall pass away , but no jot or little of the law shall do so . no believer can desire , or be pleased with his own salvation , unless the glory of god designed by the law be secured . he cannot desire that god should forgo any part of his glory that he might be saved . yea , this is that on the account whereof he principally rejoyceth in his own salvation , namely , that it is that wherein god will be absolutely , universally and eternally glorified . now in this way of saving sinners by jesus christ , by mercy , pardon , and the righteousness of at other , of all which the law knows nothing , faith doth see and understand how all that glory which god designed in the giving of the law , is eternally secured and preserved entire , without eclipse or diminution . the way whereby this is done is declared in the gospel ; see rom. ● . 24 , 25 , 26. chap. 8. 2 , 3 , 4. chap. 10. 3 , 4. hereby faith is enabled to answer all the challenges and charges of the law , with all its pleas for the vindication of divine justice , truth and holiness : it hath that to offer which gives it the utmost . satisfaction in all its pleas for god : so is this answer managed , rom. 8. 32 , 33 , 34. and this is the first way , whereby the faith of gods elect doth evidence it self in the minds and consciences of them that do believe , in the midst of all their contests with sin , their trials and temptations , to their relief and comfort , namely , the closing with , and approbation of gods way of saving sinners by jesus christ , on the grounds and reasons which have been declared . the second evidence of the faith of god's elect. the second way whereby true faith doth evidence it self in the souls and consciences of beleivers , unto their supportment and comfort under all their conflicts with sin , in all their trials and temptations , is by a constant approbation of the revelation of the will of god in the scripture , concerning our holiness , and the obedience unto himself which he requireth of us . this faith will never forgo , whatever trials it may undergo , whatever darkness the mind may fall into : this it will abide by in all extremities . and that it may appear to be a peculiar effect or work of saving faith , some things are to be premised and considered : 1. there is in all men by nature a light , enabling them to judge of the difference that is between what is morally good , and what is evil , especially in things of more than ordinary importance . this light is not attained or acquired by us ; we are not taught it , we do not learn it : it is born with us , and inseparable from us : it prevents consideration and reflection , working naturally , and in a sort necessarily , in the first actings of our souls . and the discerning power of this light as to the moral nature of mens actions , is accompanied inseparably with a judgment that they make concerning themselves , as unto what they do of the one kind or other , and that with respect unto the superiour judgment of god about the same things : this the apostle expresly ascribes unto the gentiles , who had not the law , rom. 2. 14 , 15. the gentiles which have not the law , do by nature the things contained in the law ; these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their consciences also bearing witness , and their thoughts the mean while accusing or excusing one another . this is a most exact description of a natural conscience , in both the powers of it ; it discerns that good and evil which is commanded and forbidden in the law , and it passeth an acquiting or condemning judgment and sentence , according to what men have done . wherefore , this approbation of duties in things moral , is common unto all men. the light whereby it is guided may be variously improved , as it was in some of the gentiles : and it may bestisled in some , until it seem to be quite extinguished , until they become like the beasts that perish : and where the discerning power of this light remains , yet through a continual practice of sin , and obduracy therein , the judging power of it as unto all its efficacy may be lost : so the apostle declares concerning them who are judicially hardened and given up unto sin , rom. 1. 32. these knowing the judgment of god , that they which commit such things are worthy of death , not only do the same , but have pleasure in them that do them . they still discern what is evil and sinful , and know what is the judgment of god concerning such things ; but yet the love of sin and custom in sinning , do so far prevail in them , as to contemn both their own light and gods judgment , so as to delight in what is contrary unto them : these the apostle describes , eph. 4. 19. being past feeling ( all sense of convictions ) they give themselves over nnto lasciviousness , to work all uncleanness with greediness ; such as the world is filled withall at this day . this is not that approbation of obedience which we enquire after : it is in some measure in the worst of men , nor hath it any likeness unto that duty of faith which we treat of , as will immediately appear . 2. there is a farther knowledge of good and evil by the law , and this is also accompanied with a judgment acquiting or condemning : for the law hath the same judging power and authority over men that their own consciences have ; namely , the authority of god himself . the law is to sinners as the tree of knowledge of good and evil , it opens their eyes , to see the nature of what they have done : for by the law is the knowledge of sin , rom. 3. 20. and so is the knowledge of duty also ; for it is the adequate rule of all duty . there is , i say , a knowledge and conviction of duty and sin , communicated unto men by the law , and those far more clear and distinct than what is or can be found in men , from the meer light of nature ; for it extends to more instances , that being generally lost where it is alone , as unto many important duties and sins : and it declareth the nature of every sin and duty , far more clearly than natural light of it self can do . and this knowledge of good and evil by the law , may be so improved in the minds of men , as to press them unto a performance of all known duties , and an abstinence from all known sins , with a judgment on them all . but yet herein doth not consist that approbation of holiness and obedience which faith will produce . for , 1. as unto approbation or condemnation of good or evil : that which is by the law is particular , or hath respect unto particular duties and sins , according as occasion doth present them ; and extends not unto the whole law absolutely , and all that is required in it . i do not not say , it is always partial : there is a legal sincerity , that may have respect unto all known duties and sins , though it be very rare . hardly shall we find a person meerly under the power of the law , who doth not evidence an indulgence unto some sin , and a neglect of some duties : but such a thing there may be ; it was in paul , in his phariseisme ; he was , touching the righteousness which is in the law , blameless , phil. 3. 6. he allowed not himself in any known sin , nor in the neglect of any known duty , nor could others charge him with any defect therein ; he was blameless : but where this is , still this approbation or condemnation is particular ; that is , they do respect particular duties and sins , as they do occurr ; there is not a respect in them unto the whole righteousness and holiness of the law , as we shall see ; wherefore a man may approve of every duty in its season , as it is offered unto him , or when at any time he thinks of it by an act of his fixed judgment , and so on the contrary , as unto sin , and yet come short of that approbation of holiness and righteousness which we enquire after . 2. it is not accompanied with a love of the things themselves that are good , as they are so , and an hatred of the contrary : for the persons in whom it is , do not , cannot delight in the law of god in the inward man , as rom. 7. 22. so as to approve of it , and all that is contained in it , cleaving to them with love and delight . they may have a love for this or that duty , and an hatred of the contrary , but it is on various considerations , suited unto their convictions and circumstances ; but it is not on the account of its formal nature , as good or evil . wherefore , 3. no man without the light of saving faith , can constantly and universally approve of the revelation of the will of god , as unto our holiness and obedience . to make this evident , which is the foundation of our present discovery of the acting of saving faith , we must consider , ( 1. ) what it is that is to be approved . ( 2. ) what this approbation is , or wherein it doth consist . 1. that which is to be approved is the holiness and obedience which god requireth in us , our natures and actions , and accepts from us , or accepts in us . it is not particular duties , as they occur unto us , taken alone , and by themselves ; but the universal correspondence of our natures and actions unto the will of god. the scripture giveth us various descriptions of it , because of the variety of graces and gracious operations which concurr therein . we may here mention some of its principal concerns , having handled the nature of it at large elsewhere : for it may be considered , ( 1. ) as unto its foundation , spring and causes , and this is the universal renovation of our natures unto the image of god , eph. 4. 24. or the change of our whole souls in all their faculties and powers into his likeness , whereby we become new creatures , or the workmanship of god , created in jesus christ unto good works , 2 cor. 5. 17. eph. 2. 10. wherein we are originally and formally sanctified throughout in our whole spirit , soul and body , 1 thes. 5. 23. it is the whole law of god written in our hearts , transforming them into the image of the divine holiness , represented therein : and this , next unto the blood of christ and his righteousness , is the principal spring of peace , rest and complacency , in and unto the souls of believers : it is their joy and satisfaction , to find themselves restored unto a likeness and conformity unto god , as we shall see farther immediately . and where there is not some gracious sense and experience hereof , there is nothing but disorder and confusion in the soul : nothing can give it a sweet composure , a satisfaction in it self , a complacency with what it is , but a spiritual sense of this renovation of the image of god in it . 2. it may be considered as unto its permanent principle in the mind and affection : and this because of its near relation unto christ , its conjunction with him and derivation from him , is sometimes said to be christ himself ; hence we live , yet not so much we as christ liveth in us , gal. 2. 20. for without him we can do nothing , joh. 15. 5. for he is our life , col. 3. 4. as it resides in believers , it is a permanent principle of spiritual life , light , love and power , acting in the whole soul , and all the faculties of the mind , enabling them to cleave unto god , with purpose of heart , and to live unto him in all the acts and duties of spiritual life : this is that whereby the holy ghost is in them a well of water , springing up into everlasting life , joh. 4. 14. it is the spirit that is born of the spirit ; it is the divine nature , whereof we are made partakers by the promises : it is a principle of victorious faith and love , with all graces any way requisite unto duties of holy obedience ; as to the matter or manner of their performance , enabling the soul unto all the acts of the life of god , with delight , joy and complacency . this it is in its nature , however as unto degrees of its operation and manifestation it may be very low and weak in some true believers , at least for a season : but there are none who really are so , but there is in them a spiritually vital principle of obedience , or of living unto god , that is participant of the nature of that which we have described ; and if it be attended unto , it will evidence it self in its power and operations unto the gracious refreshment and satisfaction of the soul wherein it is ; and there are few who are so destitute of those evidences , but that they are able to say , whereas i was blind , now i see , tho' i know not how my eyes were opened ; whereas i was dead , i find motions of a new life in me , in breathing after grace , in hungring and thirsting after righteousness , though i know not how i was quickned . 3. it may be considered as unto its disposition , inclinations and motions ; these are the first actings of a vital principle : as the first actings of sin are called the motions of sin , working in our members , rom. 7. 5. such motions and inclinations unto obedience do work in the minds of believers , from this principle of holiness : it produceth in them a constant , invariable disposition unto all duties of the life of god : it is a new nature , and a nature cannot be without suitable inclinations and motions : and this new spiritual disposition consists in a constant complacency of mind in that which is good , and according to the will of god , in an adherence by love unto it , in a readiness and fixedness of mind with respect unto particular duties : in brief , it is that which david describes in the 119th . psalm throughout , and that which is siguratively foretold concerning the efficacy of the grace of the gospel , in changing the natures and dispositions of those that are partakers of it , isa. 11. 6 , 7 , 8. this every believer may ordinarily find in himself , for although this disposition may be variously weakned , opposed , interrupted by in-dwelling sin , and the power of temptation ; though it may be impaired by a neglect of the stirring up , and exercise of the principle or spiritual life , in all requisite graces , on all occasions , yet it will still be working in them , and will fill the mind with a constant displacency with it self , when it is not observed , followed , improved . no believer shall ever have peace in his own mind , who hath not some experience of an universal disposition unto all holiness and godliness in his mind and soul : herein consists that love of the law , of which it is said , those in whom it is have great peace , and nothing shall offend them , psal. 119. 165. it is that wherein their souls find much complacency . 4. it may be considered with respect unto all the acts , duties and works , internal and external , wherein our actual obedience doth consist : being on the principles mentioned , made free from sin , and becoming the servants of god , believers herein have their fruit unto holiness , whereof the end is everlasting life , rom. 6. 22. this i need not stay to describe . sincerity in every duty , and universality with respect unto all duties , are the properties of it . this is the will of god , even your sanctification , 1 thessal . 4. 3. that holiness , without which none shall see god , heb. 12. 14. that good and acceptable and perfect will of god which we are to approve , rom. 12. 2. our next enquiry is , what is that approbation of this way of holiness which we place as an evidence of saving faith ? and i say , it is such as ariseth from experience , and is accompanied with choice , delight , and acquiescency : it is the acting of the soul in a delightful adherence unto the whole will of god : it is a resolved judgment of the beauty and excellency of that holiness and obedience which the gospel reveals and requires , and that on the grounds which shall be immediately declared , and the nature thereof therein more fully opened . this approbation cannot be in any unregenerate person , who is not under the conduct of saving faith , who is destitute of the light of it : so the apostle assures us , rom. 8. 7. the carnal mind is enmity against god , for it is not subject unto the law of god , neither indeed can be . whatever work it may have wrought in it , or upon it , yet whilst it is carnal or unrenewed , it hath a radical enmity unto the law of god , which is the frame of heart which stands in direct opposition unto this approbation . it may think well of this or that duty , from its convictions , and other considerations , and so attend unto their performance , but the law it self , in the universal holiness which it requires , it doth utterly dislike ; those in whom it is , are alienated from the life of god , through the ignorance that is in them , eph. 4. 18. this life of god is that holiness and obedience which he requireth of us in their principles and duties : and to be alienated from it , is to dislike and disapprove of it ; and such is the frame of mind in all unregenerate persons . having thus prepared the way , i return unto the declaration and confirmation of the assertion , namely , that true and saving faith , in all storms and temptations , in all darknesses and distresses , will evidence it self , unto the comfort and supportment of them in whom it is , by a constant , universal approbation of the whole will of god , concerning our holiness and obedience , both in general , and in every particular instance of it . we may a little explain it : 1. faith will not suffer the mind on any occasion or temptation to entertain the least dislike of this way of holiness , or of any thing that belongs unto it . the mind may sometimes through temptations fall under apprehensions that one shall be eternally ruined , for want of a due compliance with it ; this makes it displeased with it self , but not with the obedience required , rom. 7. 10 , 11 , 12. the commandment which was ordained to life , i found to be unto death ; but the law is holy , and the commandment is holy , and just , and good . however it be with me whatever becomes of me , though i dye and perish , yet the law is holy , just , and good . it dislikes nothing in the will of god , though it cannot attain unto a compliance with it . sometimes the conscience is under perplexities and rebukes for sin ; sometimes the mind is burthened by the tergiversation of the flesh unto duties that are cross unto its inclinations and interests , sometimes the world threatens the utmost dangers unto the performance of some duties of religion , but none of these are able to provoke the soul that is under the conduct of faith to dislike , to think hard of any of those ways and duties whence these difficulties arise . and , 2. as it will not dislike any thing in this way of holiness , so it will not desire on any occasion , that there should be any alteration in it , or any abatement of it , or of any thing required in it . naaman the syrian liked well of the worship of the true god in general , but he would have an abatement of duty , as to one instance , in compliance with his earthly interest , which discovered his hypocrisie . such imaginations may befall the minds of men , that if they might be excused in this or that instance unto duties that are dangerous and troublesome , like profession in the times of persecution , or might be indulged in this or that sin , which either their inclinations are very prone unto , or their secular interest do call for , they should do well enough with all other things . accordingly the practice of many doth answer their inclination and desire ; they will profess religion and obedience unto god , but will keep back part of the price , will hide a wedge in their tents , through indulgence unto some corruption , or dislike of some duties in their circumstancees : they would give unto themselves the measure of their obedience , and according as mens practice is , so do they desire that things indeed should be , that that practice should please god which pleaseth them : this faith abhorrs ; the soul that is under the conduct of it , is not capable of any one desire that any thing were otherwise than it is in the will of god , concerning our holiness and obedience , no more than it can desire that god should not be what he is . no , though any imagination should arise in it , that by some change and abatement in some instances it might be saved , which now is uncertain whether that be so or no , it will admit of no such composition , but will choose to stand or fall unto the entire will of god. we shall therefore in the next place proceed to enquire , on what grounds it is that faith doth thus approve of the whole will of god , as unto our holiness and obedience ; as also , how it evidenceth it self so to do : and these grounds are two ; tho one respecting god , the other our own souls . 1. faith looks on the holiness required of us , as that which is suited unto the holiness of god himself ; as that which it is meet for him to require , on the account of his own nature , and the infinite perfections thereof ; the rule is , be ye holy , for i the lord your god am holy : i require that of you which becometh and answereth my own holiness ; because i am holy , it is necessary that you should be so ; if you are mine in a peculiar manner , your holiness is that which becometh my holiness to require . we have before declared what this gospel holiness is , wherein it doth consist , and what is required thereunto ; and they may be all considered either as they are in us , inherent in us , and performed by us , or as they are in themselves , in their own nature , and in the will of god. in the first way , i acknowledge that by reason of our weaknesses , imperfections , and partial renovation only , as to degrees in this life , with our manifold defects and sins , they make not a clear representation of the holiness of god : however they are the best image of it , even as in the meanest of believers that this world can afford ; but in themselves , and their own nature , as it lies in the will of god , they make up the most glorious representation of himself that god ever did or will grant in this world ; especially , if we comprize therein the exemplification of it , in the humane nature of christ himself ; for the holiness that is in believers is of the same nature and kind with that which was and is in jesus christ , though his exceed theirs inconceivably in degrees of perfection . wherefore , we are required to be holy , as the lord our god is holy ; and perfect , as our heavenly father is perfect ; which we could not be , but that in our holiness and perfection there is a resemblance and answerableness unto the holiness and perfection of god : and if a due sense hereof were continually upon our hearts , it would influence us into greater care and diligence in all instances of duty and sin ▪ than for the most part we do attain unto and preserve . if we did on all occasions sincerely and severely call our selves to an account , whether our frames , ways and actions , bear a due resemblance unto the holiness and perfections of god , it would be a spiritual preservative on all occasions . faith , i say then , discerneth the likeness of god in this holiness , and every part of it , sees it as that which becomes him to require , and thereon approves of it , reverencing god in it all ; and it doth so in all the parts of it , in all that belongs unto it . 1. it doth so principally in the inward form of it , which we before described ; in the new creature , the new nature , the reparation of the image of god that is in it : in the beauty hereof , it continually beholds the likeness and glory of god ; for it is created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according unto god , after him , or in his image , in righteousness and true holiness , eph. 4. 24. the new man is renewed after the image of him that created him , col. 3. 10. when god first created all things , the heavens and the earth , with all that is contained in them , he left such foot-steps and impressions of his infinite wisdom , goodness and power , on them , that they might signifie and declare his perfection , his eternal power and godhead ; yet did he not , he is not said to have created them in his own image : and this was , because they were only a passive representation of him in the light of others , and not in themselves ; nor did they represent at all that wherein god will be principally glorified among his creatures , namely , the universal rectitude of his nature in righteousness and holiness : but of man , it is said peculiarly and only , that he was made in the image and likeness of god ; and this was , because in the rectitude of his nature he represented the holiness and righteousness of god , which is the only use of an image : this was lost by sin : man in his fallen condition doth no more represent god , there is nothing in him that hath any thing of the likeness or image of god in it , all is dead , dark , perverse and confused ; this new nature whereof we speak , is created of god for this very end , that it may a blessed image and representation of the holiness and righteousness of god. hence it is callled the divine nature , whereof we are partakers , 2 pet. 1. 4. and he that cannot see a representation of god in it , hath not the light of faith and life in him . hereon , i say , faith doth approve of the form and principle of this holiness , as the renovation of the image of god in us ; it looks upon it as that which becomes god to bestow and require , and therefore that which hath an incomparable excellency and desirableness in it : yea , when the soul is ready to faint under an apprehension , that it is not partaker of this holy nature , because of the power of sin in it , and temptations on it , it knows not whether it self be born of god or no , as is the case with many ; yet where this faith is , it will discern the beauty and glory of the new creation in some measure , as that which bears the image of god , and thereon doth it preserve in the soul a longing after it , or a further participation of it . by this work or act of it , doth faith discover its sincerity , which is that which we enquire after ; whilst it hath an eye open to behold the glory of god in the new creature , whilst it looks on it as that wherein there is a representation made of the holiness of god himself , as that which becomes him to require in us , and thereon approves of it as excellent end desirable , it will be an anchor unto the soul in its greatest storms : for this is a work beyond what a meer enlightned conscience can arise unto : that can approve or disapprove of all the acts and effects of obedience and disobedience , as unto their consequents , but to discern the spiritual nature of the new creature , as representing the holiness of god himself , and thereon constantly to approve of it , is the work alone . 2. it doth the same with respect unto the internal acts and effects of this new creature , or principle of new obedience : the first thing it producoth in us is a frame of mind spiritual and heavenly ; they that are after the spirit are spiritually-minded , rom. 8. 5 , 6. it looks on the opposite frame , namely , of being carnally minded , as vile and loathsome ; it consisting in a readiness and disposition of mind to actuate the lusts of the flesh ; but this spiritual frame of mind is a just constellation of all the graces of the spirit , influencing , disposing , and making ready the soul for the exercise of them on all occasions , and in all duties of obedience ; this is the inward glory of the kings daughter , which faith sees and approves of , as that which becometh god to require in us ; whatever is contrary hereunto , as a sensual , carnal , worldly frame of mind , it looks on as vile and base , unworthy of god , or of those who design the enjoyment of him . 3. it doth the same with respect unto all particular duties internal and external , when they are enlivened and filled up with grace : in them consists our walking worthy with god , col. 1. 10. 1 thessal . 2. 12. such a walk as is meet for god to accept that whereby and wherein he is glorified the contrary hereunto , in the neglect of the duties of holiness , or the performance of them , without the due exercise of grace , faith looks on as unworthy of god , unworthy of our high and holy calling , unworthy of our profession , and therefore doth constantly condemn and abhor . all this , as we observed before , faith will continue to do constantly under temptations and dissertions : there are seasons wherein the soul may be very weak , as unto the powers , effects and duties of this spiritual life ; such the psalmist often-times complains of in his own case , and it is evident in the experience of most ; few there are who have not found at one time or another great weakness , decays , and much deadness in their spiritual condition : and sometimes true beleivers may be at a loss as unto any refreshing experience of it in its operations . they may not be able to determine in the contest whether sin or grace have the dominion in them : yet even in all these seasons faith will keep up the soul unto a constant high approbation of this way of holiand obedience , in its root and fruits , in its principle and effects , in its nature , disposition , and duties : for when they cannot see the beauty of these things in themselves , they can see it in the promises of the covenant , in the truth of the gospel , wherein it is declared , and in the effects of it in others . and great advantage is to be obtained by the due exercise of faith herein . for , 1. it will never suffer the heart to be at rest in any sinful way , or under any such spiritual decays as shall estrange it from the pursuit of this holiness . the sight , the conviction of its excellency , the approbation of it , as that which in us and our measure answers the holiness of god , will keep up the mind unto endeavours after it , will rebuke the soul in all its neglects of it ; nor will it allow any quiet or peace within , without an endeavour after a comfortable . assurance of it . that soul is desparately sick which hath lost an abiding sense of the excellency of this holiness , in its answerableness unto the holiness and will of god. fears and checks of conscience are the whole of its security against the worst of sins , and they are a guard not to be trusted unto in the room of the peace of god. this is one great difference between believers and those that have not faith : fear of the consequents of sin , with an apprehension of some advantages which are to be obtained by a sober life and the profession of religion , do steer and regulate the minds of unbelievers , in all they do towards god or for eternity ; but the minds of believers are influenced by a view of the glory of the image and likeness of god in that holiness and all the parts of it which they are called unto : this gives them love unto it , delight and complacency in it , enabling them to look upon it as its own reward : and without these affections none will ever abide in the ways of obedience unto the end. 2. where faith is in this exercise , it will evidence it self unto the relief of the soul in all its darknesses and temptations . the mind can never conclude that it wholly is without god and his grace , whilst it constantly approves of the holiness required of us . this is not of our selves , by nature we are ignorant of it . this life is hid with christ in god , col. 3. 3. where we can see nothing of it ; hereon we are alienated from it , and do dislike it ; alienated from the life of god through the ignorance that is in us , ephes. 4. 18. and most men live all their days in a contempt of the principal evidences and duties of this life of god , and of the principle of it , which they look on as a fable : wherefore the mind may have great satisfaction in a sight of the beauty and approbation of this holiness , as that which nothing can produce but sincere and saving faith. secondly , faith approves of this way of holiness and obedience , as that which gives that rectitude and perfection unto our nature whereof it is capable in this world. it is the only rule and measure of them ; and whatever is contrary thereunto , is perverse , crooked , vile and base . some men think that their nature is capable of no other perfection but what consists in the satisfaction of their lusts ; they know no other blessedness , nothing that is suitable to their desires but the swinge of nature , in the pursuit of its corrupt lusts and pleasures : so are they described by the apostle , eph. 4. 19. the business of their lives is to make provision for the flesh , to fulfill it in the lusts thereof : they walk in the lusts of the flesh , fulfilling ( so far as they are able ) the desires of the flesh and of the mind , ephes. 2. 3. they neither know nor understand what an hell of confusion , disorder , and base degeneracy from their original constitution , their minds are filled withall ; this perfection is nothing but the next disposition unto hell , and it doth manifest its own vileness unto every one who hath the least ray of spiritual light. some among the heathen placed the rectitude of nature in moral virtues and operations , according unto them , and this was the utmost that natural light could could ever rise up unto : but the uncortainty and weakness hereof are discovered by the light of the gospel . it is faith alone that discovers what is good for us , in us , and unto us , whilst we are in this world : it is in the renovation of the image of god in us , in the change and transformation of our nature into his likeness ; in acting from a gracious principle of a divine life , in duties and operations suited thereunto , in the participation of the divine nature by the promises , that the good , the perfection , the order , the present blessedness of our nature do consist . hereby are the faculties of our souls exalted , elevated , and enabled to act primigenial powers , with respect unto god , and our enjoyment of him , which is our utmost end and blessedness . hereby are our affections placed on their proper objects , ( such as they were created meet for , and in closing wherewith their satisfaction , order , and rest doth consist ) namely , god and his goodness , or god as revealed in jesus christ by the gospel ; hereby all the powers of our souls are brought into a blessed frame and harmony in all their operations , whatever is dark , perverse , unquiet , vise and base , being cast out of them ; but these things must be a little more distinctly explained . 1. there is in this gospel-holiness , as the spring and principle of it , a spiritual saving light , enabling the mind and understanding to know god in christ , and to discern spiritual things in a spiritual saving manner ; for herein god shines into our hearts , to give us the knowledge of his glory in the face of jesus christ , 2 cor. 4. 6. without this , in some degree , whatever pretence there may be , or appearance of holiness in any , there is nothing in them of what is really so , and thereon accepted with god. blind devotion , that is , an inclination of mind unto religious duties destitute of this light , will put men on a multiplication of duties , especially such as are of their own invention , in a shew of wisdom in will-worship , humility , and neglecting of the body , as the apostle speaks col. 1. 23. wherein there is nothing of gospel-holiness . the new man is renewed in knowledge , after the image of him that created him , col. 3. 10. that this saving light and knowledge is the spring and principle of all real evangelical holiness and obedience , the apostle declares in that description which he gives us of the whole of it , both in its beginning and progress , col. 1. 9 , 10 , 11. we desire that you may be filled with the knowledge of his will , in all wisdom and spiritual understanding : that you might walk worthy of the lord , in all pleasing , being fruitful in every good work , and encreasing in the knowledge of god , strengthned with all might , according to his glorious power , unto all patience and long-suffering with joyfulness . it is a blessed account that is here given us of that gospel-holiness which we enquire after , in its nature , original , spring , progress , fruits and effects : and a serious consideration of it as here proposed , a view of it in the light of faith , will evidence how distant and different it is from those schemes of moral virtues which some would substitute in its room ; it hath a glory in it which no unenlightned mind can behold or comprehend ; the foundation of it is laid in the knowledge of the will of god , in all wisdom and spiritual-understanding ; this is that spiritual saving light whereof we 〈◊〉 , the encrease hereof is prayed for in believers by the apostle , ephes. 1. 17 , 18. even that the god of our lord jesus christ , the father of glory , would give unto you the spirit of wisdom and revelation in the knowledge of him ; the eyes of your understanding being enlightned , that you may know what is the hope of his calling , and what is the riches of the glory of his inheritance in the saints ; which here is called encreasing in the knowledge of god , ver . 10. the singular glory of this saving light in its original , its causes , use and effects , is most illustriously here declared , and this light is in every true believer , and is the only immediate spring of all gospel-holiness and obedience : for , the new man is renewed in knowledge , after the image of him that created him , col. 3. 10. this light , this wisdom , this spiritual understanding thus communicated unto believers , is the rectitude and perfection of their minds in this vvorld : it is that which gives them order , and peace , and power , enabling them to act all their faculties in a due manner , with respect unto their being and end : it is that which gives beauty and glory to the inward man , and which constitutes a believer an inhabitant of the kingdom of light ; whereby we are delivered from the power of darkness , and translated into the kingdom of the son of god's love , col. 1. 13. or , out of darkness into his marvellous light , 1 pet. 2. 9. that which is contrary hereunto , is that ignorance , darkness , blindness , and vanity , which the scripture declares to be in the minds of all unregenerate persons ; and they are really so , where they are not cured by the glorious working of the power and grace of god before-mentioned . now faith discerneth these things as the spiritual man discerneth all things , 1 cor. 2. 15. it sees the beauty of this heavenly light , and judgeth that it is that which giveth order and rectitude unto the mind ; as also that which is contrary unto it is vile , base , horrid , and to be ashamed of . as for those who love darkness more than light , because their deeds are evil , it knows them to be strangers unto christ and his gospel . 2. again , there is required unto this holiness a principle of spiritual life and love unto god : this guides , acts , and rules in the soul , in all its obedience , and it gives the soul its proper order in all its operations : that which is contrary hereunto is death , and enmity against god. faith judgeth between these two principles and their operations ; the former in all its actings it approves of as lovely , beautiful , desirable , as that which is the rectitude and perfection of the will ; and the other it looks on as deformed , froward , and perverse . 3. the like may be said of its nature and operations in the affections , as also of all those duties of obedience which proceed from it , as it is described in the place before-mentioned . it remaineth only , that we shew by what acts , ways , and means , faith doth evidence this its approbation of gospel-holiness , as that which is lovely and desirable in it self , and which gives all that rectitude and perfection unto our minds , which they are capable of in this world. and it doth so , 1. by that self-displacency and abasement which it works in the mind on all instances and occasions , where it comes short of this holiness : this is the chief principle and cause of that holy shame which befalls believers on every sin and miscarriage , wherein they come short of what is required in it , rom. 6. 21. the things whereof ye are now ashamed : now when by the light of faith you see how vile it is , and unworthy of you , what a debasement of your souls there is in it , you are ashamed of it . it is true , the principal cause of this holy shame , is a sense of the unsuitableness that is in sin unto the holiness of god , and the horrible ingratitude and disingenuity that there is in sinning against him : but it is greatly promoted by this consideration , that it is a thing unworthy of us , and that wherein our natures are exceedingly debased . so it it said of provoking sinners , that they debase themselves even unto hell , isa. 57. 9. or make themselves as vile as hell it self , by ways unworthy the nature of men . and this is one ground of all those severe self-reflections which accompany godly sorrow for sin , 2 cor. 7. 11. and hereby doth faith evidence it self and its own sincerity , whilst a man is ashamed of , and abased in himself for every sin , for every thing of sin , wherein it comes short of the holiness required of us , as that which is base and unworthy of our nature , in its present constitution and renovation ; though it be that which no eye sees but god's and his own , he hath that in him which will grow on no root but sincere believing . wherefore , whatever may be the disquieting conflicts of sin in and against our souls , whatever decays we may fall into , which be the two principles of darkness and fears in believers , whilst this inward holy shame , and self-abasement , on the account of the vileness of sin , is preserved ; faith leaves not it self without an evidence in us . 2. it doth the same by a spiritual satisfaction which it gives the soul in every experience of the transforming power of this holiness , rendring it more and more like unto god. there is a secret joy and spiritual refreshment rising in the soul from a sense of its renovation unto the image of god , and all the actings and encreases of the life of god in it augment this joy ; herein consists its gradual return unto its primitive order and rectitude , with a blessed addition of supernatual light and grace by christ jesus : it finds it self herein coming home to god from its old apostacy , in the way of approaching to eternal rest and blessedness : and there is no satisfaction like unto that which it receives therein . this is the second way wherein faith will abide firm and constant , and doth evidence it self in the soul of every believer ; however low and mean its attainments be , in this spiritual life , and the fruits of it , though it be overwhelmed with darkness and a sense of the guilt of sin , though it be surprized and perplexed with the deceit and violence thereof , yet faith will continue here firm and unshaken . it sees that glory and excellency in the holiness and obedience that god requireth of us , as it is a representation of his own glorious excellencies , the renovation of his image , and the perfection of our natures thereby , as it constantly approves of it , even in the deepest trials which the soul can be exercised withall ; and whilst this anchor holds firm and stable , we are safe . the third evidence of the faith of god's elect. thirdly , faith will evidence it self by a diligent , constant endeavour , to keep it self and all grace in due exercise , in all ordinances of divine worship , private and publick . this is the touch-stone of faith and spiritual obedience , the most intimate and difficult part of this exercise : where this is not , there is no life in the soul. there are two things whereby men do or may deceive themselves herein ; ( 1. ) abounding in the outward performance of duties , or a multiplication of them ; hereby hypocrites have in all ages deceived themselves , isa. 58. 2 , 3. and it was the covering that the church of rome provided for their apostacy from the gospel : an endless multiplication of religious duties was that which they trusted to , and boasted in ; and we may find those daily that pretend a conscience , as unto the constant observation of outward duties , and yet will abstain from no sin that comes in the way of their lusts. and men may and do oft-times abide constant in them , especially in their families , and in publick ; yea , multiply them beyond the ordinary measure , hoping to countenance themselves in other lusts , and neglects thereby . ( 2. ) assistance of gifts in the performance of them ; but as this may be , where where there is not one dram of grace , saving grace , so when rested in it , is a most powerful engine to keep the soul in formality , to ruin all beginning of grace , and to bring an incurable hardness in the whole soul. wherever faith is in sincerity it will constantly labour , endeavour , and strive to fill up all duties of divine worship with the living , real , heart-acting of grace ; and where it doth not so , where this is not attained , it will never suffer the soul to take any rest or satisfaction in such duties , but will cast them away as a defiled garment : he that can pass through such duties without a sensible endeavour for the real exercise of grace in them , and without self-abasement on the performance of them , will hardly find any other clear evidence of saving faith in himself . there are three evils that have followed the ignorance , or neglect , or weariness of this exercise of faith , which have proved the ruin of multitudes . 1. this hath been the occasion and original of all false worship in the world , with the invention of those superstitious rites and ceremonies wherein it consists : for men having lost the exercise of faith in the ordinances of worship that are of divine institution , they found the whole of it to be useless and burthensome unto them : for without this constant exercise of faith there is no life in it , nor satisfaction to be obtained by it ; they must therefore have something in it , or accompanying of it , which may entertain their minds , and engage their affections unto it : if this had not been done , it would have been utterly deserted by the most . hereon were invented forms of prayer in great diversity , with continual diversions and avocations of the mind from what is proposed : because it cannot abide in the pursuit of any thing spiritual , without the exercise of faith : this gives it some entertainment by the meer performance , and makes it think there is something where indeed is nothing ; hereunto are added outward ceremonies of vestments , postures , and gestures of veneration unto the same end ; there is no other design in them all , but to entertain the mind and affections with some complacency and satisfaction in outward worship , upon the loss or want of that exercise of faith which is the life and soul of it in believers : and as any persons do decay herein , they shall find themselves insensibly sinking down into the use of these lifeless forms , or that exercise of their natural faculties and memory , which is not one jot better : yea , by this means some from an eminency in spiritual gifts , and the performance of duties by vertue of them , have sunk into an ave-mary , or a credo , as the best of their devotion . 2. this hath caused many to turn aside , to fall off from , and forsake the solemn ordinances of divine worship , and to betake themselves unto vain imaginations for relief , in trembling , enthusiastical singing and seigned raptures ; from hence have so many forsaked their own mercies to follow after lying vanities , they kept for a while unto the observance of the divine institutions of worship , but not having faith to exercise in them , by which alone they are life and power , they became useless and burthensome unto them ; they could find neither sweetness , satisfaction , nor benefit in them . it is not possible that so many in our days , if ever they had tasted of the old wine , should so go after new ; if ever they had experience of that savour , power , and life , which is in the ordinances of divine worship , when acted and enlivened by the exercise of faith , should forsake them for that which is nothing : they went out from us , but they were not of us ; for had they been of us , they would have continued with us : had they known it , they would not have crucified the lord of glory . this therefore is the true reason why so many in our days , after they have for a season abode under and in the observation of the gospel-ordinances of worship , have fallen off from them , namely , not having faith to exercise in them , nor endeavouring after it , they did really find no life in them , nor benefit by them . some on the same ground fall into prophaneness , pretending to take up with a natural religion , without any instituted worship at all . of this sort of persons we have multitudes in the days wherein we live , having nothing of the light of faith , they can see no form or comeliness in christ , nor any thing that belongs unto him ; by these means are souls every day precipitated into ruine . herein therefore , i say , true faith will evidence it self , in all darknesses and distress whatsoever : it will always endeavour to keep it self and all other graces in a due and constant exercise in all duties of worship , private and publick ; it may soemtimes be weakened in its actings and operations , it may be under decays , it may be as a sleep , and that not only as unto particular duties and seasons , but as unto the inward habitual frame of the mind ; but where it is true and genuine , it will shake it self out of this dust , cast off the sin that doth so easily beset us , and stir up it self with all might and contention unto its duty : and there is no more dangerous state for a soul , than when it is sinking down into formality , and neglect of the exercise of faith , in a multitude of duties ; then is it assuredly ready to dye , if it be not dead already . if we are wise therefore , we will watch , and take care that we lose not this evidence of faith ; it will stand us in stead , when it may be all other things seem to be against us ; some have been relieved by the remembrance of this exercise of faith , when they have been at the door of desperation ; such or such a season they had experience of the work of faith in prayer , hath been their relief , an experience hereof is a jewel , which it may be of no great use whilst it lies by you locked up in a cabinet , but which you will know the worth of , if ever you come to need bread for your lives . it is therefore worth while to enquire what we ought to do , or what means we ought to use that we may keep up faith unto its due exercise in all the parts of divine worship , so as that it may give us a comforting evidence of it self in times of temptation and darkness ? and unto this end the ensuing directions may be of use . 1. labour to have your hearts always affected with a due sense of the infinite perfections of the divine nature in all our approaches unto him , especially of his sovereign power , holiness , immensity , and omnipresence ; and this will produce in us also a sense of infinite distance from him . as this is necessary , from the nature of the things themselves , so the scripture gives us such descriptions of god as are suited to ingenerate this frame in us ; this is that which joshuae aimed to bring the people unto , when he designed to engage them in the service of god in a due manner , josh. 24. 19 , 20 , 21 , 22. that which the apostle requireth in us , heb. 12. 28 , 29. and unto the same end glorious descriptions and appearances of god are multiplied in scripture : if we fail herein , if we do not on all occasions fill our minds with reverential thoughts of god , his greatness , and his holiness , faith hath no foundation to stand upon in its exercise in the duties of worship : this is the only inlet into the due exercise of grace ; where it is wanting , all holy thoughts and affections are shut out of our minds ; and where it is present , it is impossible but that there will be some gracious working of heart in all our duties ; if we are empty hereof in our entrance of duties , we shall be sure to be filled with other things , which will be cloggs and hindrances unto us : but reverential thoughts of god in our approaches unto him , will cast out all superfluity of naughtiness , and dissipate all carnal , formal frames , which will vitiate all our duties . keep your hearts therefore under this charge in all your accesses unto god , and it will constantly open a door unto that exercise of faith which we enquire after . hereon , and herewith we shall be affected with a sense of our infinite distance from him , which is another means to stir up faith unto its due exercise in reverence and godly fear : so abraham was affected , gen. 18. 27. which the wise man directs us unto , eccles. 5. 2. carnal boldness in the want of these things ruins the souls of men , rendring all their duties of worship unacceptable unto god , and unprofitable unto themselves . affect your hearts with a due sense of unsuitableness of our best duties unto his holiness and majesty , and of his infinite condescension in the acceptance of them . suppose there is in any of our duties the best and the most lively exercise of grace that we can attain unto , the most fervency in prayer , with the most diligent attendance of our minds , the most humility and contrite trembling in hearing the word , the most devout affection of our minds in other parts of worship ; alas ! what is all this to god , how little doth it answer his infinite holiness ! see job 4. 18 , 19. chap. 15. 15 , 16. our goodness extends not unto him , psal. 16. there are no measures , there is no proportion between the holiness of god and our best duties . there is iniquity in our holy things , they have need of mercy and pardon , of cleansing and justification by the blood of christ no less than our persons : and an infinite condescension it is in god to take any notice of us or them . yea , it is that which we must live in all holy admiration of , all our days . now if it be thus with our best duties , in our best frames , what an outrage of sloth and negligence is it , if we bring the carcass of duties unto god , for want of stirring up faith unto its due exercise in them ! how great is this folly , how unspeakable is the guilt of this negligence ! let us therefore keep a sense hereof upon our hearts , that we may always stir up our selves unto our best in duties of religious worship . for , 3. a negligence herein , or the want of stirring up faith unto a due exercise in all duties of worship , is the highest affront we can put upon god , arguing a great regardlesness of him ; whilst it is so with us , we have not , we cannot have a due sense of any of the divine perfections , of the divine nature , we turn god what lies in us into an idol , supposing that he may be put off with the out side and appearance of things . this the apostle cautioneth us against , heb. 4. 12 , 13. and which god detests , isa. 29. 13. and he pronounceth him a deceiver , and cursed , who offereth unto him the lame and blind while he hath a male in the flock , mal. 1. 14. yet thus is it with us in some degree , whenever we are negligent in stirring up faith into its proper exercise in holy duties : that alone renders them the male of the flock , without it they are lame and blind , a corrupt thing . it is a sad thing for men to lose their duties , to be at charge and trouble in the multiplication of them , and attendance unto them to no purpose : oh how much more sad is it , when they are all provocations of the eyes of god's glory ? when they tend to encrease the formality and hardness of their hearts , towards the ruine of their souls ? stand in awe therefore , and sin not , commune with your own hearts ; cease not , until on all occasions you bring them into that exercise of faith wherein you may glorifie god , as god , and not deal with him as an idol . 4. unto the same end , keep your souls always deeply affected with a sense of the things about which you are to treat with god in all the duties of his worship . they are referred unto two heads ( 1. ) those which concern his glory . ( 2. ) those which concern our own souls : without a constant due sense of those things on our hearts , faith will not act it self aright in any of our duties : without this intimate concern and deep sense , we know not whether we need faith in our prayers , or have an exercise of it ; formality will drown all . the best of our prayers is but an expression unto god of what sense we have of those things ; if we have none , we pray not at all , whatever we say or do ; but when these things dwell in our minds , when we think on them continually , when our hearts cleave unto them , faith will be at work in all our approaches to god. can you not pray ? charge your hearts with these things , and you will learn so to do . 5. watch diligently against those things which ye find by experience are apt to obstruct your fervency in duties : such are indispositions through the flesh , or weariness of the flesh , distracting foolish imaginations , the occasions of life revolving in our minds , and the like . if such impediments as these be not removed , if they be not watched against , they will influence the mind , and suffocate the exercise of faith therein . 6. above all , the principal rule herein is , that we would always carefully remember the concernment of christ in these duties , with respect unto his office : he is the high priest over the house of god ; through him , and under his conduct are we always to draw nigh to god , and his work it is to present the prayers and supplications of the church to god. now we have no way to come unto christ for his assistance in the discharge of his office on our behalf but by faith ; and in all our duties of holy worship we make a profession of our doing so , of our coming unto god by him as our high priest ; if we endeavour not therein to have faith in exercise , how do we mock , or make a shew to him of doing that which indeed we endeavour not to do . there can be no greater contempt of christ in his office , nor greater undervaluation of his love : but a due consideration hereof , namely , of the concernment of christ in all our duties , with respect unto the office which he dischargeth for us in heaven , is that which directly leads faith into its proper exercise : for through him , and that in discharge of his office , we believe in god. and when the mind is exercised with due thoughts of him , if there be any thing of true saving faith in the heart , it will act it self unto a blessed experience . these things may be of use to stir us up , and guide us unto that exercise of faith in all holy duties , an experience whereof abiding in the soul , will evidence the truth of it , unto our supportment and comfort in all temptations and distresses . some it may be will say , that their gift in prayer is mean and weak , that they cannot express themselves with earnestness and fervency , and so know not whether there be any faith in exercise in their prayers or no. i answer , there is nothing at all herein , for grace may be very high where where gifts are very low , and that frequently . and it may be others will complain of the meaness of their gifts on whom they attend in prayer , which is such as they cannot accompany them in the exercise of any grace . i answer , ( 1. ) there is no doubt but that there is a great difference in the spiritual gifts of men in this matter , some being much more effectual unto edification than others . ( 2. ) take care that you are called in providence and duty to join with them whom you intend , that you do not first voluntarily choose that which is unto your disadvantage , and then complain of it . ( 3. ) be their gifts never so mean , if grace in their own hearts be exercised by it , so it may be in ours ; where there is no evidence thereof , i confess the case is hard . ( 4. ) let the mind be still fixed on the matter or things uttered in prayer , so as to close with and act faith about what is a real object of it , and it will find its proper work in that duty . the fourth evidence of the faith of god's elect. i come in the next place to instance in a peculiar way whereby true faith will evidence it self , not always , but on some occasions ; and this is by bringing the soul into a state of repentance . and three things must be spoken unto . ( 1. ) in general , what i intend by this state of repentance . ( 2. ) what are the times and occasions , or who are the persons wherein faith will act it self unto this end. ( 3. ) what are the duties required unto such a state . 1. by this state of repentance i do not understand meerly the grace and duty of evangelical repentance : for this is absolutely inseparable from true faith , and no less necessary unto salvation than it self . he that doth not truly and really repent of sin , whatever he profess himself to believe , he is no true believer . but i intend now somewhat that is peculiar , that is , not common unto all , whereby on some occasions faith doth evidence its power and sincerity . neither yet do i mean a grace , duty or state that is of another kind or nature from that of gospel-repentance , which is common to all believers . there are not two kinds of true repentance , nor two different states of them that are truly penitent : all that i intend , is an eminent degree of gospel-repentance , in the habit or root , and in all the fruits and effects of it . there are various degrees in the power and exercise of gospel-graces , and some may be more eminent in one , and some in another ; as abraham and peter in faith , david and john in love. and there may be causes and occasions for the greater and higher exercise of some graces and duties at one time than at another ; for we are to attend unto duties according unto our circumstances , so as we may glorifie god in them , and advantage our own souls : so the apostle james directs us , chap. 5. 13. is any afflicted ? let him pray : is any merry ? let him sing psalms . several states , and various circumstances in them , call for the peculiar exercise of several graces , and the diligent performance of several duties . and this is that which is here intended , namely , a peculiar , constant , prevalent exercise of the grace and duties of repentance in a singular manner : what is required hereunto , shall be afterwards declared . 2. as unto the persons in whom this is required , and in whom faith will evidence it self by it , they are of various sorts . 1. such as have been by the power of their corruptions and temptations surprized into great sins : that some true believers may be so , we have presidents both in the old testament and in the new : such i mean as uncleanness , drunkenness , gluttony , theft , premeditated lying , oppression in dealing , and sailing in profession in the time of persecution : this latter in the primitive church was never thought recoverable , but by faith acting it self in a state of repentance . such sins will have great sorrows , as we see in peter , and the incestuous corinthian , who was in danger to be swallowed up of overmuch sorrow , 2 cor. 2. 1. where it hath been thus with any , true faith will immediately work for a recovery by a through humiliation and repentance , as it did in peter : and in case that any of them shall lye longer under the power of sin , through want of effectual convictions , it will cost them dear in the issue , as it did david ; but in this case , for the most part faith will not rest in the meer joynting again the bone that was broken , or with such a recovery as gives them peace with god and their own consciences , but by a just and due remembrance of the nature of their sin , its circumstances and aggravations , the shameful unkindness towards god that was in it , the grief of the holy spirit , and dishonour of christ by it , it will decline and dispose the soul to a humble contrite frame , to a mournful walking , and the universal exercise of repentance all its days . and indeed where it doth not so , mens recovery from great sins are justly to be questioned , as unto their sincerity . for want hereof it is that we have so many palliated cures of great sins , followed with fearful and dangerous relapses ; if a man subject to great corruptions and temptations hath by them been surprised into great actual sin , and been seemingly recovered through humiliation and repentance , if he again break the yoke of this stated repentance whereof we speak , he will quickly again be ovorcome , and perhaps irrecoverably . herein he alone that walketh softly , walketh safely . 2. it is necessary for such as have given scandal and offence by their miscarriages ; this will stick very close unto any who hath the least spark of saving faith. it is that which god is in a peculiar manner provoked with in the sins of his people , as in the case of david , 2 sam. 12. 14. so also ezek. 36. 20. rom. 2. 24. this keeps alive the remembrance of sin , and sets it before men continually , and is a spring in a gracious soul of all acts and duties of repentance ; it was so in david all his days , and probably in mary magdalen also . where it hath been thus with any , faith will keep the soul in an humble and contrite frame , watchful against pride , elation of mind , carelesness and sloath ; it will recover godly sorrow and shame , with revenge , or self-reflection , in great abasement of mind , all which things belong to the state of repentance intended . they that can easily shake of a sense of scandal given by them , have very little of christian ingenuity in their minds . 3. it is so unto such as have perplexing lusts and corruptions which they cannot so subdue but that they will be perplexing and desiling of them : for where there are such , they will in conjunction with temptations frequently disquiet , wound and desile the soul : this brings upon it weariness and outeries for deliverance , rom. 7. 24. in this state faith will put the soul on prayer , watchfulness , diligence , in opposition unto the deceit and violence of sin . but this is not all , it will not rest here , but it will give the mind such a sense of its distressed , dangerous condition , as shall fill it constantly with godly sorrow , self-abasement , and all duties of repentance . no man can hold out in such a conflict , nor maintain his peace on right grounds , who doth not live in the constant exercise of repentance , indeed who doth not endeavour in some measure to come up unto that state of it which we shall afterwards describe : for men who have untameable corruptions working continually in their minds , by imaginations , thoughts , and affections , to think to carry it in a general way of duties and profession , they will be mistaken , if they look either for victory or peace : this sort of men are of all others most peculiarly called unto this state and duty . 4. such as would be found mourners for the sins of the age , place , and time wherein they live , with the consequents of them , in the dishonour of god , and the judgments which will ensue thereon . there are times wherein this is an especial and eminent duty , which god doth highly approve of : such are they wherein the visible church is greatly corrupted , and open abominations are found amongst men of all sorts , even as it is at this day ; then doth the lord declare how much he values the performance of this duty , as he testifies ezek. 9. 4. they alone shall be under his especial care in a day of publick distress and calamity : a duty wherein it is to be feared that we are most of us very defective . now the frame of heart required hereunto cannot be attained , nor the duty rightly performed , without that state of repentance and humiliation which we enquire into ; without it we may have transcient thoughts of these things , but such as will very little affect our minds : but where the soul is kept in a constant spiritual frame , it will be ready for this duty on all occasions . 5. it becomes them , who having passed through the greatest part of their lives , do find all outward things to issue in vanity and vexation of spirit , as it was with solomon when he wrote his ecclesiastes . when a man recounts the various scenes and appearances of things which he hath passed through in his life , and the various conditions he hath been in , he may possibly find that there is nothing steady but sorrow and trouble . it may be so with some , i say , with some good men , with some of the best men , as it was with jacob : others may have received more satisfaction in their course ; but if they also will look back , they shall find how little there hath been in the best of their transcient comforts , they will see enough to make them say , there is nothing in these things , it is high time to take off all expectations from them : such persons seem to be called unto this especial exercise of repentance and mourning for the remainder of their lives . 6. such as whose hearts are really wounded and deeply affected with the love of christ , so as that they can hardly bear any longer absence from him , nor delight in the things wherein they are detained and kept out of his presence : this frame the apostle describes , 2 cor. 5. 2 , 4 , 6 , 8. they live in a groaning condition , throughly sensible of all the evils that accompany them in this absence of the bridegroom ; and they cannot but continually reflect upon the sins and follies which their lives have been and are filled withall , in this their distance from christ : whereas therefore their hearts are filled with inflamed affections towards him , they cannot but walk humbly and mournfully until they come unto him . it may be said , that those who have experience of such affection unto the lord jesus , cannot but have continual matter of joy in themselves , and so of all men have least need of such a state of constant humiliation and repentance . i say , it is so indeed , they have such matter of joy , and therewith christ will be formed in them more and more every day . but i say also , there is no inconsistency between spiritual joy in christ , and godly sorrow for sin. yea , no man in this life shall ever be able to maintain solid joy in his heart , without the continual working of godly sorrow also : yea , there is a secret joy and refreshment in godly sorrow , equal unto the chiefest of our joys , and a great spiritual satisfaction . these several sorts of persons , i say , are peculiarly called unto that exercise of faith in repentance which we enquire after . before i proceed to shew wherein this state i intend doth consist , and what is required thereunto , which is the last thing proposed , i shall premise some rules for the right judging of our selves with respect unto them . as , 1. faith will evidence its truth , ( which is that we enquire after ) in its sincere endeavour after the things intended , though its attainments as unto some of them be but mean and low : yea , a sense of its coming short in a full answering of them or compliance with them , is a great ingredient in that state called unto : if therefore faith keep up this design in the soul , with a sincere pursuit of it , though it fail in many things , and is not sensible of any great progress it makes , it will therein evidence its sincerity . 2. whereas there are sundry things , as we shall see , required hereunto , it is not necessary that they should be found all equally in all who design this state and frame . some may be more eminent in one of them , some in another ; some may have great helps and furtherances unto some of them in a peculiar manner , and some great obstructions in the exercise of some of them . but it is required , that they be all radically in the heart , and be put forth in exercise sometimes on their proper occasions . 3. this state in the description of it will sufficiently distinguish it self from that discontent of mind whereon some withdraw themselves from the occasions of life , rather condemning others than themselves on meer weariness of the disappointments of the world , which hath cast some into crooked paths . the first thing required hereunto is weanedness from the world : the rule of most men is , that all things are well enough with them , with respect unto the world , whilst they keep themselves from known particular sins , in the use of the things of it ; whilst they do so in their own apprehensions , they care not how much they cleave unto it , are even swalowed up in the businesses and occasions of it . yea , some will pretend unto , and make an appearance of a course of life more than ordinarily strict , whilst their hearts and affections cleave visibly to this world , and the things of it . but the foundation of the work of faith we enquire into must be laid in mortification , and weanedness from the world. in antient times , sundry persons designed a strict course of mortification and penitence , and they always laid the foundation of it in a renunciation of the world , but they fell most of them into a threefold mistake , which ruined the whole undertaking . for , 1. they fell into a neglect of such natural and moral duties as were indispensibly required of them : they forsook all care of duties belonging unto them in their relations , as fathers , children , husbands , wives , and the like , betaking themselves into solitudes , and hereby also they lost all that political and christian usefulness which the principles of humane society and of our religion do oblige us unto : they took themselves unto a course of life rendring the most important christian duties , such as respect other men of all sorts , in all fruits of love , utterly impossible unto them : they could be no more useful nor helpful in the places and circumstances wherein they were set by divine providence ; which was a way wherein they could not expect any blessing from god. no such thing is required unto that renunciation of the world which we design ; with nothing that should render men useless unto all men doth christian duties interfere . we are still to use the world whilst we are in it , but not abuse it : as we have opportunity , we must still do good unto all . yea , none will be so ready to the duties of life , as those who are most mortified to the world : thoughts of retirement from usefulness , unless a great decay of outward strength , are but temptations . 2. they engaged themselves into a number of observances no where required of them ; such were their outward austerities , fastings , choice of meats , times of prayer , whereunto at length self-maceration and disciplines were added . in a scrupulous superstitious obervance of these things , their whole design at length issued , giving rise and occasion unto innumerable evils . faith directs to no such thing , it guides to no duty , but according to the rule of the word . 3. at length they began to engage themselves by vow , into such peculiar orders and rules of a pretended religious life as were by some of their leaders presented unto them , and this ruined the whole . however , the original design was good , namely , such a renuntiation of the world as might keep it and all the things of it from being an hindrance unto us , in an humble walk before god , or any thing that belongs thereunto : we are to be crucified unto the world , and the world unto us , by the cross of christ , we are to be so in a peculiar manner , if we are under the conduct of faith , in a way of humiliation and repentance : and the things ensuing are required hereunto . 1. the mortification of our affections unto the desirable things of this life ; they are naturally keen and sharp , set upon them , and do tenaciously adhere vnto them : especially they are so when things have an inlet into them by nearness of relation , as husbands , wives , children , and the like . persons are apt to think they can never love them enough , never do enough for them ; and it is granted , they are to be preferred above all other earthly things ; but where they fill and possess the heart , where they weaken and obtund the affections unto things spiritual , heavenly , and eternal , unless we are mortified unto them , the heart will never be in a good frame , nor is capable of that degree in the grace of repentance which we seek . it is so with the most as unto all other useful things in this world , as wealth , estates , and peace : whilst they are conversant about them , as they suppose in a lawful manner , they think they can never over-value them , nor cleave too close unto them . but here we must begin , if we intend to take any one step into this holy retirement . the edge of our affections and desires must be taken off from these things : and hereunto three things are necessary . 1. a constant , clear view and judgment of their uncertainty , emptiness , and disability to give any rest or satisfaction . uncertain riches , uncertain enjoyments , perishing things , passing away , yea , snares , burthens , hindrances , the scripture represents them to be , and so they are . if the mind were continually charged home with this consideration of them , it would daily abate its delight and satisfaction in them . 2. a constant endeavour for conformity unto christ crucified , it is the cross of christ whereby we are crucified unto the world and all things in it . when the mind is much taken up with thoughts of christ as dying , how and for what he dyed , if it hath any spark of saving faith in it , it will turn away the eyes from looking on the desirable things of this world , with any delightful friendly aspect . things will appear unto it as dead and discoloured . 3. the fixing of them steadily on things spiritual and eternal , whereof i have discoursed at large elsewhere : the whole of this advice is given us by the apostle , col. 3. 1 , 2 , 3 , 4 , 5. herein faith begins its work , this is the first lesson it takes out of the gospel ; namely , that of self-denial , whereof this mortification is a principal part . herein it labours to cast off every burthen , and the sin that doth so easily beset us . unless some good degree be attained here , all further attempts in this great duty will be fruitless . do you then , any of you , judge your selves under any of those qualifications before mentioned , which render this duty and work of faith necessary unto you ? sit down here at the threshold , and reckon with your selves , that unless you can take your hearts more off from the world , unless your affections and desires be mortified and crucified , and dead in you , in a sensible degree and measure , unless you endeavour every day to promote the same frame in your minds , you will live and dye strangers to this duty . 2. this mortification of our affections towards these things , our love , desire , and delight . will produce a moderation of passions about them , as fear , anger , sorrow , and the like ; such will men be stirred up unto , in those changes , losses , crosses , which these things are subject unto . they are apt to be tender and soft in those things ; they take every thing to heart , every affliction and disappointment is aggravated , as if none almost had such things befall them as themselves : every thing puts them into a commotion : hence are they often surprized with anger about trifles , influenced by fear in all changes , with other turbulent passions ; hence are men morose , peevish , froward , apt to be displeased , and take offence on all occasions ; the subduing of this frame , the casting out of these dispositions and perverse inclinations , is part of the work of faith. when the mind is weaned from the world and the things of it , it will be sedate , quiet , composed , not easily moved with the occurences and occasions of life : it is dead unto them , and in a great measure inconcerned in them ; this is that moderation of mind wherein the apostle would have us excel , phil. 4. 5. for he would have it so eminent as that it might appear unto all men , that is , who are concerned in us , as relations , families , and other societies ; this is that which principally renders us useful and exemplary in this world ; and for the want whereof many professors fill themselves and others with disquietments , and give offence unto the world it self . this is required of all believers , but they will be eminent in it in whom faith works this weanedness from the world , in order unto a peculiar exercise of repentance . 3. there is required hereunto an unsollicitousness about present affairs and future events : there is nothing given us in more strict charge in the scripture , than that we should be careful in nothing , sollicitous about nothing , take no thought for to morrow , but to commit all things unto the sovereign disposal of our god and father , who hath taken all these things into his own care. but so it is come to pass , through the vanity of the minds of men , that what should be nothing unto them is almost their all . care about things present , and sollicitousness about things to come , in private and publick concerns , take up most of their thoughts and contrivances : but this also will faith subdue on this occasion , where it tends unto the promotion of repentance , by weanedness from the world. it will bring the soul into a constant , steady , universal resignation of it self unto the pleasure of god , and satisfaction in his will. hereon it will use the world as if it used it not , with an absolute inconcernment in it , as unto what shall fall out . this is that which our saviour presseth so at large , and with so many divine reasonings , mat. 6. 25 , to the 34. 4. a constant preferrence of the duties of religion before and above the duties and occasions of life : these things will continually interfere , if a diligent watch be not kept over them , and they will contend for preferrence ; and their success is acording to the interest and estimation which the things themselves have in our minds : if the interest of the world be there prevalent , the occasions of it will be preferred before religious duties ; and they shall for the most part be put off unto such seasons wherein we have nothing else to do , and it may be sit for little else . but where the interest of spiritual things prevails , it will be otherwise , according to the rule given us by our blessed saviour ; seek first the kingdom of god and the righteousness thereof , &c. mat. 6. 33. i confess this rule is not absolute , as unto all seasons and occasions , there may be a time wherein the observation of the sabbath must give place to the pulling an ox or an ass out of a pit ; and on all such occasions the rule is , that mercy is to be preferred before sacrifice . but in the ordinary course of our walking before god , faith will take care that a due attendance unto all duties of religion be preferred to all the occasions of this life ; they shall not be shuffled off on trifling pretences , nor cast into such unseasonable seasons as otherwise they will be . there also belongs unto that weanedness from this world which is necessary unto an eminency in degrees of humiliation and repentance , watching unto prayer . 5. willingness and readiness to part with all for christ and the gospel , this is the animating principle of the great duty of taking up the cross , and self-denial therein : without some measure of it in sincerity , we cannot be christ's disciples : but in the present case there is an eminent degree , which christ calls the hating of all things in comparison of him , that is required ; such a readiness as rejects with contempt all arguing against it , such as renders the world no burthen unto it in any part of our race ; such as establisheth a determinate resolution in the mind , that as god calls , the world and all the concernments of it should be forsaken for christ and the gospel . our countenances and discourses on difficulties do not argue that this resolution is prevalent in us , but so it is required in that work of faith which we are in the consideration of . 2. a second thing that belongs hereunto , is a peculiar remembrance of sin , and converse about it in our minds , with self-displicency and abhorrency . god hath promised in his covenant , that he will remember our sins no more ; that is , to punish them ; but it doth not thence follow that we should no more remember them , to be humbled for them . repentance respects sin always ; wherever therefore that is , there will be a continual calling sin to remembrance ; saith the psalmist , my sin is ever before me . there is a threefold calling our past sins unto remembrance : 1. with delight and contentment ; thus is it with proffligate sinners , whose bodies are grown unserviceable unto their youthful lusts ; they call over their former sins , roll them over in their minds , express their delight in them by their words , and have no greater trouble but that for the want of strength or opportunity they cannot still live in the practise of them ; this is to be old in wickedness , and to have their bones filled with the sins of their youth : so do many in this age , delight in filthy communication , unclean society , and all incentives of lust : a fearful sign of being given over unto a reprobate mind , an heart that cannot repent . 2. there is a remembrance of sin unto disquietment , terror and despair : where mens consciences are not seared with an hot iron , sin will visit their minds ever and anon with a troublesome remembrance of it self , with its aggravating circumstances . for the most part men hide themselves from this visitor , they are not at home , not at leisure to converse with it , but shift it off like insolvent debtors , from day to day , with a few transient thoughts and words . but sometimes it will not be so put off , it will come with an arrest , or a warrant from the law of god , that shall make them stand and give an account of themselves : hereon they are filled with disquietments , and some with horror and despair , which they seek to pacify and divert themselves from , by farther emerging themselves in the pursuit of their lusts , the case of cain , gen. 4. 13 , 16 , 17. 3. there is a calling former sins to remembrance , as a furtherance of repentance , and so they are a threefold glass unto the soul , wherein it hath a trebble object . 1. it sees in them the depravation of its nature , the evil quality of that root which hath brought forth such fruit : and they see in it their own folly , how they were cheated by sin and sathan ; they see the unthankfulness and unkindness towards god wherewith they were accompanied : this fills them with holy shame , rom. 6. 21. this is useful and necessary unto repentance . perhaps if men did more call over their former sins and miscarriages than they do , they would walk more humbly and warily than they do for the most part . so david in his age prays for a renewed sense of the pardon of the sins in his youth , psal. 25. 7. 2. the soul sees in them a representation of the grace , patience , and pardoning mercy of god : thus and thus was it with me , god might justly have cast me off for ever ; he might have cut me off in the midst of these sins , so as that i should have had no leisure to have cried for mercy ; and perhaps some of them were sins long continued in . o the infinite patience of god that spared me ! the infinite grace and mercy of god that forgave unto me these provoking iniquities ! this frame is expressed psal. 103. 3 , 4. 3. the soul sees herein the efficacy of the mediation and blood of christ , 1 joh. 2. 2. whence is it that i have deliverance from the guilt of these sins ? that way was made for the advancing of grace in the pardon of them ? whence is it that my soul and conscience are purged from the stain and filth of them ? here the whole glory of the love and grace of christ in his mediation , with the worth of the attonement that he made , and the ransom that he paid , with the efficacy of his blood to purge us from all our sins , is represented unto the mind of the believer : so out of the eater comes forth meat , and hereby a reconciliation is made between the deepest humiliation , and a refreshing sense of the love of god , and peace with him . this therefore a soul which is engaged into the paths of repentance will constantly apply it self unto : and it is faith alone whereunto we are beholding for the views of these things in sin ; in no other light will they be seen therein : their aspect in any other is horrid and terrifying , suited only to sill the soul with dread and horror , and thoughts of flying from god : but this view of them is suited to stir up all graces unto an holy exercise . 3. hereon godly sorrow will ensue ; this indeed is the very life and soul of repentance , so the apostle declares it , 2 cor. 7. 9 , 10 , 11. and it comprizeth all that is spoken in the scripture about a broken heart and a contrite spirit , which expresseth it self by sighs , tears , mourning , yea , watering our beds with tears , and the like . david giveth so great an instance in himself hereof , and that so frequently repeated , as that we need no other exemplification of it . i shall not at large insist upon it , but only shew ( 1. ) what it doth respect : and ( 2. ) wherein it doth consist , ( 3. ) how faith works it in the soul. ( 1. ) what it doth respect : and it hath a twofold object : 1. such past sins as by reason of their own nature or their aggravations , have left the greatest impressions on conscience : it respects indeed in general all past and known sins that can be called to remembrance , but usually in the course of mens lives there have been some sins whose wounds on various accounts have been most deep and sensible , these are the especial objects of this godly sorrow ; so was it with david in the whole course of his life , after his great fall , he still bewailed his miscarriage therein : the like respect he had unto the other sins of his youth ; and none have been so preserved , but they may fix on some such provocation as may be a just cause of this sorrow all their days . 2. it respects the daily incursions of infirmities in failings , negligences in our frames or actions , such as the best are subject to ; these are a matter of continual sorrow and mourning to a gracious soul that is engaged in this duty and way of repentance . ( 2. ) wherein it doth consist ; and the things following do concur therein : 1. self-judging ; this is the ground and spring of all godly sorrow , and thereon of repentance , turning away the displeasure of god , 1 cor. 11. 31. this the soul doth continually with reference unto the sins mentioned ; it passeth sentence on it self every day : this cannot be done without grief and sorrow ; for although the soul finds it a necessary duty , and is thereon well pleased with it , and yet all such self-reflection ; are like afflictions , not joyous but grievous . 2. the immediate effect hereof is constant humiliation : he that so judgeth himself , knows what frame of mind and spirit becomes him thereon : this takes away the ground from all pride , elation of mind , self-pleasing ; where this self-judging is constant they can have no place : this is that frame of mind which god approves so highly , and hath made such promises unto ; the humble are every where proposed as the especial object of his own care , his respect is to them that are of a broken heart , and of a contrite spirit : and this will grow on no other root . no man by his utmost diligence on any argument or consideration shall be able to bring himself into that humble frame wherein god is delighted , unless he lay the foundation of it in continual self-judging , on the account of former and present sins . men may put on a fashion , frame , and garb of humility ; but really humble they are not ; where this is wanting , pride is in the throne , in the heart , though humility be in the countenance and deportment : and herein doth this godly sorrow much consist . 3. there is in it a real trouble and disquietment of mind , for sorrow is an afflictive passion ; it is contrary to that compose which the mind would constantly be at . howbeit this trouble is not such as is opposed unto spiritual peace and refreshment , for it is an effect of faith , and faith will produce nothing that is really inconsistent with peace with god , or that shall impeach it ; but it is opposite unto other comforts . it is a trouble that all earthly things cannot take off and remove . this trouble of his mind in his sorrow for sin , david on all occasions expresseth unto god ; and sometimes it riseth to a great and dreadful height , as it is expressed psal. 88. throughout . hereby the soul is sometimes overwhelmed , yet so as to relieve it self by pouring out its complaint before the lord , psal. 102. 1. 4. this inward frame of trouble , mourning , and contriteness , will express it self on all just occasions , by the outward signs of sighs , tears , and mournful complaints , psal. 31. 10. so david continually mentions his tears on the like account , and peter on the review of his sin wept bitterly ; as mary washed the feet of christ with her tears , as we should all do , a soul filled with sorrow will run over and express its inward frame by these outward signs . i speak not of those self-whole jolly professors which these days abound with , but such as faith engageth in this duty will on all occasions abound in these things . i fear there is amongst us too great a pretence , that mens natural tempers and constitutions are incompliant with these things : where god makes the heart , soft and godly sorrow doth not only sometimes visit it , but dwell in it , it will not be wholly wanting in these expressions of it ; and what it comes short of one way , it may make up in another ; whatever the case be as to tears , it is certain that to multiply sighs and groans for sin , is contrary to no mans constitution , but only to sin ingrafted in his constitution . 5. this godly sorrow will constantly incite the mind unto all duties , acts and fruits of repentance whatever ; it is never barren nor heartless , but being both a grace and a duty , it will stir up the soul unto the exercise of all graces , and the performance of all duties that are of the same kind : this the apostle declares fully , 2 cor. 7. 11. this therefore is another thing which belongs unto that state of repentance which faith will bring the soul unto , and whereby it will evidence it self on the occasions before-mentioned : and indeed if this sorrow be constant and opperative , there is no clearer evidence in us of saving faith. they are blessed who thus mourn : i had almost said , it is worth all other evidences , as that without which they are none at all ; where this frame is not in some good measure , the soul can have no pregnant evidence of its good estate . 4. another thing that belongs to this state , is outward observances becoming it ; such are abstinence unto the due mortification of the flesh ; not in such things or ways as are hurtful unto nature , and really obstructive of greater duties : there have been great mistakes in this matter , most men have fallen into extreams about it , as is usual with the most in like cases ; they did retain in the papacy , from the beginning of the apostacy of the church , from the rule of the scripture , an opinion of the necessity of mortification unto a penitent state ; but they mistook the nature of it , and placed it for the most part in that which the apostle calls the doctrine of devils , when he foretold believers of that hypocritical apostacy , 1 tim. 4. 1 , 2 , 3. forbiding to marry , engaging one sort of men by vows against the use of that ordinance of god for all men , and enjoyning abstinence from meats in various laws and rules , under pretence of great austerity , was the substance of their mortification : hereunto they added habits , fasting , disciplines , rough garments , and the like , pretended self-macerations innumerable . but the vanity of this hypocrisie hath been long since detected , but therewithall most men are fallen into the other extream : men do generally judge that they are at their full liberty in and for the use of the things esteemed refreshments of nature ; yea , they judge themselves not to be obliged unto any retrenchment , in garments , diet , with the free use of all things in themselves lawful , when they are under the greatest necessity of godly sorrow , and express repentance . but there is here a no less pernicious mistake than in the former excess , and it is that which our lord jesus christ gives us in charge to watch against , luk. 22. 34 , 35 , 36. this therefore , i say , is required unto the state we enquire after ; those things which restrain the satisfaction of the appetite , with an aversation of the joyous enticements of the world , walking heavily and mournfully , expressing an humble and afflicted frame of spirit , are necessary in such a season . the mourners in zion are not to be ashamed of their lot and state , but to prosess it in all suitable outward demonstration of it ; not in fantastical habits and gestures , like sundry orders of the monks ; not in affected forms of speech and uncouth deportments , like some among our selves ; but in such ways as naturally express the inward frame of mind enquired after . 5. there is required hereunto a firm watch over solitudes and retirements of the night and day , with a continual readiness to conflict temptations in their first appearance , that the soul be not surprized by them ; the great design in the exercise of this grace , is to keep and preserve the soul constantly in an humble and contrite frame , if that be lost at any time , the whole design is for that season disappointed : wherefore faith engageth the mind to watch against two things ; ( 1. ) the times wherein we may lose this frame . ( 2. ) the means whereby . and , ( 1. ) for the times ; there are none to be so diligently watched over as our sollitudes and retirements by night or by day : what we are in them , that we are indeed , and no more ; they are either the best or the worst of our times , wherein the principle that is predominant in us will shew and act it self ; hence some are said to devise evil on their beds , and when the morning is light they practise it , mich. 2. 1. their sollitude in the night serves them to think on , contrive , and delight in all that iniquity which they intend by day to practise , according to their power . and on the other side , the work of a gracious soul in such seasons is to be seeking after christ , cant. 3. 1. to be meditating of god , as the psalmist often expresseth it . this therefore the humble soul is diligently watchful in , that at such seasons vain imaginations which are apt to obtrude themselves on the mind , do not carry it away , and cause it to lose its frame , though but for a season ; yea , these are the times which it principally lays hold on for its improvement : then doth it call over all those considerations of sin and grace which are meet to affect it and abase it . ( 2. ) for the means of the loss of an humble frame , they are temptations ; these labour to possess the mind either by sudden surprizals , or continued solicitations . a soul engaged by faith in this duty is aware always of their deceit and violence ; it knows that if they enter into it , and do entangle it , though but for a season , they will quite cast out or deface that humble , contrite , broken frame , which it is its duty to preserve : and there is none who hath the least grain of spiritual wisdom , but may understand of what sort these temptations are which he is obnoxious unto ; here then faith sets the soul on its watch and guard continually , and makes it ready to combate every temptation on its first appearance , for then it is weakest and most easily to be subdued ; it will suffer them to get neither time , nor ground , nor strength : so it preserves an humble frame , delivers it frequently from the jaws of this devourer . 6. although the soul finds satisfaction in this condition , though it be never sinfully weary of it , nor impatient under it ; yea , though it labour to grow and thrive in the spirit and power of it , yet it is constantly accompanied with deep sighs and groanings for its deliverance : and these groanings respect both what it would be delivered from , and what it would attain unto ; between which there is an interposition of some sighs and groans of nature , for a continuance in its present state . 1. that which this groaning respects deliverance from , is the remaining power of sin ; this is that which gives the soul its distress and disquietment : occasionally indeed its humility , mourning , and self-abasement are encreased by it , but this is thro' the efficacy of the grace of christ jesus : in its own nature it tends to hurt and ruine ; this the apostle emphatically expresseth in his own person , as bearing the place and state of other believers , ro. 7. 24. and this constant groaning for deliverance from the power of sin , excites the soul to pursue it unto its destruction : no effect of faith , such as this is , is heartless or fruitless , it will be opperative towards what it aims at ; and that in this case is the not being of sin ; this the soul groans after , and therefore contends for ; this is the work of faith , and faith without works is dead ; wherefore it will continually pursue sin unto all its retirements and reserves . as it can have no rest from it , so it will give neither rest nor peace unto it ; yea , a constant design after the not being of sin , is a blessed evidence of a saving faith. 2. that which it looks after , is the full enjoyment of glory , rom. 8. 23. this indeed is the grace and duty of all believers , of all who have received the first fruits of the spirit ; they all in their measure groan , that their very bodies may he delivered from being the subject and seat of sin , that they may be redeemed out of that bondage : it is a bondage to the very body of a believer to be instrumental unto sin : this we long for its perfect deliverance from , which shall compleat the grace of adoption in the whole person : but it is most eminent in those who excel in a state of humiliation and repentance ; they , if any , groan earnestly ; this they sigh , breath , and pant after continuually ; and their views of the glory that shall be revealed , gives them refreshment in their deepest sorrows ; they wait for the lord herein more than they that wait for the morning . do not blame a truly penitent soul , if he longs to be dissolved : the greatness and excellency of the change which he shall have thereby , is his present life and relief . 3. but there is a weight on this desire , by the interposition of nature , for the continuation of its present being , which is inseparable from it : but faith makes a reconciliation of these repugnant inclinations , keeping the soul from weariness and impatience ; and this it doth by reducing the mind unto its proper rock : it lets it know that it ought not absolutely to be under the conduct of either of these desires . first , it keeps them from excess , by teaching the soul to regulate them both by the word of god ; this it makes the rule of such desires and inclinations , which whilst they are regulated by , we shall not offend in them : and it mixeth a grace with them both that makes them useful , namely , constant submission to the will of god ; this grace would have , and this nature would have ; but saith the soul , the will and sovereign pleasure of god is my rule : not my will , holy father , but they will be done : we have the example of christ himself in this matter . 7. the last thing i shall mention , as that which compleats the state described , is abounding in contemplations of things heavenly , invisible and eternal : none have more holy and humble thoughts than truly penitent souls , none more high and heavenly contemplations ; you would take them to be all sighs , all mourning , all dejection of spirit ; but none are more above , none more near the high and lofty one : as he dwells with them , isa. 57. 15. so they dwell with him in a peculiar manner , by these heavenly contemplations . those who have lowest thoughts of themselves , and are most filled with self-abasement , have the clearest views of divine glory . the bottom of a pit or well gives the best prospect of the heavenly luminaries : and the soul in its deepest humiliations , hath for the most part the clearest views of things within the vail . finis . books lately printed of dr. owens , and sold by william marshal at the bible in newgate-street . 1. the true nature of a gospel-church . 2. a treatise of the dominions of sin and grace . 3. a breif and impartial account of the nature of the protestant religion . 4. a brief instruction in the worship of god. 5. an humble testimony unto the goodness and severity of god. 6. a discourse of temptations . 7. the principles of the doctrine of christ. 8. meditations and discourses on the glory of christ. 9. two discourses concerning the holy spirit and his work , the one of the spirit as a comforter , the other as he is the author of spiritual gifts , which is an addtion to the folio . in octavo bound 2 s. 10. a guide to church-fellowship and order according to the gospel institution , wherein these following particulars are distinctly handled : ( 1. ) the necessity of believers to joyn themselves in church order . ( 2. ) the subject matter of the church . ( 3. ) a continuation of a church state . ( 4. ) what sort of churches and disciples of christ may and ought to joyn themselves unto , as unto entire communion . drice bound 6 d. where you may be supplied with most of dr. owen's other books that are in print , at the bible in newgate-street . books written by other authors and effigies sold as above . caryl's exposition on the book of job . two volumes pool's synopsis in latine . five volumes . with the index's . pool's synopsis on the new testament . in two volumes , in latine , with the index , is sold very cheap , for 20 s. in quires , and 30 s. bound . index's of the old and new testament , to be sold alone . price . 5 s. clark's martyrology . dr. manton's effigies , price 6 d. dr. owen's effigies , price 6 d. mr. caryl's effigies , price 6 d. mr. bunyan's effigies , price 6 d. with several other ministers effigies . some helpes to faith shewing the necessitie, grounds, kinds, degrees, signes of it. clearing diuerse doubts, answering obiections, made by the soule in temptation. by iohn wilson, preacher of gods word in gilford. wilson, john, d. 1630. 1625 approx. 141 kb of xml-encoded text transcribed from 121 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a15504 stc 25769 estc s103081 99838839 99838839 3228 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a15504) transcribed from: (early english books online ; image set 3228) images scanned from microfilm: (early english books, 1475-1640 ; 1161:10) some helpes to faith shewing the necessitie, grounds, kinds, degrees, signes of it. clearing diuerse doubts, answering obiections, made by the soule in temptation. by iohn wilson, preacher of gods word in gilford. wilson, john, d. 1630. [12], 227, [1] p. printed by i. l[egat] for robert mylbourne, and are to be sold at his shop, at the great south doore of pauls, london : 1625. printer's name from stc. running title reads: some helps to faith. some print faded and show-through; title page stained. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith -early works to 1800. 2004-12 tcp assigned for keying and markup 2005-02 spi global keyed and coded from proquest page images 2005-04 olivia bottum sampled and proofread 2005-04 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion some helpes to faith . shewing the necessitie , grounds , kinds , degrees , signes of it . clearing diuerse doubts , answering obiections , made by the soule in temptation . by iohn wilson , preacher of gods word in gilford . philip . 1.25.26 . for your furtherance , and ioy of faith that you may more abundantly reioyce in iesus christ. london , printed by i. l. for robert mylbourne , and are to be sold at his shop , at the great south doore of pauls . 1625. to the trvely noble lady , the lady lettice , countesse of leicester : mercie and grace in this life , saluation with eternall glory in the world to come . good madam , vnthankfulnesse is a great defiler of conscience , both as it is a great sinne against iustice ; and as it prouokes wrath , whereby such persons are deliuered vp to vile affections . and though thankefulnesse cannot stay in the instrument , but goeth by it to the author , yet it is due to such , by whose hands god conueyes his benefits . it hath pleased that blessed god ▪ to stirre vp your ladiship for my good : first , in calling mee to be a minister to your honourable familie , how weake soeuer ; yet not without some fruit by his blessing , whose power is seene in weakenesse ; where , how i was cared for , my conscience doth witnesse : secondly , in your opportunity ( preferring publike good , so were your words ) giuing me a free , and comfortable entrance into this charge , wherein i now labour , according to my measure . and from that time , i haue beene followed with kindnesse from that house ; but that specially refresheth mee to remember , that for the worke of my ministerie , your honour willed mee to count you as my mother . i am bold thus in particular , to propound you for gods honour , as an example , especially to patrons . and finding my selfe so much bound , i haue long thought how besides my prayers , i might by some paper testimonie , shew my selfe thankefull to your ladiship ; and resolued at last to write these notes faire , and send them for the helpe of your faith and comfort , in witnesse of the continuing , of my true care for your soules good . hereunto i was the rather inclined , for that i vnderstood , some to haue found helpe ( through the mercie of god ) to the quieting of their conscience by the reading of them , when they were in shorter notes of a sermon : in the meane time , diuerse friendes called vpon mee , for some thing to the presse , from which the knowledge of mine owne wants hath hitherto kept me , yet debating it thus ; if the matter be profitable : first , it is not likely to bee hurt that way , but more vsefull then by writing : secondly , more fit to some for reading ; and to conuey bookes to friends , more commodious then copies in writing . here i stucke at this , that good books for this helpe bee not scant ; but then i thought againe , that acquaintance being a helpe to make them knowne , all come not to one hand : thi●dly , my desire to leaue testimonie of my faith , on whom i hold : and how , fourthly , that god hath glory of diuersitie of gifts , which manifest the spirit , giuen to profit withall : fiftly , that my selfe owe to them that haue so aduentured themselues . it yelded , not without feare , i confesse , yet commending it to god for his blessing , and to the loue of my deare friends to further it , it is now out of my hands . good madam , vse it among other helpes : i once left a little thing with you , to helpe you in examination of your title to heauen , this may a little further that as being ( i thinke ) fuller , to that purpose . calling made sure is a great comfort , and aduantage for a christian , many giue testimonie to you : you haue giuen good example in your constant respect of gods ordinances , glorifie god more with the fruites of your faith and loue ; call for the inspirations of the spirit , to be carried earnestly after him , hee purchased a people , to be iealous of good workes : looke into the felicitie of gods chosen dayly , bee still making it sure in your owne conscience ; the end of this life puts gods people in possession of endlesse life . the highest in the earth , haue but terme of life in their present things , how great so euer ; and dying out of christ , are without end miserable . blessed are they that so trust in christ , as to haue the lord for their god : that is to bee knowen in experience by the spirit of christ , destroying the dominion of sinne , and lading vs , so as that in the course of our life , we are with god , though foyled for our humbling in many temptations . the god of life , preserue your life of his good pleasure , for the good of many , that praising god for you , may by their prayers further your grace heere with the exercise of it : the lord bee with you , your honourable sister with hers , all that belong to you , and guide your hearts into the loue of god , and to looke for his sonne , the blessed hope from heauen . your honors in all dutie , and humble obseruance . iohn wilson . some helps to faith . shewing the necessitie , grounds , kinds , degrees , signes of it ; clearing diuerse doubts , answering obiections , made by the soule in temptation . luke 1.20 . because , thou beleeuest not my words , &c. the holy euangelist , set to deliuer the storie of christ from his beginning ( concerning his humanitie ) puts first a narration of his forerunner , how he did rise ( as he that would speake of the day light beginnes at the day starre ) wherein hee mentioneth the promise of his miraculous conception , and the ioy of his father and other friends : 2. the doubting of the promise by zacharie , with the reason of it , age making it impossible by course of nature . which is aggrauated by the minister , gabriel , and by the matter promised , glad tidings : 2. threatened with punishment of dumbnesse as a penall signe set out by the time , till the fulfilling of the promise ; & the cause , not beleeuing the words of such a messenger as he knew was sent of god. for zacharies doubt appeares not to be about the qualitie of the angel , whether he were true or false . if he had onely doubted whence the reuelation came , it would not haue beene so blamed , for gideon did so , and desired a signe whereby he might know it was an angel of god that speake to him iudg. 6.17.21 . but looking to the order of nature , so as he considered not the power of god , as abraham did in a like case , hee gaue not such glory to god a to rest on his word and power . obseruation . i. from his punishment for this cause that hee beleeued not the word of god , sent by his messenger , we may gather , how prouoking a sinne it is not to beleeue god promising . his fault was but in one part of gods word , admiting some doubt about thee fulfilling of the promise : 1. it was a particular act of vnbeleefe , no habite : 2. not full , but of infirmitie among many faithfull services , yet because he staggered at the promise , knowing that god had spoken , he shall speake no words of his owne , till god haue fulfilled his . sara ouercame her doubt , heb , 11.11 . by faith she receiued power to cōceiue seed , and was deliuered of a child when shee was past age ; because shee iudged him , faithful who had promised , yet laughed at the message of the angel and is reproued for it , gen. 18.12 . our sauiour doth reproach the two disciples , honestly testifiing of him , for follie and slownesse of heart to beleeue all that the prophets haue spoken , luk. 24.25 . he vpbraides the eleuen with their vnbeliefe , because they beleeued not them which had seene him after his resurrection , mar. 16.14 . moses and aarons ( faithfull seruants of god ) were iudged to death temporall , for not sanctifying the lord by beleeuing his promise of bringing water out of the rocke , and to lose the honour of bringing gods people into the land of promise . when a doubt creeps into a mans minde , whether that which god hath spoken shall come so to passe , it is iniurious , and greiuous to him ; much more when with full vnbeliefe his promise is reiected . psal. 106.24.25.26 , 2. king. 7.2 . reasons . sins are more greiuous as they haue god for their obiect more immediately , hating of god , despaire , vnbeliefe , the mother sinne , it dishonours god aboue many sinnes of morality : 1. in questioning his truth : 2. in limiting his power : 3. in disgracing his promise , and messengers : esa. 7.13 . is it a small thing for you to grieue men , that you will grieue my god , also . secondly , it is of prauity of nature , mans faithlesse disposition , whereunto being indulgent , he beares with himselfe in it too much , where god offers to fence him not onely with promise , but sometimes with signe . god saith of his sonnes and daughters , that they are children in whom is no faith , deut. 32.20 . christ to his fearefull disciples , how is it that yee haue no faith , mar. 4.40 . vse : 1. we ought therefore to feare with hatred all vnbeleefe , all kinds and degrees of it , and to sway our hearts against their natural disposition : we ought to beleeue god speaking to vs , whatsoeuer , how often soeuer , in what manner soeuer he do speake to vs ; and be violent against the hindering disposition , so breaking into heauen . the deuil flies not from vs by dallying , but by resisting him , iam. 4.7 . faith makes supernaturall things possible , math. 17.20 . it obtaines wonderfull things heb. 11.11.33.34 . it sanctifieth god in a mans heart , esa. 8.13 . and giues him glory before men , rom. 4.20 . out-looking improbabilities , impossibilities in nature , resting on his truth and power . when god hath spoken ; let vs reioyce in his word , saying , i haue the word of god , whereof i glory ; the word of god , i say , whereof i will glory . dauid assures himselfe , to the ouercomming of sorrowes and quickening him with spirituall ioy , that it shall be as god hath said , psal. 60.6 . god hath spoken in his holinesse , i will reioyce , i shall diuide shechem , and measure the valley of succhoth . gilead is mine , &c. when the lord hath said , i will not leaue thee nor forsake thee , we may boldly say the lord is my helper , i will not feare , heb. 13.5.6 . god will doe that which he hath spoken to me of , genes . 28.15 . thus paul did giue hope to them in the ship with him in great extremity , bee of good courage , for i beleeue god , that it shall bee euen so as he hath spoken to me : and they were all of good cheere . at length wee shall say ( to gods praise ) as wee haue heard , so haue wee seene in the citie of our god , psal 48.8 . let vs lay vp the promises in our hearts , set them still before vs , digest them in a holy hope , and feede our selues with them , bee they generall or particular , to this or that state and condition , absolute or with exception of the crosse ; wee shall beleeuing , perceiue in sensible effect that god hath not said in vaine , seeke yee mee . none shall bee ashamed that waite for him : either wee shall haue the very thing which wee doe desire , or the good of the want of it . vse . 2. seeing one act of distrust in a particular promise is so offensiue to god , how grieuous is it to forsake the generall promise of mercy in christ iesus , made to euery one that beleeues on him ? heb. 4.1 . let vs feare , it is full of sinne and danger . first , it is a manifest disobedience , rom. 10.16 , 21. against the first and great commaundement of the law : which though it doe not directly command faith in christ , nor reueale the righteousnesse whereby wee are saued , rom. 3.21 . yet bindes vs to hearken to god , in all that hee commands vs ; to whomsoeuer christ is preached , the commandement to beleeue in him is giuen , mar. 1.15 . ioh. 6.29 . they that reuolt after profession of faith , are saide to turne away from the holy commandement giuen to them . 2. pet. 2.21 . secondly , vnbeliefe is a kinde of blasphemy ; it makes god a lyar , which agrees not with his nature , it is impossible to him . heb. 6.18 . tit. 1.2 . his witnesse is greater then the witnesse of man. hee that honours a man with cap and knee , yet counts him a vaine lying fellow , doth more dishonour him thereby , then with all the outward signes he honours him : so hee that beleeues not god testifying of his sonne , that whosoeuer receiues him hath life , what respect soeuer hee giue him in other things , dishonours more then hee honours him , making the credite of his testimonies suspected ; as hee that beleeueth hath sealed that god is true . thirdly , vnbeliefe hath in it an odious vnthankfulnes in refusing christ with his grace so freely offered to euery creature , mark. 16.15 . christ louingly cals euery one that is athirst to come to him , with gracious promise that they shall not come in vaine , ioh. 7.37 , 38. beseeching men by his seruants in his stead , to be reconciled to god , and not to receiue the grace of god in vaine . hee waits that hee may haue place in mens hearts , promising sweete and refreshing familiarity to any that heares his voyce and opens vnto him , reuel . 3.20 . he puts none away that come to him , iohn 6.37 . god expostulates with men , why they will die , seeing life is so freely offered them , eze. 18.31 . lamenting their folly and losse in refusing him . therefore whether it bee of sottish negligence , or of obstinate rebellion , it is inexcusable vnthankfulnesse to reiect him . fourthly , vnbeliefe holds a man in the power of sinne , in an vniuersall pollution of nature : the seate of it is an euill heart , heb. 3.12 . a heart full of euill affections ; so it robbes god of that inward worship , which faith purifying the heart sets vp and maintaines , it is ioyned with loue , a pure heart and a good conscience , 1. tim. 1.5 . no true inward worship can be performed without faith , as may appeare by considering all the parts of it . i. confidence in god ( whereby wee rowle our selues vpon him for all needfull good , and to bee helpt and defended against all hurtfull euill , so as not to bee afraide at any euill tydings , to laugh at destruction when it comes , to challenge the aduersaries of our happinesse with a holy insultation , either as it were at the barre , for accusation or condemnation ; or in the field , for force to separate vs from the loue of god in christ iesus , rom. 8.33 , 34 , 35. ) cannot be without faith in christ. we haue by him entrance vnto god , with boldnesse and confidence through faith in his name , ephes. 3.12 . him god raised from the dead , and gaue him glory , that our faith and hope might bee in god , 1. pet. 1.21 . that a man may stay vpon god , hee must know that hee is his god , committing the care of his safetie , and the charge of his happines to belong to him , being both able and willing to helpe him ; which necessarily requires faith in christ , that hee may haue right to that couenant , i will bee thy god. so knowing whom hee hath beleeued , he with quietnesse and confidence commits himselfe to him , as paul , 2. tim. 1.12 . diffidence , and thereby feare are found in godly men , and that in good causes by defect of faith : much more in them that haue no faith , whose hearts by the sound of feare are mooued as the trees of the forrest by the winde , esay 7.2 . or are hardned against threatnings , by flatterie , trust in lying words , making falsehood their refuge . secondly , loue of god ( whereby we are mooued towards him , and cleaue to him , as soueraignely good in himselfe ; 2. the authour and maintainer of all our good had or hoped for ; 3. and for him doe loue such persons and things as hee hath commended to our loue ; 4. giue our selues to him to bee at his will , seeking his glory , and hating our selues , as wee are against him ; 5. cannot be satisfied , but in fruition of him , and therein rest with delightfull contentment ; ) cannot bee in an vnbeleeuer . 1. in such the loue of god is not . 2. gods loue preuents vs , and mooues ours . 1. iohn 4.19 . 3. hee circumciseth our hearts to loue him , his spirit is called the spirit of loue , because it works it in vs , and guides our hearts into it . 2. tim. 1.7 . 4. it is one speciall note by which the heires of the grace of life are described , 1. cor. 2.9 . & 8.3 . eph. 6.24 . rom. 8.28 . iam. 1.12 . the vnbeleeuer is an enemy to god. coloss. 1.21 . thirdly , feare of god ( whereby we sanctifie him in our hearts ; stand in awe of him & his word ; hate to sin against him , euen where no eye but his can take notice of vs ; giue our selues to good duties with strife to doe them , so as pleaseth him ; aspire to full sanctification , 2. cor. 7.1 . ) cannot be in an vnbelieuer . for it is wrought in regeneration , by vertue of gods couenant with such as haue their sinnes forgiuen , ier. 32.40 . by the spirit of god that rests vpon christ for his members , esa. 11.2 . is prouoked by gods mercy , psal. 130. vers . 4. and holds a man with a perpetuall will to god. the vnbeleeuer either contemnes god , and declares it by lewdnesse in his waies , prou. 14.2 . or if he feare , it is either penall esa. 33.14 . like the diuells trembling ; or meere seruile , to be a bridle , to work some ciuility , the chiefe obiect of it is euill of punishment . the feare of the belieuer , is ingenuous , voluntary , with confidence , and ioy , the chiefe obiect of it is euill of sinne , not his owne distresse but gods offence . fourthly , obedience ( a voluntary subiection of minde and heart to god , to hearken to , and to doe his will , after that manner , and to that end which hee appoints ) is not in an vnbeleeuer ; whose wisedome is enmitie against god , rom. 8.7 . he is a seruant of sinne , addicted to the wils of the flesh and minde , to fulfill them , not subiect to god nor can be . faith is the mother of obedience , by it wee receiue the spirit , renewing our nature vnto delightsome agreement with gods law , ioh. 5.3.4 . mouing vs by gods mercies , impelling vs by the loue of christ , to die to our selues to liue to him . fiftly , patience ( whereby vnder euills , wee adide in gods waies ; possesse our soules , waite for god , and giue him glory , acknowledging his hand , authoritie ouer vs and ours , his wisedome , righteousnes and goodnes ) is not in an vnbeleeuer , for it is the daughter of faith and hope , 1. thes. 1.3 . a fruit of the spirit , gal. 5.22 . and is wrought in meditation and application of gods promises , of the gift of his sonne the pledge of all promises , rom. 8.31.32 . and his presence with vs in trouble , psal. 91.15 . moderating the temptation to the strength he giues , that we may be able to beare it , working our present good and promoting our future glory , 2 cor. 4. vnbeleefe hath either , senselesse stupiditie , ier. 5.3 . or hardening and making the courage stout to indure the vttermost , or a counterfeit humiliation , whereby men flatter god to get out of his hands , which if it succeed not , their pride opens their mouth against god vnto stout words , and their heart frets against the lord. esa. 58.3 . mal. 3.13.14 . sixtly , prayer ( an action of the heart wherein , acknowledging the author of all goodnesse , we inforce the powers of our soules to doe an immediate seruice to him , to bring forward his decrees into execution ) no vnbeleeuer can rightly performe : for it requires faith not onely of gods essence and power , but of his loue and good will to vs , accepting our person , and receiuing our prayer . mar. 11.24 . rom. 10.14 . heb. 11.6 . iam. 1.6 . and it must be by the holy ghost . iud. 2.20 . it requires an vpright person . prou. 15.8 . the oder of christs sacrifice . reue. 8.4 . and so is a note of saluatition . ioel. 2.38 . which is farre from an vnbeleeuer . seuenthly , thanksgiuing or sacrificing praise to god , cannot be rightly performed without faith , for it requires a heart affected with this aboue all benefits , that the lord is our god , which was declared by giuing thanks before the ark , the testimonie of gods presence with his people ; it goeth thus , thou art my god and i will thanke thee . psal. 118.28 . with tast of his loue in the benefits , as pledges of more to come , as the valley of achor for a dore of hope with pleasure in the commandement , consecration of our selues and that we haue to god , offered in the mediation of christ for acception . vnbeleeuers , though formally they may giue thanks , conuinced that all good is from god , carried by pride in preferment of their gifts before other men , as the pharisee , luk. 18.11 . yet they bee more in prayers then in praises . as they cannot giue thanks for spiritual benefits which are giuen onely in christ , to such as beleeue on him : so neither for temporall freely , feelingly , with loue of the duty , with tast of gods loue and delight in him . as a iudge that feasts a malefactor by the way , who feares his hanging at a place appointed , gets but heartlesse thanks of him : so god for his bounty to an vnbeleeuer , who still feares that he will destroy him after he hath done him good . vnbeleefe disables a man to euery good worke , the branch brings not forth but in the vine without christ , or not being in him we can doe nothing , ioh. 15.4.5 . the worke cannot be better then the nature whence it proceeds , an euill tree cannot bring forth good fruit . the work may be materially good , but euill by abuse : productions of the flesh by some peruerse affection , vnto ends not right in the sight of god , they be dead workes , not onely as they proceed from a person spiritually dead , a stranger from the life of god , but as they tend to the condemnation of the worker , though farre more tolerable then those sinnes that are such for their matter and kinde . sixtly , vnbeleefe holds a man vnder great misery . first , vnder the rigor of the law , without mercie to the pardon of the least omission or defect . secondly , vnder irritation of the law , the more it reueales sinne , the more corrupt nature lusts and striues to doe it . rom. 7.5.8 . thirdly , vnder the coaction of the law : he is in bondage vnto feare of the threatnings of it , and withheld from the euill which he loueth , as a dogge tyed vp from biting or a foxe chained vp from prey , yet retaine their disposition . fourthly , vnder the malediction of the law , there is no curse but hee may feare it in his blessings , in his crosses , he hath euill of good , and euill of euill , all turnes to his hurt . it shutts out thee good of most excellent meanes , heb. 4.2 . makes christ with all his vertue vnprofitable to him , who by his absolute power , can doe whatsoeuer hee will , yet concerning his ordinate power is made impotent ( in a sort ) to great works by the vnbeleefe of men . mar. 6.5 . seuenthly , vnbeleefe increaseth a mans misery liuing vnder the gospell , it shall be required of him according to that which is cōmitted to him ; iudgement is to the iew first , for abusing his preferment in the offer of saluation by christ. this is condemnation that light is come into the world and men loued darknesse rather then light . ioh. 3.19 . christ is to the ruine of many in israel . luk. 2.34 . they haue a double damnation , one from the law wherein christ found them , another from the gospell in which deliuerance was offered , and they refused it , they that stumble at this stone , are broken , and they vpon whom it falls are all ground to powder . a malefactor dieth iustly by the law , but if he haue offer of the kings pardon and refuse it , he is twise guilty of his owne death : the iudgement beginnes here in spirituall plagues , rom. 11.8.9 . ioh : 12.39 . and is fulfilled in hell , in a more greiuous damnation then that of sodome and gomorrha . resolue therefore speedily to obey the gospel , consent to god commanding you to receiue his sonne , promising mercy in him to euery one that beleeues on him , dispute not against his faithfull and true sayings , listen not to the deuill and your carnall wisedome muttering and obiecting thus . obiection . i. who am i ? what is my worthinesse that i should conceiue of god that he so respected me as to giue his sonne , and with him so great happinesse for me ? i dare not beleeue it . answere . first , the opening of the sealed booke ( the bare fore-knowledge of things to come ) found no man liuing or dead worthy of it , but onely christ , whom then shall so great loue find worthy of it in himselfe ? 2. it commends the free grace of god , that he was so farre from making the respect of our worthinesse , to turne his minde toward vs , that when we were of no strength , meere enemies , sinners and vngodly , he prouided the merit of his sonne for vs : his loue is set before the gift of his sonne . ioh. 3.16 . to declare the freenesse of the benefit , we bring nothing , bring nothing but our needinesse : emptinesse , nothingnesse are onely receiuers of christ with his blessing , and of faith also whereby to receiue him . it is of faith that it might be of grace . rom. 4.16 . herein hath god manifested , and made certaine his loue . 1 ioh. 4.9 . that i may be setled in conscience that being in my selfe vnworthy , i am counted worthy , i must turne away mine eyes from my selfe , and behold christ iesus alone , on whose worthinesse the fulfilling of the promises depends , he that imbraceth him and the promise of mercy in him , is said to be worthy , as he that reiects the offer of god so gracious is said to be vnworthy math. 22.8 . first , the holy seruants of god confessing their owne vnworthinesse , haue yet beleeued , and humbly claimed gods promise , with this reason : thou hast told this goodnesse to thy seruant , thou art god and thy words be true , gen. 32.9 , 10 , 11.2 sam. 7.18.28 . praying him to performe it for his owne sake ; dan. 9.19 . who for his owne sake puts away our iniquities , esa. 43.25 . obiection . ii. the presumption of a bidden guest , sitting downe at the wedding feast without a wedding garment , was found and fearefully punished . considering my nothingnesse , and withall my great sinfulnesse , i feare to meddle , humility seemes to with-hold me . answere . it is not presumption but humilitie to yeeld to gods will , and a meet thing to accept the gracious offer of his sonne vnto life , approue and yeeld to what god pronounceth to please him , giue your selfe liberty to iudge in his worke what is meet , consider the correction of peter refusing in modestie his lords offer to wash his feet . ioh. 13.6.8.9 . there is a carnall humilitie that may spoile a man of his soule . col. 2.13.23 . we be fittest for gods mercy , when lothing our selues in our fowlenesse we aspire vnto his grace , which hee giues to the humble . 1. pet. 5.5.6 . secondly , great things beseeme a great god , we are to consider not what we are in our selues meet to receiue , but what is meet for him to giue , whose counsell determines to this and that man , as his pleasure is , who works herein for the praise of his glorious grace , that makes all for himselfe , lord of all , free to place his grace where he will , none giues him first . rom. 11.35 . thirdly , he suffers his elect , to fall into great sins , which he orders to his and their glory : 1. in giuing them notice of them , with feeling , whether strange terror & consternation accompanie it , or they passe in the birth more easly , yet they goe before many ciuill men into the kingdome of heauen . math. 21.31 . disposing them therby vnto his calling vnto fellowship with christ : 2. and makes them called , to doe more with impulsion of loue for much forgiuen , luk. 7.47 . 3. to stand as patternes of gods abounding grace , to preuent their diffidence , who desire gods mercy and grace , yet distrust by the number and greatnesse of their sinnes . forthly , number or greatnesse of sinnes , are not barres in all to shut out gods mercies in christ , either for forgiuenesse , or healing of nature : they may be resembled by the sea , in which gods great workes are seene , which slowes to the couering not onely of sands , but rocks ; because god hath giuen his sonne , to take with the nature of the elect , their death . heb. 2.9.14 . and thereunto their sinnes . he made him to be sinne for vs , that knew no sinne , that wee might be made the righteousnesse of god in him . 2. cor. 5.21 . god laid vpon him all the sinnes of the elect , figured in the goat that escaped , by lot leuit. 16.21.22 . ouer which aaron confessed all the iniquities of the children of israel , and all their trespasses in all their sinnes , putting them vpon the head of the goat , sending him by appointment , into a land not inhabited , that the sinnes and curse might not reside among gods people , prophecied in esa. 53.6 . not onely the punishment of our sinnes , but our sins were made to meete vpon him , whether past , present , or to come : and the equall valew to all the wrath that they did deserue , he indured . 1. tim. 2.6 . he his owne selfe bare our sinnes in his body to , or on the tree : 1. pet. 2.24 . by his stripes or wailes we are healed , all haue sinned and are depriued of the glory of god , he that is lord ouer all is rich vnto all that call vpon him . be it ten thousand talents , fiue hundred or fiftie pence , he for christ that hath ( as the suretie ) made satisfaction to the full , for the whole debt , counts it as if he had no wrong by vs , but that we are iust , cleare , not guilty , puts away his anger , loues vs freely : we neede not for feare , ( beleeuing in christ ) paine and torment our soules in respect of punishment to come , for any sin or blasphemie committed . verily i say vnto you all sinnes shall be forgiuen vnto the children of men , and blasphemies , wherewith they blaspheme . christ appointed forgiuenesse of sinnes to be preached in his name without distinction of many or few , small or great . thus gods people are incouraged to follow the lord , and to sett vpon reformation of sinners because there is hope in israel for this . 1. sam. 12.20 . 3. god inuites to his feast , sinners , of vilest sort , such as are as miserable in soule , as they be in body ; that by high waies and hedges , church porches or any meetings to make their aduantage , shew and offer to pitie , faces gnawen , eyes , noses , and members eaten with rottennesse . whosoeuer accepteth truely his inuitation , comes and eats of his prouision , is allowed , cleansed from all his sinne , cloathed with righteousnesse as a robe , and adorned with graces as with iewels , esay 61.10 . luk. 15.21 . reuel . 19.7 . come receiue christ , he shall cloath you and decke you vnto admiration . who is shee , cant. 6.9 . that comes out of the wildernesse to ioyne her selfe to her welbeloued ? cant. 8.5 . obiection iii. redemption is not vniuersall , in gods purpose mercy is limited , rom. 9.11.14 . according to his will is all the difference betweene them that are saued and them that perish , math. 11. 25.26 . christ came to doe the will of his father , in giuing eternall life to them that were giuen him . iohn 6.37 . hee gaue his life for his sheepe , iohn 10.15 . dyed for the children of god scattered in all the world . iohn 11.52 . but hee did not pray nor speake a good word for the world to his father , his sacrifice was the foundation of his intercession : they must needes therfore bee of one extent . how shal i know that iesus christ by the will of god gaue himselfe for mee , that i may stay vpon him ? answer . first , hee prayed for all , and therefore dyed for all that beleeue in him . ioh. 17.20 . none come to him but whom his father drawes , he drawes none but whom hee had before giuen to him . iohn 7.37 . faith is peculiar to the elect . iohn 10.26 . acts 13.48 . titus 1.1 . the election obtaines it . romanes 11.7 . beleeue , and you haue a cleare resolution , whereby you may say , he loued me and gaue himselfe for mee . secondly , suspition arising of a certaine preiudice without ground , inclining a man to the worst part , if it bee but towards a man , is sinne : for charitie thinks not euill , beleeues all things . 1. cor. 13. to haue god in suspicion , when he cals me to receiue his grace in christ iesus , is much more sinfull , both for iniury to god , and hurt to my selfe . god hath prouided against such putting of stumbling blocks to a mans selfe . esa. 56.3.5.7 . whosoeuer loues the name of god and to be his seruant is assured of acceptance , and ioyfull experience thereof for person and seruice . the spirit of god makes no perswasion to a man of his reprobation , as he doth of his election . neither can it be gathered from sinne of nature , or action internall , or externall . where christ is esteemed truely , the spirit of grace not dispited , if an angel should pronounce your damnation , you should suspect him for a lying spirit . or if you knew an angel from heauen to say so much , that you shall bee damned , you are to beleeue him no further then vnder this condition , if you beleeue not in christ iesus and repent towards god ; the written word , in the true sense knowen , is to be rested in aboue the testimonie of an angel from heauen . galath . 1.6 . thirdly , you haue inducements to beleeue , that thou ought not to neglect . you are borne holy ; 1. cor. 1.14 . brought forth to god by the church , gods wife . ezech. 16.20.21 . you are a child of the kingdome , math. 8.12 . yours is the adoption , rom. 9.4 . at least externally , as belonging to you . the couenant is propounded . sacraments ministred , not onely as notes of profession but as testimonies of gods good will in christ. men hauing written their couenants , sett their seales to them and deliuered them , they that deale with them vse to rest as secured , conceiuing they deale with wise , honest and able men . god hath written his couenant , set his seale to it , and by a minister authorized by him set you , as it were , in possession . if you reiect it not , not onely spirituall things , but the application of them is represented in the sacraments : you are sprinkled with sacramentall water , you haue giuen to you and receiue sacramentall bread and wine , which by gods appointment haue sacramentall vnion with , and relation vnto the spirituall thing represented . it is such an obligation to faith , and consecration of a mans selfe to god , that if a man excite not his faith and yeeld himselfe , he shall account to god aboue others that neuer had these testimonies . ezech. 20.37 . i will cause you to passe vnder the rod , and bring you into the bond of the couenant . obiection . iiii. god will not cleare the guilty nor acquite the wicked : he ioynes perishing vnto impenitency : how shall i beleeue his promise of mercy to my pardon , that cannot cleare my conversion to my conscience . none can enter into the kingdome of heauen but borne of the spirit ; liuing after the flesh i shall die . i am commanded to let no man deceiue me with vaine words to secure me from such danger . answere . these two questions are distinct & must not be confounded , what manner of persons they be that god admitts into heauen ? and what manner of person may receiue christ , vnto iustification of life ? the answere to the first is , that god receiueth none into heauen but such as he hath made meete thereunto by iustification and sanctification in christ iesus . col. 1.12 . 2 thes. 1.11 . the apostle praies for the thessalonians , that god would make them meete for , or worthy of his calling of the high things in heauen vnto which hee called them by the gospell , not that there is inherent dignitie in any man , but by imputation of the worthinesse of christ , which is euer accompanied with sanctification , or godly nature . the inheritance is vndefiled . 1. pet. 1.4 . no vnrighteous person , nothing that is vncleane shall enter into it . reu. 21. 27. whosoeuer remaines in the full power of sin , working iniquitie , though he blesse himselfe in his heart , transforme god in his thoughts , deceiue himselfe in his imagination : he shall finde that god will not be mercifull to him . deut. 29.19 . but set his sinnes in order before him , psal. 50.21 . his religion is in vain , iam. 1.26 . without holinesse no man shall see god. heb. 12.14 . the answere to the latter question is , whosoeuer finds his owne guiltinesse and death , euery burdened sinner hearing christ propounded and the couenant of grace in him , may come receiue him with the promise of mercy , though when he heares the gospell preached he be in a cleane contrary way to righteousnesse , rom. 4.5 . he that worketh not , but beleeueth in him that iustifieth the vngodly , his faith shall be counted for righteousnesse . faith possesseth the sinner of christ and his righteousnesse , which god of his grace imputes to him : which is then as truely his own , as if he had wrought it himselfe , and so is not putatiuely iust as some blaspheming say , but truely and perfectly iust , and in that iustice worthy of heauen . christs passions are his actions , christs workes his merits by the vnion which by faith he hath with christ. god cleares not the guiltie against order of iustice , his sin is translated frō him to christ , in whom god finds him ; and christs righteousnes to him : & receiuing in christ full satisfactiō he holds him no longer guiltie , but is iust in the forgiuenesse of sins , and the sentence of righteousnesse pronounced vpon him , he receiueth right vnto life . christ and the couenant in him is offered to vnregenerate men , who inabled by gods spirit to performe the condition of the couenant , which is to beleeue in christ , the promises conteined in the couenant are surely his , as a true heire of them . galath . 3.29 . if ye be christs , then abrahams seed , and heires by promise . regeneration is not the condition of the couenant but a promise conteined in it , which is receiued by faith in christ in whom the beleeuer is a new creature , the workmanshippe of god , created vnto good workes . a man must not stay to beleeue till he finde regeneration and repentance towards god , the worke of it : but first beleeue that he may receiue in christ the promise of the spirit vnto his new creation , or conuersion to god , which declares it selfe in outward workes . christ is sent to blesse men in turning them from their iniquities . act. 3.26 . him god hath lifted vp with his right hand to bee a prince and sauiour to giue repentance to israel . act. 5.31 . we are not to looke first to find repentance in our selues , and then come to christ to obtaine forgiuenesse , but seeke both in him . as the woman beleeued first that shee should be healed touching the hemme of christs garment , and vpon the touch felt in her selfe that she was healed ; so we feeling our loathsome disease of sinne , are to beleeue that we shall in christ be healed comming to him , who healed all manner of diseases in them that sought to him , & after to seeke experience of his vertue in our soules . childrē of the promise are such as are borne by faith of the promise , as isaac was , when sara was vnlikely to beare children as if shee had been dead . heb. 11.11.12 . gal. 4.28 . offer violence to your vnbeleeuing nature , resolue , and bind your soule by vow , promise to god as dauid doth to keepe his commandements : whereof this is not the least to beleeue in the name of his son , and hold to your promise , think of the rebuke , you will not come to mee that you might haue life ; vnlesse you see signes and wonders you will not beleeue ; how it is that you haue no faith . thinke of the praise of faith in such as without any experience vpon the hearing of the gospel , when before they were great sinners , staying merely vpon the word of promise , whith by faith was neere vnto them , euen in their heart and mouth . thus much of the second vse . 3 vse . seeing there is such danger in not beleeuing , when god promiseth , it requires our examination whether since wee heard the gospell preached to vs , wee haue truely beleeued . iames and iohn disprooue some in their profession of faith by the want of vertue with it , to testifie of it . when men doe beleeue in christ indeede , he makes them free , and god that knoweth their hearts , giueth testimony in fact of his accepting for iust by their faith , in giuing them the holy ghost . the apostle paul cals to examination of faith by experience of christ in vs. 2. cor. 13.5 . obiection . i. this seemes not to bee by ordinary way attained , infallible knowledge that i doe sincerely beleeue in christ , seeing there is a kinde of faith which alters men so as they escape the filthinesse of the world , yet it saues them not . how may i know the right kind . answer . first , the exhortation had beene vaine , if they which beleeue could come to no certainety of faith in themselues , 2. their profession ouer-bold that from sense professed that they did beleeue , and their comfort to bee suspected that reioyced that they did beleeue . secondly , it is true , there bee diuerse kindes of faith , historicall , which hath some degrees ; ( temporary faith may be counted a higher degree of the historicall ) and iustifying faith : they differ in subiects , efficacie , and parts of nature . the historicall and temporarie faith , may bee in reprobates , as it was in iudas , and alexander the coppersmith , and such as hauing beene illuminated and tasted the word of god , fall totally and for euer away . iustifying , or faith properly so called , is onely in the elect : the seate of that is onely the minde that assents to the truth and goodnes of the word . this is in the heart , receiuing christ with his blessing , staying vpon him with affiance of heart for our whole felicitie . the temporarie faith receiues neither what should bee receiued , nor as it should , nor is effectuall in giuing out , as the sauing doth , by diuine vertue . faith which is onely historicall , receiueth not christ vnto vnion and communion : what it receiueth is neuer with an honest heart , it purifieth not the affections . faith properly so called , receiueth christ vnto vnion with the beleeuer . iohn 6.56 . 2. cor. 13.5 . ephes. 5.30 . it receiues in christ the gift of righteousnesse vnto iustification of life , rom. 5.1.17 . reconciliation and safety from wrath for euer , rom. 5.9 . adoption , to bee children of god , and coheires with christ , rom. 8. 16 , 17. the holy ghost , vnto a new creation , vnto leading by counsell , motion , strength , warning , incouragement ; suppressing , crucifying , causing to dye the corrupt nature , lessening the force and fruits of it , rom. 6.3 , 6. ephes. 1.13 . gal. 5.24 . and vnto entrance to god in prayer : the spirit makes request for the saints according to the will of god , rom. 8.27 . secondly , it workes towards god , according to the strength and measure of it , a quiet state of conscience , agreement of the new nature with gods law vnto delight in it , consecration of our selues to god with loue to bee his seruants , confession of truth to his glorie , and commending of our soules into his hands , 2 tim. 1.12 . thirdly , to the beleeuer , according to the degree of it , it workes quiet dependance on god for prouision and protection , content and comfort in god in any condition , patience vnder gods hand with delight in him . psal. 73.25 , 26. fourthly , towards faithfull brethren , coniunction of soules and communion of gifts spirituall and temporall , with a brotherly kindnesse and loue edifying the body ; towards all men , loue , humanitie , iustice , equity , mercy and goodnesse euen to enemies . fiftly , against the deuill , resistance , standing , victory , by the power of the lords might . eph. 6.16 . thirdly , for parts of nature , temporary faith hath but two which the spirit workes ; knowledge , and appobation vnto some ioy in the word receiued : faith properly so called hath both them & an other as an essential degree aboue the other ; which distinguisheth it from the other in kinde , as sense distinguisheth the life of beasts from that of plants , that haue vegetatiue life but not sensitiue ; and reason the life of men from that of beasts , which haue sense common with man but not reason . and this part of faith which so formally & essentially differenceth it is application , or appropriation of christ and the promise of mercie in him , which is called receiuing of christ , and drinking his flesh and blood , putting him on : by this christ dwels , and liueth in the beleeuer , ioyning him so to the lord that he is one spirit with him . for want of this , the temporizer is an vnbeleeuer , in respect of true faith , a hidden infidel , such as christ would not commit himself vnto . ioh. 2.24 . yet they are said to beleeue by reason of some materialls of faith : 2. for similitude in a chearefull profession of that gospell : 3. in regard of some subiection to the word which open infidels cast away , yet differs from faith properly so called , as hypocritical from sincere , dead from liuely , generall from speciall , ineffectuall from effectuall , and transitory from abiding . obiection . ii. the things reuealed are sweete to them , they tast the word to be good , receiue it with ioy ; that seemes to implie application . answere . by the light of god in their minde they see the kingdome of christ to bee glorious , heauenly and aboue this world ; which many thought but earthly : they see their state for whom it is prepared to bee full of happinesse , gods loue and good will therein of great admiration : they perceiue a possibility of obtaining this happinesse , which knowledge for the time delights them . secondly , they perceiue sinne to be full of miserable vexation , know and feare a painefull sting in death , and hearing of a free and full deliuerance from these euils by christ , they in some sort for a time submit themselues to the gospell , forsake them which are wrapped in error , cease concerning act many grosse sinnes , and do many things commanded , and so are receiued in the charity of the church as members : by which vanishing taste temporary and partiall reformation , with some common graces with the estimation of the godly , they conceiue a rowling opinion that they shall bee saued , which for a while pleaseth them ; but is onely as the commotion of affections in a dreame . thirdly , the spirit of god makes no preswasion of gods loue to them , nor euer giues life to the seed which in sowing fel in such ground . it is saide to spring vp as corne in stonie ground or sowen among thornes that choke it , but it neuer is brought forward to that which god works in them whom he calls of his purpose . they are said onely to seeme to haue . hence it is that they doe not so much ( setledly ) as purpose , desire , & indeuour to get that faith which is proper to the elect : 2. or striue ( of conscience of the commandements ) against doubts and feares to giue glory to god by beleeuing : 3. they are not iealous of the deceiuablenesse of their heart , they try not their state , with loue to be true , and to know they are of the truth . it is with them as with a man admitted into a rome , where a table is furnished with delicates ( for some chosen guests ) to see & tast of them , who is able to discerne the goodnesse of the things set forth , the good-will of the houshoulder to them that are bidden for whom they are prouided ; yet receiues them not so as they for whome they were intended . the true belieuer tasts the loue of god to him as a chosen guest in the delicats prouided for him , & by that taste is carried in desire to grow vp more in the grace that reioyceth him , praiseth christ for that rest and sweetnesse he finds in in him , and comes with indeuour more and more to him , giuing himselfe to him as truely happie , in him his faith conquers , when the temporizers is ouercome , and he goeth back after sathan . obiection . iii true faith giues a knowledge of gods loue to him to whome it is giuen to beleeue . 1 ioh. 4.16 . wee haue knowne and beleeued the loue of god towards vs. i finde not that knowledge of gods speciall loue to me : can i haue faith and see none ? answere . there may be faith in the soule that takes not notice of it ; god hides himselfe from them to whom he is a sauiour . christ told thomas with the rest of the disciples that they knew whether he went , and the way to come to him in their death : yet he said we know not whether thou goest , and how should wee know the way ? christs words were true , they knew not their owne knowledge . so he promiseth when hee giueth his spirit more plentifully , they shall know ( by the effectuall working of it in them ) that hee is in them and they in him . iohn 14.20 . implying that yet they knew not that , as they should know it by experiment of faith . faith may be implicite in respect of cleare knowledge of gods fauour , euen after many yeeres soberly spent in gods seruice . secondly , faith is for a time but in seed , not able to quiet the heart in knowledge of gods loue , yet the reigne of vnbeleefe is destroyed : he that was carelesse of , or auerse from faith , now wills , loues , desires , labours to beleeue : the grace giuen hath disposed him to follow after it according to the commandement , follow after faith . 1. tim. 6.11 . the will is gods worke . phil. 2.13 . vertues in will and act are the same in kinde , differing onely in degree , as in vice , lusting after a woman in heart vnlawfully is adultery in him that lusts , though it come not into act : coueting an other mans goods inordinately is theft , though he bee hindred from taking them . thirdly , lusting contrary to the flesh argueth the presence and working of gods spirit ; gal. 5.17 . in that the will of the flesh is not fulfilled but hindered . desire of holy graces is an act of spirituall life , act argues facultie , and facultie being . fourthly , christ graciously receiues , & tenderly cherisheth the little ones , zach. 13.7 . giuing charge against contempt , and therby offence of them , math. 18.5.10 . incouraging men to receiue them as counting that in so doing he is receiued , when it is done in his name : hee calls on men to beare with the weak , to comfort the feeble minded , 1. thes. 5.14 . he promiseth to binde vp the broken and to strengthen the weake , ezech. 34.16 . to gather the lambes with his arme , & to carry them in his bosome , with tender regard of their weaknesse ; he giueth vnto him that fainteth , and vnto him that hath no strength he increaseth power ; esa. 40.29 . hee quencheth not the smoaking flaxe , the bruised reed shall he not break , but of weake and small beginnings shall he bring forward his kingdome victoriously . math. 12.20 . how did he respect the shaken disciples , the two going emmaus ? to whom hee ioyned himselfe , not without reproofe of their slownesse of heart to beleeue : yet to confirme their faith by opening the scriptures vnto them , luk. 24.32 . and the eleuen together , reproching them for their vnbeleefe , yet shewing his hands and his side , to the gladnesse of their hearts . mar. 16.14 . ioh. 20.20 . he crownes a gracious will where power want . prou. 10.24 . esa. 1.19 . 2 cor. 8.12 . fiftly , though it bee giuen to some to know gods loue to them with such sweete contentment as passeth pleasures of nature : psal. 4.7 . and 63.5 . cant. 1.3 . yet it is not so with them at all times . some that haue gloried in good , walking in the light of his countenance , made their songs of him , after haue oppressed with sorrow , their soules sore troubled , fainting within them , ion. 2.7 . their heart failing them at the thought of the multitude of their sinnes , psal. 40.12 . troubled in thought of god refusing comfort , in great temptation to despaire , vttering words sauouring of it , as if they forgat their seperation from them that perish : esa. 6.5.7 . psal. 31.22 . lam. 3.18 . yet get victory at length . obiection . iiii. beleeuers purged by the blood of christ , are without conscience of sinnes , heb. 10.2 . know they are not guilty and are at rest in soule : i am sensible of guiltinesse with painefull feare ; how dwelleth then the faith in god in me ? answere . first , faith is but in iourney yet , and hath different degrees ; we reade or heare of weak & strong , little and great , as it increaseth it giues vs to know that wee haue no guiltie conscience . secondly , god doth not ease the beleeuers of al their paine and feare at once , dauid heard nathan pronounce his absolution from his sinne in the name of god : 2. sam. 12.13 . yet had not present freedome from conscience of sinne , as appeares , psal. 51.7 . maries loue testified her faith & forgiuenes of sins : yet was she afflicted in conscience , as appeares by her teares ; christs absolution spoken to her face , thy sinnes be forgiuen thee , bidding her goe in peace . luk. 7.48.50 . god accepts voluntary contrition for sinne , as it is offensiue to him ; it is founded in loue which argues faith begun . psal. 34.18 . psal. 51.17 . esa. 57.15 . they must wait for the lord that hideth his face , and looke for him . thirdly it pleaseth god to quiet mens hearts by euidence of sanctification , somtimes , when they want sense of faith and iustification by it . 1. ioh. 3.19 . as the naturall spirit comes not to any member but in connection to the head , so the spirit of sanctification is giuen to none but in their vnion to christ. by that spirit we know he is in vs , and we in him : 1 ioh. 3.24 . it is gods seale and earnest , to assure his promise , something aboue a pledge in common vse : because the pledge is restored when the promise is fullfilled : an earnest is not restored but is made full according to the promise . obiection . v. there is a righteousnesse not allowed in heauen which had loue from christ , mark. 10.21 . and something called sanctification which is no signe of true faith , because men fall away from it to greater sinfulnesse , then euer they had before , and their latter end is worse then their beginning : how may i then know that sanctification that infallibly testifieth of true faith ? ans. 1. true holinesse is an effect of vnion with christ , heb. 2.11 . the vertue of his death and resurrection : rom. 6.4 . phil. 3.10 . col. 2.11.12 . proceeds from election : eph. 1.4 . and is an euidence to assure it vnto vs : 2. thes. 2.13.2 . pet. 1.10 . a beginning of glorification , which is brought forward vnto perfection of glory . rom. 8.30 . 2. cor. 3.18 . therefore that from which men fall , and that morality which christs example teacheth vs to loue , as a worke of gods good prouidence to the preseruatiō of society , cannot be true sanctification , though sometime in a large sense so called for some materialls ; or because they seemed so to themselues deceiued in their imagination . prou. 30.12 . gal. 6.3 . they haue some kinde of dispositions towards grace , but it is not brought forward to sanctification : they onely seeme to haue . the world cannot receiue the spirit . ioh. 14.17 . an honest heart whereby fruit is brought forth with patience is the note of a true beleeuer , resembled by the ground . secondly , true righteousnesse in life , is such proofe of a man borne of god , and indeede righteous , as we are to rest in . 1 ioh. 2.29 . & 3.7 . it differs from ciuill righteousnesse and seeming sanctification diuersly though they haue much of the matter in them : 1. in cause , extent , and end . 1. the next and immediate cause of a good worke is inherent righteousnesse infused from christ , of whose fulnesse we all receiue grace for grace : it is not onely done in grace but by grace . 1 cor. 15.10 . by the grace of god i am that i am , and his grace which is in mee was not in vaine , but i laboured , &c. not i but the grace of god which is with me , called liuing and walking in the spirit . they be actions of a supernaturall life begun , which wee haue in christ by faith . gal. 2.20 . that righteousnes which is not allowed in heauen , is produced by the flesh , of fleshly wisedome , which the apostle opposes to the grace of god in guidance of conuersation : 2. cor. 1.12 . it is by the prouidence of god , preseruing naturall light and conscience in some aboue others , and giuing to some light by his word and spirit , whereby corruption is held vnder for a time , that the heart cannot shew the naughtinesse that is in it , and they receiue some common graces which god governes to the producing of some good works for matter : but he neuer renewing the fountaines of actiō , the minde will , and affections , the worke proues in gods sight corrupt by the disposition of the instrument , and no mixture of true goodnesse in the production , as there is none in in the instrument . they are as clouds without water , like comely members of a bodie that want a head to giue them life . god leads the beleeuers by his spirit into good workes , by gouerning the gracious habites infused , the godly nature into holy acts , hindered and corrupted indeed by the flesh concurring with the operations of grace in the same worke , that the best worke needs the sacrifice of christ to make it accepted , the corrupt mixture pardoned . yet their is some true goodnesse in it , and it is properly a good worke , by the production of the spirit exercising faith , hope , loue , zeale , feare of god , humility , and other graces . secondly , true righteousnesse is a begun obedience to al the law of god , by the seed of god abiding in the beleeuer wherby hee sinnes not , as the vnbeleeuer , nor can sinne . 1. ioh. 3.9 . as disobedience was punisht with losse of originall righteousnesse , and vniuersal corruption of nature that man had all sin in seed : so by faith in christ discharged of guilt thereof god giues againe originall iustice and all vertues in seed that are common to christians . a little child shall lead him . esay . 11.6 . because of his new creation and disposition to keepe gods law which god hath put in his heart . false righteousnesse neuer deliuers vp a man to a full rule , and conscience of seueritie of right liuing ; it giueth not strife thereunto , it is with percialitie , reseruation either for persons , math. 5.44 . times , psal. 78.34.36 . or things , mark. 6.26 . true righteousnes hath something singular , false righteousnesse is euer with reigning sinne : of which after . thirdly , true righteousnesse is done to god in honour and obedience , to please and glorifie him , to adorne his doctrine , to iustifie profession , to prepare vnbeleeuers , to confirme and prouoke beleeuers by good example : in conscience of which the soule rests , when carnall men traduce the beleeuer and impute his worke sometime to madnesse , when it transcends their capacitie , sometimes to some peruerse affection , or bad counsells of heart . 2. tim. 3.10 . thou hast fully knowen my manner of liuing , purpose &c. 1. cor. 4.5 . 2. cor. 5.13.14 . false righteousnesse , as it s not wrought in god , so it is not done to him , but bends back vpon a mans selfe , zach. 7.5.6 . either to auoid punishment , and get reward , it is seruile , and mercenarie , or to get praise , to be counted an honest man , fit to liue in a societie . to doe all in the name of christ , col. 3.17 . that god in all things may be glorified , 1. cor. 10.31 . in ministring as of the abilitie that god ministereth , is of grace . it is the true loue of god that carrieth the heart in intention to god. to a good worke is required power , loue , and a sound minde which christians receiue in measure . loue is counted the fulfilling of the law , it produceth and directs the workes of the beleeuer to god in christ , to whom he liues as the lord of his life and death , rom. 14.8 . men vnconuerted are turned so away from god , that they cannot spiritually loue him . it may be as the god of nature , and author of benefits , which they seeke to haue and receiue , they loue him for their aduantage : but not as he is in himselfe soueraignely good , nor as they beleeue his loue to them in christ. they may doe something not onely for temporall blessings , as saul and iehu , but with relation to eternall life as the young ruler that was so rich , math. 19.16 . but liue not to magnifie christ in their bodies which is peculiar to grace , phi. 1.20 . obiection . vi. some that fall away seeme to be changed by the gospell not onely outwardly but inwardly : how can i be then infallible certaine of the truth of my righteousnesse ? answere . there change is the gift of some common graces , which christ , as lord , bestowes vpon them , but he neuer giues life to them as members of his body whereof he is head . they are made partakers of the holy ghost , in some inferior working , but are not made new creatures , nor receiue grace accompanying saluation , as appeares by the opposition of these two , their works proceede not from one and the same principle internall : the true beleeuers proceede from the new creature , faith working by loue , from the life of the spirit , which the other haue not . consider a little the difference of the worke of god in the fountaines of action . first , the minde of a temporizer is not holy , though it be inlightened to know and acknowledg the truth . it is peculiar to beleeuers to be renewed in minde after the image of god : col. 3.12 . they that beleeue not , haue mindes and consciences still defiled and not healed with the vnction from him that is holy . which may appeare : 1. in that his knowledge of truth is not rooted in him , in time of temptation hee goeth away , and his light vanisheth ; so as that a greater darknesse commeth vpon him . if the light that is in thee be darknesse , how great is that darkenesse ? they goe backe after satan the prince of darknes . for degree the deuill was said to be cast out , but repossesseth them againe ; so it is worse with them then before . secondly , there minde not being sanctified , they soone are puft vp in their minde vnto vaine reasoning , which beget a false opinion : which hauing striuen for , they hardly forsake . they sometime fancy a lie which seemes wisedome to them to follow , though they send to inquire of god , as seeming to offer their minds to his direction to know what is best to doe . ier. 42.3.5.20 . surely ye dissembled , you were fully minded to go into egypt whatsoeuer the lord should say . they haue an inclination to vnrighteousnes , and meeting with deceiuers , are easily carried away , and that by the iust iudgement of god , whose the deceiuer and deceiued be , iob. 12.16 . and makes the punishment of the master as the punishment of the scholar . mal. 2.12 . thirdly , in that their knowledge is ineffectuall , they know not as they ought to know . 1. cor. 8.2 . not for their owne vse , which yet is required , iob. 5.27 . not what first and principally , what more earnestly to follow . it leaues them ignorant of themselues , so as they think themselues to be some thing , when they are nothing , are puft vp , masterly , censorious not onely towards fraile man , but sometimes towards god himselfe , as , mal. 3. verse 14. their light shineth not effectually into their conscience , and so as to guid them , it is denied therefore the account of knowledge for the liuelesnesse of it . 2. pet. 1.9 . 1. ioh. 2.4.9 . fourthly , their thoughts and deuises declare the fleshlinesse of their mindes , that which riseth naturally as the fruite of their minde is as an ill fauour out of a sinke , they minde things of the flesh , and when they take counsell and deliberate , it hath the same sauour with the roote , when they rowle some good thing in their heads , they corrupt and defile it , the diuell also whose power is yet in their minde , puts ill thoughts into them , as his first borne , and his breath to blow vp the fire of fleshly lusts , vnto which they so attend , as they forget god , his properties , works and wayes , and walke in the sparkes of their fire that they haue kindled , isa. 50.11 . but the true beleeuer is not so . first his knowledge is an abiding light , shining constantly till hee come to life , called for that the light of life , iohn 8.12 . he is taught of god , so as hee declines not from his statutes . psal. 119 , 102. because he taught him , hee cannot beleeue otherwise then hee hath receiued , though false teachers confirme their doctrine with signes and wonders . matthew 24.24 . they will not heare a stranger , specially in fundamentall doctrine , they know not his voyce , iohn 10.8 . 1 ioh. 4.4 . they know by an holy annointing abiding in them the truth , and that no lye is of the truth , 1 ioh. 2.27 . and discerne the particular lye , vsing such meanes and helps as god affords them . they be tempted & troubled with the temptation , but are alwayes with god , and ouercome the temptation , and returne to their minde with confirmation , knowing whom they haue beleeued , psal. 73.2 , 23. gal. 5.10 . secondly , though they may erre in many things because sight is not perfected at once , it is with some darkenesse as it were in the dawning betweene light and darkenesse , yet not in full darkenesse true light hath shined to them , and they see though with many fancies , as hee who at the first touch of his eyes saw men walke , but as trees , not in their perfect lineaments till christ set to the cure againe , then he saw cleerely ; hence comes such diuersitie of iudgements among learned and good men : yet truth beeing propounded to them and defended by others , they haue a gracious aptnesse to yeeld to it when they see it . esay 11.6 . a little child shall leade them . iames 3.17 . the wisedome from aboue is tractable ; they offer sincerely their emptied minds vnto christ that he may fill them with a frame of truth : so renouncing the wisedome of the flesh , they allow their wits no liberty but in god ▪ the eare tastes words as the palate doth meate , iob 12.11 . 1 cor. 14.37 , 38. heresies in the church manifest the approoued . 1 cor. 11.19 . as aegles to the carcase , by proper sagacity , so are they gathered to the truth concerning christ , luke 17.37 . thirdly , their knowledge is effectuall , life eternall is begun , continued , and consummate in it , iohn 17.8.12 . for gods teaching is such as the effect followes . iohn 6.45 . euery man that hath heard , and hath learned of the father , commeth to mee . these are together , 1. knowledge of him , 2. beeing in him , 3. loue of him , 4. and keeping his word , 1 iohn 2.3 , 5. they by this light see god , specially as hee is reuealed in christ , ephes. 3.18 , 19. they see themselues in the very secret chambers of their hearts for defects , contrarietie to gods law inwardly ; whence hindering of good and furthering of euill comes , admire the rich and abounding loue and grace of god in christ , 1 tim. 1.14 . confessing their owne vnworthinesse , haue meane thoughts of themselues , compared to god , compared to saints : and shew by good conuersation their workes in meekenesse of wisedome . they be called the meeke of the earth , that doe gods iudgements . fourthly , the thoughts of the iust are right , prou. 12.5 . their renued minde giueth disposition thereunto , and they are as fruits brought forth to god by the vertue of christ ; specially as the spirit breaths obedience , and gouernes them to deuise good things isaiah 32.8 . they not onely haue a good treasure in their hearts , whence good thoughts are brought forth , but they forme their thoughts vnto good minding , with studie and carefull thought how to do acceptably , pray for pleasing meditations , and labour to keepe their thoughts in an order , to serue god with their thought . secondly , the conscience of a temporizer , whether you consider quiet , or troubled , differs much from the beleeuers , in the execution of the function ; because the beleeuer hath some holinesse restored to his conscience , which none can haue but in christ , who haue learned him , and haue beene taught as the truth is in christ iesus , to put off the old man , and to put on the newe , ephes. 4.22 . 1. the cause of quietnesse . 2. the effects . 3. the continuance , difference it . first , the quietnesse of an vnbeleeuer , or that beleeues not , ( so as it may properly bee called faith ) is vpon mistaken grounds , as that his faith giues him right in the couenant which god hath made to all that truely receiue christ , whose merit is the foundation of the couenant , it is infalliblie true in the proposition , whosoeuer hath his sonne hath life , to as many as receiued him he gaue this dignity , to be the children of god , but it is false in the assumption , i beleeue in christ and receiue him . so in the point of sanctification , deceiued with shew , when he hath not the truth , he rests vpon the promise made to the sanctified , but falsely assumed to him : as before . secondly , or it is by a wilfull presumption of finding god peaceable towards him , against the expresse words of the curse , trusting in a lying word , wherein sometimes they are strengthened by false teachers , that giue life to them that should not liue . thirdly , or by not stirring of corruptions , slumbering in error without sense . by ignorance of the law i was a liue without the law , but when the commandement came sin reuiued , and i died . fourthly , by earthing themselues , as it were in a caue of forgetfulnesse of god , and their own estate ; diuerting their thoughts to other things , not considering that he remembers all their sinnes and that they shall come to iudgement . fiftly , oppressing their conscience with false reasonings they take euill for good , good for euill , & lye vnder the woe denounced against it without feare . secondly it giues no true comfort in god as reconciled , no delight in him iob. 27.10 . it is not renewed vnto that righteousnesse which was lost , holds not to vniuersall obedience , but suffers to liue in some sinne knowen consciencelesly , it witnes not , nor holds a man vnto , right manner and end of actions with due circumstances , but onely excuseth the worke done , as iehu did when he said to iehonadab the sonne of rachab come with me and see the zeale that i haue for the lord. he was caried with a great will to the fact , but not with pure intention , but to make himselfe sure of the kingdome : as the young mans conscience witnessed , all these haue i kept ; when for right manner and end he had kept none of them . thirdly , the peace it hath cōtinueth not . when god enterrupteth his presumption , opening his conscience to notice his working of iniquitie , in the midst of laughter the heart is sorrowfull and like balteshar at the fight of a hand writing vpon the wall he is filled with terror , and his false confidence destroied , there shall be only feare to make them vnderstand the hearing . esa. 28.19 . first , the quietnesse of a true beleeuers conscience is caused by resting on christ , to the sprinkling of it with his blood , as the blood of attonement for all his sinnes ; so particularly for those that doe specially lye vpon the conscience , both for present peace with god , and safety from wrath for euer hereafter , through christs aduocation and intercession , appearing in heauen for him . it is also strengthed by experience of gods good will , rom. 5.4 . psal. 41.11 , 12. and by euidence of sanctification , in the dying of the root of all sinnes by degrees , lessening the force and fruits of sinne , in the life of the spirit gouerning the soul by exercise of holy graces planted in it , to bring glory to the name of god by good workes and labours of loue , heb. 13.18 . 1 ioh. 3.19 . with faith of christian liberty , and particularly of freedome from the rigor of the law , that god accepts in christ a begun obedience though it be imperfect . secondly , for effects , it works comfort in god , reioycing in him because of the attonement , rom. 5.11 . free enterance into his presence with our lawful suits , heb. 10.22 . with a holy shame for sinnes though forgiuen , ezech. 16.63 . witnessing the loue of christ to vs , it holds to his word , to liue no more to our selues but to him ; it hath the authoritie of god in such respect that it cannot in any knowne law cast it out with despising the commandement , giuen to vs though in lesser matters : & therfore makes vs striue against sinne and maintaine a close fight with it , and not onely holds vs to trauaile of soule for inward mortification , but to hold on in good duties when wee suffer euill for the lords sake . it encourageth in wel-doing not onely for matter , but for intention , against imputations of hypocrisie and vanitie . iob. 27.4.5.6 . 2 cor. 1.12 . the peace it giues keeps the minde and heart in christ iesus . phil. 4.7 . thirdly , for continuance , it is a neuer failing feast ; it may be interrupted , by desertion , temptation , falls , but it remaines in cause , and returnes at length . 2 sam. 23.9 . the troubled conscience of the vnbeleeuer , or vaine beleeuer , and the troubled conscience of a true , though not perfect beleeuer are differenced in cause , measure and effects . first , the vaine beleeuers trouble is of the spirit of bondage causing feare and disquietnesse . rom. 8.15 . he is amazed at his owne brutishnesse rebuked for sin , whereof the conscience is witnesse , by apprehension onely of misery following it . prou. 5.12.13.14 . secondly , for measure , the conscience of an vnbeleeuer accuseth too sorely , hiding away the gospell ; and so without hope , greife wholly possesseth the hart , without strife against it , as sinfull ; vrgeth not to faith and repentance truely : hee affects deliuerance and sometimes complaines of god for the greatnesse of his punishment , as they doe in hell , with indignation gnashing their teeth , despairing vtterly as iudas . for the spirit hauing opened their conscience to see their sins and gods wrath , with sense of guiltienesse , leaues them in terrors , and mooues them not to go to christ. so through their own corruptiō they bring forth desperate sorrow , a fearefull effect of their desperate sinning , who answere such as exhort them to repentance , there is no hope , i haue loued strangers and them will i follow ; ier. 2.25 . to whom god may iustly say this shall ye haue at my hands , yee shall lye down in sorrow . esa. 50.11 . thirdly , it makes a man shunne god , as adam vpon his fall , as the deuils did christ as their tormentor , it makes a man flee the stroke of the word in a sincere ministerie , it hates the light ioh. 3.20 . as ahab said of michaiah , whom he confessed a prophet of the lord , i hate him , as herod did iohn . first , the troubled conscience of the true beleeuer is from the spirit of grace sanctifying the conscience vnto some rightnesse , in performing this function , in accusing and disquieting to his good , though not without some mixture of the flesh , it troubles for sinne , as of enmitie against god , offensiue to him , and causing wrath , whereby the sinner is detestable to himselfe , doing things so vnworthy . he cannot liue vnder gods displeasure . secondly , for measure , this vnquietnesse is not full , because hee is not without some measure of faith in christ , to the purging of his conscience from guiltinesse and filthines of sinne ; though , it may be , he seeth no faith in his owne heart . his conscience telleth him hee ought to beleeue because of gods commandemēt , he valueth faith highly , and seekes it of god constantly , with mourning for his vnbeleefe ; he calles vpon his heart to trust in god , as not without hope , though languishing , not without loue whereby hee cleaues to god , seeking his fauour and the light of his countenance , specially , be he in prosperity or aduersity . thirdly for effects , it makes the beleeuer to beare punishment vpon him , whether from god , lament . 3.28 , 29. putting his mouth in the dust , hee opens not his mouth against god , ezech. 16.63 . it maketh him to feare sin to come , and suffers him not to continue in knowne sinnes , it workes him to readinesse to forgiue men , because hee needes pardon and seekes it . he welcomes the ministerie , wounding and healing , and striueth to remember god in his waies , promising with purpose of heart to sing ioyfully of gods righteousnesse , when he opens his mouth . or from men : of which after ; whether from law and iustice , or from wrong dealing . thirdly , the will of an vnbeleeuer ( of which a worke is specially good or bad , and so accounted of god ) is not made free from spirituall bondage : a man is counted good or euill of his will. it is the comfort of a strong christian , that he findes the worke of god in his will for delight to doe that which god requires , with present and working will , not altogether ineffectuall . the new heart is peculiar to them whom god hath receiued in christ. ezech. 36.26 . to haue the stonie heart taken away and to receiue a heart of flesh . godly desires are peculiar to godly men who are carried by gods spirit , which they alledge to him as his owne worke , who giues to will , nehemiah 1.11 . esay 20.8 . graciously hearing and fulfilling them . psal. 10.17 . prou. 10.24 . it qualifieth a worke vnto acceptation and reward , that it was not onely done , but willed , 1 cor. 9.17 . 2 cor. 8.10 . men not in christ by a true faith , are said to be dead in sinne and their works dead , their will is not free then to any spirituall work , death depriues not onely of action but facultie . they are said to serue sinne , if their will be in a full bondage they are not free , all that are not freed by christ remaine in spirituall bondage to sinne , they must be in him whom he freeth , and that is by a true faith ; they are gouerned by the prouidence to some workes that are good for their matter , but in them they are intrinsecally guilty , they haue no will to obey & honour the lord , therein they proceed not from an inward frame of goodnesse , and conformitie of heart to gods law , their will is worse then their deed , they receiue the gospell , but not with an honest heart , purely for it selfe , but with corrupt respect . they forbeare some sins but not for loue of god , and that they haue chosen gods law , whereof sin is a violation , their will is not turned against it out of any inherent holines contrary to it , but as contemned by light of the minde as reprochfull for one that professeth true religion , or some way daungerous , as appeares by their partialitie in the law . iam. 2.4 . the true beleeuer is by the spirit of ghrist in part , truely and for euer freed in his will from the spirituall bondage and seruitude of corruption , and his libertie is brought forward by degrees . the change is by a supernaturall worke , as if a stone which a hundred times forced vpward falls downe againe should haue a new inclination put into it , the change were aboue nature . but now the inclination is naturall , so in this worke of god in taking away the stonie heart and giuing the will a new inclination , the diuine power hauing made this alteration by infusion of grace and holinesse into it ; the action of it , in willing to belieue to be iustified , to be healed in nature of the sinfulnesse perceiued , to be quickened vnto good workes , to doe them more spiritually , is naturall and free , by reason of the godly nature . search your selfe according to this difference in minde conscience and will , and be a true witnesse of the worke of god in you . obiection . vii . i find such corruption in my minde , conscience , and will especially , that i feare i am vnder the dominion of sinne , not onely hauing damnable matter in me , ( from which gods children be not free ) but damning , for sinne reignes vnto death . answere . first , if you desire healing of your nature , grone in desire to grace , perceiue your fowlenesse vnto a lothing of your selfe , feare not , sinne hath not dominion ouer you . true grace and sense of sinne may be together in a true beleeuer , who by new light perceiueth what is sinne , by renewed selfe-loue more impartially iudge themselues and their doings , by spirituall life feel that which they that are blind & dead , in whom self loue is fully corrupted , neither see nor feel . prou. 30.2.3 . rom. 7.24 . that wee see , abhorre , confesse , lament as our exceeding miserie , sinne dwelling & working in vs , hindering the good wee would , corrupting our best workes , carrying vs to hated euill . that we earnestly desire deliuerance frō this bondage . that we may do gods will in earth as it is done in heauen . no measure that is ioyned with imperfection satisfieth vs : but we contend further , that we indeuour our selues to get more grace and the exercise of it , apply our hearts to fulfill gods statutes , bid battell to all vices , purge our selues , imbrace crosses as meanes of mortification and profit in holinesse , loue a wise reprouer , beare malicious reproofes , and that we rest not in aliuelesse conformity in the externall action to gods law , it is of the grace of god giuen vs in christ iesus , rom. 7.14.15.24 . phil. 3.13.14 . 1 chro. 28.7.9 . hos. 6.3 . psal. 119.101 . 1 ioh. 3.3 . heb 12.7.10.11 . prou. 25.12 . 2 sam. 26.10.12 . psal. 119.93 . for sinnes past , 1. that we voluntarily remember them to afflict our selues , taking greife and shame for offending of god. 2. that we willingly beare the punishment of them , loathing our selues for our deeds that were not good , hold our selues wholly damnable , open not our mouth in defence or extenuation , but confesse our selues vile to gods glory , with indignation , at our follie and brutishnesse : 3. that by rememberance of our seruice of such hatefull and now hated sinnes , wee keepe our selues from our iniquitie and prouoke our selues to the study of innocencie , that we are carried to labour in gods worke with greater impulsion of loue , considering christs loue dying for vs , gods loue giuing him for vs , and forgiuing so great debt : 4. that we are humble , modest in opinion and speech of our selues , whatsoeuer graces we haue receiued , that considering our change by the grace of god , we bee humane , compassionate toward sinners , louing to make them iust , waiting for their repentance , deuouring indignities from them in hope and desire , that they which are such as we were , may be such as we are , by the grace of god , louingly and gladly receiuing them repenting , is of grace , esay 54.6.7 . ezech. 16.63 . leu. 26.42 . 2 sam. 15.26 . mich. 7.9 . iob. 42.6 . psal. 73.22 . psal. 18.23 . 1. pet. 4.2.3 . 1 cor. 15.9.10 . 2. cor. 5.14 . eph. 3.8 . 2 tim. 2.24.25 . tit. 3.3 . it is a token that is pacified , is moued in his bowels towards vs as his deare children ; ier. 31.20 . will meete vs with tokens of peace and loue , luk. 15.20.23 . and defend vs as now deliuered from our sinnes not being that wee were , being that we were not : luk. 7.44 . and iustifie the ioy of good men in our returning from death to life . luk. 15.31 . secondly , where sinne reigns , the man is but flesh , merely carnall , gen. 6.3 . ioh. 3.6 . distitute of the spirit , iud. v. 19. in the full power of sinne . rom. 7.5 . wholly replenished with it , & as it were buried in it . if the spirit of christ be in you , it freeth you from the law and force of sinne , and the hurt of death . you are not in the flesh , but in the spirit ; for the spirit of christ dwelleth in you , rom. 8.2 , 9. though you haue and shew forth much more corruption in affection and manners then many other christians doe , yet the new man liueth in you as a babe . 1 cor. 3.1 . infirme and feeble to keepe the olde man vnder , and to bring forth the actions of a christian . and because of the seede of god in you ( though in comparison of stronger christians you may bee counted carnall ) yet compared with meere carnall men , you are spirituall , you are not wholly carried by the desires of the flesh as they , but contrary lusts striue in you to destroy one another , galath . 5. verse . 5.17 . the perfectest christian in this life compared with the spiritualnesse of gods law , may well ▪ pronounce himselfe carnall . neither nature nor action is fully conformable to it , but though there bee much in him contrary to the law , yet the roote of the matter is in him . iob 19.28 . you should say why doe wee persecute him , seeing the roote of the matter is in him . where sinne raignes , temptations fill the heart , actes 5.3 . satan possesseth the sinner in peace , luk. 11.21 . who pampers his lust , and makes the motion of it his full contentment : hee will doe the desires of the deuil , who leades him with an inward efficacie , without any true resistance of his : hee liues and walkes in sinne , coloss. 3.7 . lyeth in wickednesse , hee leades his life according to corrupt nature , though he haue materials of righteousnes , and be held back by gods prouidence from some grosse act of sinne , as genes . 20.6 . i kept thee also that thou shouldest not sinne against mee : therefore i suffered thee not to touch her . yet neither is their heart sound in gods statutes , nor indeede desires to bee : they haue no study of pietie raigning in them . when god regenerates a man , he makes him willing to bee regenerate , which is in time together with regeneration ; in order of nature the soule is healed before the desire , but the desire is first known to vs : wee see the effects which leade vs to the causes , as the morning light before the morning sunne , yet wee know the light is from the sunne drawing neere to be reuealed . euen wants of righteousnesse note sinne to raigne , where a man feares not , repents not sinne in generall , with desire of an vniuersal cleannesse from sinne , secret or knowne to him , when sinne generally in nature , action , manner of producing actions with griefe to defile gods worke , is not in some measure laboured against of conscience towards god , and pardon sought in christ vnto rest in that blood of attonement , it is an vncomfortable state . purging a mans selfe , is a note of a vessell of honour , opposed to the committing , so to the raigne of sinne . raigne of it , is expressed by obeying it in the lusts of it ; his seruants yee are to whom yee obey . rom. 6.16 , 17. obedience subiects a man voluntarily ; yee haue obeyed from the heart , you were the seruants of sinne . the true beleeuer , detests so the deuils motions , vpon the sudden iniection sometimes , that he is without taint of sinne by them : yet it is an affliction , with victorie , as it was with our sauiour tempted by the deuill , to whom god sent angels for his comfort ; yet our corruption considered , it is a rare thing . sometimes he is drawen aside , and inticed vnto consent , with a contrary will , sometimes deliberate , sometimes sudden : but he cannot bee brought vnder the raigne of sinne , yet vnto actes of sinne . for christ keepes his possession , the seed of god abides in them , the law is in their heart , they serue it with their minde , though sinne with their flesh . rom. 7.25 . the spirit is willing , the flesh makes weake ; they haue onely good of their desires . prou. 11.23 . god pardons , what they allow not themselues in , but hate , yet doe it : hee rewards the good , as the fruite of his owne spirit , brought foorth to him in christ. their will is better then their deede , they please god , though not themselues , desiring more grace to serue him acceptablie . doe you not by a will freed , sollicite the vnderstanding to discerne , and with iudgement truely determining , to commaund right things ? seeke you not for more light of minde , and holinesse of iudgement , for the guiding of your way ? doe you not desire rightnesse to your conscience , soundnesse of heart in gods statutes ? could you not cast away righteous men , but in that name receiue them , were it not for loue of righteousnesse ? doe you seeke to further gods worke , by ministers of righteousnesse , because they worke the worke of the lord , and turne the disobedient to the wisedome of iust men ? leaue you not the reignes corruption , but are held with a bridle of righteousnesse to serue it ? doeth the feare of god , though sometimes driuen from its station , yet dwell as controuller in your soule , recouer the station , represse the refractarie thoughts & affections , sway your heart against the naturall motion , that you may keepe gods word , make you cease from your owne workes , with desire that god may worke his in you , that the leading of you ( though you be interlaced with the flesh ) you giue to the holy ghost , louing that hee may haue the principalitie in you , praying for the holy ghost principally ? ( of which after in the examination of prayer . ) ponder you with care and delight to finde willingly , and setledly to follow things of the spirit ? attend you your selfe , concerning spiritual being ? greiue you inwardly , for that which the flesh doeth outwardly or within : not loosing , but vsing loue to god , in resisting sinfull motions ? it is not your working , but suffering of sinne . charitie may bee in some sinnes astonished , but not abolished ; as a souldier , with a great blow on his head , may lie as liuelesse , yet his will to fight against the enemie remaines ; hee recouereth and seekes for his shield , and returneth to fight with increased resolution . the exercise of grace in thoughts , deuisings , purposes , desires , indeuours , which proceede from the spirituall part , haue promise of life and peace . rom. 8.6 . they bee of regeneration , which is glorification begun ; in which men proceede by the spirit of the lord , from glory to glory . obiection . viii . some wicked men are at some strife with themselues before they sinne , as herod , and confesse their folly and guiltinesse after sinne done , sometimes with teares , as saul : how shall i know , i haue true freedome from the raigne of sinne ; they doe the sinne which they sticke at , and returne to the sinne which they confesse , and weepe at the notice of ; i doing so in some particulars , what difference betweene me , and a foole returning to his folly ? answere . first , in the strife before sinne , the difference is in the extent of matter : secondly , in the motions , or principle whereout it proceedes : thirdly , in the issue . for matter , the vnbeleeuers strife is commonly but in some more grosse euill , that makes one infamous amongst men : as herods strife , about breaking his oath to the losse of his credit , with them that sate at table with him ; or to do a worke condemned by the light of his minde , in putting to death an innocent man , whose iustice triumphed in his conscience . he liued in other sins ( as may appeare ) without strife . the true beleeuer , as he hath receiued commandement not to sinne , hee striues to obey it , and so liues in a contention against himselfe , in minde , will , affections , about the body of righteousnesse deliuered in the law ; labouring to dead the very roote of all sinne , that his corrupt nature may bee more barren , and lesse rebellion in him against god , where man can take no motiue of it . this is implied in that prayer , take from me the way of lying , and grant me graciously thy law , let no iniquitie haue dominion ouer mee , let my heart bee sound in thy statutes ; in that promise , i will runne the way of thy commandements , when thou shalt inlarge my heart : when it shall bee larger to receiue grace , and more free and willing to obey ; thus are they said to seeke gods precepts , because they haue giuen themselues to god , and their members instruments of righteousnesse , they applie themselues to fulfill gods statutes ; and it is their comfort , that their conscience beares them witnesse of this care and strife , for the vniuersall righteousnesse of the law , as it concernes them . i will walke at libertie ( casting out tormenting feares , enioying a quiet rest and comfort in conscience ) for i seeke thy precepts . verse 45. i with my minde serue the law of god. rom. 7.25 . the wicked are said to forsake the law , to depart from gods statutes , and therefore saluation to bee farre from them because they seeke them not , and to bee taken away as drosse . psalme 119.155.119 . for motiues . as the strife is betweene a fleshly mind , and sensualitie , that informing the conscience , that the thing to be done is pernicious , and against ciuill behauiour , this wilfully egging him on to satisfie vnregenerate humour : so the arguments to hold backe the will from consenting to the act , are taken from feare , either of danger in the world or damnation in hell , or shame , and reproch , or some fleshly respect , which sometimes though they hinder the act yet not the desire , that in loue to sinne , they deuise vaine reasons and pretexts , and draw iniquitie with cords of vanity , inducing thēselues to false conceits : which concluding that they fancie , are to them strong to draw on sinne as cartropes to draw weights . they do not abhorre euill . psal. 36.4 . and though a man haue a right iudgement for matter of good and euill , and his choise be according to his iudgement , his practise according to his choise ; if he hate not the euill which he forbeares , or loue not the good which he doth , hee is guilty within , how soeuer his out-side be . thus christian rigteousnesse is noted , heb. 1.8.9 . the sceper of thy kingdome is a scepter of righteousnesse , thou hast loued righteousnesse and hated iniquitie . that which moues strife against sin in the beleeuer is the will of the spirit against the will of the flesh , with loue to god , to christ , to gods law , by the inherent holinesse agreeing with gods law , so the commandement is not greiuous , but obedience to it is chearfull and delightsome , thereby it setts it selfe against the corruption of it self : thus dauid , i haue refrained my feet from euery euill way that i may keepe thy word , the strife was from the loue of the word of god , and so from the loue of god to obey and please him . thirdly , the vnbeleeuer though he escape for some time the filthinesse of the world , he is intangled againe and ouercome , and come vnder a stronger bondage then before , obstinated in euill . 2. pet. 2.20 . the true beleeuer striues in the strength of god , faith possessing him of gods power , pointing him to christs suffering in the flesh , armes him , 1. pet. 1.5 . & 4.1 , that though in some particular he receiue the foile , yet his will is not wonne from righteousnes , he fights againe for his owne freedome , and is inuincible , thanking the lord for his helpe , he holds on his way , & grows stronger & stronger , as did the kingdome of dauid against the house of saul , which became weaker and weaker . they by the allurement of temptations may sinne sometime against their light and conscience , as dauid by violence of lust , captiued of the flesh as gotten into the power of it in that particular , the conscience brought a-sleep , the soule doting for a time vpon the deuise of the flesh , and a while lieth in a kinde of liking of the sinfull motion concerning the carnall part in the soule : now grace is driuen as it were from her station , and lyeth in weak and disseuered desires , yet without purpose to continue in and heape vp sin . but god will send new succour from heauen to ioyne to that weak grace remaining : then conscience awakes , the will is excited , downe goeth the power of the flesh , the heart is affectioned to christ. this may appeare in the temptation of the church , as she confesseth all the matter , cant. 5.2 . i sleep but my heart waketh , &c. yea it may fall out , that after victories , they may in some particular be brought backe to repented sinnes , which increaseth the fault , in that being healed they sinne again , it endangers to greater paine for their cure . thirdly , it weakens grace that it giues not that helpe as before to the meanes vsed , as it is with nature made weaker by relapses into bodily disease . as frequent acts of vertue strengthen the habite : so by more acts contrary to it , it is weakened . yet thus may it fall out in this strife of flesh and spirit : the diuell though resisted flees from vs , yet will returne againe with new assaults , and not alwaies tempt to other sins but many times to the selfe same that we haue repented , if god see it good to leaue vs and not confirme our wills in the strife . a good man may be brought vnder again in the same sin as ionas that after his repentance of flying away from his worke at niniue stands to iustifie it , and defiled his praier with it . ion. 4.2 . he praied vnto the lord and said i pray the o lord was not this may saying when i was yet in my country and therefore i preuented it to flee to tarshish ? as in anger grace giues an inclination against the inordination of it , yet vpon occasions it will preuaile , it was mortified without question in dauid , as other sinnes in root ; yet find how nabals churlishnesse stirred it to resolue vpon reueng vnto blood , so may it be in some other sinne with which a man is specially left to wrestle . yet where resolution is to keepe the law of god , continued strife to performe the resolution , hope of sufficient grace to abide with him , not to be brought any more vnder dominion of sinne , mourning with many a low sigh for such a sinfull disposition , seeking newnesse of heart , walking constantly with god in other duties , hatred , after falls renewed , yea increased , argueth clearely that grace is present , sinne reignes not , the will is on gods side truly , though weakly . fourthly , god will not be lesse mercifull then he commanded vs to be , hee requires vs to forgiue men that repent seuen times in a day , seuenty times seuen times ▪ math. 18.22 . the after griefe of hypocrites is not for gods offence but for their owne distresse , either feared in the threatning as achabs , or felt as in esau weeping for the lost blessing , or ●t the best in the triumph of vertue ouer vice in their cōscience , as dauids innocencie compared by saul with his wrongs to him did draw teares from him , conuinced in his heart that god was with dauid : but without turning to god , it workes not repentance vnto saluatiō . the true belieuer sorroweth of loue to god whom it greiues him to haue offended , his teares are dropped downe to god. iob. 16.20 . the sorrowfull water that hee drawes he powers it forth before the lord , 1. sam. 7.6 . he repents towards god and weeping inquires the way to sion with his face thitherward , renewing his couenant , ier. 50.4.5 . you finding then you haue a constant will to bee healed in nature , to beleeue repent , and doe spirituall workes in such a manner as god may be pleased , that in doing good things you are carried with inward inclination as agreeable to your nature , the new creature delighting in it , purely for the holinesse and goodnesse of the law so commanding , that you ly not drowned in naturall sinfulnesse as one lyeth drowned in the water , but haue sin in you , out of the full power whereof you are gotten , as one gotten out of the water hath yet water in him , and labour to draine out your corruption through the holinesse in your will set against it , desiring to follow that will which resists the will of the flesh . that your will is better then your deed , feare not : you are so led by the spirit , as that you giue not your selfe as a seruant to sinne to obey and fulfill it in the lusts of it . as many as are led by the spirit of god they are the children of god. his leading frees not here from all sinne , but enlightening the mind and applying to cōsider things to be done or to be auoided , and by working vpon habits of grace infused , it excites the renewed will and confirmes it , and as he sees god either preserues it from , or giues strength in temptation , though not alwaies to euery duty , nor to auoid euery sinne , yet to hold a course in goodnesse to the end , and to preserue from dominion of sin , that in general you make no declinatiō from god though in many things you sin . he that said his sinnes were more then the haires of his head , said also i haue not declinēd from thy statutes . obiection . ix . true grace will grow and he brought forward : i finde it not so in me , and therefore feare i haue none answere . grace is small in the beginning and is scarce perceiued but by will and desire to haue it , and that some goodnesse god takes notice of . grace in the beginnings of it is resembled to the light before we see the sunne , that light wee know is from the sunne : to corne in the seed which first dieth , then is quickened , and after appeares in a blade , the husbandman knowes not how . mar. 4.27 . growth is , where it is , not sensible till after sometime . you must consider growth diuersly . 1. in parts of sanctification , which though all be infused in seed , yet they are brought to appeare by diligence . 2 pet. 1.5 . adde to your faith vertue , &c. some vertues are hardlier produced then other , yet by exercise become easie , we are commanded to learne to doe well . esa. 1.17 . secondly , in degrees of the same parts . 1 thes. 4.10 . so we are required to cloth our selues , adorne and arme as with putting on vertues more and more . rom. 13.12 . coloss. 3.12 . 1 pet. 3.4 . & . 5.5 . thirdly , in more acts of the same vertue , reu. 2.19 . or of the same renewed faculty , the mind more fruitfull in good thoughts , the will in good elections . fourthly , in spirituallnesse of the same acts and faculties which haue lesse mixture of sinne in them . examine whether as a plant of the lord you are not more fastened in your root , spread in your branches , filling thē more with fruits , and they growing in bignes or ripenes to better rellish . or consider in particular your loue which faith worketh by ; it groweth in intension , becoming more feruent & flames now that was before but a sparkle : 2 thes. 1.3 . secondly , in extension when it is not partiall , but takes in more persons , euen bad men to make thē good enemies to reconcile them , procuring their good , weake brethren to support them , bearing with them , pleasing in that which is good to edification , giuing them time and helpe to profite , poore neighbours , to fulfill the royall law. thirdly , in rooted firmenesse , not changed with changes in the persons loued abiding in aduersity , in falls , couering trespasses , ouercōming offences , passing by them , deuouring indignities . fourthly , in guiding the acts of loue with more iudgement . phil. 1.6 . we are to loue with our heart and with our minde : thus the apostles loued a while though intirely yet not wisely , math. 16.22.25 . fiftly , in naturalnesse and purenesse , carrying to the good of the loued more , with lesse self-loue and respect of our owne good , more benevolence , lesse concupiscence in it . sixtly , in labours and works of loue vnto store of good fruits , old and new cant. 7.13 . 1 cor. 15.58 . 1 tim. 6.18 . 2. the growth of grace hath stoppes : 1. in gods desertion . 2. by inordinate affection vnto , and contentment in lawfull things ; eccl. 2.2 . 3. by suffering some fowle lust too far , as samson lost his strength , as dauid found all out of frame . 4. by our own dulnes & slownes of hart , heb. 5.11.12 . luk. 24.25 . we are called vpon to bee diligent in following after faith , hope , loue , and other graces , and not to be slothfull . heb. 6.12 . fiftly , by wilfull want of meet helpes , forsaking holy assemblies and ordinances , by preiudice and conceit . disaffecting powerfull meanes for externall flourish , so the corinthians were hindred , till rebuked they were sensible of their euill , and became feruently minded . sixtly , vnlawfull fellowship with euill persons . pro. 13.20 . dauid the neerer he comes to god , with resolution to keepe his law , the further hee remooues from the wicked , who were no helpes , but hindrances to his performing of his purpose , psal. 119. 115. dangerous for cooling zeale , snaring with temptations , and learning their way . not that all fellowship with such persōs is vnlawfull to all godly men , the apostle allowes a christian ( table ) fellowship with a professed infidell , and open idolater , in the case of aduantage of religion : if hee be bidden , aduise about the conuenience of his going , for probable good , either in winning , or making lesse auerse , to heare the trueth more equally with lesse preiudice . or it may bee to further a mans owne peace or confirme it . genesis 26.29 , 30. or when a godly man is ioyned in office with them , not cōmunicating in their sinnes , shewing them good example , knowing how to answere euery man. thirdly , sense of want of grace , complaint and mourning from that sense , desire setled and earnest with such mourning , to haue the want supplied , vse of gods meanes , with attending vpon him therein for this supplie , is surely of grace . for promises are made to the poore in spirit , that mourne , that thirst , that desire the holy ghost . mat. 5.3 , 4. reuel . 21.6 . luke 11.13 . such come from a spirituall sight , discerning the worth of grace , a spirituall tast , that the lord is gracious , holinesse of will inclining a man to holy things . exercise your knowledge , faith , hope , loue , spirit alredy receiued , to your lords aduantage , and you shall haue more . mar. 4.24 . pray , & consider in pauls prayers for the churches , how farre your desire may extend , to be filled with all the fulnesse of god , as you are capable , till there bee no want of that in you , which should bee full in you , till he hath fulfilled in you , all the good pleasure of his goodnesse . hee is able to doe exceeding abundantly aboue all that wee aske or thinke . ephes. 3.19.20 . the desires of the righteous shall bee granted . obiection . x. i haue prayed as i am able , and sought the lord in his ordinances , i finde not gods answere to my comfort , which makes me call my right in god , into question , and feare my case . answere . first , god is knowen by hearing prayers . psalm . 65.12 . thus manasseh knew him . 2 chron. 33.13 . israel halting betweene two opinions , was confirmed by the answer of elias prayer , that the lord , hee is god. 1 kings 18.37 , 38. dauid gathers gods approbation of him , and his loue to him by receiuing , and answering his prayer , psal. 66.17 , 18 , 19. psal. 116.1.2 . and so calles his soule to rest . verse 7. some vpon their hauing answere , that their prayer was heard , and the effect should follow , haue worshipped in thankefulnesse , before they saw it come so to passe , as was promised . 2 chro. 20.18 , 19. the example of one heard in his prayer , addes to the hope of godly men , that they shall not seeke him in vaine . psalme 32.6.34.5 , 6. he hath not commanded vs in vaine to seeke him . esay 45.19 . secondly , as the spirit makes requests which wee cannot expresse , but god knoweth the meaning therof . rom. 18.26 . so may it giue answere , whereto , through anguish of spirit wee little attend : as exodus 6.9 . thirdly , though god answere the prayers of his seruants , when it is onely in their purpose , before they pray , perceiuing that they will aske . psalm . 32.5 . esay 65.24 . sometimes while they are speaking . dan. 9.21 . or vpon the ending of their prayer . act. 4.11 . hee holdes some longer , sometimes many yeeres in suspence , yet answeres , when his glory shines most in the grant . luke 1.13 . he will take notice of men praying . ananias must to paul , and giue him comfort , for behold hee prayeth . act. 9.11 . first , hee deferres vs sometime for our humbling , wee are not low enough yet , for his exalting of vs. 2. chron. 33.12.13 . hee prayed , humbled himselfe greatly , and prayed , and god was intreated . secondly , or to prooue vs. deut. 8.2 . wicked men will not attend long , but quarrell with god for not answering ; and leaue off praying . mala. 3.14 . esay 58.3 . godly men feele strife of flesh . lam. 3.8.24 . yet the spirit that wrought , doeth maintaine the desire , and vpholdes the soule in the strife , and thus makes the victory of faith recompense the deferring of our desire , as in the woman of syrophoenissa , who striuing with three great lets : silēce , which the flesh might interpret a negatiue answere ; particularitie , i am not sent but to , &c. thirdly , vnworthinesse , called a dogge , vnmeete for the childrens bread : held her faith , vnto her great praise , obtained her desire , to her great comfort . matth. 15.28 . iacob was deferred , yet would not cease wrestling , till hee had the blessing , there god spake with vs , he obtained ; so shall wee , vsing like faith and constancie in our striuing with god in prayer . hos. 12.4 . god that requires vnweariednesse , and will heare his crying day and night , luke 18.1 , 7. doeth in stead of present answere , glorifie himselfe by his supporting grace . 2. cor. 12.8.9 . thirdly , he sits vs vnto due estimation of his gift , and care to hold that fast , which wee came so hardly by . fourthly , he hath put to euery worke a conuenient time , which wee are no fit iudges of . iohn 2.4 . mine houre is not yet come . different measures of grace , are giuen at diuerse times . iohn 13.36 . now thou canst not , thou shalt hereafter follow me . fiftly , sometimes it may be , it is because wee aske amisse either in our end . iames 4.3 . or that wee are amisse , in not ioyning indeauours : we are to pray in the spirit , but with all to build vp our selues . iud. 20. wee must pray in temptation , but we arme our selues also , ephes. 6.11 . fourthly , it may comfort vs , that wee haue the grace of prayer , though our desired answere appeare not , it is a signe of a gracious estate . zach. 12.10 . the spirit of prayer , is the spirit of adoption , and makes requests for the saints . rom. 8.15.27 . such prayer as a good worke , furthers our account in the day of christ ▪ math. 6.6 . if wee know hee heares vs , wee know wee haue the petitions , that wee aske of him . 1. iohn 5.15 . god will accept of no other language in prayer , but that which the spirit ioyns with making our voyce to bee heard aboue , in prayer : that is alway needefull ; the lord bee with thy spirit . in all worshippe of god , priuate or publike , god seekes such as worship him in spirit and trueth ; iohn 4.23 . in their spirit sanctified and gouerned by his . obiection . xi . my prayers in respect of distractions , and inability to vary matter , are such as i feare my praier is not , as iob saith of his , pure . answere . first the holy spirit assists no man in this life in any good worke so as to free it wholly from mixture of sinne , when we would do good euill is present with vs. in praier , seing our lusts are but in part mortified they draw our thoughts to attend vpon them , and distract our attention and affection from the things we pray for , that our hearts are not held in meete eleuation to god , and the deuill taking aduantage of our carnalitie will hinder vs what he can in a worke so much against his kingdome , we are apt to be tyed to things by our senses , from which diuine things being so farre remooued , we cannot without much watching and trauaile of soule stay our spirits vpon them long . secondly , a godly man hauing much of the flesh in him is sometimes onely sensible of the operations of it when yet the spirituall part is willing to doe the worke according to god , gods breathing in vs is at his liberty , and no more to be let then the wind , sometime wee feel motion but we know not whence it comes , because we suspect the flesh . there be helpes to know when it is of god. first , when with vprightnesse we propound to our selues the seruice of god in praier , and with strife of heart labour to worship him with our faith , trust , hope , reuerence , humilitie of heart , bewailing our want herein . secondly , when at other times we are conscionable of our doing gods will , as we are in praier desirous that he should doe ours . psal. 66.18.19 . ioh. 9.31 . 1. ioh. 3.12 . that praier which is out of a good conscience with strife to go forward in duty , though farre of it , is of gods spirit who makes requests for them whom he hath sanctified . rom. 8.27 . thirdly , when wee are brought into gods presence with loue and desire , our prayer not merely forced by necessitie , but an effect of our filiall affection to god , who inspires in the weakest motion of faith , teacheth to go , and holds by the armes such as submit to the cōmandement , with some pleasure in it . fourthly , when we can deny our owne wills , carefull to vnderstand gods , content in our heart that it be done whatsoeuer be to vs denied of that we desire , desiring that the creature may be for the creator , that his name may bee glorified in all that wee are taught to pray for , things , or persons , though we be not profited thereby , acknowledging the authoritie , the power , and the glory to be his . fiftly , when we seeke spirituall things specially , rom. 8.5 . they that minde the things of the spirit are after the spirit . it is of spirituall life that wee seeke and affect not things on earth but things in heauen col. 3.1.2 . sixtly , when not for our selues and ours onely , but for all that we are to pray for , friends and enemies in a due order , specially for saints , and persons chiefe in place and power for gods glory . seuenthly , when such desires are setled , so as wee neither forsake them nor change them for others , knowing that they be after the will of god. psal. 27.4 . one thing haue i desired of the lord which i will require , that i may dwell in the house of the lord all the dayes of my life , that i may behold the beauty of the lord. naturall motion is not so : it is not hard to make the opposition , betweene it and spirituall motion , by that which hath beene said of the signes of it . for varying : 1. our sauiour giues example , when the matter is one , to make no scruple of varying words . god delights not in varietie of words , that which he lookes to , is specially , the desires and groanes of heart , whether we can expresse them or no , being after his will : as in singing , the melody that pleaseth the lord is that in the heart . forme of wholesome words is profitable , gathered according to inspired word , in the holy scriptures , wherin matter of our requests is contained either expressed or by iust collection , inuention , memory , affection , may be helped so . if formes were vnlawful ny way as limiting the spirit , then the prescribed formes , by god appointed to be vsed , and chosen , yea commanded sometimes , in the words to bee done in extraordinary occasion of praise , as : 2. cor. 20.6 . as he that praieth by another mans mouth praieth well , though he be kept therein to the forme deuised according to the will of god for matter to be asked : so may the forme written , informe him for matter sometimes more then his owne heart , and worke instantly with the apprehension , true feeling of it , and desire , by the spirit , whose work is specially inward . occasions being diuerse , god reuealing other matter , will surely inable you to make knowen your requests , at least to looke to him , as a sicke child to his father , whose desires it may be the father knowes not , nor can satisfie . our heauenly father is full in both , this ability may be in a man , like the money he hath about him , which he knowes not of , till necessity makes him search , and is glad to find . it is good to meditate of matter needfull before we pray , and to lift our heart to god , to teach vs to aske what wee ought , who know not of our selues : and to giue what he knowes we ought to haue asked . obiection . xii . i finde my selfe so affected to the world , in care for present things : secondly , in contentment , in hauing them : thirdly , in feare of man : fourthly , in want of desire to bee with christ , that i feare , that i haue no spirituall life . answere . first , calling is indeede a selection of men from the world , vnto christ and his kingdome . iohn 15.19 . the note is not to be of the world , though in it , dead to it , liuing by another spirit , then the spirit of the the world. both openning the minde to see better hope of calling , and guiding the freed will , to choose and tend to it . hebr. 6.11 . with bent course following things aboue , this world left in preparation of heart at least . secondly , yet being in this world care is required , euen where it may cause some distraction , from more full attendance on the things of god. as in a christian husband and wife , with intentiuenesse of minde , to approue their faithfulnesse in the couenant mutuall betweene them . 1. cor. 7.33.35 . they are to prouide for their owne . 1. tim. 5.8.2 . cor. 12.14 . with forecast . prou. 21.5 . hiding things vnder their hand . prou. 27.23 . discretion in ordering affaires , giuing necessaries , places , before delights and ornaments . prou. 24.27 . to the good before god , hee giueth wisedome , vnderstanding , and ioy . eccles 2.26 . cautions . first , the heart must bee watcht ouer , that it bee not weighed downe with the cares of the world , not the word bee choaked . math. 13.22 . luke 21.34 . heb. 12.1 . secondly , earthly imploiment must bee seasonable , not shutting out spirituall opportunitie . luke 14.18 , 21. thirdly , it must not bee seruice of worldly lust , but of god requiring in our place and personall calling , diligence : 1. to eate our owne bread : 2. to haue to minister to them that want : 3. to honour god with that we haue , to make our grace shine forth in good workes , prou. 12.24 . eccl. 7.13 . secondly , it is not vnlawfull to take contentment in good things giuen of god to vs and our familie : we may tast him sweete in his blessings and reioyce , deut. 26.11 . he giues aboundantly all things , not to lay vp , but to inioy : 1 tim. 6.17 . he giues food vnto gladnesse act. 14.17 . we may lawfully both see and bee affected with pleasure of the proper goodnesse of his creature . first , cautions . so we see god in his blessings and creatures & be led to him , mooued by his goodnesse to serue him cheerfully and with a ioyfull heart . deut. 28.47 . secondly , that we dwell not in delight of the creature , our heart not resting in it , iob. 31.25 . buying as not possessing , reioycing as not reioycing , making the lord our portion , psal. 119 57. resolued to keepe his law , exalted or abased , full or hungrie , phil. 4.12 . thirdly , that sensible of the reeling of earthly heights , vncertaintie of these changable cōditions , we haue our minde composed through habituall resolution , to depend on god to equabilitie of affection in all conditions , content with christ our true , certaine , and great gaine , counting all , losse , dung , seperate from him . phil. 3.8 . fourthly , that wee be of like affection with others , reioycing with them that reioyce , and remembering iosephs affliction , to the moderating of our pleasures , and to the exercise of loue and mercy . first , nature feares things hurtfull to it , seekes the perseruation of it selfe , it is a part of true wisedome to foresee euills and to prouide against them : beware of men , math. 10.16.17 . secondly , there is a feare due from inferiors , in subiectiō to superiors . rom. 13.7 . with sense of gods image in their superiority , and conscience of their owne infirmitie , to season obedience , which requires feare , and to preserue them from vndecent behauiour . thirdly , there is a corrupt and inordinate feare , whereby we sinne in not sanctifying the lord in our hearts by depending vpon him , and making him our dread and feare , for no feare of any creature to sin against him : which is either full and occupieth the heart wholly : which kinde of fearefull ones haue a fearefull place appointed , if they doe not repent , reu. 21.8 . or it is of infirmity , with loue to god and his commandement , strife against it to glorifie god in resting on him , which in the weaknesse of faith may preuaile , yet not reigne . thus many godly men haue beene guilty and out of this passion done reprochfull things . confirme your heart against this feare , 1. by gods commandement , in nothing feare your aduersaries . phil. 1.28 . and call vpon the fearfull to be strong esay . 35.4 . secondly , by promises considered and applyed by faith in christ , esa. 51.12.13 . heb. 13.7 , ioh. 10.28 . of gods presence , psal. 91.15 . of his protection against hurt , or deliuerance , or strength to beare the temptation : 1. cor. 10.13 . of certain profit by affliction , excellency of glory following sufferings for god , for christ , both for matter and intention . and with the promises consider them that by faith and patience now inherit them , and specially look vpon iesus , the author and finisher of our faith ; consider him in his sufferings being such a person not onely innocent , but the sonne of god , and the glory that he liues in , and will bring them into that are faithfull in him . thirdly , by weighing the prouidence of god , in three degrees : 1. in vnreasonable creatures , sparrowes of meane price , but haue the course of their life defined by it , swine were not free to the deuills will but by diuine permission . 2. in reasonable men vnbelieuing , haue him their sauiour , he is the sauiour of all men . 3. his prouidence speciall towards beleeuers , hauing their haiers in number , & custody . mat. 10.30 those three in the ho●● fierie furnace had not a haire of their head burnt . a christian aboue other men neither liues nor dies at aduenture , but to a lord , that will owne him in life and death . if he giue quietnesse who can make trouble , whether vpon nations or a man onely ? iob. 34.29 . fourthly , thinking on the spirit you haue receiued , not of the world , not of feare , but of power and a sound minde : 2. tim. 1.7 . fiftly , of the good that comes by such sufferings to others , many glorifie god in seeing such grace shine forth in such as the spirit of glory rests vpon . elect not called are prepared to conuersion , they that are called are confirmed becomming more hold in gods cause , phil. 1.13.14 . and for reprobates a testimony is left on gods side against them whose iudges the beleeuers shall be with christ at the day of iudgement . you haue not yet resisted vnto blood in striuing against sinne , you must resolue and prepare for it , whether god will call you to it , or not : it is a fellowship with christ , greatly argueth faithfullnesse , act. 15.26 . lesser sufferings are the markes that are vpon christs faithful seruants ; a great worke of our loue to god and our brethren , ioh. 14.31 . ioh. 15.13 . a glorious victorie ouer the world , flesh and deuill , reu. 12.11 . leauing glory on the names of such , and making their example perswasiue . ephes. 3.1 . fourthly , to be with christ whether by death , or by change is best of all ; we desire by chang if that might be , not to put off the substance of our bodyes but the qualities : 2. cor. 5.4 . but that not granted to vs , but to such as shall be aliue & remaine at christs comming : 1. thes. 4.15.17 . it is a holy choise , with suctiection to god , to desire rather to be out of the body with christ , then in the body absent from him . 2. cor. 5.8 . secondly , yet for the vse of a good mans life to others , it may make a stop in this choise , phil. 1.23.24 . thirdly , good men are not alwaies in such case as to dare to dy , their soule is troubled , psal. 6.3 . 2. they would doe god more service , psal. 119.17 . they desire to mourne more for their sinnes , which heauen admits not , there is no sorrow . fourthly , the godly haue their graces mixt with their contraries , in remisse degrees the loue of christ and the loue of being in this world may bee together , no man here followeth the guidance of the spirit without sensible hinderance of the flesh : the comfort is that we giue not the reignes to the flesh , you do not make present things your treasure , desiring to liue in the body onely to enioy them , as if you thought your felicity ended with your life . doth it not afflict you that your loue to christs presence is no more full and flaming ? feare not . what gather you of lots lingering in sodom till ( god being merciful to him ) the angel led him out by the hand ? that he had no spirituall life ? or that some earthly thoughts and affections , striuing against his grace held him ? kindle your loue to christ , and coole it to the world , compare them and the gaine by them together . cant. 8.7 . phil. 3.8 . and come vp more out of this wildernesse to cleaue to your welbeloued , who makes his to be the glory aboue all societies in the world , to their admiration that swim in earthly pleasures ; pray to see the felicity of the chosen , the worth of your hope in immediate communion with christ , that he may be all in all to you , you may keepe you chast in loue to him from adultery with this world , and greatly desire the sweetnesse of his familiaritie . consider what account he makes of the loue of his set vpon him , cant. 4.10 . and be prouoked to get more of it into your heart that is so precious with him . go forth in contemplation of his incomparable excellency , glory and honour wherewith he is crowned . cant. 3.11 . you shall find him wholly desireable , cant. 5.10.16 . labour to know his loue that passeth knowledge and be drawen to it as souldiers to their banners , all the world cannot giue an example of such loue , rom. 5.8 . he is tied in his desire to the presence of his church , his loue in pleasures , cant. 7.5.6 . his prayer to his father a little before his death was , that they which beleeued in him might be where he is , he gaue his promise for their comfort that hee would come againe , and take them to 〈…〉 be where he is . let this further your desire to be with him . in the meane time continue in his loue in keeping his commandements ioh. 15.10 . stand on his side against antichrist in his battailes with him , reu. 17.14 . he iudgeth and fighteth righteously , and the victory is certaine on his side , reu. 19.11.16.20 . be diligent in making him knowen , in opening his excellencies , that his name being as an oyntment powred out , others may loue and seeke him , speake forth his praise , declare his will , confesse him before the world . it is not without fruit cant. 8.13 . the companions harken to thy voice . now the god of hope fill you with all ioy and peace in beleeuing , and the lord guide our hearts into the loue of god and patient waiting for of his sonne . vnto god the father , sonne and holy ghost be honour , thanksgiuing , obedience and subiection : whose is the kingdome , power , and glory , for euer and euer . amen . finis . notes, typically marginal, from the original text notes for div a15504-e230 numb . 20.21.24 . psal. 56 10. act. 27.25.36 . esa. 45.19 . esa. 49.23 . 2. thess. 1.8 . ioh. 3.23 . 1. ioh. 5.10 . ioh. 3.33 . 2. cor. 5.20 . 2. cor. 6.1 . psal. 112.7 . iob. 5.22 . ioh. 5 42 ▪ deut. 30.6 . 2. thess. 3.5 . 2. chr. 19.9 psal. 144.15 . hos. 2.15 . 1. pet. 2.5 . luk. 17.16 , 17. math. 7.18 . rom. 2.9 . math. 21.44 . math. 10.23 . reu. 5.2 , 3 , 5. rom. 5.6 . reu. 3.4 . ezech. 36.31 . 1. tim. 1.16 . rom. 3.22 , 23. & 10 , 12. hos. 14.15 . mark. 3.28 . esra . 10.2 . math. 22.9 , 10. luk. 14.23 . ioh. 17.9 . gal. 2.20 . ioh. 3.5 . rom. 8.13 . eph. 5.5 , 6. math. 9.21 , 22. psal. 119.106 . ioh. 5.40 . ioh. 4.48 . mark. 4.40 . ioh. 20.29 . ioh. 8.31.66 . act. 15.8.1 . ioh. 1.12 . 2. cor. 5.17 . rom. 5.1 . rom. 7.25 . 2. cor. 4.13 . act. 4.32 . eph. 4.16 . ioh. 6.64 . cant. 2.2 . 1. pet. 2.2 . ioh. 14.5 . neh. 1.11 . esa. 40.11 . psal. ●7 . 9 , 10. esa. 8.17 . 1. ioh. 1.7 . 1 pet. 1.2 . rom. 7.6 . 1. pet. 4.11 . rom. 13.8 . phil. 1.21 . heb. 6.4 , 5 , 6 , 9. math. 6.23 . col. 2.20 . mark. 8.24 , iob 9.3.20 . iam. 3.13 . zeph. 2.3 . ioh. 1.12 . deut. 29.19 ▪ ier. 7.8 , rom. 7.9.11 . 2. king. 10.16 . luk. 18.21 . dan. 5.6 . rom. 5.9 , 10. rom. 8.33 , 34 , 35. act. 24.16 . psal. 18.22 . 1. ioh. 3.9 . act. 8.23 . rom. 7.14 . 1 ioh. 5 , 19 2. tim. 7.2 . math. 4.11 . psal. 119.29 . &c. vers. 32. psal. 119.161 . iob 17.9 . 1. sam. 25.34 . rom. 8.14 . psal. 40.12 . psal. 119.157 . cant. 4 13 , 14 , 16. hosh. 14.6 , 7. ioh. 14.28 , cant. 5.2 . 1. tim. 6.11 . heb. 10.25 . 1. pet. 2.3 . pro. 10.24 . numb . 12.13 , 14. gal. 6.18 . 2 tim. 4.22 . iob 16.17 . rom. 7. ●1 . ioh. 3.8 . col. 3.16 . 2 cor. 12.14 . psal. 112.5 . pro. 13.23 . 2 thess. 3.8 . eph. 4.28 . prou. 3.9 . eccles. 17.13 . psal. 26.3 . 1 cor. 7.30 rom. 12.15 . amos 6.6 . esa. 8.13 . esa. 43.2 , 3. heb. 12.20 . 2. cor. 4.18 heb. 6.12 . heb. 12.2 . mat. 10.29 . mark. 5.12 . 1 tim. 4.10 rom. 14.8 . 1 thess ▪ 5.10 . gal. 6.17 . 1 cor. 15.51 , 52. esa 38.18 , 19. gen. 19.16 . cant. 6.8 , 9. ioh. 17 . 2● . ioh. 14.3 . cant. 1 ▪ 2. rom. 15.13 . 2. thess. 3.5 . the old religion demonstrated in its principles, and described in the life and practice thereof goodman, john, 1625 or 6-1690. 1684 approx. 338 kb of xml-encoded text transcribed from 198 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a41441 wing g1111 estc r2856 12412784 ocm 12412784 61579 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of 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(eebo-tcp ; phase 1, no. a41441) transcribed from: (early english books online ; image set 61579) images scanned from microfilm: (early english books, 1641-1700 ; 666:13) the old religion demonstrated in its principles, and described in the life and practice thereof goodman, john, 1625 or 6-1690. [10], 384 p. printed by j.m. for r. royston ..., london : 1684. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project 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record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life. christian ethics. protestantism. religion -early works to 1800. faith -early works to 1800. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-01 judith siefring sampled and proofread 2008-01 judith siefring text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the old religion demonstrated in its principles , and described in the life and practice thereof . jerem. vi . 16. thus saith the lord , stand ye in the ways and see , and ask for the old paths , where is the good way , and walk therein , and ye shall find rest for your souls . london , printed by j. m. for r. royston , book-seller to his most sacred majesty , at the angel in amen-corner , mdclxxxiv . the epistle to the pious reader . good reader , thou art here presented with a new book concerning the old religion . as therefore thou art not to expect thy curiosity should here be gratified with new notions , ( for i am not describing a new way to heaven , but directing thee in the good old way which the holy scriptures have marked out , and which wise and good men have all along walked in ) ; so neither art thou to think thy self disappointed , if thou meetest not with a discourse modishly drest up , with all the fashionable ornaments of wit and eloquence . for give me leave to tell thee , though that would have been acceptable to the humour of the age , and perhaps might without any great difficulty have been complied with ; yet it would neither have suited so well with the nature of the subject i am upon , nor especially have fitted the persons for whose sake this little book was written . that therefore which i here pretend , and which i hope thou wilt not fail of in the papers before thee , is , first , a brief but plain and substantial proof of the grounds and fundamental principles of religion in general . secondly , a discovery and confutation of several vulgar opinions , which deform the beauty , and defeat the efficacy of christian religion in particular . and lastly , a clear description , a rational deduction , and a serious inculcation of the most important duties of that religion , wherein either the glory of god , our own comfort , or the peace and happiness of mankind are principally concerned . as for the management of these points , though i have not given countenance to this discourse by citation of authors , nor either adorned the text with fine sayings , nor the margin with great names ; yet i hope thou wilt find a vein of sound reason in it , and the spirit of the gospel running quite through it . i assure thee i have dealt sincerely and conscientiously herein , i have impartially consulted the holy scriptures , i have made use of the best understanding god hath given me , and i here set before thee ( though not the product , yet ) the result of many years observation , consideration , and experience . and so i leave it to gods blessing , and thy candid acceptance . farewel . the contents . part i. an introduction to an holy and comfortable life . chap. i. the wisdom of being religious . page 1 chap. ii. the reasonableness of religion in general . p. 9 chap. iii. of the rewards of religion in another world. p. 21 chap. iv. of the great influence and mighty efficacy of believing heaven and hell , or rewards and punishments in another world. p. 38 chap. v. of the choice of a religion , or what particular religion a man should apply himself to . p. 55 chap. vi. more particular directions for the setling a mans mind in religion . p. 71 chap. vii . cautions against some opinions which are hindrances both of an holy and of a comfortable life . p. 85 chap. viii . directions for the effectual prosecution of religion . p. 139 part ii. the practice of holy and comfortable living . chap. i. of secret devotion and particularly of secret prayer . p. 181 chap. ii. of several other instances of secret devotion . p. 209 chap. iii. of private devotion , or family-piety in general . p. 235 chap. iv. of family duties in special . p. 254 chap. v. of family-discipline , or by what means a family may be brought to the observance of religion . p. 281 chap. vi. of publick piety and particularly in relation to the church and publick assembly of christians . p. 301 chap. vii . of civil piety , or how a man may and ought to promote gods honour , and the publick good of the parish , considered only as a civil society or neighbourhood . p. 346 an introduction to an holy and a comfortable life . chap. i. the wisdom of being religious . the holy scripture ( that book of books , and treasury of divine wisdom ) expresses it self thus concerning religion , psal . iii. v. 10. the fear of the lord is the beginning of wisdom , and a good understanding have all they that keep his commandments . eccles . 12. 13. let us hear the conclusion of the whole matter , fear god and keep his commandments , for this is the whole ( duty or business ) of man. s t luke 13. 23. strive to enter in at the strait gate , for many shall seek to enter in , and shall not be able . phil. 2. 12. work out your own salvation with fear and trembling , &c. 2 pet. 1. 10. give diligence to make your calling and election sure . s t mat. 6. 33. seek ye first the kingdom of god , and his righteousness , and all these things shall be added to you . s t john 6. 27. labour not for the meat that perisheth , but for that meat which endureth to eternal life . s t mat. 16. 26. what shall it profit a man if he should gain the whole world , and lose his own soul . by all which , and abundance of other such like passages , it appears , that religion is as much our interest as our duty ; and that piety and care of another world , are not only the commands of god , and his impositions upon us , but the upshot and result of the best and truest wisdom . for wisdom doth not consist in sceptical jealousies and suspicions , but in a determinate knowledge and resolution what is fit to be done ; not in a superficial smattering of many things , but in a clear and distinct apprehension of the just nature , value , and moment of them ; not in an endless hunting after curiosity , but to know where to stick and fasten ; not in pilling a flint , or laborious beating out of unprofitable difficulties , but in applying a mans self to such things as are savoury and useful ; not in tricks of wit , sophistry , or eloquence ; and least of all in a jest or a repartee ; but to discover what is fit to propound to a mans self as his end and design , and by what means to attain it ; to have great things in a mans thoughts , and to despise and scorn little and petty designs : in a word , to see a great way before him , and to be well provided for the future . now all this is verified in religion more than in any other thing in the whole world ; for here a mans mind is taken up with the greatest thoughts and sublimest objects , god and eternity ; he takes care to secure the main stake , his own soul ; he imploys himself about things of the greatest moment and consequence ; by inquiring about another world , he gives proof of the greatest foresight ; in considering of it , he gives evidence of a sagacious temper ; in resolving upon it , he shews judgment ; in pursuing it by the means appointed , he demonstrates the command he hath over himself , and that he is led by his reason , not ridden by his passions ; and by persevering in this course , he arrives at true tranquillity of mind , the crown and glory of wisdom . accordingly we find by experience , that commonly where-ever there is a grave , thoughtful , sedate , person , such an one as is either fit to give or to take advice , he is seldom destitute of a sense of religion : but on the contrary , where-ever you see an incogitant shatter-brain'd fellow , that knows not himself enough to make him modest and civil , that hath not so much reason as to weigh an argument , nor so much arithmetick as to value any thing but what is present ; that is so much under the power of his senses , as scarcely to know whether he hath such a thing as a spirit within him , or hath so much drink about him , that his head works nothing but yest and froth ; here is a man cut out to be an advocate for scepticism or atheism ; this is the person that will be captious against religion , and malapert towards god almighty . but let such men enjoy their humour as long as they can , they will be sure sadly to repent , or rue it at last : and in the mean time , they only betray their own shame and folly , for their tongue will prove no slander to religion ; the mighty concern of which , is not only declared by god almighty , confirmed by our own reason , and justified by our experience , but also affectionately recommended to us by all wise and good men ; by those whose sagacity and discretion is such , that we have no reason to suspect they are deceived or imposed upon themselves ; and whose sincerity and integrity is such , that we can as little think they should have any design to impose upon us . and therefore those persons , who being either prevailed upon by the evil examples of the world , or discountenanced by the lewd sayings of such as we mentioned even now , and ( declining the ways of piety and devotion ) give themselves up to a loose and irreligious life , are in the first place errant cowards towards men , whilest they are insolent towards god : and in the next place , they are false to the common reason of mankind , which obliges men to provide for the future . in the third place , they are false to their own interest of self-preservation . and lastly , they are false and ingrateful to their best friends , whose counsels they forsake , and abandon themselves to the conduct of the most silly and profligate wretches . but if any shall think to excuse themselves from this censure , by suggesting , that they look upon devotion , as either the effect of a weak judgment , or of a melancholy and timorous constitution . i add , that this makes the matter so much worse , as that it involves them , not only in the guilt of all the former , but also of extream rudeness and incivility towards the best of men . to make all this more clear and convincing , and to lay the surer foundation of all that is to be said hereafter , we will now in the next place shew the grounds upon which religion stands . chap. ii. the reasonableness of religion in general . that which is meant by religion ( in the general notion of it ) is nothing else but a due regard towards the divine majesty , a diligent care of approving our selves to the supreme being , the creator and governour of the world : or , which comes to the same effect , the prudent ordering a mans conversation in this world , so that he may erect his mind with comfortable expectations of the favour of god and happiness in another world. thus much we are taught by the author to the hebews , chap. 11. 6. he that cometh to god , must believe that he is , and that he is a rewarder of them that diligently seek him ; in which few words , we may observe in the first place the matter or duty of religion , exprest by diligent seeking of god ; and secondly , the two pillars , or ( as i may say ) poles of it , namely , 1. the persuasion of the being of god , 2. the expectation of rewards from him ; the former of which most properly contains the first rise and reason of religion , and the latter the motives and inducements to pursue it . if these two pillars be united , they make so firm an arch , that no objection can shake the building ; but if they be taken and considered singly , they are each of them of mighty strength for the upholding of religion . § . 2. as for the former , if ( i say ) we consider the nature of god only , that alone is able to possess us with an apprehension of the fitness and reasonableness of diligently seeking him . it is true we cannot see the divine majesty as we may behold corporeal objects , because he is of a spiritual nature , and for the same reason we cannot see our own souls . and it is true also , that we cannot fully comprehend him in our minds neither , because of his infinite perfections ; yet we cannot so much as doubt whether there be any such being or no , if we do but bethink our selves in this one thing , namely , how we our selves came to be ? for , though it may be at the first blush of this question , we shall think it sufficient to say , we had our beginning from our immediate parents , and they in like manner successively from their progenitors ; yet when we proceed on in our inquiry so far as to consider and ask our selves , what it was which brought the whole race of mankind into being ? we shall then find our selves forced to acknowledge the hand of god in it . forasmuch as in the first place , it is certain that nothing could take a beginning without a cause , and in the next place , it is as certain that this thing called mankind , could not be the cause of it self , or produce it self ; and then to impute it to chance , or to imagine that such an excellent being as mankind is , wherein there is so much variety of parts , and yet order and decency , and in short , so many instances of admirable art and wisdom in the very composure of his body ( setting aside his mind : ) that this , i say , should be the product of blind chance , is more absurd than either of the former ; therefore there must be a god , for none but a fool indeed can say , there is no god. now if we acknowledge a god , who gave beginning to our selves , and to all other things , we must also own him to be eternal , as being before all things , and the cause of them ; and as such , he must needs , not only have in himself eminently all those perfections , which are to be found in any part of his workmanship , but be also unlimited in his own perfections . and this will inavoidably lead us to the acknowledgment of all , or most of those attributes , which either the holy scripture ascribes to him , or which religion is concerned in , namely , that he is a free agent , that he is omnipotent , that he is infinitely wise , that he is just , and that he is good , as will easily appear in particular . first , he must needs be a free agent , that is , such an one as acts not necessarily , or that is bound down by any fatal necessity , or determined to this or that act , or object , or measure of acting by any thing without him , but wholly follows his own voluntary motion and choice , the counsel of his own will ; the reason is plain , because he made things when nothing was before , and so there could be nothing to bound , limit , or determine him . secondly , he must needs be powerful or omnipotent , for the same reason , namely , because he gave being and beginning to things that were not at all ; for we cannot conceive a greater instance of power , than to bring something out of nothing . thirdly , he must be wise , both because we see he hath contriv'd things according to the rules of exactest wisdom , insomuch , that the more we understand the divine workmanship , the more we admire it ; and also , because he hath imprinted some image of of his wisdom upon our selves . fourthly , we must acknowledge him just , as well because ( by reason of his infinite power and wisdom ) he can have no litle ends to biass him , as because he hath also made an impression of justice upon our minds . lastly , he must needs be good , not only because he is wise ( as aforesaid ) but because he is infinitely happy and perfect , and so can fear nothing , can envy nothing , can need nothing from any other being , but contrariwise , being infinitely full , must have a pleasure to diffuse and communicate himself to them . § . 3. all these doctrines concerning the deity , flow from that one perswasion , that there is a god ; and the influence of every of these upon religion , is as great and apparent as the consequence of them from the acknowledgment of such a being , was natural and necessary : so that a man may with as much reason deny any of the aforesaid attributes to belong to the divine majesty , as ( granting them to be in him , or belong to him ) avoid the force of them upon his conscience , to incline him to regard this great god , i. e. to be religious , which we will again shew particularly . first , if the divine majesty be a free agent , then it is certain all the good and all the evil which he doth to us , he doth by choice ; and then we ought to be sensible of our obligations to him for the one , and humble our selves to him under the other . and then also , because we are convinced , that he hath mercy on whom he will have mercy , we know there is no trifling and dallying with such a deity , but we ought to use all possible means of propitiating him towards our selves . secondly , for the divine omnipotency , the natural consequence of that is , that we fear him , and trust in him ; for who is there that thinks of a god that made him out of nothing , and is therefore able to destroy him , and resolve him into nothing again when he pleases , who doth not think it the highest wisdom in the world that he shouldbe subject to him , pay him all possible homage , tremble before him , and also think fit to trust and rely upon his almighty power in all exigencies and difficulties ? thirdly , the divine wisdom makes our obligations to religion yet more strict and close ; for it convinces our reason that we ought to submit to his providences whatsoever they are , and not to dispute his commands , nor doubt his promises , but hold him in the highest veneration and admiration that is possible for us to express ; to be reverent towards him upon all occasions , to submit our wills to his ; and especially in consideration that he must needs see and take notice of all our carriage and behaviour , to live with as much caution in the greatest retirement and privacy , as when we are sensible that we are upon the greatest theatre . fourthly , the apprehension of the divine justice and integrity , not only assures us that he hates all sin , but that he hath no respect of persons , but will judge the world in righteousness , and then who will grumble at any of his providences , break any of his laws , or do any unjust and base action , and that because it is a fearful thing to fall into the hands of the living god , who always can , and in due time will right himself ? lastly , the consideration of gods goodness , and that he is a gracious and benigne majesty , cannot choose but mightily inflame our hearts with love to him , and provoke us to serve him with all chearfulness ; for who that believes him delighted to communicate himself to the relief of all his creatures , doth not think of him with pleasure , and comfort himself in him ; or who can find in his heart to offend and abuse him , and not rather repent of all his former follies and ingratitudes , and resolve to sin no more ? for as the apostle hath said , the goodness of god leadeth to repentance . so that in this one principle ( the belief that there is a god ) we have a large foundation for religion in general , which i have the rather insisted upon thus particularly , for the sake of those who are called , or call themselves theists ( because they pretend to be convinced of no more of the articles of religion , but only of this great point , the being of a deity : ) these men , i say , if upon that single principle they do not live religiously , are either men of no conscience , and then it will be all one what their principles are ; or are men of no principles at all , i. e. are atheists rather than theists , forasmuch as by what hath been said , it is apparent how pregnant that one principle is of virtue and piety , if it be sincerely believed , and rightly improved . but so much for that . chap. iii. of the rewards of religion in another world. let us now consider the other principle of religion , viz. that god is a rewarder of them that diligently seek him . this ( as i intimated before ) is properly the motive or inducement to the observance of the divine majesty ; for it hath pleased him to conjoin our interest with his own , and he hath made the greatest part of our duty towards him to consist in such things as conduce to our own good , as well as to his glory ; and to that purpose hath laid the foundation of religion , by planting in us that principle of self-love , and self-preservation , which is inseparable from our natures , and by which he works upon us . concerning this point therefore of the rewards of religion , we will first consider the evidence of it , and when that is clear , we shall easily in the second place be convinced of the efficacy of it , to the purposes of making men devout . the former of the two we will make way to the discovery of by this train of discourse . 1. we have shewed already that there is both justice and goodness in the divine nature , either of which severally , but most certainly both together in conjunction , afford ground of expectation , that he will make a difference betwixt those that serve him , and those that serve him not . for seeing his power and greatness render him a fit object of worship , and our dependance upon him as his creatures , makes homage due from us to him : and seeing by his infinite wisdom , he must needs be sensible how men carry themselves towards him ; it cannot consist with his justice to let those escape unpunished , who pay no observance to him ; nor stand with his goodness to suffer those to be unrewarded , that serve and honour him . indeed it must be acknowledged , that this consideration of those attributes will not amount to a proof of rewards in another world , because of that other attribute of his , viz. the divine liberty or freedom , upon account of which , he cannot be bound to exercise whatsoever act or instance either of justice or goodness is possible ; for that would make him a necessary agent ( an error which some men fall into unawares , whilest they are in pursuit of some extreams of opinions ) it may therefore be consistent enough with those attributes ( barely considered , and looking no further ) that he reward and punish only in this world : but that which follows inevitably , is , that some such thing as rewards and punishments there must be upon the account of mens carriage towards him , which is all i intend hitherto . but then i subjoin . 2. it is highly reasonable upon other accounts , to expect greater rewards of virtue and obedience , than what usually befall men in this world ; as also severer punishments of impiety and neglect of the divine majesty , partly because of the unequal distribution of things in this life , where the race is not always to the swift , nor the battel to the strong , &c. but good and bad events happen oftentimes alike to all ; wicked men are sometimes prosperous , and holy men unfortunate and miserable ; by which intricacy of divine providence , the wisdom of god seems to lead us into an expectation of another world , where amends shall be made for what is amiss here ; partly also because the life of men is so short , and they so quickly go off the stage of this world , that neither the rewards of virtue would be considerable , nor the punishments of impiety formidable enough , if they were no more than what men could receive or suffer in this short pilgrimage ; but principally because the good things of this world are so mean , and empty , and inconsiderable , that they afford no satisfaction to the great mind of a virtuous man. riches , and honour , and pleasure , may perhaps fill and swell up a narrow sensual soul , but a brave man can by no means be contented with them ; and therefore it is manifestly unworthy of the greatness and goodness of the divine majesty , to give no better rewards to those that love and honour him , than what they are capable of in this life . 3. there is no impossibility in the thing , that there should be another world besides this , and that we should live in it , either to reap the fruit of our serving of god , or to receive the just reward of our impiety ; all the reason of mankind , nay all the wit , scepticism and sophistry together , can find no repugnancy and contradiction in it ; and therefore the concern of religion is not inconsiderable . if there were any impossibility in it , it must lie in this , that men should live again after they are dead ; but this is so far from implying a contradiction , that it is not at all difficult to him that believes an almighty power , which every one must acknowledge that owns a god ; for why is it harder to restore a man to life again , than to make him at first out of nothing ? so that he relapses into flat atheism , that denies the possibility of that which we are now making way for the belief of . 4. nay , i adde further , this thing is so far from being impossible or incredible , that the consideration of the nature of our souls renders it very probable , and makes us capable of such a condition ; for it is plain , we have that in us which doth not altogether depend upon our bodies , but our bodies upon it ; that which gives life and motion to the body , but receives neither from it ; that which guides , governs , restrains and contradicts the body when it pleases , and which can act vigorously when the other is weak and languid , as we oftentimes observe the strange efforts of wit and reason , when the body is almost worn out and at its last gasp . this being of a spiritual nature hath no contrary principles in its constitution , by the conflict of which it should be brought to dissolution , as the other hath . in a word , the soul hath life in it self ( though not from it self ) and therefore cannot perish , unless either it should be supposed to desert it self , or else that god by his omnipotency should oppress and destroy it ; which last thing there is no reason to suspect , since from the beginning of the world till now , he hath not put out of being any thing that ever he made ; and we see in all the changes and revolutions of things , the least atom of matter is not lost : and can it then seem credible , that a vital spirit should utterly be extinct and perish when it leaves the body , or rather is deserted by it ? and this will be further confirmed if we adde 5. he that made us , hath implanted several things upon our natures which have relation to another life , and another world , and which make it reasonable for us to expect it accordingly ; such as not only a desire to live , which yet we know we cannot do long here below , but a sollicitude what shall come after , an inquisitiveness and continual thoughtfulness for the future , extending it self infinitely beyond the stage of this short life ; nay , some kind of obscure notion and anticipation of another world , which generally the best of men are most sensible of , and usually the more wise and holy any men are , the more they are under such apprehensions ; and sure it would not consist with the goodness of god to permit such men to be the most deluded , especially he himself would not be guilty of putting a cheat upon them , which notwithstanding must be , if there were nothing at all in it of truth ; forasmuch as this is not the peculiar phancy or opinion , either of the sanguine or of the melancholy constitution , but of all the bravest and worthiest men ; and this is that which principally bears them up in adversity , and fortifies them against death , and in the approaches of it , sometimes ravishes and transports them . above all , there is such a thing as conscience , which is common both to good and bad , and which chears and animates the one whensoever they do virtuously , though no humane eye be witness of the action , and when they expect no benefit of their performance in this world : and on the other side terrifies and affrights the other , viz. wicked men , though no man be privy to their misdeeds , and this as it were binds them over to answer for them another day ; now all these things being the hand-writing of our creator upon our souls , are more than probable arguments of another world. 6. god hath declared there shall be such a state . he that created mankind at first , hath assured them he will revive them after death , and reward and punish them in another world proportionably to their carriage towards himself in this . this comes home to the purpose , whereas all that which hath been said hitherto ( how reasonable soever ) depends upon the uncertain and fluctuating discourses of men , ( though it is very true , that wherever there hath been wisdom and virtue in conjunction , they have seldom failed to render this great point competently clear to those who had no other light . ) but some are more stagger'd with a trifling objection , than convinced by a demonstration , and others are not able to follow so long a train of consequences as is necessary to make out so great a question . but now we come into the day-light , and have divine revelation for our guide , and gods veracity for our assurance . i confess i might have fallen upon this way of proof at first , and so have saved all the labour of what i have been saying hitherto , but that i partly thought it useful to shew how far natural theology would go in this business , and principally i took this method to the intent that this great doctrine of christianity might not seem strange to any one , but might be the more readily entertained when it is prefaced to , and usher'd in with so much probability of humane reason . now , i say , god almighty hath himself assur'd us , that our labour shall not be in vain in the lord , that piety shall not go unrewarded in another world , nor impiety unpunished ; this he hath innumerable times expresly affirmed in the gospel , and with such circumstances , as may both best assure our judgments , and awaken our affections . he hath told us he will hold a solemn judgment at the end of the world , at which all men shall appear and receive their doom ; he hath declared who shall be the judge , and confirmed him to be so , by that wonderful instance of raising him from the dead . he hath foretold the circumstances , and the manner of proceeding at that great day , he hath described ( as well as words could admit it ) the joy and glory that holy and good men shall thenceforth be put into the everlasting possession of , and set out the torments and anguish that shall be inflicted upon the ungodly . i shall not need to go about to aggrandize these things , since they are so vastly great and concerning that there is no way to despise them but by disbelieving them . but what colour or pretence can there be for that , after god hath said it , and sent his son to declare this great news to the world ? will men be so wretchedly absurd as to say still , it is impossible that men should live again after they are once dead ? when there is plain matter of fact against this suggestion , which is beyond all the arguments in the world ; for was not our saviour most certainly put to death , and did he not also exhibit himself alive afterwards to the eyes and ears , and very feeling of his apostles and many others ? will men say , heaven is but a dream , or a romantick fancy ? when there were so many eye witnesses of our saviours ascension to heaven , and that he was alive and in power there ; there was that glorious proof , the descent of the holy ghost upon his apostles on the famous day of pentecost , according to his promise made whilst he was upon earth . will they say , god hath a mind to impose upon men ? when he hath no ends to serve by it , when he can compass his designs without it ; and when he hath it in his power to dissolve a world that would not comply with him , and make another in its stead . or , will they say , that men impose upon one another , and there was never any such matters of fact as we have here supposed ? but why do they not then disbelive all history , all antient records , give the lie to all great actions , and abrogate all faith amongst men ; yea , although there be never so plain , never so numerous , so concurrent , and so disinteressed testimonies ? all this , and more than this , they must do that deny the matters of fact we speak of ; and if they do not do so , they must of necessity believe another life , an hell and an heaven . and then , if those be believed , piety will be the best wisdom , and religion the greatest truth ; sin will then be the greatest folly , and trifling with god and religion the most dangerous thing imaginable ; but that we shall more particularly make out in the next chapter . chap. iv. of the great influence and mighty force of believing heaven and hell , or rewards and punishments in another world. there are a sort of men , who ( being too much in love with this world to have any great mind to the other ) will pretend that the grounds to believe these things are not sufficient , and that there are , as the case stands , neither incouragements enough to make a man religious , nor arguments powerful enough to restrain vice ; because we are only prest upon by hopes and fears of hereafter , but nothing befals presently . these men require , that for the countenance of religion , there should be a present discrimination between him that serves god , and him that despises him ; that the sinner should be taken and executed in the very fact , and the good man crowned upon the spot ; or at least they think it not an unreasonable demand , that if it be the will of god that evil men should be reprieved , and good men kept in suspence till another world ; yet he should give mankind a view of what shall befal hereafter , that they might have a sight of heaven and hell , and so dispose themselves accordingly . the former part of this phancy was taken notice of by solomon , eccles . 8. 11. because sentence against an evil work is not speedily executed , therefore the heart of man is fully set to do wickedly . the other part of it is much like that of the forlorn wretch in the gospel , luke 16. 30. who thought it reasonable to ask , that one might be sent from the dead to convince his relations of the reality of another world. but all these men , as they do too palpably betray they have no love to religion , nor no desire it should be true : so they evidently discover that they neither understand what satisfaction is fit for god to give in these matters , or for man to require ; nor do they consider what the nature of virtue and religion will admit of , no nor do they understand themselves so well as to know what motives will work upon men ; nor lastly , have they applied their minds to take a just estimate of the value and efficacy of these motives of hopes and fear which it pleases god to set before them . first , they do not consider what satisfaction in these matters it is fit for god to afford , or for men to require . it is not reasonable that the great god should gratify the humour and curiosity of his creatures , nor that they should peremptorily prescribe to him . it is fit indeed for his goodness to give us assurance in these important affairs ; but he thinks good to satisfy our reasons , and we will have our senses convinced , which is as much as to say , we will not believe god but our own eyes . secondly , they do not consider what evidence the nature of virtue and piety will admit of , that requires such inducements as may incourage good , and discourage evil , such as may provoke us to choose the one , and to avoid the other , not such as will over bear our choice and necessarily determine us . religion requires . such arguments as may improve humane nature , not supersede or destroy it ; and it is best promoted by such a state of things as wherein a man conflicts with some difficulties , exercises self-denial , modesty , humility , and trust in god. it consists in a prudent estimate of all circumstances , a discretion and judgment to value things in reversion , and is worth nothing if there be no such ingredients in it , as faith , and patience , and a virtuous choice ; all which there is no room for , if the rewards of it were wholly present , or exposed to our senses . thirdly , nor do the men that talk at this rate so much as understand themselves and their own hearts so well , as to know what would be sufficient to prevail with them . they phansy if they had the good luck to be spectators of a miracle actually wrought , it would unquestionably lead them to assent ; and yet we see those that were eye-witnesses of abundance of such , were never the better for them . they imagine that if they had seen the passages of our saviours life , death and resurrection , they should not have been incredulous ; yet there were multitudes that all those things wrought nothing upon . and assuredly as abraham told the rich man in the last mentioned passage of st. luke , if men hear not moses and the prophets , i. e. if they do not believe upon such satisfaction as god gives them , neither will they believe upon such other as their curiosity or capricious humour demands , no not if one rose from the dead ; for the same unwillingness which is in them to believe that evidence which they have , will follow them still , and the same captious temper will except against their own demands , and find evasions if their very eyes were gratified ; for faith cannot be extorted from men , nor can any thing make him believe that hath not a mind to it . lastly , nor do they understand the force and efficacy of these inducements of hope and fear which god hath set before us ; which is the thing i principally consider in this place . if indeed the objects of these passions , or the things expected in another world were mean and inconsiderable , there were then no reason to expect that they should have any great force upon the minds of men to prevail with them to despise a present world for the attainment of heaven . or ( supposing the objects as great as we can ) if the grounds of our hopes and fear were childish and vain , i. e. our fears were panick and unaccountable , and our hopes mere sanguine dreams , and romantick phancies ; then it were justly to be expected , that if almighty god would oblige us to religion , he should give us better evidence . but if both the things to be fear'd or expected in another world are vastly great and concerning , if they prove to be real , and also the evidence or assurance of their reality be reasonable too , then it is no less than madness , to run the hazard of them by neglect of religion , whilest we fondly cavil to have our humour satisfied . now that these hopes and fears of rewards and punishments in another world are just and reasonable , and indeed as well grounded as hopes and fears can or ought to be , i have shewed already , forasmuch as if there were more evidence than there is , they would cease to be hopes and fears , and would be the apprehensions of sense . and that the things thus hoped for , and feared , or expected , are of so unspeakable moment , as that if the evidence for them were less than it is , it would be all the wisdom in the world not to run the hazard of them , will easily appear by this short and faint representation . that which good men hope for , and that which god almighty promises them in the other world , is no less than to be raised up again from the dead , and to live for ever and ever , without any pain , sickness , want or infirmity of body ; with minds secure from danger , free from temptation , void of care , incapable of fear , errour or disorder , together with serenity of spirit , peace of conscience , unspeakable joy , in the presence of the divine majesty , and the blessed jesus , and in the society of glorious angels and good men made perfect , where also they shall partake of a felicity as great as divine goodness could design , as his wisdom could contrive , and his power effect for their entertainment . on the other side , that which god in the holy scripture gives wicked men ground to expect and fear , is , that they also shall be raised up again from the grave , and then be exposed openly before all the world , their hypocrisy , lewdness , folly and ingratitude being proved upon them ; and they thereupon be condemn'd to utter darkness , to be for ever abandoned of god and good men , and to become the company indeed , but the sport and triumph , of infernal spirits , who shall make them the subjects of their malice and tyranny , and there live under the perpetual anguish of their own consciences ; and in short , full of the wrath of the almighty , which like fire and brimstone shall prey upon them and burn them without remedy or remission of torment . who now can doubt whether these things are of mighty influence upon the hearts and consciences of men to incline them to religion ? for can any man be so void of all manly discretion , as to despise such an happiness as is promised to good men , or so destitute of all sense as to be content to dwell with everlasting burnings , which will be the portion of wicked men ? no wonder therefore if felix ( a loose and debauched man ) trembled when st. paul preached to him of righteousness , temperance and judgment to come , acts 24. 25. and it would be strange and prodigious fool-hardiness , if any man that lives without regard of god and religion , should at any time happen to consider these things , and should not find a convulsion within himself like that of belshazzar , dan. 5. 6. when he saw the fingers of an hand writing upon the wall against him , of whom the text tells us , that thereupon his countenance was changed , his thoughts troubled him , the joints of his loins were loosed , and his knees smote one against the other . for certainly the least impression , which the consideration of these things can make upon a man , is to render sin very uneasy to him , and to spoil his greatest jollities . forasmuch as every time he knowingly or willfully commits it , he not only judges himself unworthy of eternal life , but defies god almighty , and treasures up against himself wrath against the day of wrath . and the reflection on this must needs make the prospect of death very terrible to him , when these things shall come into plea , and when what before was only feared , must now be felt and undergone ; and without a perpetual debauch , it will be hardly possible for him to avoid thinking of this unpleasant subject , since while he hath his senses about him , he cannot but take notice how daily that unacceptable guest makes his approaches towards him . and if death be terrible to a man , it is certain thenceforward life cannot be very comfortable ; for every accident will discompose him , every disease is dreaded by him , as the harbinger of that king of terrors ; his spirits are convulsed , his joys are blasted , his diversions afford him no relief ; he sees reason to be afraid of every thing , and is tempted basely to flatter and humour every man , because every body hath it in his power to bring upon him the summ of all calamities , that is , to kill him . against all this there is no protection , no sanctuary but in religion ; if the sinner flee not to that , he perishes , and which is worse , feels himself tormented before the time : this therefore he is mightily prest to do , by the terrors of another world. and although it is true , that it is not in the nature of fear ( even of hell it self , ) to make a man generously good , because it only cramps his powers , and is not a principle of action , yet it is an instrument of caution , and if it be attended to , will make him less evil , wherein the first work of religion , namely reformation , begins . and then so long as there is hope also in the other scale , it may happily not end there . the apostle hath told us , the law ( which was a ministry of fear and death ) made nothing perfect , but the bringing in of a better hope did , by the which we draw nigh to god , hebr. 7. 19. for the hopes of that unspeakable felicity and glory , which , as i shew'd before , doth await all good men in another world , is able to make a man forget flesh and infirmity , to despise danger and difficulty , and to raise him above himself , 2 pet. 1. 4. those great and precious promises which are propounded to us by the gospel , do make a man partaker of a divine nature . for great hopes raise brave spirits , and effect wonders . the mere perswasion , that i have an immortal soul , is of mighty efficacy to make me value my self more , than to think my self made to eat and drink ; and will not permit me to drown this divine particle in drink and debauches , nor exert it only in folly and buffonry ; but will prompt me to cultivate this immortal part , to furnish it with wisdom and knowledge , that i may enjoy it the better in another world : to subdue my sensual inclinations , that i may learn betimes to live like an angel , and to castigate my anger and wrath , and fury and malice , those unsociable vices , that i may be fit for that peaceable conversation , and everlasting friendship in heaven . the thoughts of living for ever will not suffer a man to be fond of the present life , but will inable him to banish all servile fear , to defy danger , to flatter no bodies follies , to comply with no bodies vices , but to dare to be good in spight of an evil age , and bad examples . for what should cow him that hath this armour of proof , and is every way invulnerable ? the contemplation of those inestimable good things laid up for good men in heaven , is not only able to restrain sensuality , rapine , injustice , treachery ; but to make self-denial very easy , and to place a man so high above the vanities of this world , that he shall only look down upon the things themselves with contempt and scorn , and upon the men that dote upon them with wonder and pity . he that hath hopes given him of seeing and enjoying the blessed jesus in heaven , will according to the apostle s. john 1. epist . 3. 3. find himself powerfully obliged to purify himself as he is pure . and to say no more , he that believes that god is , and that he is such a rewarder of those that diligently seek him , must needs find great inducements to seek and serve him accordingly . chap. v. what particular religion we should apply our selves to . having in the premisses discovered the ground and foundation of religion in general , and thereby made it appear to be so highly reasonable , that it is every mans wisdom and interest to comply with it ; we now proceed to inquire , what mode or profession of religion in special , he ought to apply himself to , who is convinced of the necessity of it in the general . and this is the rather to be done , because some men make the variety of religions which they observe in the world , an argument against them all ; and because there are so many forms of it that they cannot easily resolve which to addict themselves to , these men ( as they think very wisely ) pitch upon none , but fairly stand neuters . now for prevention of this mischief , as well as to make way for the resolution of the great question before us , let us consider these two things . first , that it is not only an impious , but a very foolish and frantick resolution to stand off from all religion , upon pretence that there are differences and disputes about it . for 1. men will not be content to go by that rule in other cases , no man will conclude there is no such thing as meum and tuum , or right and wrong in their civil interests , because they observe lawyers to wrangle at the bar , or to give different opinions in particular cases ; nor because physicians often disagree in their judgments of diseases , will any discreet man refuse their assistance , and resolve to let his disease take its course : this objection therefore of sceptical men , is but a mere pretence made use of to countenance their aversation to religion , and not a real maxime of reason with them . 2. the ground of this objection is foolishly or maliciously represented ; for it is plain , that the main things of religion are very little or nothing in dispute , but are confessed and agreed in by all . or if there be some points of moment disputed , they are generally such as are speculative , not matters of practice . for who disputes whether god should be worshipped ? whether a man should live soberly , righteously , and godly in this present world ? in such things as these , all discreet and well disposed men agree . let the sceptical person therefore agree to these too , and practise them ; or else let him be so ingenuous as to acknowledge , it is only his unwillingness to comply with the rules of a good life , which makes him pretend to stumble at disputes . 3. it is to be considered , that even those who differ and dispute in several points , agree notwithstanding in this , that it is the wisest and safest course to come to a resolution in religion , forasmuch as particular disputes about it , prove undeniably this in the general , that by confession of all parties there is great moment in it ; because there could be no reason why either the one side or the other should trouble themselves , and raise such heats about it , but that both are satisfied of the great consequence of the subject of the question , and the consideration of that is it which makes them be so nice , curious and critical , about the very punctilioes of it . but , fourthly and lastly , it is especially to be considered , that he that stands neutral , and holds off from all religion upon pretence of the danger of mistake , upon account of the great variety of perswasions , runs into the most fatal mistake of all , and is of all men in the most desperate condition ; for whatsoever becomes of other men , under a mistaken zeal or a false opinion , he is certainly a lost man who hath no zeal or religion at all . for though it be certain , all perswasions cannot be right , and therefore some must miscarry ; yet so long as there is a real foundation for religion in general ( as we have seen ) it is evident the sceptist cannot be saved ( whoever be damned ) who entertains no perswasion at all . therefore as it is better uncertainly to erre , than certainly to perish ; so it must needs be a wiser course to determine our selves someway , notwithstanding the disputes , than gravely to doubt our selves into hell by a phantastical neutrality . but then secondly , as it is a very dangerous and absurd resolution to be of no religion , for fear we should mistake the right ; it is not much better on the other side , to be such latitudinarians , as to think it indifferent what religion a man be of , so long as he is zealous and devout in his way , unless we could be assured , that the broad way was the way to heaven , which is most certainly false . i confess it is a very bad religion indeed which is not better than none at all , as the faintest hopes are better than utter desperation . and it is undoubtedly true , that without fervour and devotion in the prosecution of a mans perswasion , no religion , be it never so good and orthodox , will signify any thing . it is true also , that a man of a devout temper hath the ground of piety , and a foundation for good institution to work upon ; yet notwithstanding religion speaks something more than to be in earnest , and piety requires more than a good intention . for unless that honest temper be cultivated and improved , it will bring forth nothing but wild fruit ; that zeal must be governed and conducted by good principles , or it will betray a man to presumption , to superstition , and to a thousand irregularities . we are set to run a race towards heaven , but in that case it is not only speed , but the keeping the exact course withal , that intitles to the reward . he that runs wrong , the more hast he makes , the worse is his speed ; for he hath the more to undo again . nor is this any reflection upon the divine majesty , who is infinitely good , and consequently very pitiful to the well-meant errors of mankind ; for it must be considered , that he is wise , and great , and just also , not so soft and fond as to be pleased with whatsoever is well meant towards him , or to be contented with whatever men phansy . no , he hath a mind and will of his own , and requires and expects those be complied withal by such as he rewards with eternal life . therefore the question which we are now upon is very serious and necessary , viz. how amidst such variety of perswasions or forms of religion as are in the world , a man may make a right choice , and know which of them in particular he ought to determine himself upon . but the assoiling of it cannot be difficult , forasmuch as if god will be served in his own way , it is evident , that he must have taken some course or other for the discovery and interpreting of his mind and will to the sons of men , to the intent that they may have a rule to govern their devotions by . now it is plain , beyond dispute , that there are three and but three things which can with any colour of probability pretend to give us aim in this case , viz. natural light , the spirit , or the holy scriptures ; and therefore all the difficulty comes to this point , which of these three we are to follow and govern our selves by . as for the first of the three , namely the light of nature , or natural reason ; it is true , that this is able in some measure to discover to us that there is a god , and to assure us also of some of his attributes and perfections , so as to lay a general foundation of religion ( as we have briefly shewed already ) but it can neither discover all the divine perfections , because he is infinite and beyond our comprehension , nor much less penetrate the depths of his counsels , or the secrets of his will and pleasure , because ( as we also noted before ) he is a free agent , and hath no necessary measures , but freely chuses as it pleases him . and therefore as no man knows the mind of a man but the spirit of a man which is in him , so much less can any man know the mind of god till he be pleased to reveal it . now the design of religion being to please and propitiate the divine majesty to us , it is impossible any man should pretend to know what will fully do that by natural reason . consequently not only the old philosophers but the modern theists , and that sect of men called quakers , who pretend to attain happiness by the natural notions of god , or the light within them ; must miserably be bewildered whilest they follow so imperfect and uncertain a guide . as for the second , namely a private spirit , there is no doubt but that the divine majesty could ( if he had pleased ) have conducted men by immediate revelation , and as it were led them by his own immediate hand from time to time , dictating his own will to their minds ; and there is as little reason to question , but that sometimes in extraordinary cases he hath done so in former times : but that this should be his ordinary and standing course , is not reasonable to think ; not only because we cannot now observe , that the best of men either have experience of , or so much as pretend to any such thing , but because in the first place it is evident that such immediate revelation could be of no further use than to that particular person to whom it was made , in regard it would be like the white stone , rev. 2. 17. which no man knows what is written upon it , but he that receives it ; and secondly , because the very person himself that should pretend to it could not secure himself from illusion , but might easily mistake the idols of his own phancy , or the very illusions of the devil , for the dictates of the divine spirit ( as we find by sad experience that many have done ) unless there were withal a constant succession of miracles to assure their minds that it was the divine impression : therefore , forasmuch as those who pretend to the spirit , can give no assurance of it , and natural reason cannot pretend to discover sufficiently the divine will ; it remains , that only the holy scripture is that which must be our guide in the way to please god , and attain the salvation expected in another world. the holy scripture then is that provision god hath thought fit to make for our weakness and ignorance . this is the transcript of the divine mind , a light that shineth in darkness , and by which divine wisdom designed to guide us through all the maze of disputes , and to resolve us of all the important questions that concern our eternal interest ; and this is that which he hath so fitted to our use , that whosoever consults it with a mind free from prejudices and anticipation , he shall not miss his way to heaven . nor shall such a man as is disposed to receive the kingdom of god as a little child , i. e. comes with a mind willing to learn and be convinced , and with that temper applies himself to the holy scripture , need either the pretended infallibility of a pope , or the authority of a church to interpret it to him : for it is certain god is as able to express his mind to us , as either of these are , whensoever he thought fit to do so ; and where he resolved to be obscure , it is not to any purpose to consult them in the case , who are no more privy to his secret counsels than we our selves are . and it is not consistent either with the goodness or wisdom of god , to order matters so , that he should be betray'd to any capital error ( so as to indanger his salvation ) who applies himself to the holy scripture , and comes qualified with an honest heart , and in the use of such ordinary means as are afforded for the understanding of them . it is indeed not impossible , but that such a man , notwithstanding both the perfection and perspicuity of his rule , may erre in some smaller matters ; but there is no reason to fear they should be either such as will abuse him in the great doctrines of faith , or the rules of a good life ; he can neither mistake the object of his worship , nor the manner of it , nor indanger the glory of god , or his own salvation . for this will direct him to a religion plain and easy , humble and peaceable , reasonable and hearty ; a religion that neither imposes an implicit faith , nor countenances a bold presumption , that will make men devout without superstition , and holy without arrogance or pretending to merit at gods hands ; in a word , the holy scripture impartially consulted , will bring us to a religion that shall neither consist of speculations , and be opinionative and fanatical on the one side , nor made up of external shew and pomp , as that of the church of rome on the other side , but such as that of the church of england , which manifestly avoids both extreams . chap. vi. more particular directions for the setling a mans mind in religion . although it be never so certain , that the holy scripture was both composed and preserved by the providence of god , for mens guidance in the way to heaven ; and notwithstanding its great perspicuity and sufficiency in that case ; yet ( as i intimated before ) prejudice of mind is able to defeat the ends of it : therefore for the removal of that , it will be of great use that the following particulars be considered . first , he that would make a right use of the holy scripture , and thereby discover the true lineaments of religion , let him make inquiry after the most antient and the most catholick religion , and not indulge his curiosity so as to be taken either with novelty , or singularity ; for each of those will lead him aside , both from the truth of religion in general , and from the christian religion in particular . as for the former of these notes of religion , viz. antiquity , the oldest religion must needs be as much the truer , as god is before the devil ; therefore the prophet jerem. 6. 16. directs the people to inquire for the good old way , and walk therein , and they should find rest to their souls ; and for christianity in particular , forasmuch as that depends upon divine revelation , it is impossible that after-ages should add any thing to it , or make improvement of it , without new revelation . whilst god is of the same mind , heaven of the same nature , and the gospel of the same tenor , there can be no new christianity . therefore let all new lights go for ignes fatui , and mere meteors , that serve to no purpose but to bewilder men ; he that seeks for true christianity , let him neither content himself to look back to 41 , or the last age , as some do ; nor 500. years backward to a dark age , as others ; but let him inquire for a religion as old as gospel , and observe in what rules it was delivered , and in what examples it first shew'd it self in the world. as for the other note of religion , viz. universality ; it is certain , the true religion is the most truly catholick . for it is evident , that our saviour intended but one church , and one religion in all the world ; and to that purpose he instituted christianity in such sort , that it should agree with all times and ages , fit all countries and climates , suit all constitutions and conditions of men , and subsist under whatsoever form of government , or civil polity it should meet with . those therefore who model religion according to the peculiar fashion of some one country , or frame a notion of it which requires a certain complexion and temper of body ; ( as for instance , that make some austerities essential to it , which all cannot comply with ) or that describe a religion for the cloyster , and not adequate to common life ; or that model it so , as that it must have the civil government submitted to it , or it cannot subsist ; or in a word , that confine it to narrow bounds , or canton it into separate parties : none of these understand the true genius of christianity , nor take the measures of religion from the holy scripture . secondly , he that would make a right choice of his religion , must not take it upon publick faith , or be determined by common fame , or so much as regard the loud shouts and acclamations of the vulgar . for they are generally sworn enemies to sober reason , as being moved more by heat than light , and governed by sense and phancy , and consequently cannot entertain any great esteem for a modest , sedate , manly and rational religion , but on the contrary infinitely dote upon all the tricks of superstition and enthusiasm ; and those two do so wholly govern them , that they receive no impression of religion where one or other of them doth not strike their imaginations . as for superstition , the wonderful efficacy of that upon common minds , is so notorious , that nothing can be more . if they see a man so extreamly scrupulous , that he finds ( as we say ) a knot in a bullrush ; so squeamish and strait-laced , that he becomes a burden to himself and all about him ; so infinitely full of doubts , and fears , and jealousies , that he scandalizes religion by his impertinency , and renders god almighty a very unbenign and severe majesty : such a man notwithstanding is apt to be cried up as a great saint , although in greater matters perhaps he gives himself more liberty than other men . or if they observe a man pretend to great austerity and mortification by the carelessness of his habit , dejectedness of his countenance , or other peculiarity of his garb , as wearing an hair shirt , or girt with a rope , especially if he also macerate himself with fasting , or whip himself till the blood comes , or use any such severity towards himself , they are strangely affected with this pageant of piety , and these things alone are security enough to them that he is an holy man , and of the best religion . thus no doubt the priests of baal , who ( as we read , 1 kings 18. 26. ) prayed from morning to mid-day , made horrible outcries , and used antick postures , and amongst the rest , in a blind zeal , cut themselves with knives and lancets , had a mighty veneration amongst the rabble of superstitious israelites , insomuch that the prophet elijah , with all the holiness of his life , and very great austerity of conversation too , was not able to bear up with them . and thus the scribes and pharisees in our saviours time , what by their demure and mortified looks , disfigured faces , and outward appearance of sanctimony ; what by their broad phylacteries , and fringes of their garments , beset with sharp thorns to prick and vex them ; what with long prayers and frequent fastings , and such other artifices , they so led the people by the nose , that all the wisdom , temper , goodness , nay miracles of our saviour were scarce sufficient to procure their attention to him . and thus it will be also with enthusiasm , that raises the admiration , and captivates the minds of the generality as much or more than superstition . if a man pretend to the spirit , and to extraordinary communications from the divine majesty ; if he now and then either feel or can counterfeit raptures and transports , so that by turns he shall be sometimes as it were snatcht up to the third heaven , and at another time be cast down to hell ; and if in these fits he can talk non-sense confidently , can make vehement harangues against pride , formality , or superstition ; if he make shew of extraordinary zeal and devotion , and have the pride or insolency to speak ill of his betters , to slight all ordinary forms and censure the government ; if he have either an horrible voice , or an oily melting tone , an artificial countenance , a peculiar motion of his eyes , or especially hath the trick to resemble an epilepsy in all this legerdemain , then when he speaks evil of dignities , he shall be thought to have the zeal and spirit of elias , but unquestionably the spirit of god is in him , and he is admired , if not adored , by inconsiderate people . when in the mean time , sound doctrine , sober reason , wise conversation , and grave piety , shall signify nothing but form and carnality with them . for ( as i intimated before ) such things as i last named , commend themselves only to a sedate mind , and a considerative temper ; but the other bear strongly upon the senses and the phancies of men , and so carry away the vulgar . he therefore that would not have his devout intention abused , must not suffer the multitude to chuse his religion for him , nor take it upon trust from publick fame and noise ; for if he decide this case by the poll , he shall be sure to have shadow for substance , and either imbrace a religion made up of paint and varnish , or else one animated only by a spirit of enthusiasm . thirdly , he that would make a right choice in religion , and is content to follow the measures of the holy scripture therein , must resolve with himself , not to seek for , or pitch upon such a way as will put him to the least pains , and give him the least trouble ; but be willing to deny himself , and to conflict with any difficulty that he may save his soul ; for pretended easy religions are like mountebanks cures , deceitful and palliative . some men have the folly to perswade themselves , that a religion consisting of mere faith , without the trouble of a good life will serve the turn ; nay , that to be of a peculiar party , sect or church will be sufficient ; but then it is strange our saviour should bid us strive to enter in at the strait gate : for it would be a wonder if any should miss of heaven upon these terms ; or if any be so sottish , they deserve to perish without pity . others there are that entertain a conceit of getting to heaven by the merits of other men , as by purchasing an indulgence , or by hiring a priest to say prayers for the man when he is dead , that would not be at the trouble to pray for himself whilst he was alive ; or by getting a plenary absolution of all his sins at the last gasp , or some other such voluptuous and compendious ways of salvation . he that seeks out such expedients as these , argues that he hath some little love to himself , so far as to be loth to be damned , but that he hath none at all towards god or virtue ; and indeed demonstrates , that he hath not so much as any worthy notion of god , or apprehension of the nature of the happiness of the other world. nay , he gives evidence , that he is as much in love with his sins as with himself , and would have both saved together . st. paul assures us 2 cor. 5. 10. that when we shall appear at the judgment-seat of christ , we shall receive our doom , according to the things done in the body , whether good or evil ; not according to what shall be done for us when we are out of the body , much less according to what others have either officiously or mercenarily performed for us . all such methods are cheats , the artifices of hypocrisy , and constitute only a religion for an epicure , but are as far , as hell is from heaven , from the institutions of the scripture . it is true our saviour saith , his yoke is easy , and his burthen light , but that is spoken either comparatively to the burden of the mosaick law , especially considered with the additional impositions of the scribes and pharisees , who as he tells us , laid heavy burdens upon others , but would not buckle under them themselves ; or with respect to the great assistance and mighty incouragement which those men shall meet with that apply themselves in earnest to christianity . for certainly , if there had been no considerable difficulty in the christian religion , the first lesson of it would not have been , that a man must deny himself . nor would our saviour have required us , that if our right eye or right hand offend us , we must pluck out the one , and cut off the other , that we may enter into life . chap. vii . cautions against some opinions which are hindrances both of an holy and of a comfortable life . when a man hath setled his principles , and made a good choice of his profession of religion , he is then in a fair way towards an holy and a comfortable life ; yet there are several vulgar opinions , which if they be not carefully avoided will have an unhappy influence upon both , and therefore it is expedient he should be cautioned against them ; especially such as those whereof i will here give a catalogue in the particulars following . to which i will premise this in the general , that although some of the opinions that shall be mentioned , may seem only mere speculations in the first view of them , and perhaps may go no further with some persons , whose singular probity and sincerity of heart may antidote them against the malignity of such tenets , yet in their own nature and the genuine consequences of them , they are very dangerous , as shall now be made appear in particular . 1. therefore let him that would make a due improvement of the principles of christianity , take care of allowing himself to pry too curiously into the secret counsels of god , or of marshalling too confidently the decrees of election and reprobation , and especially of arguing presumptuously concerning his own or other mens salvation or damnation from them . there is no question with me but that god almighty foreknew from all eternity whatsoever should come to pass in after times ; and let it be taken for granted also , that from the same eternity he decreed with himself whatsoever he would afterwards effect or permit ; nay let us moreover suppose he hath expresly determined with himself who shall be saved and who shall be damned , and that so peremptorily , that only they shall be saved whom he hath so decreed to save , and those shall certainly be damned whom he hath past such a decree upon . but what then ? the proper and only reasonable use we can make of these suppositions , is to admire the divine eternity , soveraignty , power and omniscience ; here is neither matter for our curiosity nor for our reason to descant upon : not for our curiosity , since it is plainly impossible to know , what the particular import of those decrees is , or whom they concern ; and less for our reason , since if we will argue any thing hence , it must be no better than deducing conclusions from unknown premisses . the very prying into these cabinet counsels ( besides the folly and immodesty of it ) tends to very ill purposes , for it certainly either blows men up with presumption , or casts them headlong into desperation . the sanguine , and confident , and self-applauding , are filled with vain hopes by these speculations ; and the modest , melancholy and despondent tempers , are inclined to despair by them . but the arguing and drawing consequences of salvation or damnation from thence , contradicts the design of the whole scripture , which charges us to work out our own salvation with fear and trembling , and to use diligence to make our calling and election sure ; nay it turns into ridicule all the exhortations , threatnings and promises of the gospel . for to what purpose doth god perswade us , when he hath irrevocably determined our fate with himself ? it discourages all use of means , and all comfort in so doing , since it will be labour in vain : it baffles conscience whensoever it either checks us for sin , or would comfort us for doing virtuously ; for what matter is it what conscience saith , when god hath decreed ? it renders the solemnity of the great day of judgment a mere piece of empty pomp and pageantry , seeing mens cases are all decided before-hand ; nay it makes the very coming of our saviour , his life , death , propitiation and intercession , to be illusory and insignificant things ; forasmuch as upon this supposition , men are saved or damned antecedently to his undertaking . now if after all this , any man will be so desperately absurd and fool-hardy , as to say nevertheless gods decrees are irrevocable , and therefore the matter of fact is true , that if i be decreed to salvation , i shall then be saved without more ado ; and if i be decreed to be damned , i must perish , and there will be no help for it ; it will be in vain to use means seeing i shall but strive against the stream ; my doom is past , and i may bewail my hard fortune , but cannot reverse it . i would only further ask such a man this plain question , viz. how he came to perswade himself that god almighty hath decreed to save and damn men right or wrong ( as we say ) i. e. whether they repent and believe in christ , jesus or no. forasmuch as it is evident , that he that harbours such an opinion of the divine majesty contradicts the very notion of a god , and represents him to be the worst and most hateful being imaginable ; a being that hath only power and will , but hath neither love nor hatred , neither wisdom , justice nor goodness in him at all ; that hath no esteem for faith , virtue or piety , no sense of gratitude and ingenuity , nor any aversation to baseness and villany ; but as if he were an unmoved , rigid idol , is inflexible by any repentance , prayers , tears , addresses and importunities , and insensible of , and unprovoked by all the affronts and insolencies that can be done to him : to be sure he that can think thus of god , will easily believe him to have set a mean value upon the blood of his only son ; forasmuch as he hath given him up to death to no purpose upon the aforesaid supposition . now unless all this be true ( which is impossible ) there can be no colour nor foundation for such an horrid and barbarous opinion . and if this be false , as most certainly it is , then we shall easily be led into this scriptural hypothesis of the divine decrees , viz. that as he decreed from all eternity to send his son to be the saviour of the world , so he then also determined that as many as should believe on him should be saved , and such as did not so , should be damned . and then , what if we find it to follow from the nature of gods omniscience , that he must foreknow the individual persons that shall be saved or damned , or from the nature of his determinations , that only such and no other can be saved , namely , those he hath decreed to it ; yet then it will be evidently to no purpose to gaze up to gods decrees : for then whatever hath been written in the archives of heaven , it is certain it cannot contradict this , that if i believe and repent , and become a good and holy man , i shall be saved , or otherwise i shall be damned ; and then all is plain before me : for in this case i have nothing further to do , but to make use of the means of grace which god affords me , and to look into my own heart and life for my evidences of heaven . thus as the wise persian , who sooner found the sun to be upon the horizon , by turning himself towards the western hills , than he that fixing his eyes upon the east , expected to see the sun it self : so we shall sooner find the beams of divine favour in the reverse and reflection of them upon our own souls , than by a presumptuous prying into his secret purposes . and the consideration of this truth will ingage men in all care and caution , in all diligence and humility , in the use of means , till they gradually improve into a state of holiness and comfort here , and to assurance of the kingdom of heaven hereafter . and this is the course which the apostle leads us to , 2 tim. 2. 19. the foundation of god standeth sure , having his seal , the lord knoweth who are his , and let him that nameth the name of christ depart from iniquity ; as if he had said , it is true indeed , god knows from eternity whom he intends to save , and all such shall eventually be saved and none else , but our hope and comfort cannot be built upon unknown principles , such as only are recorded in heaven , but upon the counterpart of an holy life , or a conformity to those conditions which god hath expressed in his gospel , as a copy from the original , kept in his own bosom . 2. the next dangerous mistake which we ought carefully to avoid , is , concerning the grace and holy spirit of god. when men unreasonably expect that god should do all for them in the business of their salvation , without their own indeavours , upon pretence that we can do nothing our selves , and therefore it is in vain to go about it ; our part is only to wait gods time of working , and when his holy spirit moves , the business will be done without more ado , but in the mean time all our diligence is discharged as impertinent , and even our prayers too ( if this doctrine be consistent with it self ) : for according to this opinion , if ever men come to heaven , they must be dragged thither by omnipotency , ( as the disciples of mahumet expect to be by the hair of their heads . ) now though it be undoubtedly true , that all the good that is in us , is owing to the father of lights from whom every good and perfect gift cometh , forasmuch as he worketh in us both to will and to do ; and therefore we can never magnify grace enough , nor attribute too much to the holy spirit ( without making machines of our selves , and nonsense of the gospel ) yet it is as sure on the other hand , that god needs not that we should tell a lie for him , nor would have us slander his creation for the honour of regeneration , since he doth not destroy the man when he makes a christian . so far from it , that ( as i have noted before ) he charges us to strive to enter in at the strait gate , and to use all our diligence to make our calling and election sure , which plainly implies , that he doth not intend to supersede our powers when he repairs our natures ; and that although he made us without our own activity , yet he will not save us without our own indeavours . and therefore the holy scripture always represents to us the way of gods working good in our souls , to be by exciting our spirits , by assisting and strengthening our faculties , and by cooperating with us , not by over-bearing our capacity , and doing all for us without us ; insomuch that that man who dreams of being carried to heaven by omnipotency , without his own concurrence , is so far from any incouragement from the scripture , to hope that ever he shall come there , that it is most certain he shall never see that happy estate , unless it please the divine mercy to make him so early sensible of this fatal errour , that he may timely repent and pursue the right way thither . for he that expects to attain the kingdom of heaven by miracle , it will be a miracle indeed if he come thither . and this fond opinion is as mischievous as it is unscriptural , not only as it apparently deprives a man of all the comfortable reflections of his own conscience upon whatsoever ( by the grace of god ) he hath obtained , forasmuch as it equals the condition and character of the most slothful epicure , with that of the most generous and industrious ; but especially as it disposes men to slight all the means of grace , and all the advantages of gods church , and that upon good reason : for if this opinion be true , they are all insignificant and collusory . it also tempts men to sin , and that without regret or remorse , under a pretence that they cannot help it ; and in short , it perfectly betrays them to their own lusts , and into the hands of the devil , making way for whatsoever temptation he will think fit to make use of . for the man of this perswasion ( that it is impossible to make resistance ) is bound by his own principles , and to save himself useless trouble , to strike sail and surrender upon the first assault or summons . 3. a third dangerous opinion , which it is necessary to be cautioned against , is a mistaken notion of sins of infirmity ; this at first mention of it may seem of kin to that which i last spoke of , but as i intend it , it is of a different nature , viz. when men do not altogether discourage their own indeavours upon the pretence of natural impotency in general , but yet perswade themselves that some certain sins in particular are so necessary to them , and unavoidable , that god will allow of them under the favourable notion of infirmities , and pardon them without repentance . it is very true , there are such things as pitiable infirmities , which the best of men cannot be altogether free from , and which infinite goodness therefore so far considers , as to make a vast difference between them and wilful or presumptuous sins ; pardoning the former upon a general repentance , whereas he requires a very particular repentance for , and reformation of the latter . but the mischief ( which i seek here to prevent ) is when men cheat themselves into a perswasion that some voluntary sin or other is necessary to them , and therefore must come under this estimate of infirmity , and consequently need neither be repented of nor forsaken ; from whence it comes to pass , that ordinarily the sin which hath been most customary and habitual to them , ( because it easily besets them , and they find it not easy or pleasant to them to forgoe it ) is therefore incouraged under the favourable name of infirmity . for thus they say , every man hath his infirmities , and this is mine ; and so the mouth of conscience is made up , as if a pardon of course were due to it , without the solemnity of reformation . they will allow such a case to be that which they must always complain of , but yet they never expect or desire to see it cured ; for these sins are thought to be only like the canaanites in the land , or some other remainder of those devoted and accursed nations , which must never be quite rooted out , but be always as thorns in the eyes , and goads in the sides of the true israelites , i. e. tolerated but not extirpated . but if this be not a very false notion , what was the meaning of our saviour when he requires us to cut off our right hand , and to pluck out our right eye , when either of them offend us ? that is , that if we will enter into life , we must part with the sin that is as pleasant to us as our eyes , as necessary or convenient to us as our right hand , and as painful to part withal as either of them . whereas if the aforesaid doctrine of infirmity take place with us , it will save all the pains and trouble of mortification , and keep the body of sin whole and intire , and yet put men in hopes they may go to heaven notwithstanding ; and no sin that we have a kindness to , but a man may enjoy it without danger . for thus , it shall be one mans infirmity to be drunk , another mans to swear , a third mans to be seditious or censorious ; and in short , by the benefit of a soft word or distinction ( together with a good opinion of a mans self ) he may reconcile god and mammon , christ and belial , hell and heaven . but this cheat is too palpable , for the plea of infirmity is only allowable in such cases as these following ; namely , when either ignorance or mis-information betrays a man into errour , or he fails in the manner of doing that which was otherwise good for the matter of it , or a great fear over-powers him , or the suddenness of a temptation surprizes him before he was so much aware as to collect himself ; or something of like nature to these , may be called sins of infirmity . but assuredly , that which a man knows to be a sin , and yet commits it , that which a man takes pleasure in , and lives in the habitual practice of , can never be esteemed a meer pitiable infirmity ; and therefore whosoever truly loves his own soul , and is in earnest for eternity , hath great reason to take care of this errour . 4. a fourth danger i would give warning against , is the mistaken opinion about conversion to god , which if it be rightly understood , is a great , solemn and divine thing , and whereever it is truly accomplisht , is the happiest passage of a mans whole life , and the very crisis of eternity , viz. when either a man who ( by unhappy education or otherwise ) was betray'd to evil and mischievous opinions , comes by the advantage of better information and the grace of god , to be otherwise instructed and set right in his principles , or especially when one who was formerly of a lewd and flagitious life , is by the grace of the gospel now brought to a sight of his sin , a sense of his danger , and thereupon changes his whole course and becomes a new and holy man : both these are ( as i said ) great , and solemn , and happy things , to be spoken of with all reverence , and considered with joy and admiration . but now there is a two fold mistake very common in this great affair , viz. when either such a conversion ( as we have now described ) is looked upon as universally necessary , and prescribed to all men , as the condition of their salvation , or else ( which is far worse ) when the whole nature of the thing is mistaken , and conversion from sin to god , is made to be a mere momentaneous act , a kind of qualm or fit of religion , and as such is relied upon , as sufficient to salvation , without an habitual course of holy life subsequent to it . both these last named are false and dangerous opinions , but the evil of the former of them lies in this , that it is apt to perplex the consciences , and disturb the peace of very good men , viz. when those who by the blessing of god have been trained up in good principles , and by his grace not only preserved from a loose and debauched life , but ingaged also in a holy and virtuous course all along , shall notwithstanding have it preached to them , and prest upon them , that they also must be converted and born again , or else they shall never see the kingdom of god. this indeed was necessary and proper doctrine from our saviour to nicodemus , and to the generality of the jews , as well as from the apostles to the pagan world , who had been nursed up in ignorance , superstition and idolatry : but it was not preached to john the baptist , nor to st. john the apostle , nor to timothy , who had known the holy scriptures from a child , 2 tim. 3. 15. and who had been early ingaged in an holy life , by the blessing of god upon the careful instructions of his grandmother lois and his mother eunice , 2 tim. 1. 5. not can such doctrine ( without equal indiscretion and danger ) be preached to several others now who are of that condition , that as our saviour saith , they need no repentance . but it is the latter of these opinions about conversion , which i intend in this place principally to give caution against , viz. when a man who hath been formerly either of a sottish and careless , or of a notoriously debaucht and profligate life , shall be incouraged to think his peace is made with god from such time as he hath had a qualm come over his conscience , and been put into a mood of seriousness and devotion , having been taught to date his regeneration from hence . the mischief of this mistake is very frequent and apparent , for that it tempts men to grow secure before they are safe , and it is very common and natural for such persons to grow careless of themselves upon a vain confidence in this kind of conversion , as if now their work were done , without the trouble of bringing forth fruits worthy of repentance and amendment of life . nay further , when perhaps such men have committed some such great sin , as ( that were it not for this unhappy errour ) would startle their consciences , they are hereby ( instead of applying themselves to god by hearty repentance ) inclined only fondly to look back , and to remember that such a time i was converted , and enter'd into a state of grace , and therefore all is well enough already ; and from hence it comes to pass also , that nothing is more frequent than such mens falling from grace in this sense , that is , to apostatize from such hopeful beginnings ; for indeed they were at most but beginnings , but being foolishly rested in , as if they had amounted to the whole attainment of christianity , they flatter men into security first , and betray them to shame afterwards . and the falsity of this conceit is evident in this , that whereas it makes the great business of eternity to lie in an instantaneous act , the transaction perhaps of a day or an hour , or a sermon , the holy scripture quite contrary-wise represents it as the business of a mans whole life , and requires , that men not only set out well , but that they make a daily and gradual progression towards heaven ; forasmuch as it tells us , that otherwise he who hath begun in the spirit may end in the flesh , and that a man may return with the dog to his vomit , &c. and then the latter end of such a man is worse than the beginning . 5. another mistake not inferiour to any of the former , either in respect of errour or danger , is about the power and authority of conscience , viz. when men perswade themselves that all is right and true , which they are satisfied of in their consciences , and that it is lawful for them to do whatsoever that dictates to them , or allows them in , as if conscience were not a thing to be ruled but to rule , and were invested with a kind of soveraignty , so that it were a law to it self , and to others also . if you reprove some mans opinion ( instead of arguments for it ) he tells you it is his conscience , and that 's enough ; or if you blame some action of his life , he regards not your reprehensions , for , saith he , my conscience smites me not for it , and therefore i am safe ; or if you forewarn him of some counsels or undertakings as tending to sedition and publick disturbance , it is no matter , it is his conscience , and he must pursue it . the mischief of this is very intolerable , for by this means the most foolish and extravagant actions are justified , and the malefactor rendered incorrigible , being both hardened in his sin and in his sufferings , for ( if it come to that ) you cannot convince such men , for they have a testimony within them which is infallible , and in confidence of that , whensoever you bring an argument which they cannot answer , they reject and defy it as a temptation of the devil . if you rebuke them , you blaspheme the holy spirit ; if you go about to restrain them , you violate the most sacred prerogative of conscience , and are gulty of the only sacriledge which ( in their opinion ) can be committed , and which is worst of all , thus god is intitled to the very passions and follies of such men , and to all the extravagancies in the world : for if it be their conscience , god must patronize it , and bear the blame of all . now one would justly wonder what these men think this thing called conscience to be , surely no less than some god almighty within them , and so indeed several expressions of them seem to intimate . but certainly , if they thought conscience to be nothing else but a mans own mind , or opinion , or perswasion , or practical judgment ( which certainly it is , and no more ) they could not either in reason or modesty think fit that this should have such a paramount authority as to bear all down before it , at least they could not imagine that their peculiar phancy or humour , their particular education or idiopathy , their ignorance or stubbornness , should be lawless and uncontroulable . for if mens opinions or perswasions are infallible , what is instruction for ? if the light within be sufficient , what is the light of holy scripture for ? if conscience be a guide to it self , to what purpose are spiritual guides provided by divine wisdom for our conduct ? and if that may not be restrained in its extravagancy , wherefore were laws made , and magistrates appointed ? so that either this wild notion of the power of conscience must be false , or else instruction and education are useless , magistracy and ministry impertinent , and both laws and scripture of no effect . and if notwithstanding this notion be imbraced , it is plainly impossible , that such men should live either holily or comfortably . not holily , because conscience thus left alone to it self , without guide or rule , will in all likelihood follow mens temper and inclination , and then a mans most beloved lusts shall be the dictate of his conscience . not comfortably , because he that is destitute of a law , and a guide to resolve him in difficulties , must needs ( if he consider and be sensible of any thing at all ) be perplexed with perpetual disputes , and endless scrupulosity upon every undertaking . but it will be pretended that there is no help for it , but when all is done , men must and will follow their own consciences ; forasmuch as discourse , or laws , or scripture , signify nothing till they are applied by conscience ; they indeed may give aim , or may be of the nature of evidence in a cause ; but it is conscience which collects the result , and he that complies not with that , is guilty of sin , whether the evidence was well summed up or no. to this purpose some passages of scripture are usually misapplied : e. g. let a man be perswaded in his own mind , rom. 14. 5. that which is not of faith is sin , rom. 14. 23. and he that doubteth is damn'd , &c. i do confess here is something of truth in this plea , but blended with a great deal of errour , and here i verily believe lies the rise or occasion of the perswasion of the extravagant authority of conscience . but when we consider wisely , the truth is no more but this , that a mans conscience ought to go along with him in the acts of his obedience to the law , or that he ought to be perswaded the thing is lawful to be done before he does it , otherwise he doth violence to himself , and condemns his own act . but it doth not follow , that therefore it is lawful to do whatsoever he is perswaded of in his conscience , or that it is not his duty to do any thing but what he is so perswaded of ; for this abrogates all the laws both of god and man , and makes their legislations to depend upon private consent . if therefore any man through ignorance or prejudice , or any such cause , shall have his conscience alienated from the law , or dictating otherwise to him ; this as it cannot make a law , so neither can it discharge him from the obligation of one . all that this works , is , that it puts a man into so sad a case that he may sin both ways , that is , both in obeying and in disobeying ; but because he is brought into this strait by his own default , it is evident this cannot acquit his conscience ; for one sin is no discharge for another . that therefore which he hath now to do , is first to inform his conscience better , and then to comply with the rule . and that this is the true state of this case , will appear ( beyond all exception ) by the resolution of our saviour himself in two passages of the gospel ; the former matt. 6. 23. if the light that is in thee be darkness , how great is that darkness ! where first he supposes that the principles of a mans mind or conscience may be very false and erroneous , and then pronounces , that he that is in such a case is in a very deplorable condition ; forasmuch as the errour of his conscience will be sure to run him upon miscarriages of life , and the priviledge of its being his conscience will not exempt him from the consequences of so doing . the other passage is joh. 16. 2. where he foretels his disciples that they should fall into so unhappy times , and lie under such prejudices & misprisons with the world , that those that killed them , should think they did god good service . now those that think they do good service , and perform a meritorious action in such a thing , most certainly follow their consciences in so doing , and yet it is as certain , that this did not justify the fact ; for then the persecutors of christianity and murderers of the apostles , must have been a very conscientious and commendable sort of men : wherefore it is evident , that conscience is no rule nor sufficient warranty for our actions . 6. in the sixth place let him who hath thoughts of attaining the happiness of the world to come , take care of entertaining an opinion of the impossibility of religion according to the measures of the holy scripture . this is a common prejudice upon the minds of ignorant or cowardly people , for they phansy that a life according to the laws of the gospel , is rather a fine speculation , or a philosophical hypothesis , than a necessary and practicable truth . they confess it would be a very good and commendable thing , if we could comply with the rules of our saviour , but they look upon it as impossible , and so of no indispensable obligation . for they say , our natures are so corrupted by our fall , and thereby our faculties are so weak and impaired , that we are indeed nothing but infirmity on the one side ; and on the other , we are so beset with temptations , and the world , the flesh and the devil , are so much too strong for us , that we must sin , there is no avoiding of it , and god must pardon , and there 's an end of the business . now if such an opinion as this possess a man , it will prove impossible that ever he should live holily . for if natural corruption have not infeebled us sufficiently , this cowardly conceit will be sure to do it effectually . for no man ( in this case especially ) is ever better than his design , nor rises higher than his aim or projection ( no more than water rises above its fountain ) nay , it is a thousand to one , but he that sets his mark low , will fall yet lower in his prosecution ; and he that is cowed and dejected in his own mind , so as to think he shall never overcome the difficulties before him , most certainly never will or can do it . he only is like to prove a good christian , that resolves with the true-hearted israelites to despise difficulty and danger , and to conquer the good land , whatsoever it cost him ; for such a man unites his strength , collects his forces , and disheartens his enemies as well as defies their opposition ; but the despondent cowardly person , both infeebles himself and incourages his enemies ; so that he can neither attempt , nor much less effect , any brave thing . and the same conceit of impossibility will as certainly render our spirits uncomfortable as remiss ; because after all the pretence a man can make for his cowardice and remissness , he cannot but observe the strain of the whole scripture to be against him ; and surely that man cannot enjoy himself very well under those attainments , which god and his own conscience condemn as mean and unworthy . but after all , the ground of this opinion is as false as it is mischievous ; for in the first place , the holy scripture assures us of some persons , and particularly of zachary and elizabeth , luk. 1. 6. that they walked in all the commandments of the lord blameless , and were both righteous before god , and yet they were the children of the same adam , and exposed to all the temptations , ill examples , and difficulties with other men . besides , the aforesaid opinion , under a pretence of modesty , and an humble acknowledgment of humane weakness , reflects very dishonourably both upon the wisdom and goodness of god , when it imputes to the great law-giver of the world , such over-sight and severity , as to prescribe such laws as were not fitted to the capacities of those that were to be subject to them , and to be judged by them ; unto which adde , that it puts an intolerable slight upon the power of faith , and ( which is more ) upon the very grace of god also , as if neither of them could carry us through all the difficulties we should be exposed to . upon all which considerations ( and several such other which need not here be mentioned ) this opinion of the impossibility of religion appears to be very bad , and such as ought by all means to be avoided by him that would lead an holy and comfortable life . 7. and yet there is another opinion , which is both as common and as dangerous as any of the former ; against which therefore i will give caution in the seventh and last place , viz. when though perhaps religion shall not be universally pronounced to be impossible , yet it shall be thought to be only the peculiar business , or especially to belong to some certain sorts or conditions of men , but not to be the general calling , the necessary and indispensable duty of all men . under this pretence , serious and constant devotion is looked upon as appropriate to the cloyster , where men live retired from the world , and are thought to have nothing else to do ; or to be the imployment of churchmen , whose peculiar profession it is ; or for old and bed-ridden persons , who are fit for nothing else , but a prayer-book ; or at least for men fallen into adversity , who have no other thing to retire to , and to suppor themselves withal , but the contemplations of another world. but for men of callings and business , or for those that are in the flower of youth , and warmth of blood , in health and prosperity , these are thought to have allowances due to them , at least for the present , and the more solemn consideration of religion must be adjourned to another time . if in the mean while such as these go to church , and perhaps now and then say their prayers , it is as much as is to be expected ; for their business is pretended to be too great , or their temptations and avocations too many , or at least their spirits are too light and brisk to permit them to be strictly devotional , or to make religion their business . thus men make vain apologies , but doth god almighty allow of them , hath he made any such exceptions or distinctions ? no certainly , he hath made religion every mans duty , and hath charged us first to seek the kingdom of god and his righteousness ; he hath equally imposed this task upon prince and peasant , clergy and laity , rich and poor , master and servant , young and old , the afflicted and the prosperous , the man of business as well as those of leisure and retirement . he that hath an absolute soveraignty over the world , that hath right to our homage and attendance , that hath laid infinite obligations upon us to love and obey him ; he that hath considered and forecast all our circumstances , businesses , difficulties , temptations and excuses ; he that observes our carriage and behaviour towards himself , he that cannot be deceived , will not be mocked , and is no accepter of persons : he , i say , hath made no such exceptions or exemptions in this great concern of religion ; and therefore they cannot be mentioned without great unreasonableness , nor relied upon without horrible danger . if indeed eternity were the peculiar concern of a certain sort and condition of men only ; or if old men only died , and none else ; or if rich men can be contented that only poor men shall go to heaven , then the other sorts of men may excuse themselves from devotion : but otherwise it is the greatest absurdity that can be to hope for the end without the means . what though old men must dy , yet will not young men quickly come to be , old men too , at least if they do not die first ? and what if men of retired lives have more leisure for devotion , and more time to spend in it , yet is any man so hard put to it , but that he may ( if he will ) spare some time for his soul and eternity ? what if it be acknowledged that churchmen have peculiar obligations upon them to recommend religion to others , yet it is certain , that the necessity of practising it , is common to others with themselves ; forasmuch as there is no duty of it peculiar to them , unless it be to be exemplary in all . it is true , poor men , and men in adversity , are justly accusable of intolerable sottishness , if they who are frown'd upon by the world , do not seek to repair their unhappiness by the favour of god and the hopes of another world. but it is as true , that rich men and those in prosperity , are as justly to be upbraided with disingenuity , and base ingratitude , if they be not devout towards him that hath dealt so bountifully with them . besides all this , there is no calling or condition of men , but under it they may ( if they have a heart to it ) very affectionately attend upon religion , consistently enough with all other lawful business or occasions . almighty wisdom hath not so ill contrived the state of this world , that there should be any necessity that business should supplant religion , or religion intrench upon business ; nor if things be rightly considered , are these two kind of affairs so contrary , or doth devotion take up so much time , or so much exhaust mens spirits , but with a good zeal and a little forecast , both may be carried on together . or if it were otherwise , and that the care of our souls would indeed weary our bodies , or the securing of heaven would disorder , and a little incommode our secular interests ; yet neither is life so certain , nor the present world so considerable , nor heaven so mean and contemptible an interest , as that a man should not be willing to put himself to some trouble for the latter as well as for the former . and as there wants not reason for this course , so neither are examples wanting in this kind , where men that might have made such excuses , as aforesaid ( as justly as any persons whatsoever ) have notwithstanding quitted and disdained them all , and applied themselves remarkably to the service of god and devotion . for if riches , and the variety of worldly cares and business which usually attend them , were a just excuse from attendance upon religion , then job might have claimed exemption , who was the richest man in all the east , and yet the devoutest too . his thousands of sheep , and oxen , and camels , his abundance of servants , his numerous family , and the care of all these , did not tempt him to the intermission of one dayes devotion . if either the temptations and pleasures of youth , or the voluptuousness of a court , or the multitude of examples of prophaneness , or the cares of a prime minister of state , or the jealousies of a favourite , could all together have amounted to a just dispensation from the strictness of religion : then daniel who was in all those circumstances might have pleaded it , and upon that account might have retrencht his conscience , and intermitted his praying three times a day , especially when he knew his enemies , watcht advantage against him in this particular . if the general licence of souldiers , the temptations such men are exposed to , the necessities they often are prest with , or the sudden avocations they must be subject to , could make a tolerable apology for profaneness , or an excuse for irreligion , then cornelius , acts 10. had been excused from praying to god continually , and serving the lord with all his house . nay , lastly , if either the state and grandeur , or the prerogative of a soveraign prince , if the impunity of a king , or the glory and affluence of a kingdom ; nay , if either interest of state , or weight of affairs , the cares and policies of government , had been all together sufficient to make a dispensation from the strict obligations of religion , then david might have pretended to it , in abatement of his duty to god , and of his constant and ardent devotions . but all these holy men considered , that god was a great majesty , not to be trifled with , and an impartial judge , without respect of persons , that eternity was of more consequence than the present life , and heaven better than this world ; and they were so far from thinking an eternal interest to be inconsistent with the management of temporal affairs , that contrarywise they believed there was no such effectual way to succeed in the latter as by a diligent prosecution of the former . but as for those who being convinced of the absolute necessity of religion , and of the inexcusableness of a total and final omission of it , would notwithstanding make it to be only the business of old age , or a sickbed ; these ( although by the folly and sloth of men , they have too many followers in their opinion , yet certainly ) are the most absurd and inexcusable of all . forasmuch as in order to the making such an hypothesis passable with their own consciences , they must not only suppose several very uncertain things , which no wise man can have the confidence or rather madness to presume upon ; but the very supposition it self implies divers other things so base and disingenuous , as no good man can be guilty of . first , they make very bold and desperate suppositions , as for example , that they shall live to old age , and die by a leisurely and lingring sickness . that god will then accept of mens return and repentance ( who never stopt in their carriere of sin and the world , till death arrested them . ) that god will give them repentance what time they prefix to him , or that they can repent when they will. that they shall be fit for the most weighty affairs when they are at the last gasp , and the most important of all business can be transacted when their strength and spirits are exhausted . and to say no more , that it is fit and tolerable for a man to leave that to be last discharged , which if any accident prevent him in , he is everlastingly ruined . all these things must be taken for granted by him that shall venture to put off the business of his soul to the last act of his life , every one of which are at the best uncertain , and for the most part false , and therefore to build upon them is extream presumption . secondly , if the foundation of such a course were not rotten and unsafe , yet that which is built upon it is base and dis-ingenuous ; for the man who upon any considerations whatsoever can content himself to put off the things wherein gods honour and his souls welfare are concerned to the very last , proclaims he hath an unreasonable love and admiration of this world , for the sake of which he postpones religion , and that he hath no real kindness for , or good opinion of the ways of god , in that he puts the care of that business as far off , as possibly he can ; and indeed that he would not mind god or his soul at all , if it were not for mere necessity and fear of damnation . now whether this then can be a reasonable course , or he be a candidate of the kingdom of heaven that governs himself by these measures , it is too easy to judge . wherefore let the man who hath entertained any principles of religion , and hath any value for his soul , and care of eternity , utterly abominate and avoid this last named , as well as all the forementioned prejudices or opinions . and having so done , let him then attend to the more positive and direct advices in the following chapter . chap. viii . directions for an effectual prosecution of religion . he that is resolved to be a christian in earnest , will find it necessary ( in the prosecution of his design ) to attend to the six following directions . 1. let such a man be sure always to keep himself strictly sober , by which i mean , not only that he avoid the extremity of a debauch , but that he indulge not himself so liberal an use of wine and strong drink , as that he shall come too near the confines of intemperance , especially in the general habit of his life ; or that he take care that through facility or carelesness he comply not with the too common practice in this particular . forasmuch as it is evident , that the approving a mans self to god , and the taking care of eternity , are such weighty and important affairs , that they must needs require the greatest composure of thoughts , and the utmost intention of our minds ; and can neither be worthily taken in hand , nor much less pursued as they ought , in such a light and jolly humour as the custom of tipling doth ordinarily put men into ; for that relaxes a mans thoughts , and fills his spirit with froth and levity ; it renders the mind of a man so airy and trifling , that he becomes transported with a jest , and diverted by every impertinence ; it banishes sollicitude , and puts him besides his guard of caution and circumspection ; a mans head in such a case is impatient of weighty considerations , incapable of grave deliberations ; his thoughts are fluctuating and uncertain , he comes to no stable resolution , nor can he make any constant progress ; and surely such a temper cannot make a fit soil for religion to take root in , or to thrive upon . besides , intemperance doth not only disturb the reason of the mind , but also weakens and depresses it , and exalts phancy in the room of it ; which fills a man with wild , loose , and incoherent ideas : and which is still worse , it raises the brutal passions also , both irascible and concupiscible , and thereby makes work for repentance and mortification ; which must needs become a very hard task to perform , when the same causes which have made it necessary , have therewithal impaired those powers that should accomplish it ; and therefore this course is utterly inconsistent with a design of religion . moreover , besides the evil of intemperance it self , it exposes a man to a thousand temptations , and puts him at the very mercy of the devil , forasmuch as he that is under the power of drink , is not only out of gods keeping , but out of his own also ; he hath quenched gods spirit whilest he inflamed his own , he hath deprived himself of gods providence by going out of his way , and he is not perfectly in possession of his own mind , and therefore surely is in a dangerous condition . to which adde , that whereas sobriety and watchfulness use always to be accounted inseparable companions ; it is apparent , that he who neglects the former , can never be able to maintain the latter ; and consequently the intemperate man cannot be fit for prayer and meditation , and other great exercises of piety . upon all which accounts our saviour s. luke 21. 34. charges those that will be his disciples to take heed to themselves , lest at any time their hearts be over-charged with surfeiting and drunkenness , &c. 2. in the second place , let the man who designs to prosecute religion effectually , take care of intemperance of mind , as well as of that of the body ; and with equal heed , avoid intoxication by wild opinions , as he would do a surfeit of meats and drinks . the prophet isaiah complains of the people of the jews , isai . 29. 9. that they were drunken but not with wine , they staggered but not with strong drink ; and the apostle exhorts men to be sober minded : so that it seems there is a kind of spiritual drunkenness , which disguises mens minds as much as the other brutal custom disorders their outward person . of this there are a great many instances , but two most remarkable , viz. opiniatre and scrupulosity : i mean by the former , when men have no setled judgment in religion , but allow themselves an endless inquisitiveness in matters of opinion , and are always hunting after novelty : by the other i understand a captious or squeamish humour of conscience , under which men perpetually vex both themselves and others with unreasonable fears and jealousies . as for the former of these , it is notoriously the humour of some men to be always doubting , disputing , and gazing after new light , as if all mankind had been imposed upon till now , and the old way were not the good way , but every new invention , or upstart notion contained some admirable mystery in it ; therefore they think it necessary to try all things before they can hold fast that which is best , and indeed surfeit on the forbidden fruit of the tree of knowledge of good and evil , as if it were the same with the tree of life . and if perhaps they fall not into any of those dangerous opinions which i gave caution against in the former chapter , yet it is by chance if they do not ; for they having no judgment of discern the difference of things , no ballast to poise and settle them , are driven up and down with every wind of doctrine ; they are of the opinion of the last book they read , or the last man they discoursed with , for always the newest and freshest opinion is the best ; and so ( as they say of the chameleon ) they take their colour from the next object . this temper is a mighty disparagement to divine truth , for it looks as if there were no certain way of satisfaction to the minds of men , but that they must always seek and never find , and endlesly dispute but could never come to a resolution : and it is so intolerable an impediment of the life and practice of religion , that it is many times more harmless to be setled in some bad opinions , than to be thus unsetled , and to dispute every thing . for besides that this course draws off the spirits of men , and spends their best heat upon unprofitable notions , and so takes them off from studying their own hearts , examining their consciences , and diligent attendance to their ways and actions ; it raises passion , nourishes pride , foments divisions , and in a word , turns christianity into vain janglings . whereas a truly sober christian is readier to believe than to dispute in divine things , and more careful to practise old rules than to devise new models ; he studies the scripture sincerely , not for objections but for resolution ; he lives up to what he knows , and prays god to direct him where he is uncertain ; and so is led by the divine grace in a plain path towards heaven . the novellist or great disputer contrariwise , being unresolved of his way , makes no hast in his journey , and cannot very earnestly practise any thing to day , because he cannot tell what opinion he shall be of to morrow . and then for the other instance of intemperance of mind , namely scrupulosity . when men have such headstrong and ungovernable , or such shy and squeamish consciences , that they boggle at every thing which doth not just fit their peculiar phancy and humour , though they can give no reasonable account of their jealousy or aversation , but only they dislike and are offended with such and such ( indifferent ) things , they know not why , their conscience takes check at them , and there is no more to be said in the case . now such as these can by no means be reputed sober men , who ( like as we say of drunkards ) see double , and consequently fear where no fear is , or who are terrified by their own idle phancies , their brains being clouded and darkened by the crude steams of riot and excess . this temper however in some cases it may be pitiable , is notwithstanding very mischievous , not only as it disturbs the peace of the church and of mankind , by rendering those who are under the power of it , busy and pragmatical , censorious and uncharitable towards all that are not just of their own mode and size , but ( which is far worse ) it misrepresents the divine majesty , as if he were a captious deity , who watched mens haltings , to take advantage against them , as having more mind to damn than to save them . by which means it discourages men from religion , as if it were the most anxious and uncomfortable thing in the world ; and consequently of all this , it extreamly hinders proficiency in virtue ; for he that is always jealous of his way , will often make halts , or have a very uncomfortable progress . on the other side , he that is likely to make a good christian , satisfies himself of the divine goodness and candour in interpreting the actions of his creatures , and being conscious of his own sincerity , in following closely the rule of the scripture , where it is plain , thinks himself at liberty where that is silent , and takes the direction of his spiritual guides where it is obscure , and then goes chearfully and vigorously on his way towards heaven . 3. next to regard of sobriety both of body and mind , let the man who designs the other world , take heed that the present world grow not too much upon him , and distract or over-burden him in his journey towards heaven : and the diligence and circumspection in this point ought to be the greater , in regard this world is placed near us , and therefore is apt to seem great to our sight , and the other ( though incomparably greater ) being at a distance from us , is apt to seem little and contemptible . besides , it is the chief aim of the devil to make the present world seem much more beautiful and valuable than it is , that by its blandishments he may soften us , by its allurements debauch us , or at least by the care and concerns of it distract us and take off our edge to better things . it is certain also , that he whose affections are eagerly ingaged upon secular interests , can never be ingenuous and free enough to have a right understanding of the true and real difference of things , nor conscientious enough to stand by that truth which he understands ; for he can never be steady in any principles , but must turn with every tide , and sail with every wind , as it shall make for his purpose : besides , it is plain , that our souls are too narrow to hold much of this world , and yet to afford room for any great share of heaven together with it . therefore our saviour hath said , ye cannot serve god and mammon , and accordingly in his first sermon on the mount , matt. 6. 24 , 25 , 26. to the intent that his doctrine of the kingdom of heaven might take place in the hearts of his disciples and hearers , he very emphatically and largely cautions them against admiration of the world , and too eager pursuit of it . and in the aforementioned passage , luk. 21. v. 34. to his admonition against over-charging themselves with surfeiting and drunkenness , he subjoins the cares of this life , intimating , that those two kinds of vices ( as opposite as they may seem to each other ) agree in their malignant influence upon religion : neither indeed are they so contrary in their natures as they seem to be ; for as drunkenness is nothing but a liquid covetousness , so on the other side , covetousness is a kind of dry thirst or drunken insatiable humour ; and it is so much the more dangerous and incurable than the other , as it is the less infamous , merely because it doth not presently discover it self by such odd and ridiculous symptomes as the other doth . to avoid this therefore , let the man we speak of , consider constantly with himself the shortness and uncertainty of the present life , by which he will easily be apprehensive of how much more consequence it is to provide for eternity , than for that little abode we are to make in that state wherein the things of this world are of any use to us . let him also observe the success of things , and he will easily conclude , that much more of our prosperity is owing to the providence of god , than to our own forecast and indeavours ; and consequently , that it is a better provision for our children and posterity , to leave them under the blessing of god , than in great possessions . and in consequence of these perswasions , he will not be tempted to grasp too much business , so as to hinder him in devotion , but will rather consider his own strength , viz. how much care and labour he can undergo , without depression of his spirit , or debasing his mind ; and will weigh the dangers and temptations of the world against the pleasures and all urements of riches . this will also incline him prudently to methodize his affairs , and to put that business which seems necessary , into the best order , that so it may take its due place in subordination to his greater concerns , and not supplant or interfere with them . to which purpose also , if he have any considerable matters to dispose of , he will think it convenient to set his house in order as well as his business , and have always his will made , not only , that thereby he may be the more effectually admonished of his mortality , and be provided against the surprizal of death , but that in the mean time he may have the less sollicitude upon his spirit , and may the more singly and undistractedly apply himself to his main business . and then 4. in the fourth place let him attend to the counsel of jesus the son of syrach , ecclus. 2. 1. my son , if thou come to serve the lord , prepare thy soul for temptation , that is , as if he had said , whensoever thou undertakest a course of religion , be not so fond as to imagine thou shalt be able to accomplish it without sweat and difficulty , or so secure as to think of obtaining the crown without a conflict , but expect to meet with temptations of several kinds , and arm thy self accordingly ; especially in thy first entrance on such a course , thou must look for the sharpest encounters , for thy enemies are not so soon vanquisht as defied , nor are they either so fair and civil as to give thee scope to harden and fortify thy self in thy enterprize , or so imprudent as to slip the opportunity of thy weakness and security together . beginnings in all such cases are attended with the greatest hazards and difficulties . the devil rages most at first , out of indignation to suffer the prey to be taken out of his mouth , whereas when he is past hopes of recovering it , he hath more wit than to labour in vain , and will not so much trouble himself to tempt when he sees no likelihood of success , but he is more resolute than quickly to despair or give over his siege upon the first denial of his summons . no he will storm and batter thee night and day , and cast in all his bombs and fiery darts to affright and compel thee to a surrender . and for the flesh it is certain , that the first checks which are given to sensual inclinations , are harshest , and go most against the grain , because they have used to take their full scope and swinge ; indeed when a man hath accustomed them to denial in their importunities , they by degrees and in time grow tame , and submit to the yoke of reason , as fire is extinguish'd by being supprest , or as a violent torrent that is turned into a new chanel , and restrained its antient course , at first rages , and foams and swells against those new banks , though at length it ceases its tumult , and runs along quietly within its boundaries . it is not one overthrow will dishearten the old man , he must be baffled and vanquisht over and over before he will cease to rebel , nor must you think to find virtue easy till you have accustomed your self to it ; for nothing but custom can intirely subdue custom , wherefore ( till that is introduced ) you must never be secure but always upon your guard . and then as for the world , the first rejection of that out of a mans heart is performed with as great difficulty as any of the former ; when a man hath once cast over-board that luggage which otherwise was likely to have sunk him , it 's possible he may be glad of the exchange , and despise what before he admired ; but it is a great matter to be convinced of the necessity of unburdening the vessel , and a long dispute before men are willing to lose any thing for heaven . it requires a great sagacity to see the empty pageantry of the world , so as to slight fame , applause , riches , ease and pleasure ; a hard piece of self-denial to abridge himself of the liberty other men take ; a great mastery of a mans self to be deaf to all the charms , and insensible of all the caresses of the world , and in a word , to keep a mans eyes and thoughts steadily fixed upon another life . therefore there is great reason that a man should count upon difficulty in the undertaking of religion , lest when it comes upon him unforeseen , he turn recreant , and come off with shame and loss . besides all this there is something more which ( i apprehend ) the wise man intended in the aforesaid advice , namely , that he that resolves to be a virtuous man , must fortify his mind , as well against the perswasions , examples , and discouragements of his less considerate friends and acquaintance , as against the bitter scoffs and reproaches of his enemies , that neither the insensible insinuations of the one dissolve him into lukewarmness and remissness , nor the rough attacks of the other sink his spirits , and shake his resolution . opposition from each of these he must expect to meet with : from the former , out of folly , or else in their own defence , that such a man's zeal may not reproach their negligence ; from the other , out of malice and as assailants , that they may reak their spight upon god and his holy ways ; and therefore he ought to be provided for both . against the soft insinuations of injudicious persons , he must be provided , by being girt about with truth , and have on the breastplate of righteousness , as the apostle advises , eph. 6. 14. that is , he must establish his heart in an undoubted belief of the truth on his side , by considering the authority of god , the example of our saviour , and other holy men , and hence be able to render a reason of the hope that is in him with meekness and fear ; and if this do not ease him of their fond importunities , he must then put on some degree of morosity , and resolve with david , 2 sam. 6. 22. that if this be to be vile , he will yet be more vile . against the rude treatments of lewd and malicious men , he must as the same apostle advises , eph. 6. 16 , 17. take the shield of faith , whereby he shall repel all the fiery darts of the wicked , and for an helmet the hope of salvation ; and in contemplation of the objects of both those , he will be able generously to contemn all obloquy and reproach , as disdaining to be hectored out of salvation . in a word , for altogether he must always remember , that self-denial is the first lesson of christianity , and that he that hath not so learnt it , as to take up his cross and follow christ , cannot be his disciple . 5. in the fifth place , let the candidate of the kingdom of heaven take care that he do not precipitate himself into temptation ; for as on the one side we ought to behave our selves stoutly and bravely , when it pleases god to lay it upon us , so on the other side , ought we to be as cautious and timorous of drawing it upon our selves ; the first of which is seldom separate from the last ; for he that knows how to encounter a danger , will not ordinarily thrust himself into it ; and usually those who are so stupid and fool-hardy , as to run themselves into difficulties , shew as little courage and conduct in conflicting with them , as they did discretion in the adventure upon them ; and no wonder , seeing in such a case they put themselves out of gods protection , trusting to themselves , and then they cannot in reason expect other than to be deserted by his grace in such unwarrantalbe enterprizes . let the piously disposed man therefore not be so fond as to try experiments upon himself , lest he buy his knowledge of his own weakness at the cost of too great an hazard . let him not go too near sin , in confidence that he can divide by an hair , and come off clever enough . for instance , let him not nibble at an oath , nor mince the matter of profaneness , nor drink to the highest pitch of sobriety , nor go to the utmost extremity of justice in his dealings ; for he knows not the deceitfulness of his own heart , nor considers the slippery ground he stands upon , that will thus venture to the very brink of his liberty . nor let him provoke enemies to himself by intemperate zeal , as if a good man should not meet with opposition enough without his own procuring , nor the world had malice enough unless he inflamed and exasperated it ; especially , let him not thrust himself into lewd company , in confidence of his own integrity and stability : for he hath no sufficient apprehension of the power and malice of the devil , who by any of the aforesaid imprudences tempts him to tempt himself ; nay , nor doth he seem to hate and abominate sin so absolutely as he ought to do , that loves the vicinage and neighbourhood of it . what the wise man therefore advises , prov. 5. 8. concerning the whorish woman , is very applicable to this case , remove thy way far from her , and come not near the door of her house ; and so also he saith of flagitious men , chap. 4. 14 , 15. enter not into the path of the wicked , and go not in the way of evil men , avoid it , pass not by it , turn from it , and pass away ; for he that goes ordinarily to the brink of a precipice , is in great danger sometime or other to fall in , and he that nibbles at the bait , will one time or other be taken with the hook . 6. sixthly and lastly , as a discreet man , and concerned for eternal life , ought not to be over-daring and confident in his approaches towards sin and danger , so neither ought he on the other hand to be timorous and strait-laced in things eminently and unquestionably good ; whether it be in instances of devotion towards god , or of self-denial and mortification of himself , or in acts of charity towards others ; for in all these , there is such a scope and latitude , as that a brave and noble spirit of christianity , may and will distinguish it self from a narrow and stingy temper in the discharge of them . for example , such a man as we speak of , neither will nor ought to confine his devotions to such strict and precise measures , as that he that falls short of them will be guilty of an omission of his duty ; but will contrarywise find in his heart to spend something more than ordinary of his time in prayers and meditation , and such other acts of immediate worship . he will not stick to apply somewhat more than the just tenth or tythe of his increase , to the incouragement of religion ; nor will he grudge to deny himself , upon weighty occasions , some of that pleasure which at other times he can allow himself without sin : or if occasion be , he will give alms , not only out of the superfluity of his estate , but to the utmost of his ability , perhaps beyond his convenience ; for these things though ( generally considered ) they are not matters of express duty , yet do they not cease to be good , merely because they are not commanded , so long as the species and kind of them is commanded ; and besides , such extraordinary expressions of obedience to a general command , are very fit to demonstrate our love to god , our gratitude for his unspeakable bounty towards us , and our value of the kingdom of heaven , seeing that by such instances especially , we shew , that we love the lord our god with all our heart , and soul , and strength ; and that we think nothing too dear for the assuring our selves of eternal life . and though it would not be expresly a sin to omit any one of the instances of the several kinds aforesaid , yet it must be a palpable argument of a narrow heart towards god , to yield no such instances at all , and cannot but proceed from very culpable superstition to be afraid of so doing ; nay more , for a man to be barren of such fruits , and careless of such performances , is a great point of folly and imprudence towards our selves , in respect of the comfort which our hearts might receive by such generosity ; for although by no after act of ours ( how excellent soever ) it be possible for us , to make any proper amends to the divine majesty , for our former offences and omissions , yet by such expressions as these ( we speak of ) we shew our selves sensible of those miscarriages , and that we are under remorse for them , and we give proof , that we truly love god , though we have offended him , and desire to obtain his favour by the most costly oblations . upon all which accounts it seems very adviseable , that he who sets his face towards heaven , should indeavour to open and inlarge his heart this way , and not suffer himself to be cramped and contracted by any odd opinions to the contrary . whereas therefore some men seem to fansie a frugal way of religion , and accordingly inquire for the minimum quod sic ( as we say ) or the lowest degree of saving grace , as if heaven and hell were divided by an hair , and they would be at the trouble of no more piety than would just carry them out of danger ; they are to be admonished that they seek after impossibilities and contradictions ; for it is in truth as if they should say , they would have fire without heat , religion without devotion , piety without affection , holiness without zeal , or that they desire to fear god , but have no inclination to love him . to speak plainly , the lowest degree of goodness is never sought after but in an ill temper of mind , and by a cowardly and hypocritical heart , nor can it be found with comfort ; for the essence of grace is no more discoverable without the fruits , than a body without its accidents ; and therefore there are but two ways of obtaining true comfort in our souls , viz. either by our daily proficiency , or by our extraordinary fervency . first , by daily proficiency we discover the life of grace in our hearts , as we discern a plant to be alive because we see it grows . secondly , by extraordinary fervency , as when perhaps a man hath not had time to give proof of himself by a long course of growing daily better and better , he may yet demonstrate a vital principle of good in his soul , by such generous efforts of zeal as we have been speaking of ; in consideration of which , it is therefore not only sordid and ingrateful towards god , but very uncomfortable to our selves to inquire for the mere essence of grace , and to stand upon strict and precise terms of duty . but perhaps these men think a pretence of modesty will countenance them against any imputation of cowardize or hypocrisy , for they will say they are contented with the lowest seat in heaven , and so they may arrive at that state , they are ambitious of no more . silly men ! as if it were a culpable ambition to indeavour to be very good ! as if supreme happiness could be modestly or remisly desired ! or that he either understood or truly desir'd heaven , who would modestly complement , others to enter before him ! no , no ; the chiefest good is desirable for it self , and the natural manner of desiring it , is to do it without measure and bounds , and it is impossible it should be otherwise ; he therefore that hath these modest desires of heaven , is either a stark hypocrite , or hath no true notion of that state at all . besides , if it were or could be possible for a man to be modest and good in this sense , i mean to love heaven but moderately , and yet to comethere , notwithstanding it could not be without great folly and danger , for a man to set himself too low a mark in so high a concern ; for ( as i observed before ) we see it is almost constant with men to shoot below their aim , and nothing more ordinary than for their practice to fall short of their speculations ; and therefore every man that would not miscarry in his design , takes care to direct himself high enough ; accordingly in this great affair of religion , he that yields to such a faint-hearted temper , under the notion of modesty , will not only never be very good , but scarcely ever be tolerable or good at all ; for if his projections be mean , his performances will be worse , in regard the deceitfulness of his own heart , the reluctancy of the flesh , and the temptations of the devil , will be sure to get some ground upon him ; and when abatements are made for all such disadvantages , what a pittiful dwarfish sanctity will this over modesty arrive to at last ? but yet after all this , some perhaps will be found so silly as to think , or so disingenuous as to pretend to a suspicion , at least , that such extraordinary works as we have been now recommending , may savour of merit or supererogation ; very likely , if any man could be so absurd as to attribute any such thing to them ; but surely he that takes his measures of things from the holy scripture , will be in little danger of such a gross mistake , especially whilest we are expresly told by our saviour , that when we have done all that we can , we are still but unprofitable servants ; for can a mortal man oblige his maker ? can infinite perfection become a debtor to dust and ashes ? but forasmuch as god requires and deserves that we should love him with all our soul , and heart , and strength ; it is impossible we should love him too much , but great danger we should love him too little : it cannot therefore choose but be the wisest and safest course to incline to the side of god almighty , and to favour his interest against the sensuality , deadness and deceitfulness of our own hearts . o but ( may some man say ) will it not at least be will-worship to affect uncommanded instances of love to god and zeal of his glory ? i answer , it is possible that such a thing may be , if these things be done with neglect of those expressions of love and zeal which god hath particularly appointed ; for this looks as if a man pretended to be wiser than god himself , and so would undertake to choose for him , what he should be pleased with . but now , if neither his appointments in special be superseded by these voluntary performances , nor these voluntary performances be unagreeable to those standing and general rules he hath given us , there can be no danger that divine goodness should ill interpret them , especially since there can be no imaginable reason why he that was pleased with a free-will-offering under the law , should be offended with the like under the gospel ; where above all things he requires a free , chearful , generous and reasonable service . wherefore let the man who really believes there will be rewards of well-doing in another world , and is resolved to obtain them , be always ready to every good work , and chearfully imbrace the opportunity wherein he may perform a costly or a difficult service ; and let him take care that no tradition of men , nor superstitious conceit of his own head , neither the example of other mens careless lives , nor the too natural remissness of his own heart , prevail upon him to neglect such instances , whereby the glory of god may be most advanced , and his own comfort assured . part ii. the practice of holy and comfortable living . jer. 6. 16. thus saith the lord , stand ye in the ways , and see , and ask for the old paths , where is the good way , and walk therein , and ye shall find rest for your souls . the practice of holy and comfortable living . chap. i. of secret devotion , between god and a man 's own soul , and particularly of prayer . hitherto in the former part of this little book , we principally designed these four things , first , to discover the foundations of religion in general , and from thence to demonstrate the reality , importance and necessity of it . secondly , to settle mens judgments and determine them in the choice of their profession of religion in particular . thirdly , to give caution against certain common but dangerous mistakes , which might otherwise undermine and disappoint the ends and purposes of religion . fourthly and lastly , to lay down some general directions necessary to be premised in order to the effectual prosecution of a religious design , and all this we comprized under the title of an introduction . but now we come to build upon those foundations , and more particularly and plainly to draw out the lines of an holy and comfortable life . here therefore it may seem expedient that we should in the first place consider the extent and whole compass of religion , to the intent that it may not be taken for such a narrow and stingy thing as the generality of men represent it , namely to shew , that it is not a mere scuffle about opinion , nor a canting with peculiar phrases , neither a clubbing into a distinct party under the notion of a church or select society , nor yet the formal acting of a part with the observance of abundance of nice rites , ceremonies and punctilio's ; that it is not a thing which looks beautifully , and promises fairly in publick , but is forgotten or laid aside at home , nor is it immured in a closet , and never sufferd to take the air in conversation ; to say no more , that it is not mere morality , nor mere devotion , but both these in conjunction , together with all that is brave and noble , and wise and good ; all that can better the minds and tempers , and lives of men , and all that can improve the state of the world ; all this is within the verge of religion , especially the christian religion . for so the apostle intimates , phil. 4. 8. finally brethren , whatsoever things are true , whatsoever things are honest , ( or grave ) , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely ( or friendly ) , whatsoever things are of good report , if there be any virtue , and if there be any praise , think of these things , i. e. count them branches of christianity , for true religion is nothing less , nothing , i mean of no narrower extent than a wise and worthy conduct and manage of a mans self in all those relations we stand in , namely towards god , our neighbour , and our selves . this i take to be the true notion and the just province of religion , but i can neither think it possible to handle all the parts of so vast a subject in this short treatise , nor indeed do i apprehend the discoursing of them all to be equally necessary to those for whose use i principally intend these papers . therefore omitting ( but not excluding ) all other branches of religion , i will here only speak of these three things . first , of secret devotion , or those acts of piety which are transacted only between almighty god and a mans own soul. secondly , of private piety , or the exercises of religion in every particular family . thirdly , of the more publick acts of religion , and concerning a mans governing himself so as to consult the honour and service of god in the parish wherein he lives . i begin with the first , viz. of secret or closet devotion . that this is an essential branch of true religion , and a necessary and universal duty , appears by the command of our saviour , mat. 6. 6. when thou prayest , enter into thy closet , and when thou hast shut the door , pray to thy father who is in secret , &c. in which words it is not our saviours meaning to forbid or put a slight upon all but closet devotion ; for he himself frequently prayed publickly and taught his disciples so to do ; nor though he speak of a closet , doth he intend to confine this duty to the strict formalities of a closet , but that it may be done in the fields , or in any recess or place of secrecy whatsoever , as he himself practised ; nor lastly , though he use the word prayer only , doth he make that strictly taken to be the whole office of secret piety ; for it is usual in the scripture , and in common speech also , to express all the acts of immediate worship by the name of prayer , whether they be praises , or adorations , or confessions , or thanksgiving , or meditation or self-examination ; all therefore which our saviour here intended , was to represent the necessity of secret devotion as well as publick , and to press that upon his disciples which the hypocrisy and ostentation of the pharisees had laid aside , because in truth they sought not gods glory but their own . and this is further recommended to us by the universal practice of all good men in all ages and countries of the world , and of whatsoever opinion or perswasion otherwise . there have perhaps been those who under some pretence or other have neglected family worship , and those also who have been abased by some scruples into an omission of publick worship ; but i verily think that none but flat atheists , or gross hypocrites ( which are much the same thing ) could ever dispense with themselves in the common and habitual neglect of secret worship ; for a man cannot believe there is a god , or much less have any worthy apprehensions of him , but it naturally puts him upon some act or other of adoration towards him . acts of publick worship are to the soul as exercise is to the body , it may live and subsist , though not long and healthfully without it ; but secret devotion is like the motion of the heart and lungs , without which a man is presently choaked up and destroy'd ; if his heart do not move towards god , and as it were by circulation return in praises , all those benefits which it continually receives from him , it is stifled by repletion ; and if by prayer he do not breathe out his griefs , and as it were ventilate his spirits , he is strangled by his own melancholy : for the publick performance of religious offices cannot make a supply in these cases , because every man hath his secret sins to confess to god , which it is ordinarily unsafe to make other men privy to , and his peculiar infirmities and temptations , his griefs and burdens , which it is in vain to lay open to men , seeing only god can relieve them ; and every man hath received sundry personal mercies and savours from the hands of god , in answer of his prayers , which require a personal acknowledgment to the divine goodness . and the opening of a mans heart in any of these cases is commonly attended with such affections and passionate expressions , as would be indecent to the eyes of men , though they are very becoming towards god , in respect of which last thing , we find , 1 sam. 1. 13. hannah was thought to be drunk , by the holy and wise man eli the priest , when yet , as the truth appear'd afterwards , he saw in her only the devout symptoms of a sorrowful spirit . besides , these acts of secret worship are very necessary in order to publick worship , both as they dispose and fit a mans heart for it before he enters upon it , by composing the thoughts and raising the affections ; and as they make application of it afterwards , pressing home upon the conscience , the instructions there received , and improving and confirming into a stable resolution , those good affections and inclinations which were stirred up by it ; insomuch , that that man will either have no mind to gods publick service , or no suitable temper in it , or be little the better after it , that hath not first fitted and prepared his heart for it by secret devotion . and herein lies the true reason , as well of the lamentable unprofitableness as of the common irreverence of publick performances ; because men rush into gods house without the due preface of secret preparation , and they turn their backs upon god when they depart from the church , never attending to , or improving those good motions which the spirit of god had kindled in them . moreover , these devout offices of religion , though they are by no means to supplant and supersede the publick ( as we have intimated already , and shall demonstrate at large by and by ) yet in some respects they are more acceptable to god than the other ; forasmuch as they are founded upon an acknowledgment of his omniscience , and demonstrate the great and intimate sense we have of the divine majesty , and consequently of this they give the greatest assurance to our own hearts , of our sincerity , and so are the most comfortable : for publick devotion may possibly have a great alloy of secular interest , and may owe it self in a great measure to the authority of laws , or to publick fame and reputation ; but he that worships god in secret , where and when no eye is privy but only that of god almighty , is secure to himself , that he can have no mean or sinister end in so doing , nothing can move him to this but the mere reverence of god , and therefore our saviour in the forementioned passage , mat. 6. 6. lays an emphasis upon those words , thy father which is in secret , and adds this incouragement of such addresses to god , thy father which seeth in secret will reward thee openly . upon all which considerations let the man who either values gods glory , or his own improvement , peace and comfort , or indeed who makes any pretence to religion , strictly make conscience of , and constantly practise secret devotion . the nature , extent , manner , instances and circumstances whereof , i am now further to explain in the following particulars . 1. and i begin with that which is so universally acknowledged , and so principal a part of divine worship , that ( as i noted before ) it is ordinarily put for the whole , i mean prayer to god , touching the secret exercise whereof , let the good christian take these following directions . first , let him not fail night and morning ( at least ) solemnly and devoutly to pray to god : divers holy men we read of , who according to the greatness of their zeal , or urgency of the occasion for it , have prescribed to themselves stricter measures than this ; particularly , david saith he would worship god seven times in a day , and daniels custom was to do it three times a day , dan. 6. 10. as seems also to have been that of the primitive christians ; but less than twice a day i cannot find to agree with the practice of any good men , unless either sickness disabled them , or some very extraordinary occasion diverted them : and it is wondrously fit and decorous , that we , who owe our whole time to god , should pay him the tribute of devoting those critical periods of it ( i mean evening and morning ) to him , especially in consideration of the peculiar circumstances these two points of time are attended with , namely in the evening , having finished the course of that day , and reflecting upon our infirmities in it , we cannot but observe by how many failings we have justly incurred gods displeasure , if he should severely animadvert upon us ; and therefore have great cause to deprecate his anger , and to make our peace with him : and we must needs also be sensible both how many dangers we have escaped , by his providence , and how many instances of blessing we have received from his goodness , and therefore have reason to praise and magnify his name ; nd especially being then also to betake our selves to sleep , when above all times we are out of our own keeping , and are exposed to a thousand dangers from thieves , from malicious men , from violent elements of wind , fire and water , from the enterprizes of evil spirits , and frightful dreams , and our own foolish imaginations , in which and sundry other respects , no man knows what a night may bring forth , and in consideration of which , he is a stupidly secure , and fool-hardy person , that doth not think it highly to be his interest , by peculiar addresses , to recommend himself and all his concerns to the watchful eye of providence , which neither slumbers nor sleeps . and in the morning , having not only by the guard of holy angels been preserved from all those dangers which might have surprized us in the dark , and when our senses were so lockt up that we could not help our selves , but refreshed and recruited in all our powers by that admirable divine opiate , sleep ; nothing less can become us than to consecrate anew all these restored powers to our creator and preserver , by hearty adorations . besides this , we are then sensible that we are now entring upon a new scene of business , where we shall be exposed to innumerable accidents , dangers , difficulties , and temptations , none of which we are match for without divine assistance , and have therefore need to implore his grace and good providence before we encounter them , so that it is not timidity or superstitious fear , but just wisdom not to dare either to go to bed , or to set our foot out of doors , till we have recommended our selves to almighty god by prayer . and by so doing ( as aforesaid ) we maintain the juge sacrificium , and ( in gods gracious interpretation are said to ) pray continually , and to consecrate our whole time to him ; and besides , we keep up a lively and constant sense of him upon our hearts . secondly , let him be sure that these duties be done fervently as well as constantly and frequently , not formally and customarily , without life and feeling of what a man is about , or with wandring thoughts and distracted affections , but with the greatest vigour and intention of mind that is possible ; for if a mans heart be flat and remiss in these special approaches to god , he will be sure to be much worse , and even loose and atheistical upon other occasions ; for these secret duties are the special instruments and exercises of raising our hearts towards heaven , and as it were the nicking up of our watch to that cue in which we would have it go . in the more publick offices of religion the credit and reputation of it is principally concerned , and therefore they ought to be performed with all gravity and solemnity , but the very life and soul of piety lies in these secret duties , and therefore they ought to be discharged with the quickest sense and most inflamed affections ; insomuch that a man must not think he hath acquitted himself when he hath repeated such , or so many prayers , until he find also his heart warmed , and his temper of mind raised and improved by them ; to this purpose therefore , let him in the entrance upon these retirements place himself under the eye of god , and be apprehensive of the immediate presence of the divine majesty , that this may give check to all levity of spirit and wandering of thoughts , and make him grave and reverential ; let him also all along be sensible of the great value and necessity of those things which he either begs of god , or returns thanks for ; that this may render him ardent in his desires , and affectionate in his praises , and whilest he perseveres in these duties , let him join with them , reading and meditation , not only to fix his mind , but to prevent barrenness , and to impreganate and inrich his souls with divine notions and affections . to this end , thirdly , let him take care that he tempt not himself to flatness by an affected length of these holy duties ; for though it be a sign of an indevout temper to be too compendious and concise in them , as if we grudged the time spent in gods service ; and although it be also irreverent towards god to be so short and abrupt , as if we briefly dictated to him what we would have done ; yet it is to be guilty of the same fault , to be impertinently tedious with him , as if he could not understand us without many words , or would be wrought upon by tedious importunity . besides all this , it is to be considered , that often , when the spirit is willing , the flesh is weak , and that our bodies cannot always correspond with our minds : now in such a case to affect the prolonging of our devotions , is to lose in the intention what we get in the extension of them ; for it will be sure either to make us go unwillingly to our duty , or to perform it very superficially ; in either of which circumstances it is not likely we should be pleasing to god , or be able to make any comfortable reflections afterwards upon such performance . the measures of devotion therefore are not expresly prescribed by god , but are to be determined by a prudent respect to the peculiar constitution of the person , the condition of his affairs , and the extraordinariness of the occasion ; and to go about to exceed these bounds , is an argument of intemperate zeal , which is never acceptable to god , and is so far injurious to a mans self , that it manifestly hinders what it pretends to promote . to these i add , fourthly , let not the devout man be very curious or sollicitious about the from or expressions of his secret duties ; i mean , whether his prayers be read out of a book , or be the present conceptions of his own mind , so long as they are offered up from an understanding soul , and an humble and affectionate heart , for these are all the things that god looks at , and wherein his honour is directly concerned ; and therefore as he hath no value for eloquence of speech on the one hand , so neither hath he for strength of memory , or for pregnancy and variety of phancy on the other ; but only ( as i said ) that we worship him with our understanding , and do not like parrots , utter words whereof we have no sense or notion ; that we bring an humble and contrite spirit , as sensible of the infinite distance between him and us , and an heart seriously affected with his presence and the nature and value of the things we are conversant about . it is true , that a composed form is most sutable to publick worship , where ( as i noted before ) the dignity and credit of religion is concern'd , and that perhaps in private duties , our present conceptions may most please and affect our selves ; but our acceptance with god ( especially in these secret duties ) depends neither upon the one nor the other , but upon those inward dispositions of the soul aforesaid . wherefore let no man cheat himself into an opinion that those heats of phancy or transports of affection which sometimes happen in conceived prayer , are instances of real and extraordinary devotion ; or that because the use of a form or book may perhaps be destitute of such flights , therefore those duties are dead and formal : forasmuch as those services may be most acceptable to god which are less pleasant to our selves ; since it is not those sudden flashes but a constant and even servour of piety which he hath regard to . and this leads me to another advice , namely , fifthly , let the pious man think himself obliged to pray without ceasing , and that he is never to lay aside or intermit the regular course of a daily devotion upon any pretence whatsoever , but especially not upon the absurd pretext of awaiting the motion of the spirit ; for although it be true , that the spirit of god ceases not to move men to their duty , the way of the spirit of god is not to move sensibly , and to make violent impressions upon us ; and therefore he that suspends the performance of his duty till he is so jogged and stirred up to it , will never pray at all : and indeed what reason can there be to expect such a thing , or what need of it in the case of a known duty ? if it were the will of god to put us upon some extraordinary service , then it were reasonable to expect some special mandate or impulse upon our spirits from him , which might both warrant the enterprize , and quicken us in the prosecution ; but in ordinary duties , the motion of the holy spirit in the scripture , is and ought to be sufficient , and he that will not be stirred up by that , doth but pretend to wait for a spirit in excuse of his own atheism , unbelief , or intolerable slothfulness ; and in so doing lays himself open to an evil spirit , whose design it is to check and withdraw men from religion , and this is matter of sad and common experience , that from waiting for the motion of the spirit , men very usually grow first to frequent omissions , then to carelessness of their duty , and at last to a total neglect of it . therefore let not any man slight a regular and methodical devotion , as a meer formal and customary thing , since this is the very attainment of piety , when that which is matter of duty becomes also in a good sense customary and habitual ; and he that out of such a temper performs the duties of religion constantly and reverently , gives far greater proof of sincere christianity , than he that seems to himself to do them with greater heat and transport , but needs from time to time to be jogged and provoked to the performance . sixthly , to all these i adde in the last place , that it is very advisable , though not absolutely necessary , that in these secret devotions , a man should ( where it may be done with privacy , and without oftentation or such other impediment ) pray vocally and audibly ; for although god knows our hearts , and observes all our thoughts , and the motions of our affections before we express them , and therefore needs not that we should interpret our minds to him by words , yet it is fit we should imploy all the powers and capacities we have in his service ; our bodies as well as our souls , and our lips as well as our hearts . besides , though we cannot affect god with the tone and accents of our speech , yet we often times affect our own hearts the more , and raise them a note higher in concord with the elevation of our voices : but that which i principally intend is this , viz. by the harmony of our tongue and voice , our hearts are as it were charmed into the greater composure and intention upon that we are about . and so whereas it is the usual complaint , especially of melancholy and thoughtful persons , that their hearts are apt to rove and wander in these secret duties of religion , by this means we have it very much in our power to keep them from extravagancy , and at once to make our devotions the less tedious to our selves , and the more acceptable to god. chap. ii. of several other instances of secret devotion . though prayer be the most general duty of religion , the common instrument of all piety , and the most immediate address to god ; yet it is a great mistake to make it the only instance of secret devotion , for there are several others of great moment , amongst which i reckon in the next place , 2. study and meditation ; not only to direct and assist our prayers ( of which i said something before ) but especially to cultivate and improve our own minds , that we may be wiser , and consequently both more capable of doing god better service in this world , and also fitter for the society of angels and the conversation of the spirits of just men made perfect in the other world. for we are to consider , that god almighty hath set a mighty value upon our souls , in redeeming them by no less a price than the blood of his only son ; and therefore we should be intolerably ingrateful towards him , if we bestow no cost upon them , but live as if we were mere matter and body , and take care only to please and gratify our senses , and in the mean time abandon our minds to folly and ignorance , to sloth and superstition . we are to consider also , that the same infinite goodness hath by the same purchace deliver'd us from the fear of eternal death , which otherwise would have kept us in perpetual bondage , and so have contracted our spirits , and rendered our very selves so inconsiderable to our selves , that no man could have had the heart to take any care of himself , but would be tempted to have lived like a beast because he expected to die like one , or worse ; but now that we are made to hope for immortality , and to live for ever and ever , there is great reason a man should spare no cost , no labour and pains about himself , since he may reap the fruit and enjoy the comfort of so doing in the better enjoyment of himself a thousand ages hence , and to all eternity . moreover the same divine goodness hath designed us to a glorious estate of happiness in his own kingdom of heaven , a state of intellectual pleasure , and the most sublimed ingredients of felicity , which a dull , sottish , and sensual soul can never be capable of perceiving , if he were placed in the midst of them , and therefore he is more than brutish that doth not dispose himself so , that he may be meet , to partake of that inheritance with the saints in light . to all this we are to consider , that the general apostafy of mankind hath weaken'd our natures , clouded our understanding , and disorder'd all our powers ; and together herewith the foolish opinions and traditions of the world have abused and deceived us yet more and more , so that we must be most silly and unhappy creatures , if we do not indeavour to deliver and disingage our selves from both these calamities . and the case is not totally irreparable in respect of either of these mischiefs , if we be not wanting to our selves ; for to the intent that we might in some measure recover our selves , it hath pleased god to give us time to consider in privacy and retirement from the noise of the world , that we may recollect our selves ; he hath set before us his works and providence to meditate upon , we have his holy scriptures to inlighten our minds , and guide us out of the perplexed state of things we enjoy , the publick ministry and abundance of good books to help us to understand those scriptures , and above all we are assured of the assistances of his holy spirit against the weakness and confusion of our own understandings . so that as there is great reason and great necessity that we should apply our selves to study and meditation ; so we have as great incouragement to hope for success in so doing : for by application of our selves to the means aforesaid , we may not only rid our selves of that wildness and ferity which is ordinarily upon our natures , but outgrow vulgar opinion and tradition , and come to be able to make a true estimate of things set before us ; we may greaten our spirits so as to despise those little things which silly men dote upon ; we may free our minds of childish fears and unaccountable superstitions ; we may understand the true reason of religion , the loveliness of virtue , and in a word , have worthier notions of god , and clearer apprehensions of the world to come . and although it be acknowledged that all men are not alike capable of these improvements , either by reason of the weakness of their minds , or the unhappy constitution of their bodies , or the perplexed condition of their outward affairs ; yet certainly god almighty hath by the means aforesaid put it into every mans power to be wiser than he is if he would but apply himself to the use of them , and therefore let the devout man be sure to make the experiment . to further him the more wherein , let him to all the considerations foregoing adde these two following . first , that forasmuch as he was made in gods image , it is no less than a contempt of the divine majesty to have no regard to the cultivating and adorning that part of himself wherein he especially resembles his maker ; and consequently it will appear to him to be a very fit and proper instance of worship towards god to improve his own soul ; and therefore it is here justly placed amongst the expressions of devotion . secondly , let him consider , that the great game of eternity is but once to be plaid , and that there is no retrieving of our neglects and carelessness afterwards ; therefore there is all the reason in the world that we should play it intently and warily : my meaning is , that therefore we ought to redeem time from folly and sensuality , and apply it to the advantage of our souls ; and he that doth so , and begs gods blessing upon it , will undoubtedly find his mind inlarged , his life more regular , and his spirit more comfortable , which are all the chief ends of devotion . 3. the next instance of secret devotion ( for i am not curious in what order i place them ) shall be the exercise of faith in god and dependance upon him , in pursuance of an acknowledgment that he alone governs the world , and the framing a mans heart to take notice of him , to have recourse to him , and stay it self upon him in all exigencies , and accidents and passages whatsoever , that he may impute nothing to chance , fate or the stars , but possess himself with a deep and setled apprehension of the great interest of god in all revolutions or occurrences . this is a point of great and real honour to the divine majesty , as it sets god always before us , and places him continually in our eye , as it brings us to an intire resignation of our selves to his dispose and puts us into a constant gravity and a reverence towards him , as it provokes us to address our selves to him upon all occasions , to pray to him , to trust in him , to walk humbly and thankfully before him . and it is of mighty advantage to our selves , as it strengthens and fortifies our weak spirits by the contemplation of that mighty providence we are under , and that we are protected by a wise , and good , and powerful being , whom nothing can be too hard for , and who is liable to no surprize or mistake , as it assures us , that nothing befals without him , and therefore every thing is ordained for wise ends , and shall be turned to good in the conclusion ; this also inables us to be contented in every condition , secure against all fears , and to arrive at such an evenness of spirit , that we shall not be tost with every accident , hurried by every emergency , but possess our selves in patience and tranquility . and consequently this must needs be a very worthy entertainment of our retirements , and such as deserves and requires the application of our minds to it , that we may be under the power of this perswasion , and be able to answer to our selves the atheistical objections against it , to give some account of the intricacy and obscure passages of providence , without ( some skill in ) which it will be very difficult , if not impossible , to walk either piously or comfortably ; but by this exercise we hold continual conversation with god , we live and walk with him , he is always at hand to us , to awe us , to support and comfort us , and our hearts become not only a temple where we solemnly offer up our services at set times to him , but an altar where the holy fire never goes out , but sends up constantly the sweet odours of prayers and praises to him . 4. another exercise of secret devotion is to premeditate our conversation , and so to forecast the occurrences of life , that we may conduct our selves both with safety to our souls , and to the best advantage of our spiritual interests ; forasmuch as he that lives ex tempore ( as we say ) and unpremeditately , will neither be able to avoid the dangers which will be sure to encounter him , nor to improve the opportunities which may offer themselves to him . in our converse in this world we must expect temptations from the devil , allurements from sensual objects , provocations from the folly or malice of evil men , vexations by unhappy accidents , and above all abundance of evil examples to debauch and corrupt us ; and that man will most certainly be surprized by some or all of these , that doth not forecast them : and arm himself against them , and therefore a wise man will not adventure to go abroad and take in the infectious air of the world , till he hath antidoted himself against the danger , by the advantages of retirement , and the secret exercises of devotion . to this purpose he will before he goes out of his closet , not only consider the common calamities of the world , the reigning sins of the age , but the especial difficulties of his calling and profession , and the peculiar infirmities of his own temper ; and withal will forethink and prepare himself against such efforts as by reason of any of these may be made upon him . if he can foresee that he shall unavoidably fall into evil company , he will first indeavour to warm and affect his heart with the quicker sense of religion , that he may not only take no hurt himself , but ( if it be possible ) imprint some sense of good upon those he converses with . if any thing be likely to happen that will strike him with melancholy , he will first go to god by prayer for strength and constancy of mind , and indeavour to fix his heart so intently upon another world , as that the occurrences of this may not discompose him . if he be likely to meet with that which may provoke him to anger , he will compose himself to as great a coolness as possibly he can , that no passage may inflame him . if any allurement to sensuality present it self , he will consider how he may retreat into grave company , or earnest business , that so he may decline that which is not easily to be withstood . and on the other side concerning opportunities of doing or receiving good ; forasmuch as every wise man is sensible that the seasons of things are no more in his power than the time of his life is , that no enterprize succeeds well which is not nicked with a fit season , and that it is impossible to recal it when it is slipped by ; therefore the pious man will forethink what may offer themselves probably in such circumstances as he stands in , lest he should overlook them when they present , and so he lose an advantage of doing glory to god , or good to men , and of promoting the interest of his own soul , and accordingly will dispose his heart in secret to apprehend them , and to improve them ; he examines his capacity , and stirs up his attention , and projects the means , either how he may reap some benefit by good and wise company , or how he may seasonably interpose a word on gods behalf in common conversation , or how he may do some good thing that will turn to account another day . 5. but if either by the neglect of such opportunities as aforesaid , the pious man omit the doing of some good he might have done , or by security of conversation he fall into any of those dangers he ought to have watcht against , then there is a fifth great work for private devotion , for in this case there lies a double care upon him ; first , that he slight not his danger , and secondly , that he despair not of remedy , but be both deeply sensible of his miscarriage , and also rise again with indignation and resolution . first , that he slight not his fault ( as generally men do by the plea of example , or the pretence of humane infirmity ) and so harden himself in his sin , but feel a deep remorse , and conceive a mighty displeasure against himself for it . secondly , that on the other side he aggravate not his guilt to such a degree as to preclude repentance by despairing of the divine mercy , but presently flee to the grace of the gospel , and implore gods pardon , with setled purposes never to offend in the like kind again . now neither of these are done as they ought to be , but in retirement , viz. when a man hath opportunity of dealing impartially between god and his own soul , and therefore ( especially because the occasions of them often happen ) are justly reckonable as a part of closet devotion , and accordingly they are represented by the holy psalmist , psal . 4. 4. stand in awe and sin not , commune with your own hearts in your chamber , and be still , &c. wherefore let every man that hath any sense of god upon him be throughly perswaded to set some time apart for this purpose , that he may romage his own heart , and find out all the evils of his life ; and when he hath discovered any particular guilt upon his soul , let him not forsake his closet , and depart out of gods presence till he have affected himself with deep sorrow and contrition for his sin , and prostrated himself at the throne of grace with strong and earnest cries for pardon , and until he have confirmed his heart in a resolution of watchfulness and more strict obedience for the time to come . and let him do this often , that he may not run up too big a score , and so either his heart become hardened through the deceitfulness of sin , or his conscience be so affrighted with the greatness of his guilt , that like a bankrupt he be tempted to decline looking into his accounts , because he can have no comfortable prospect of them , or run away from god in a fit of desperation , instead of running to him by repentance . let him , i say , do this often , not by chance or unwillingly , but frequently and periodically ( set times being appointed for it ) and though i would be loth to impose a burden upon the consciences of men , yet i think it ordinarily very adviseable , that this be done once a month , viz. whilest a man hath his past actions and carriage in remembrance , and can take a just account of himself ; but especially it is very fit to do it against the time of the administration of the holy sacrament , and then would be extraordinarily proper and seasonable : for these two things , self-examination and partaking of the lords supper , do marvellously suit and answer to each other ; the former preparing a mans heart for that sacred solemnity , and that holy solemnity sealing to him the pardon of those sins he hath discovered and repented of in secret . but whether this work of self-reflection and ransacking a mans own heart in secret be absolutely necessary to be done at certain times and periods , it is wonderfully useful , that it be seriously and conscientiously practised some time or other ; forasmuch as on the one side it is not conceivable how a man should be able to maintain an holy and comfortable life without it ; so on the other hand it seems equally impossible that he should continue to be an evil man who habitually and sincerely practises it : for as there is no way so effectual to preserve an estate from being squandred away extravagantly , as the keeping constant and strict accounts of receits and expences , so there is no method more powerful to restrain sin than this of self-examination ; the very searching into our hearts jogs and awakens conscience , and that being rowsed , will be a faithful monitor of all that was done amiss , the mere prospect of which will make a man very uneasy , by the fears and horrors that attend it ; the consideration of the silly motives upon which a man was induced to sin , will fill him with ingenuous shame and indignation , and the easiness ( which he cannot but find ) of withstanding such motions , by the grace of god will provoke him to a resolution of amendment ; in a word , the sight and knowledge of the disease is a great step to the cure , and an heart well searched is half healed . but this leads me to another instance of great affinity with what we have now been speaking of , and which shall be the last excercise of secret devotion which i will here make mention of , viz. 6. trial of our proficiency and growth in grace , this is of great importance ; forasmuch as ( we have seen before ) the truth of grace is scarcely any otherway discernible but by its progress , and in that it makes men daily better and better , for the essences of things are indiscernible , and a man may endlesly dispute with himself whether such or such a thing be a sign of grace , and of spiritual life in him , till he puts all out of controversy by the fruits and improvement of such a vital principle ; and therefore it is extreamly necessary , if we will arrive at spiritual comfort , that we make experiment of our selves in this particular , which can no otherwise be done than by retirement into the cabinet of our hearts , and the diligent comparing our selves both with our selves and with the rules of the gospel . the common estimation of the world is a very fallacious and improper measure of divine life , and as the apostle tells us , it is a small thing to be judged of men one way or other , but if our hearts condemn us not , then have we confidence towards god ; for they being privy to our ends and designs and to all our circumstances as well as to matter of fact , cannot nor will not deceive us , if they be secretly examined , and therefore must be impartially consulted , if we would indeed know our selves , and be able to prejudge our own condition . now the testimony which our hearts can give us of our spiritual improvement , is not to be grounded upon the increased length of our prayers , nor merely from the passion and earnestness of them ; for the former of these may be the effect of hypocrisy , and the latter may proceed from some peculiar temper of body or outward accident ; nor upon our affectionate hearing of sermons , for the stony ground received the seed with joy as well as the good ground ; nor yet upon a more than ordinary scrupulosity of conscience ( especially in smaller matters ) for this may proceed from ignorance , superstition or hypocrisy . but the safest decision of this great case , whether we grow in grace or no , is to be made by examining our hearts in such points as these following , viz. whether we be more constant in all the duties of religion than formerly ? whether we be more exact and regular in our lives daily ? whether our hearts be more in heaven than they were wont , and that we have arrived at a greater contempt of the world ? whether we are more dead to temptation , especially in the case of such sins as agree with our constitution and circumstances ? whether affliction be more easy than it used to be , and we can better submit to the yoke of christ ? whether we are more conscientious of secret sins , and such as no eye of man can take notice of and upbraid us for ? whether we are more sagacious in apprehending , and more careful of improving opportunities of doing good than heretofore ? in a word , whether we are grown more meek , more humble and obedient to our superiours , &c. if upon due inquiry , oru hearts can answer affirmatively for us in such points as these , then we may comfortably conclude , that we have not received the grace of god in vain , which being of unspeakable consequence to us to be substantially resolved of , self-examination in the aforesaid particulars ( as the only way to arrive at it ) ought to have its share in our closet devotions . chap. iii. of family-piety in general . though the consideration of gods almighty power , wisdom , goodness , and his other perfections , together with our dependance upon him , and obnoxiousness to him , be the first reason and ground of religion ( as we have already shewed ) and so the divine majesty is the immediate and principal object of it ; yet notwithstanding this is not so to be understood , as if the obligations of religion extended no further than to acts of worship or address to god : for it is as much our duty to manage our selves well towards others for gods sake , as towards him for his own sake . and therefore ( as hath been intimated heretofore ) true piety in its just dimensions comprizes no less than a worthy discharge of our selves in all those relations divine providence hath placed us in . now next to our obligations to our creator and preserver , and next to our concern for the better part of our selves , our own souls , a man stands related to his family so nearly , that he is wanting in both the former that is negligent of this . almighty wisdom and goodness pronounced it not fit for man to be alone , and therefore the first provision he made against the uncomfortable state of solitude , was to enter him into the society of a family ; partly , that in so near a station , they might mutually relieve and help one another in difficulties , entertain one another by discourse , and improve one anothers reason ; partly , that in this conjunction they might fortify one anothers spirits against all ill accidents , or the enterprizes of wicked and malicious spirits more powerful than themselves ; but principally , that they might mutually provoke and inflame one anothers hearts to admiration , love and reverence of their great creator . and this end is so great and the injunction of it so strict , that every man in this society stands charged with the soul of another , and is accountable for it , at least so far , that he cannot be excusable that doth not indeavour to bring those with whom he so intimately converses , and upon whom he hath so many opportunities , to a sense and regard of god and religion . and this especially concerns those that are heads of families ; forasmuch as by virtue of their place they have always been accounted , not only kings and governours , but also prophets and priests within their peculiar sphere and province . accordingly we find it to have been the constant care and practice of all good men in all ages , to train up those of their families in the knowledge of the true god , and the exercises of true religion : particularly god himself testifies of abraham , gen. 18 — 19. that he knew he would command his children and his houshold after him that they keep the way of the lord , &c. and job 1. 5. we find it to have been the continual care of that holy man to sanctify his children and family , and daily to intercede with god for them by sacrifice . deut. 6. 6. it is an express injunction upon the children of israel , that they not only keep the laws of god in their own hearts , but that they should teach them diligently to their children , and talk of them when they sate in their houses , and when they walked by the way , &c. that is , that they should convey and imprint a sense of god and his religion upon the minds of those they familiarly conversed with . and so great is the authority and influence of governours of families , and so powerful is good example in this particular , that josh . 24. 15. joshua undertakes for his family , that they should serve the lord , whether other people would do so or no. david often declares his zeal for the maintenance of religion in his family , so far , that he resolves those persons should be excluded his house that made no conscience of god , and most remarkably , 1 chr. 28. 9. he gives this solemn charge to his son solomon , thou solomon my son , know thou the god of thy father , and serve him with a perfect heart , and with a willing mind ; for the lord searcheth all hearts , and understandeth all the imagination of the thoughts : if thou seek him he will be found of thee , but if thou forsake him he will cast thee off for ever . and for the times of the new testament there is abundant evidence , that it was the constant practice of all those who had a sense of religion in their hearts , to set it up in their families also , of which the testimonies are so many , and so ready at hand , that it is needless here to recite them ; and the success was commonly answerable to the indeavour : from whence it comes to pass that acts 10. 2. it is said of cornelius , that he was not only a devout man and prayed to god always , but that he feared the lord with all his house , i. e. his example , prayers and instruction prevailed upon all those that were under the influence of them , to bring them to ( at least ) a profession of piety also ; upon which account it is further observable , that generally when any governour of a family imbraced the christian faith , and was converted to that religion , it is said that such an one believed and all his house , or he and all his house were baptized , namely , because truly good men did not fail by their example and endeavours to bring those over to the same religion which themselves were heartily perswaded of , and accordingly we see it often come to pass in these times wherein we live , that several persons very heartily bless god that his providence disposed them into such or such pious families wherein the foundation of their eternal happiness hath been laid , by the means of the instructive and exemplary devotion which they have there been under the advantages of ; upon consideration of all which reasons , examples and incouragements , and several others which might with great ease have been added , let no good christian be of so monastick a spirit as to extend his care no farther than his own cell , and to think he hath acquitted himself well enough when he hath discharged the offices of his closet , and hath kept religion glowing in his own heart ; but think it his duty to take care that his light shine quite through his house , and that his zeal warm all his family . in order to which we will here consider these three things . first , of the several members which usually a family consists of , and which are concern'd in its discipline . secondly , the several duties of piety which especially become and concern a family . and thirdly , by what means the members of a family may be brought to comply with all those duties . 1. first , the ordinary relations of a family ( especially as it signifies those which dwell or converse together under the same roof ) are husband and wife , parent and children , master and servant , friend and friend ; and all these i take to be comprized in those several passages of the acts of the apostles , where it is said , that such a man and all his house were converted or baptized , for there are great interests of religion which intercede between every of these ; as for the relation of husband and wife , as it is the nearest and strictest that can be , so consequently it is of mighty importance to their mutual comfort , and a wonderful indearment of affections , when both the relatives are animated with the same spirit of religion , and promote the eternal interest of one another : as it is vastly mischievous and unhappy when those who are inseparably yoked together , draw divers ways , one towards heaven , and the other towards hell ; in respect of which danger the apostle advises those who are free not to be unequally yoked with unbelievers , 2 cor. 6. 14. for saith he , what fellowship hath righteousness with unrighteousness ? what communion hath light with darkness ? what concord hath christ with belial ? and what part hath he that believeth , with an infidel ? yet because it is possible , that light may prevail against darkness , therefore when such an unequal society is contracted , he doth not think it a sufficient ground for separation ; for saith he , 1 cor. 7. 16. what knowest thou , o wife , but thou maist save thy husband ? or what knowest thou , o man , whether thou shalt save thy wife ? especially since by the piety of one of the parents , the children are sanctified and placed under the advantages of the covenant of grace , as he there adds , v. 14. and seeing it is possible for one of these relatives to be so great a blessing to the other , there is mighty reason they both should endeavour it , out of self-love as well as charity and conjugal affection , since it is both very difficult to go to heaven alone , and also equally easy and comfortable , when those in this relation join hearts and hands in the way thither . as for the relation of parents and children , that is also very near and intimate , and consequently their interest and happiness is bound up together ; for as it is a mighty advantage to have holy parents , in regard the posterity of such persons ordinarily fare the better to many generations , as is assured in the second commandment , and therefore there is a double obligation upon parents to be good and virtuous , not only for the sake of their own souls , but also for the sake of their children ; so on the other hand , it is no less glory and comfort to parents to have good and pious children , and therefore they are strictly charged to bring them up in the nurture and admonition of the lord ; and indeed he is worse than an infidel , nay worse than a brute , that can be content to bring them up to hell and the devil ; for they are part of our selves , and a man that considers any thing , can as well be willing to be damned himself , as that they should be so if he can help it . now that there is much in their power this way , appears by that charge of the apostle last named , as also by the observation of solomon , prov. 22. 6. train up a child in the way he should go , and when he is old he will not depart from it ; for children in their young and tender years are like wax , yielding and pliable to whatsoever form we will put them into , but if we miss this opportunity it will be no easy matter to recover them to good afterwards , when they are debauched by evil principles , confident of their own opinions , headstrong by the uncontrouled use of liberty , and hardened by the custom of sinning . and therefore it is observable , that far the most part of good men and women are such as had the foundations of piety laid in their youth , and very few are to be found who were effectually reclaimed afterwards . but whilest children wholly depend upon their parents , and their natures are soft and pliant , when as yet they have not the hardiness to rebel , nor the confidence to dispute the commands of their fathers ; so long they may by the grace of god easily be wrought upon to good , and which is very remarkable , the influence of the mother is especially considerable in this case : for so we find not only that king lemuel , prov. 31. 1. remembred the lessons which his mother taught him , but as i have noted before , timothy was seasoned with grace , by the instructions of his mother eunice , and his grandmother lois , 2 tim. 1. 5. and many other instances there are of the successfulness of the mothers pious indeavours . but where parents neglect their duty , usually the children perish , and their blood will be required at the hands of careless parents : and which is more , there is commonly this dreadful token of divine vengeance in this world , that those who are careless of their duty both towards god , and towards their children in this particular , feel the sad effects of it in the undutifulness , contumacy , and rebellion of those children against themselves afterwards , as if god permitted them to revenge his quarrel . in the next place , as for the relation of master and servants , it is a mighty mistake to think they are meerly our slaves to do our will , and that nothing is due from us to them but what is expresly bargain'd for , since they are or ought to be gods servants as well as ours , and must do him service as well as us , and they are put under our protection , and placed in our families , that they may be instructed in his pleasure , and have the liberty to serve him , of whom the whole family of heaven and earth is called . so that properly speaking , we and they are common servants to one great master , only in different ranks , as the one part ( after the manner of stewards ) is allowed to have servants under them , and the other must do the inferiour business , but still they are gods servants more properly than ours , and must therefore have not only ( as i said ) liberty and leisure to serve our common master , but also instructions from us and incouragement so to do : and he that denies them any of these , might as justly deny them their . bread or their wages ; nay more , he that forgets to pray for them too , remembers himself but by halves , forasmuch as his interest is concerned , not only in their health and prosperity , but in their virtue and piety ; for it is evident , that the better men they are , the better servants they will prove . so st. paul tells philemon in his epistle to him , that he would be a gainer by onesimus's conversion , for that he would be so much a more profitable servant henceforth as he was now become a better man , such persons being not only the most faithful and trusty , but by so much the more industrious as they are the more conscientious : besides , that it is well known that divine providence often blesses a family for the sake of a pious servant , as god blessed labans substance for the sake of jacob , and the house and all the affairs of potiphar for the piety of joseph . so that in short , he loves himself as little as he loves god , who doth not indeavour that his servants should be sincerely religious . and though it 's true , it is not altogether in his power to make them so , or to put grace into their hearts , yet by virtue of his place and authority , he hath mighty advantages of doing them good , and will be sure to be called to account how he hath improved his stewardship in this particular . lastly , in a family there are commonly some who under the general relation of friends or acquaintance , are either resident in it , or at least hospitably entertained by it ; now as this lays an obligation upon the persons treated , so it gives some authority to him who treats them : and consequently as such a master of a family is in some measure answerable towards men for the scandals and misdemeanours of his guests ; so is he much more responsible to god for any profaneness they shall be guilty of towards his divine majesty . for ( as i said before ) every man being king in his own family may give laws to it , and oblige those who are under his protection to pay him allegiance , and to serve and worship god with him , especially he ought to do this , because the fourth commandment requires at our hands that we use this authority , not only over our sons and daughters , our man-servants and maid-servants , but over all those that are within our gates . but so much in the general , let us now consider in the second place the particular duties of religion in a family ; of which in the next chapter . chap. iv. of family duties in special . in the first place i look upon it as the duty of every family , that ( besides closet-devotions , of which i have spoken before ; and besides publick worship , of which i shall speak anon ) once a day at the least they join together in prayers to god. i say once a day at the least , in favour of mens occasions , and the peculiar circumstances of some families , were it not for which , it would be very fit that there should be prayers morning and evening , as is the general practice of most pious families ; but certainly it is wonderfully decent , that all the members of every family should once in the day meet together , and with one heart and one mouth glorify god and pay their homage to the great master of the whole family of heaven and earth ; and it is very strange , if any excuse should be pleaded or admitted in this case . for as i said before , every several family is a peculiar body or society , which hath its distinct circumstances , effects and consideration ; it hath its respective needs to be supplied , and therefore hath occasion to make proper and peculiar requests to god , as that he will be pleased to continue it in health , to settle concord and unity amongst the several members of it , that the whole may enjoy prosperity and safety from thieves , from fire and other dangers . and every such society hath also proper and peculiar mercies to give thanks to god for , as namely for success in affairs , for quiet habitation , that they are not molested with ill neighbours , nor vexed with law-suits , for hopeful children , faithful servants , &c. for in several of these respects a man may be well and comfortable in his own person , and yet be unhappy in the society ; and contrarywise the society or family may be happy in the general , and yet a particular person may be in ill circumstances : and therefore there is just reason of addresses and acknowledgments to god in relation to the family , and by the whole family in conjunction , as well as by every single person apart , and in his closet . and though perhaps there may be some family wherein there is no person who can aptly and properly represent the peculiar concerns of it to the almighty , and it may be also there is no form of prayer at hand that will express all the respective circumstances of such a society ; yet they may lift up their hearts and voices together in a general form , and supply with their thoughts and affections whatsoever is wanting in the expressions . and as there is just ground and reason for such family worship , so there is good cause to expect it will be singularly successful , when the whole community joins together , and present themselves and their tribute of praise before the lord : no question but the very manner of doing it , as well as the matter , will be highly acceptable to him ; and when with prostrate bodies , devout hearts and hands , and eyes lift up to heaven , they combine together to importune , and as it were , besiege the almighty , they cannot fail of a blessing ; or however it is a mighty satisfaction to the minds of all such persons , and a great security to them that they have thus jointly and solemnly commended themselves to the divine protection . besides , that this course is an effectual means to conciliate peace and love and kindness , between all the members of this body , and to knit their hearts to one another , when they are thus accustomed to unite their hearts and join their hands in gods service , and conspire to pray with and for each other , which is the greatest indearment of affection . perhaps some man will now say , there is no express scripture which requires of men this daily office of family prayer : to which i answer , first , what if it were so , yet nevertheless it is a duty , seeing there is so apparent reason for it . for god who considered , that he gave laws to reasonable men , did not think himself bound to prescribe every thing in particular , especially in natural worship , where the reason of man might supply him with direction what was fit to be done in such a case . besides , secondly , ( as i discoursed in the former part of this treatise ) it is a stingy and narrow-soul'd trick , and an argument of no true love to god and goodness , to stand upon so strict terms in our piety , as to require an express command in particular , for that which is admirably good in the general , and hath also been the general practice of all good men , as this hath been . but after all , i would in the last place crave leave to ask those men a plain question , who insist upon more express proof of family prayers , and it is no more but this , whether they think there is any such thing as publick worship required of men ? if they do , then let them remember there was a time when there was no more publick society than that of families , namely at the first planting of the world , and then either publick worship must be this of families or none at all ; and to inlighten them in this case , let them consider that passage , gen. 4. 26. when seth had enos born to him , it is said , then began men to call upon the name of the lord , that is , so soon as there began to be a family in the pious line of seth , then presently they set up gods worship in it . now this was not the beginning of secret worship , for no doubt but seth was careful of that before enos was born ; nor was it properly publick or ecclesiastick worship , for in that minority of the world , there neither was nor as yet could be any church established in such a sense : therefore it must follow that family worship is as antient as the being of families themselves . or let pious and ingenious persons consider of that passage of the gospel , luke 11. 1. where in the first place we find our saviour was at prayers ; and that it was not secret prayer but with his disciples , is more than probable , since they were present at them : and accordingly , when he had concluded , one of them asks him to instruct them how to pray . now if this be acknowledged , then here is our saviours example for what we are discoursing of , forasmuch as the disciples with whom he was at prayer , were his family . but that which i observe further is , they ask him to teach them to pray , as john taught his disciples , that is , to prescribe them a form wherein they ( who were his family ) might join together , as the family or disciples of john did ; or not only to pray severally or secretly , but in conjunction and society : and this our saviour gratifies them in , by prescribing to them the well-known and admirable form : in which these two things are further remarkable to this purpose ; first , that the prayer is in the plural number , which renders it far more probable , that it was intended for a social office . for though some other account may be given of his using that number , yet nothing is so natural as this reason which i have intimated . secondly , the very petitions themselves ( if they be considered ) will incline a man to think , that though the prayer was contrived with infinite wisdom to fit other purposes , yet it was primarily intended for the use of a family or society , especially such an one as this of our saviours disciples was ; but so much for that . 2. the next instance of family duty is the sanctification of the lords day , and other days and times set apart for his service . as for the lords day , though it be undoubtedly true , that as the jewish sabbath ( which is our saturday ) is not obliging to christians at all ; so neither are we bound to observe any day with that sabbatical nicety and strictness , which ( for special reasons ) was required of that people : yet that the first day of the week , or the lords day , be observed piously and devoutly , is recommended to us by the constant practice of the christian church . and the sanctification of it principally consists in this , that we make it a day peculiar for the offices of piety and devotion , as other days are for common and secular affairs ; for though the business of religion must be carried on every day of our lives , and that be a profane day indeed in which god hath not some share allowed for his service , yet as god hath not required that it be the whole work of those days , but after a little of the time be consecrated to him , the residue be applied to the common affairs of life ; so on the lords day we are allowed to consult our infirmity , to provide for necessity , and to do works of humanity or mercy : but the proper business of the day is religion , and to that the main of it must be applied . and there is great reason for this , namely by this interruption of the course of worldly affairs , in some measure to take our hearts off from them ; for we should hardly avoid sinking absolutely into the cares and business of this life , if we went on in a continual course , and were not obliged at certain intervals of time to retreat from them , and betake our selves to things of another nature , by which means also , we begin to practise an heavenly sabbatism , and inure our selves by degrees to those spiritual imployments which we are to enter upon , and be everlastingly performing in another world. let therefore the pious man thus sanctify the lords day by applying it to holy uses , that is ( besides publick worship ) to reading , meditation , singing of psalms , and grave discourses of religion , and let him according as he hath warrant from the fourth commandment oblige all those within his gates to do so too , and not only restrain his family from common labours , but from lightness and folly , tipling and gossipping , idle visits and impertinent talking of news ; and use his indeavour to ingage them to be as much in earnest about the service of god and their souls on that day , as they are about their business or pleasure on other days . as for other holy days set apart by the appointment of the church , there is very good use to be made of them too : for besides , that the great festivals are the ignorant mans gospel , and bring to his mind all the great passages of our saviour and his apostles , it is certain also , that god hath not so strictly tasked us to the labour of six days , as that he will not be better pleased if we now and then apply some of them to his honour , and make a sally towards heaven ; but then the observation of these days is not to be made merely a relaxation from servile work , nor much less a dispensation for looseness and profaneness , but god must be served on them with greater diligence than can be ordinarily expected on other days . and this is another branch of the pious mans duty in his family . 3. there is another thing i would mention in the third place , amongst family exercises , which i do not call a necessary duty , but would offer it to consideration , whether it be not adviseable in some cases for the promotion of family piety , that in every family , where it can be done , some persons should be incouraged to take notes of the sermons which are preached in the church , and repeat them at home ; forasmuch as this course would not only afford a very seasonable and excellent entertainment for the family in the intervals of publick worship on the lords day , but would also be very advantagious , both to minister and people . for the minister , it would incourage him to study and to deliver weighty things , when he saw his words were not likely to perish in the hearing , and be lost in the air , but be reviewed and considered of ; by which means one sermon would be as good as two , and might serve accordingly . for the people , it would put the most ordinary sort of them upon considering and indeavouring to remember and make something of that which is delivered to them , when they observe , that some of the ablest of the congregation think it worth their pains to take so exact notice of it as to write it down ; at least they would be ashamed to snore and yawn , when others are so intent and serious . and as for the family in which the repetition is made , they would have further occasion to observe , with what clearness and evidence the doctrine was inferred from the text , opportunity to weigh the arguments used to inforce it , and be put upon making application of all to their own consciences . but i foresee several objections ( such as they are ) will be made against this ; it will be said , this course is unfashionable and puritanical , that experience hath discovered that writing after sermons hath taught men to be conceited and captious , and presently sets up men for lay-preachers ; and in a word , that repeating sermons raised the rebellion . but in answer to the first of these , i observe , that it is neither unusual nor under any ill character in courts of judicature , for men to take notes of the reasonings , determinations , and even the opinions of the judges ; and surely religion is of as much moment as the municipal laws ; and cases of conscience are of as great consequence as meum and tuum : but if the discourses of preachers be not so considerate , their reasonings not so close and weighty , nor their determinations so well grounded as to be worth noting , the more is the pity , to say no more . as for the second objection , i answer , that if the preacher handle only the indisputable doctrines of christianity , and press them home and close upon the consciences of men , these will afford little scope for conceitedness or captiousness ; but some men that are of such an humour will be pragmatical and profane , whether they write after sermons or no , and therefore let us lay this blame where it is due . to the third objection it is answered , that though writing after sermons might perhaps furnish men with materials for lay-preaching ; yet it was impudence which disposed men to it , and the dissolution of government which gave opportunity for it : and if the last of these three things be taken care of , the second will be curbed , and the first harmless and innocent . but lastly , whereas it is objected that writing and repeating of sermons was accessary to the late rebellion : i answer , that it is evident , it could be neither the writing nor the repeating , but the seditious matter of the sermons that was in the fault ; for it is certain , that good and pious sermons are the most effectual way to prevent all mischief of that kind , tending to make good subjects as well as good christians , and the writing and repeating of such sermons is a means to settle such doctrine the deeper in the hearts of men , and therefore i see not but that it would be good prudence to apply that to a good end which hath been abused to a bad one , unless we will countenance the humour of some late reformers , whose method was to abolish things for the abuse of them . upon the whole matter , i see no just discouragement from this instance of family-devotion ; however i will say no more of it , but proceed to such as are unexceptionable . 4. it is certainly a family duty to instruct all the young and ignorant persons in it , in the substantial doctrines of religion , and rules of good life . the obligation to , and the advantages of this office , have been sufficiently represented before in the foregoing chapter ; now therefore only to speak briefly and plainly of the manner of discharging it , it comprises these following particulars . first , that care be taken betimes to subdue the unruly wills and passions of children ; which is ordinarily not very hard to do if it be minded time enough , whilest they are tender and pliable , but the defect herein ( like an errour in the first concoction ) is hardly remediable afterwards : accordingly the wise man adviseth , prov. 19. 18. chasten thy son whilest there is hope , and let not thy soul spare for his crying : by breaking his stomach now , we prevent the breaking of our own hearts hereafter ; for by this means with the blessing of god upon it , we shall have comfort in a child , and the state and publick society , a governable subject ; whereas contrariwise stubborness and malapertness in youth grows to contemptuousness of parents , & to faction and sedition in the state , in age . in pursuance of this , secondly , let them learn and be accustomed humbly to beg the blessing of their parents and progenitors ; this ( as meanly as some inconsiderate people think of it ) is of mighty use : for it not only teaches children to reverence their parents , but wonderfully provokes and inflames the affections of parents towards them ; and besides this , it is the usual method of conveying the blessings of god upon them : for though it be only god that bestows the blessing , yet his way is to use the intervention and designation of parents , and generally those whom they bless ( in this case ) are blessed , and those whom they curse are cursed . thirdly , then let them learn to read , to pray , and especially to say their catechise ; for though these things are not throughly understood by them now , yet they will stick by them , and be remembred when they are more capable of improving them : insomuch that it will be uneasy to one that hath been well principled in his minority , to be impious and profane hereafter ; or if he should prove so , there will yet be some hopes of reclaiming him , because these things will some time or other revive and awaken his conscience . fourthly , after this , let them be brought to the bishop , that he may lay his hands upon them , pray over them , bless and confirm them . for if the fervent prayer of every righteous man avail much , as st. james tells us , undoubtedly the solemn prayer and benediction of christs immediate substitute , and the prime officer of his church is not inconsiderable . besides , when men have understandingly and solemnly addicted themselves to the christian religion , and made it their own act by a voluntary and publick choice , it will ordinarily have a great influence upon them in modesty , honour and reputation as well as conscience , that they shall not easily go back from it , and renounce it : and though it is too true , that many have miscarried afterwards in point of practice , yet it is very observable in experience , that few or none who have been confirmed as aforesaid , have apostatized from the profession of christianity . fifthly and lastly , after such foundations are laid , it is no time yet to be secure , but these beginnings must be followed with further instructions , that such persons may be brought to a savoury sense of piety , and to understand the reasons of the religion which they have imbraced , and so neither be debauched with examples , nor tossed to and fro by every wind of new doctrine ; nay further , these young persons ought to be put upon all the ingenuous learning they are capable of receiving , and we are able to afford them , for the improvement of their minds , that they be the more serviceable to god both in church and state , by the intent prosecution of which , they will not only be kept out of the dangers which rash and unimployed youth is ready to run upon , but become an ornament to themselves and to their relations ; and which is more , be able to imploy and enjoy themselves in elder years , without the usual diversions of drinking and gaming , which commonly are the silly resorts and refuges of those who wanted education in their youth . 5. there is a principal branch of family discipline yet remains to be taken notice of , and that is the curbing and restraining first of all profaneness and contempt of things sacred , whether it be by cursing , swearing , blaspheming , or any other impudent scurrility ; and then in the next place , of all intemperance , drunkenness and debauchery ; for such things as these do not only bring a stain and blemish , but a curse upon the family , and to be sure the allowance of them is utterly inconsistent with any pretence to piety . and the care and concern for the suppressing these vices , extends not only so far as to the restraining of it in all the constant and setled members of the family , but also to the discountenancing of it in those that are only occasionally as guests in it . for how can any man that loves god , indure to see him abused before his face , and not interpose for him , especially where he hath authority , namely , within his own gates ? shall a man pretend piety , and make his table become a snare to his own soul , and his house a sanctuary and priviledged place for prophaneness ? nor let any man think it becomes him in gentility and complaisance to take no notice of the one , or out of hospitality to indulge the other ; for he that loves god as he ought to do , and hath any measure of manly courage , will not be so sheepish , but that he will at least discountenance such indecencies within his jurisdiction . but as for those that are setled members of the family , as servants and relations ; if any of them be guilty of such lewdness , i do not say , that they must presently be banished the society : for it may be divine providence sent them thither on purpose for their cure , and that we might have the glory of performing so worthy a work , and those sinners the happiness of meeting with the means of reformation ; and therefore we must when it happens so , look upon it as our duty to apply our selves in good earnest to recover them : but if after all good means used , there appear no hopes of reformation , it is certainly a good mans duty to dismiss such persons , both to avoid the scandal and the infection of them . and he that is truly conscientious of gods honour and the spiritual interest of his family , will not stick to sacrifice the petty interests of an useful servant , or a beneficial relation , thereupon . chap. v. family discipline , or by what means the several members of a family may be brought to conform to the aforesaid duties . he that resolves to maintain piety in his family , must do it by such a method as this . first , let him be sure to keep up the authority which god hath given him , and not through carelessness , facility or sheepishness , level himself with those he is to govern , and suffer every body to do what is right in their own eyes ; for then no wonder if piety and all things else be out of order . he that abjects himself shall be a meer cypher , and signify nothing in his own house ; but it is very much in a mans own power whether he will be despised or no : for he that values himself upon the dignity of his place , and asserts his own just authority , shall find divine providence standing by him therein , and striking an awe upon the spirits of those that ought to be governed , and so he will be able to do good service , not only in his closet , but within the whole sphere of his family . to this end let him observe , that as in the fourth command god requires and expects , that every master of a family be responsible for all those that are within his gates ; so accordingly in the fifth commandment he hath invested him with honour under the title of father and mother , and both commanded and promised to reward obedience to him : and let not any one think that god will desert his own institution , so as to permit the authority he hath here invested parents with , to be either trampled upon by others , or prostituted by themselves , without severe animadversion . let him consider also the great interest that lies in the conserving of paternal authority , in which the foundation is laid , both of civil and ecclesiastical government ; forasmuch as accordingly as people are inured to order , and to be in subjection in private families , such will be their behaviour afterwards in church or state : for he that suffers his children and servants to be contumacious towards himself , trains them up for instruments of schism and rebellion ; and he that on the other side countenances faction and disobedience to publick authority , makes a leading case for rebellion and confusion in his own family ; but he that accustoms those which belong to him , to obedience at home , makes his house a seminary of good subjects , and of good christians , and will feel the comfort , and reap the blessing of both . above all let him consider the nearness and naturalness of the principles of religion to the minds of men ; insomuch that there are hardly any but are convinced of the necessity and obligation of it in their own consciences ; in other things inferiours may perhaps dispute the wisdom of their governours , and so be tempted to disobey their commands ; but plain matters of devotion admit of no dispute , they are imposed by divine authority , written upon the hearts of men , and inacted and proclaimed within their consciences , and therefore people may with the greater readiness be brought to the observance of them , if we do but stir up and awaken , or at most second conscience by our authority . but then secondly , this authority ought to be tempered with sweetness and benignity in the exercise of it ; for a man is not to be a tyrant but a father in his family , he must not superciliously command , and imperiously will and require , but incline and perswade by the use of all motives and incouragements , and by all the arts of indearment oblige men to their duty . a mans family is his own body , and may be called himself , considered at large and in all his capacities , therefore unnecessary harshness and severity is as indecent in this society , as cruelty to his own flesh is unnatural . and it is commonly as insuccessful as it is indecent ; for power without goodness is a weapon without edge , which will go no further than mere force carries it . when men only fear , they will hate too , and be sure to obey no more than needs must . therefore the apostle eph. 6. 4. advises , fathers provoke not your children to wrath , and v. 9. forbids masters to use threatnings towards servants , but especially col. 3. 19. all bitterness towards wives is prohibited ; for these courses ( in such near relations ) ordinarily make them worse instead of mending them , and stir up all the mud and dirt of their temper . besides , it is to be considered , that the interest of making men good is very great and valuable , and he doth a very acceptable service to god who obliges his family to serve and honour him ; for by so doing a man promotes the salvation of his own soul , and he will have great allowances made for his personal infirmities at the day of judgment , who in his more publick capacity hath advanced gods glory in the salvation of others . therefore it is exceedingly worth the while , that we should deny our selves , and condescend to any honest art and method of ingaging men in religion . especially this is to be considered , that the instances of piety and devotion are above all things to be voluntary , free and chearful , or they are nothing worth ; and therefore harshness and severity are the most improper instruments for such an effect ; consequently it must be wise discourses , obliging carriage , sweetness of temper , kindness and benignity , that are the most likely methods of prevailing in such a case ; and ordinarily to gain this point , no more is requisite , than that a man discriminate between the good and the bad , that he favour the one and discountenance the other ; and this alone will in time make a strange change in a family . especially thirdly , if in the third place the governour of a family be a great example of piety himself : rules without examples are neither understood nor considered by those to whom they are propounded ; and he that goes about to over-rule his family to piety without making conscience of it in his own practice , nay , who doth not make his own life a great pattern of what he perswades to , undermines his own indeavours , and shall not only fail of success , but be ridiculous for his pains ; for every body is aware of this , that if devotion be necessary to one , it is so to another ; if the servant ought to pray to god , so ought the master ; if one ought to be zealous , certainly the other ought not to be careless or profane ; or if one may be excused the trouble of religion , so may the other also . and indeed it is hardly possible for a man in these matters to have the confidence earnestly to press the observation of that upon those under him , which is not conspicuous in his own practice ; or at least , if he have the forehead to do it , and can so well act the part of the hypocritical pharisee , as to lay heavy burdens upon others , which he himself will not touch with one of his fingers ; yet as he cannot do it heartily , so he must be very vain if he thinks men will not be able to see through the disguise , and very sottish if he can expect that such commands of his should carry any authority with them . but there is a majesty in holy example , it not only commands but charms men into compliance ; there is life and spirit in it , insomuch , that it animates and inflames all about a man ; it makes piety to become visible , and not only shews it to be necessary , but represents it with all its advantages of goodness , beauty and ornament ; it confutes mens mistakes of it , answers their objections against it , removes their suspicions , shames their cowardice and lukewarmness : in a word , it doth ( after the manner of all great engines ) work powerfully , though almost insensibly . we find by common experience , that men are sooner made wise and fit for great actions by the reading of history than by studying of politicks ; because matter of fact strikes us more powerfully , and the circumstances of things as they are done , instruct us more effectually than all dry rules and speculations can do : to which purpose it is to be remarked , that the way of the holy scripture is rather to teach men by examples than by rules ; and accordingly the whole sacred writ consists principally of the history of the lives of holy men , almighty wisdom thinking that way the fittest , not only to express the laws of virtue , but to make impression of them upon the spirits of men ; and indeed ( which is further remarkable ) there are some of the more curious and excellent lines of piety , which can hardly be exprest by words , but are easily legible in the lives of holy men . therefore let him who would ingage his family to devotion , give them a fair copy of it in his own example , and then he shall not fail of the honour and comfort to see it transcribed and imitated by those about him . 4. but that he may with the more certainty and expedition attain this desireable effect , it is very necessary , that he neither make the lives of those he would gain upon , burdensome to them , and exhaust their spirits by too great and constant drudgery about the affairs of the world , nor that he make the business of religion irksome and unpleasant to them by unnecessary length and tediousness of family-devotion ▪ for the former of these will take off their edge , and leave them with no heart to religion ; and the latter will beget an utter aversation to it . as for the former , our saviour hath told us , we cannot serve god and mammon , and that no man can serve two masters ; i. e. either one of them must be neglected , or both served very remisly : for it 's certain , when men are harassed with secular business , they cannot have spirits enough to attend religion with any vigour . and for the other , if the duties of religion be drawn out phantastically to a tedious length , it will be impossible ( whilest men are men ) that they should either be inclined to go to them with such chearfulness , or persevere in them with such delight and fervour as is requisite . therefore let the world be so moderately pursued , as that time , and strength and room , may be left for devotion ; and let the duties of religion be so contrived , that they may be pleasant and easy , and then ( besides that devotions so performed are most acceptable to god ) it will be no hard matter to bring our families to comply with them . especially 5. if in the fifth place the governours of families take care to order and methodize affairs so , that these different things intrench not upon each other , neither the world incroach upon religion , nor religion shut out and exclude the common affairs of life ; but both may take their places in a just subordination . we commonly observe , that things in an heap , and which are not digested into any order , look vast and numerous , so as to amuse our minds in the contemplation of them , insomuch that we neither apprehend any of them distinctly , nor comprehend them all together ; and in a crowd of business , we are either so confounded with the multiplicity , or distracted with the variety of things before us , that we apply our selves to nothing at all effectually ; for one hinders and supplants the other . so it is here in the case between the affairs of the two worlds , if both lie in gross before men , and no distinct place be assigned to each of them ; the effect is , that both together being an intolerable burden , one of the two must necessarily be neglected , and that commonly falls to be the lot of religion : or if it happen that these offices are not totally omitted , they will be sure to be superficially performed ; the minds of men neither being sufficiently prepared for them , nor united enough to attend them without distraction and wanderings . therefore as the wise man tells us , there is a time for every thing ; so let every man , who would promote religion in his family , appoint set hours for prayer , and all the offices of devotion , and then it will neither be difficult to obtain the constant observance of them , nor so ordinary to perform them carelesly and formally . 6. sixthly and lastly , it will be the wisdom of every master of a family who would bring those which are under his care and tuition to an uniformity in religion and the worship of god , and to seriousness and heartiness therein , that he express all tender affection to them and regard of them , when any of them happen to be sick , or under any adversity , and by that means make to himself an opportunity of obliging them to take his counsel , and follow his direction in all other cases . we use to say , he that will gain an interest in any man , so that he may be useful to him , or compliant with him in his prosperity , must lay the foundation of his friendship in that mans adversity . for no man knows who are his friends till he hath occasion to make experiment of them , which cannot be done but in adversity ; for every man is a friend to him that hath no need to him , but he that like the good samaritan , deserts us not in our greatest difficulties , him we have just grounds to value and confide in . now above all kindnesses men are most sensible of those which are done to their bodies , and they commonly take the measures of all friendship and sincerity from thence , and therefore he that will win upon the minds of men , must first oblige them in their bodily interests . besides , as we observe , that all inferiour creatures are most tractable and docible at such times as wherein they are lowest and can least help themselves ; so mankind is most disposed to take advice , and most obedient to counsel when he is at a non-plus in his affairs , and especially when the vanities of this world , which dazled his eyes before , begin to vanish , and there seems to be but one way left with him ( that is , to prepare for another life ) he will then freely admit of discourse of the other world , and be glad to comply with all serious advice in order thereunto . these seasons of adversity therefore are by no means to be let slip by him who is tender of the souls of those who are under his charge . to which add , that forasmuch as it is the constant method of all the zealots and emissaries of false religions to insinuate themselves into sick and calamitous persons , to the end that by such an opportunity they may gain disciples to their party , and they too frequently find this subtilty successful : the consideration hereof ought to awaken the diligence , and incourage the hopes and indeavours of all those that sincerely desire to save their own souls , and those that are imbarqued with them , to apprehend and improve such opportunities to better purposes ; especially seeing that in such seasons men are as capable of good principles as of bad , if there be not as much shameful and supine carelessness on the one side , as there is commonly vigilance and application on the other . and so much for family-piety . chap. vi. of publick piety , and particularly of governing a mans self in relation to the church and publick assembly of christians . as it is certain we were not born for our selves , so neither is it a sufficient discharge of our duty , that we be useful in our private family , or amongst our kindred and relations only , but that we express a zeal of gods glory and the good of mankind , answerable to the full extent of our capacity , and let our light so shine out before men , that we may provoke , as many as are within our reach , to glorify our father which is in heaven . now every private man is in some measure concerned in the neighbourhood and parish wherein he dwells , and whereto he belongs ; and therefore should so far at least dispense the influence of his zeal for god and religion : for almighty god , who hath appointed the bounds of mens habitation , having thus setled every man in his station , expects that he should look upon this as his proper sphere , and adorn it as his peculiar province . no private man hath any just reason ordinarily to prompt him to go beyond this , forasmuch as if every good man would do his part within these bounds , the whole world would be amended , and he that is remiss and negligent in this , cannot easily satisfy himself that he hath demonstrated such love to god as becomes him , nor can he expect to reap all those comforts and benefits which otherwise by a conscientious discharge of himself in this particular might redound to him . now that which we mean by the relation to a neighbourhood or a parish hath a double consideration . first , as every parish is or ought to be a branch or member of the church . secondly , as it is a branch or member of the commonwealth . accordingly there is a double obligation lies upon every man that is within the bounds of it , and from thence arise duties of a different nature : for brevity and perspicuity , i will distinguish them by the names of ecclesiastical and civil piety , and then shew what each of them comprehends , beginning with that which i call ecclesiastical piety , or the discharge of such publick duties as especially concern the society of a church . and this consists in these few following particulars . 1. that a man join himself to , and carry himself as a member of the church , and not out of pride , phantastry or contempt separate himself from it , or schismatically set up factions and conventicles against it . it is evident , that our lord jesus christ established the society of a church ; that is , appointed that all those who would be his disciples , should not content themselves singly and particularly to believe on him , but should all be obliged to associate themselves , and make up a body or spiritual corporation wherein they were to hold communion with each other , as members , as well as with him their head . the ends and uses of this institution were very many and great ; for besides that by this means order and unity is promoted , which is very beautiful in the eyes of god himself , our lord hereby provided that the truth of christianity might be jointly held up in the world , and the several members of this society become mutually more helpful and comfortable to each other , and also that by a constant method of christian intercourse here , they may be fitted for eternal friendship and society in heaven . in subserviency to all these ends , publick officers were appointed in the church to govern and to instruct the several members of it , which it were plainly impossible for them to do ( unless their numbers were almost infinite and equal to that of the people ) if it had not been that the people were to join together , and become a common flock for those officers to govern and instruct . moreover it was also the intention of our saviour , that this church of his should be but one , and catholick , imbracing all the true believers all the world over , and therefore it is called his body and his spouse : from whence it follows that every man who will partake of the benefits which flow from him , must be a part of this body , and thereby hold communion with him by conjunction with that , which is otherwise impossible to be done , than by joining with that part of the catholick church where it hath pleased the divine providence to settle our abode and habitation , that is , in the parish and neighbourhood where we dwell ; for without this , though it 's possible we may retain the fame faith in our hearts with the catholick church , yet we cannot perform the offices of members , nor serve the ends of such a society . the result is therefore , that it is ordinarily every christians duty to communicate in all the offices of christianity , to submit to the officers , to be subject to the censures , ahd to comply with the orders of that part of the church amongst which the divine providence hath placed him . i say ordinarily , because it may happen that the society of christians amongst whom a man lives may be heretical in their doctrine , or idolatrous in their worship , and then it will not be his sin but his duty to separate from them ; but bating that case , and where the doctrine is sound , and the worship free from idolatry , i see not what else can acquit him of schism that separates , or what can be sufficient to dissolve the obligation of joining with the catholick church by conjunction with that particular society , or member of it , where he is placed . therefore let not the good christian without flat necessity , suffer himself to be alienated from the particular church , lest by so doing he lose the comforts and benefits of the catholick church ; but let it be his care and indeavour ( so far as it is in his power ) that there may be but one church in the world , as was the intention of our saviour : to this purpose let him not hearken to the fond pretences of purer ordinances and double refined worship , or to the vain boasts of greater edification in other assemblies ; for besides that a man may justly expect most of gods blessing upon those means which are most his duty to apply himself unto ; it is also evident , that if such suggestions be attended to , it will be flatly impossible that there should ever be such a thing as unity or order in the christian church ; nay these conceits will not only distract and confound the order of the church , but they serve to fill mens heads with endless disputes , and their hearts with perpetual scruples about purity of administrations , so that they shall rest no where , but under pretence of soaring higher and higher , shall ramble from one church to another , till at last they cast off all ordinances as the highest attainment of spirituality . nor let him give ear to any peevish insinuations against the church and publick worship , upon account that there are some rites or ceremonies made use of which are only of humane institution ; for it is not only reasonable to hope that god will be well pleased with humility , peaceableness and obedience to humane laws , but certain , that there is no church in the world , that is or can be without some observances , that have no higher original than humane institution . but against these , and all other such like principles of separation , let him indeavour to secure himself ; first , by dismissing the prejudices of education , and the unnecessary scrupulosities of a melancholy temper , and above all , acquit himself of pride and pragmaticalness , and then he will easily and comfortably comply with any sound part of the christian church . in pursuance whereof 2. he must diligently frequent all the publick offices of religion in that society , whether it be prayers , preaching or reading the word of god , or administration of the sacraments , &c. for it is a mighty shame that a man should pretend to be of the church , who cares not how little or how seldom he comes at it , and who slights the advantages of its communion . for such a man , however he may hector and swagger for the notion of a church , manifestly betrays that all is but humour or interest , and no true principle of christianity at the bottom ; and really , he doth more dishonour to that society , than the professed schismatick doth or can do . for besides that he incourages them in their contempt of it , and discourages good men in their zeal for it ; he foments the suspicion of atheistical men , that religion is but a politick trick to catch silly persons with , whilest those that are privy to the plot , keep out of the bondage of it : i need not adde , that he defeats the institution of our saviour , that he baulks his own conscience ( if he have any ) and aggravates his own damnation , which are all very sad things . on the other side , the blessings and comforts of frequenting the offices of the church are so many and great , that it is not imaginable how any man who is convinced of the duty of communion in general , should be able to neglect the particular instances of it . for besides that the church is gods house , where he is especially present , and where we meet him , and place our selves under his eye and observation , and from whence he usually dispenses his favours ; it is a great furtherance of our zeal and piety , to be in the presence of one another , where the example of holy fervour and devotion in one , powerfully strikes and affects others . there is also an extraordinary majesty in the word of god , when it is not only fitted to our peculiar condition , but authoritatively pronounced , and applied to our conscience by gods messenger . above all , in prayers , when our petitions and requests are not only put up to almighty god , by his own minister appointed for this purpose ; but our weakness is relieved , our spirits incouraged , and we are inabled ( notwithstanding our private meanness or guilt ) to hope for acceptance and success in our desires , by the concurrent devotions of so many holy men as there join with us in the same suit , and in the same words , and whose united importunity besieges heaven , and prevails with almighty goodness for a blessing . wherefore let no man permit the private exercises of piety it self , such as prayer , reading , or meditation , to supersede or hinder his attendance upon the publick offices of the church , seeing that as these yield more publick honour to the divine majesty , so they are more effectual for our own benefit ; much less let sloth or too great eagerness upon the affairs of the world , make us forget or neglect them ; but least of all let any lukewarm indifferency or atheistical carelessness seise upon any man in this particular ; but let the man who glories to be of the christian church , be sure to be found there in the assemblies of gods servants . 3. and more particularly , let him not neglect the opportunities of receiving the sacrament of the lords supper , as often as they are presented to him , unless some weighty occasion hinder or disable him . it is well known to have been the use of the primitive church to administer this holy sacrament as often as it held any solemn assembly for divine worship , and the christians then as duly received it as they came to church ; nor did the frequency of it abate their reverence to it , but highly increased it rather . and this office they therefore called the communion , because it was the symbol of a compleat member of the church , and the fullest instance of that society . to have been kept from it by any accident , was then looked upon as a great calamity ; but to be debarred from it by the censure of the church , was as dreadful to them as the sentence of death . they sought to be restored to it with tears , with prostrations in sackcloth and ashes , with all the intercession of their friends , and all the interests they could make . there was no need in those times to use arguments to convince men of the duty , or repeated exhortations to press them to the performance of it ; the ministers of the church had no trouble in answering objections against it , or removing impertinent scruples about it , much less was there any occasion to urge the observance of it by humane laws ; for they remembred it was instituted by their saviour on the same night in which he was betrayed , for the commemoration of his passion , and recommended to their observance by the most obliging circumstances ; they found the constant solemnity of it setled in all churches by the apostles , and they were well aware of the unspeakable comforts of it . now the reason of all these things holds as much in these times as then ( saving that men are not so conscientious and devout as they were ) : for in the first place , it hath been the custom of the church in all times since , to make this sacrament the badge and cognizance of her members , until of late those have pretended to be churches where there was neither order nor unity , neither sacraments administred nor indeed persons qualified to administer them ; and it 's great pity and shame that such an unhappy novelty should prescribe against all antiquity . and then secondly , as for the institution of this sacrament by our saviour , it is manifest , that he did not deliver himself by way of counsel and advice , so as to leave it to our discretion or courtesy to observe this sacrament or omit it , but by express and positive command , do this in remembrance of me ; and therefore there is no room for the cavil against mixt communion , as if we were excused from celebrating the lord's supper , because others do it unworthily ; which is as much as to say , because some do it as they should not , i may chuse whether i will do it at all . but ( as i said ) here is an express command that we do it , and therefore we have no liberty to omit it upon any such pretence . and upon the same account it will be in vain to pretend i am not prepared for it , and therefore must be excused ; for when our lord hath made it our duty to do it , it is our duty also to do it as we should do , and the neglect of one duty will not excuse another , i. e. our sin of unpreparedness will be no apology for our sin in total omission of the sacrament . the whole truth is , here are two things required of us , one expressed and the other implied ; the express duty is ; that we celebrate the memorial of our saviours passion ; the implied duty is , that this be done with such preparation as agrees with so sacred a mystery ; both these therefore are to be performed : for as my coming to the sacrament will not excuse my coming unpreparedly , so much less will my unpreparedness excuse my not coming at all . but of the two , it seems far the more pardonable to come , though somewhat unpreparedly , than not to come because of unpreparedness ; for that is neither to come nor prepare neither . i say , though neither ought to be done , yet it is plainly better to offend in the point of an implied duty , than of an express one ; but especially , it is more tolerable to commit one sin than both , as he that comes not to the lords supper at all , notoriously doth . but then thirdly , for the comforts of this holy sacrament , those are so vastly great , that the man is as well insensible of his own good as of the honour of christ jesus , who willfully neglects the lords supper . for in the first place , by commemorating the passion of our lord in that holy feast , we not only perform an office of obedience and gratitude to our saviour , but we strengthen our faith in the efficacy of his death and sacrifice for the expiation of sin , which affords the greatest relief to our guilty consciences that can be . and together herewith we melt our own hearts into contrition , fears and sorrow for those sins of ours which required such an atonement . for who can consider what his saviour suffered , and look upon him whom we have pierced , and not mourn heartily for his sin and his danger ? again , by eating and drinking at the lords table we are made sensible of the happy estate of friendship with god , which we are now restored to by the intercession of our lord jesus . moreover by commemorating his death , and the ends and effects of it , we fortify our own minds against the fear of death , and by feeding upon his body and blood we have the pledges of our own resurrection and immortality , and to say no more ( though in so copious and comfortable a subject ) by partaking of his body and blood we become united to him , and partake of the same spirit that was in him . and now after all this , who will make that an excuse for omitting the sacrament , that they do not find or observe , that either themselves or others profit by it ? what , is it no profit that we have done our duty and exprest our gratitude to so great a benefactor ? is it no profit to see christ crucified before our eyes , and to see him pour out his heart blood for sinners ? is it no profit to be made ingenuously to weep over our own sins ? is it no priviledge , no comfort to be admitted to the lords table , in token of friendship and reconciliation with him ? certainly there is no body but profits something more or less by these things ; and if there be any man who doth not profit greatly by them , he must needs have a very naughty heart indeed , and had need to prepare himself , and go often to the sacrament that it may be mended . but however let the good christian gladly imbrace all opportunities of this holy solemnity , and not doubt to find comfort by it . 4. as for the other offices of the church , such as prayers especially , let him remember to frequent them constantly and intirely . by constancy of attendance upon publick worship , i mean , that he should not only apply himself to it on the sundays or lords days , but every day of the week if there be opportunity : and by intireness of gods service , i understand it to be his duty both to go at the beginning , and to join in it both morning and evening , that by all together he may not only sure himself and his own conscience of his heartiness and sincerity , but demonstrate to all about him the great sense he hath of the moment of religion , and that he looks upon the serving of god as of greater consequence than all other interests whatsoever . as for the first of these , viz. the frequenting the publick prayers every day ( where they are to be had ) it is observable in the character of cornelius , acts 10. 2. that amongst other instances of devotion it is said of him that he prayed to god always , which cannot well be understood of any thing else but his daily frequenting the publick prayers , because his private prayers could not be so well known as to make his character . but most expresly it is said of all that believed , acts 2. 46. that they continued daily with one accord in the temple , which must needs principally have reference to this duty of publick prayer ; and it is very hard if any man be so put to it , that he cannot spare one hour in a day to do publick honour to the divine majesty , or rather it is a great sign of unbelief in his providence as well as want of love to him , if a man cannot trust god so far as to hope that such a time spent in his service shall be recompensed by his blessing upon the residue of the day ; or however , a good christian will be well contented , and gladly sacrifice so much of his secular interests ( as this comes to ) to the divine majesty . as for the second point , viz. going at the beginning of prayers , it is a shameful neglect which several persons are guilty of , who will not altogether be absent from the church , but yet will come commonly so late , that they not only lose part of the prayers , but enter very abruptly and irreverently upon that which they partake of . it is possible a man may sometimes be surprized by the time , or diverted from his intention by some emergency ; but to be frequently tardy is an argument that he loves something better than god and his worship . for doubtless a good christian would ordinarily choose rather to stay for the minister , than that the publick office should stay for him , and thinks it fitter to spend a little time in preparing and disposing his heart for the duties of religion , than either to enter into the divine presence rudely , or to serve him only by halves . and as for the third branch of this instance of devotion , viz. the resorting both to morning and evening service , it is observable acts 3. 1. that the apostles were at the temple at the hour of prayer , being the ninth hour , which is both a proof of their frequenting the evening service as well as that of the morning , and also an example of observing the just and stated times of publick worship ; and surely it will become every good christian to be lead by such a precedent , especially seeing the gospel worship which we resort to is so much more excellent and comfortable than the jewish was ( which those holy men thus carefully frequented ) as we shall see by and by . 5. in the next place it is to be minded , that in all these publick approaches to gods house , we are to express a great reverence towards the divine majesty : by which i do not only mean that we ought in our hearts to think worthily of him , and prostrate all the inward powers of our souls to him , but that in our outward man , in our carriage and bodily deportment we express an awful regard to him , by all such gestures and signs , as according to the common opinion of men , are taken to betoken the highest reverence and observance , such as standing , kneeling , bowing , and prostrations of our selves before him . for though the heart be that which god principally looks at , yet forasmuch as he made our bodies as well as our souls , and we hope he will save both , he therefore expects we should glorify him , both with our souls and with our bodies which are his , and which he hath bought with a price , 1 cor. 6. 20. and indeed there is such a nearness and sympathy between our bodies and spirits , that they ordinarily move by consent , and draw one another into compliance . insomuch , that he who truly bows his soul to god , can scarcely forbear at the same time to bow his knees to him also ; and he on the other side that bows his knee to him , is by that very motion of his body in some measure put in mind to entertain reverential thoughts and affections towards him . and this care of bodily worship is the more important in publick service , and especially in gods house , because ( as i noted before ) then and there his honour and grandeur is concerned , and any indecent carriage in such a case , is an affront to him , and exposes him to contempt in the eyes of men , and therefore that carriage which in secret worship might admit of excuse , will in publick be intolerable profaneness . wherefore let not the pious man be affrighted by any one out of the expressions of bodily reverence , under the notion of superstition , which is become a bugbear , by which weak men are made afraid of every instance of a decorous or generous devotion . there can be no culpable superstition in our worship , so long as we have the true object for it , and whilest we use not such expressions of our devotion as he hath forbidden ; but this of bodily reverence is so far from being forbidden , that it is expresly required in the holy scripture , and hath been constantly practised by all holy men . nor let the phancy of a spiritual worship , required under the gospel , beguile any man into a contempt or neglect of bodily reverence ; for it is plain , that although the christian religion raises mens inward devotion higher , yet it abates nothing of outward adoration ; but rather when it requires the former should be more intense and affectionate , it supposes the other should be answerable , because it is natural so to be ; for this being the accessory cannot but follow the principal . it is true , there is a possibility that more stress may be laid upon the shadow than the substance , and some men may hope to complement god almighty out of his right to their hearts , by the addresses of their bodies : but the fault in this case is not , that there is too much of the latter , but too little of the former ; and the good christian therefore will be sure to join both together ; and as he will come to gods house with the most elevated affections , so he will express his apprehensions of the infinite distance between him and the divine majesty by the lowliest postures of his body . 6. next to this let the pious man think it his duty to pay some measure of reverence to gods minister as well as to the divine majesty , and for his sake . in the old testament , god took special care of the respect and dignity of his ministers as well as of their maintenance ; for indeed all contumely towards them redounds upon himself : and the new testament is very full and express in this particular , they are those that watch for our souls , and must give account for them , they are gods embassadors , and workers together with him , those by whose hands he pardons and blesses his people , and therefore he holds them as the stars in his right hand , and those who slight them that speak in his name on earth affront him that speaketh from heaven , but amongst the many passages in the new testament to this purpose , that of the apostle to the thessal . 1. ep. 5. 13. is very considerable , the words are these , we beseech you brethren to know those who labour amongst you , and are over you in the lord , and to esteem them very highly in love for their works sake . the last words are so emphatical they cannot be expressed in english , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to give them greater esteem than otherwise is due to them for their work and office sake , i. e. to value them above their parts and merits and quality in other respects , for the sake of that relation they stand in to god , and for their office and usefulness towards our souls . and indeed touching that last particular , it is evident in experience , that all those who have any regard to their own souls , are such as indeavour to raise in their hearts an esteem for their minister ; not only that they may incourage his studies and sweeten his labours to him , but that they may render themselves the more capable of following his counsels and receiving benefit by his instructions : and on the other side , those that slight and vilify the persons of such , neither do nor possibly can ( ordinarily ) receive any benefit by their ministry , and therefore the prophet hosea 4. 4. speaking of a profligate and hopeless sort of people , useth this expression , this people are as those that strive with the priest , q. d. they are not only horribly vicious and profane , but they are incorrigible too . therefore the piously disposed man will be sure to reverence gods ministers , both for gods sake and his own too , and this leads me to another duty of kind to the former , viz. 7. that the good christian account it an office of publick piety as well as of common justice , to pay truly and faithfully his tithes and church dues to the minister : this the apostle intimates by the expression of double honour , 1 tim. 5. 17. natural reason and the common sense of mankind requires that they which serve at the altar should live upon the altar . and in the old testament when god himself setled the provision for his ministers , he did it most amply and honourably ; and under the gospel pious antiquity took care that the christian church and ministry thereof should be liberally indowed , till the envy and rapacity of after-times deprived it of a great part of its rights ; but now after those depredations it would be an horrible sin and shame to rob the church of any part of that remainder , or fraudulently to diminish or impair it . for it is evident , that no man can pretend any right to it , as having neither purchased it nor hired it , nor had it descend upon him by inheritance ; the churches due being a reserved estate , or a rent-charge upon every private estate . and it is notorious that it is what pious ancestry consecrated to this use , and therefore no part of it can be invaded , intercepted or incroached upon without sacriledge and the curse of god. and for proof of this , we need no more than to observe the common success of such men as purloin from the church , and ( as their own phrase is ) are always pinching on the parsons side . they are generally a querulous , uneasy , lean , hungry and unthrifty sort of people , god almighty blowing upon and blasting their other labours for the sake of this accursed thing in their tents ; or if any of them thrive for the present , yet , one time or other , a coal from the altar will take hold of , and fire their nests . whereas on the other side , those that are just to god in this particular , ordinarily find the benefit of it in the success of their affairs , and they are commonly chearful in their spirits and prosperous in the world. but the good christian will not need these arguments , for he loves god and his service , and his ministers , and thinks it fit that he that reaps spiritual things ought liberally to sow temporal things , at least he will rather abridge himself than wrong the church , although it may be never so cleverly done , under the countenance of a corrupt custom or prescription . so far from it , that 8. in the eighth place he will be an example of pious munificence , and put himself to some voluntary cost for the ornaments of religion and the house of god , and that his publick service may be performed with gravity , decency and solemnity . for he thinks it very fit that the great majesty of heaven and earth should not only be worshipped with sincerity and devotion , but with grandeur and magnificence . he will not therefore humour the profaneness of degenerate times so much as to forswear building of churches , if it be in his power , nor much less will be backward or stingy in repairing of them when there is occasion ; for he cannot find in his heart to let gods house lie waste when he builds his own , nor frame his mind to think that is good enough for the uses of religion which he could not be contented with for his private accommodation , if better were in his power , and therefore will in all parish-meetings about these matters vote for god against his own purse , for he is of davids mind , who had no fancy for a cheap religion , nor would serve god with that which cost him nothing , 1 chron. 21. 24. and as he psal . 84. verses 5 , 6 , 7. blesses those that took pains to repair the ways , and to make the passage easy towards god house at jerusalem ; so the pious christian will indeavour by his counsel and example , that the whole external face of religion may be lightsome , beautiful and decorous in the place where he dwells , to the end that not only his animal spirits may the more chearfully comply with the devotion of his mind , but that those also may be invited to frequent gods house and worship , who have not yet experimented the spiritual ravishments of it . in further pursuance whereof 9. the pious man ( we speak of ) will together with all the aforesaid allurements , use also his utmost indeavours by perswasions , incouragements , and all other fit means to prevail with the whole neighbourhood or parish to frequent the church . for as he would not go to heaven alone , nay knows assuredly he shall not come there , if he do not indeavour to carry others along with him ; so neither is he contented to feed upon the fatness of gods house alone , but would have others partake with him . he hath a holy indignation to observe theaters to be filled , exchanges and markets thronged , and gods house unfurnished with guests . he wonders at the inconsiderateness of men who incur such a guilt by the contempt of religion , and pitties their folly that deny themselves so many comforts and advantages as gods house affords above any other place of resort whatsoever . besides , he considers , that not only god is more honour'd by a general confluence to his service , but that his own heart is more inlarged and chearful , and his affections more raised ( as it were moving in consort ) when there is a brave concourse in divine offices . psal . 122. 1 , 2. i rejoiced ( saith the holy man ) when they said , come , let us go up to the house of the lord , our feet shall stand within thy gates o jerusalem . well-disposed persons ( it seems ) then were wont to call upon and provoke one another , and to flock together in companies towards the temple , and it was a pleasant spectacle to the psalmist to behold it . and let good christians be ashamed to be outdone in any thing of this kind , since our church and worship is so incomparably more excellent than theirs . what was it that a zealous jew could provoke his neighbours to go up to the temple for ? to see a beast slain and a smoke made with the fat and entrails , or to muse upon the obscure hieroglyphicks in the fabrick , the utensils , the ornaments and service of that house ? but a christian goes to the church to hear the lively oracles of god , to see heaven opened in all its glories , and to be shewed the way thither . therefore he that is sensible of the great odds on the side of the christian worship , and who hath so much prudence and charity as to render him serviceable amongst his neighbours to such a purpose , will jog and awaken them out of their sloth and negligence of going to the church , by wise and manly discourses , and friendly and familiar exhortations , from the considerations of the scandal to religion , and discouragement to the minister by the peoples remissness , and of the duty and benefit of diligent attendance , and he will with the same zeal and care indeavour to answer their objections , and remove their scruples about it ; and especially considering , that this is commonly better taken , and sinks deeper into such men as need it , when it is done ( not only by the minister , who is presumed by these incogitant persons to do it for his interest or the reputation of his person or profession , but ) by those who are upon the same terms with themselves . to all this , the pious man aforesaid will wisely improve the interest of his charity to oblige the poorer sort to their duty , dispensing most liberally to them who are most inclinable to follow his counsel in this particular ; and for the middle sort of men , he will trade and buy and sell upon choice with those that are best affected to the church and religion . but if all this should not do , and that he cannot prevail upon all , yet 10. in the last place , he will not fail at least to over-rule his own family , that they shall universally and constantly frequent the church , and so be an example to the neighbourhood . this i have shewed before , every governour of a family hath authority from god to do , and the holy scripture affords us several instances of the efficacy and success of making use of it to this purpose ; amongst the rest , by virtue hereof , joshua undertook for his house , that they should serve the lord ; and cornelius prevailed upon those under him so , that he is said to fear the lord with all his house . and indeed a master of a family will be able to give a very sorry account of his family , if he cannot oblige them to go to church with him ; for we find by woful experience , that where under pretence of scruples about the publick worship , inferiours have claimed the priviledge of exemption , and been permitted to resort to conventicles , the effect hath been , that such persons have not only grown captious and insolent , and by degrees to despise their superiours , but having by this means gotten from under the eye of their governours have made no scruple to run into debauchery . therefore let the pious man strictly charge himself thus far , and look upon himself as very insignificant in his place , if he do not so much publick honour to god and religion , as to bring his family to the house of god. chap. vii . of civil piety , or , how a good man may carry himself so , as to promote gods honour , and the publick good , together with his own peace and comfort , in the parish , considered only as a civil society or neighbourhood . when our blessed saviour , mat. 5. 13. saith to his disciples , ye are the salt of the earth , he did not direct himself only to his apostles , or to them and their successors , the pastors of his church ( as some have imagined ) but to all his disciples in general . for besides that the beatitudes which he pronounces in the former part of the chapter , and his other discourse ( pursuant of them ) which immediately precedes these words , apparently concern all christians , so far as they are qualified for them ; it is evident also by s. luke , chap. 14. comparing the 25 verse with the 32. that it was his intention to apply this title of being the salt of the earth , to the whole body of true christians . and then the importance of that expression will be this , that the true spirit of christianity is and ought to be a principle of activity ; and the professors of this religion are not to content themselves with passive innocency , and that they escape the contagion of evil example , nor be corrupted and debauched by the temptations or customs of the world : but that they must look upon it as their duty to better and improve the state of mankind , to influence upon it , to season and preserve others from corruption as well as themselves . nor is this activity of true christianity to be strictly confined within the limits of the church , or to display it self merely in the great duties of religion properly considered . for as our saviour designed not only to shew men a way to another world above , but also to amend the condition of this present world below , and to make it a more quiet and comfortable habitation : so doubtless when he calls his disciples the salt of the whole earth , he intended to require , that every good man should ( within his whole sphere ) indeavour to promote humanity , morality , and the civil and political happiness of mankind . the discharge of which is that which i call civil piety , and the measures whereof ( at least so far as concerns the purpose in hand ) are briefly described in the following particulars . 1. the first office of civil piety is to maintain government and order , to keep up the honour and dignity of the prince , to preserve the reverence of magistracy and the laws of a mans country . for the doing of this , we have as express and urgent commands of god as any are to be found in the whole scripture ; and therefore the conscientious discharge hereof is as acceptable to him as any act of immediate worship . for god almighty needs nothing at our hands for himself , or for his own use and advantage , but makes the publick good of his creatures the matter and reason of his laws : now publick peace and tranquillity ( which are only to be preserved by laws and magistracy ) are of mighty concernment to mankind , as well as beautiful in the eyes of him that calleth himself a god of order . for without government we could have no quiet in our habitations , no security of our persons , no propriety in our estates , no defence against foreign invasion , nor any refuge from the inraged multitude or combined force of evil men ; but the weak would be a prey to the strong , the slothful would eat the labours of the industrious , the world would be filled with murders , rapine and violence , and become an hell upon earth ; and therefore it is not only worthy of a wise mans care to uphold government , but must be his important duty to indeavour it . and the being instrumental herein , is not only very honourable to religion , and consequently procures the benign aspect of princes towards it , and provokes them to become nursing fathers of it , but is peculiarly commodious to all the offices and exercises thereof . therefore it is observable , that the apostles generally in all their writings , immediately after they have discoursed of the peculiar duties of christianity , subjoin earnest exhortations to obedience to humane laws and civil powers ; and the primitive christians were so infinitely tender herein , as if they thought that god could not have his honour , and glory , and service rightly performed to him , unless peace and order were preserved in the world. now forasmuch as the greatest kingdoms consist of so many several lesser bodies , as the integral parts thereof ; and those again of so many parishes : and forasmuch as it is impossible there should be peace and good order in the whole , if the particular parts or members be out of order : therefore it must not only be the duty , but be within the power of every private person to contribute something towards the great ends aforesaid ; first by disposing himself , secondly by principling his family , and thirdly , by perswading and inclining his neighbours to favour and assist the government towards the attainment of the design of humane society . and this the good christian ought at this time especially to set himself about with the greater zeal , because the looseness herein seems to be one of the peculiar evils of the present age we live in , and that which not only makes an ill reflection upon religion , but indangers the state of it . in order therefore to the upholding of government , let the good man indeavour in converse with his neighbours to possess them with an apprehension of the necessity of submitting private interests to common utility , and particular opinion to publick discretion , and so bring them into a good opinion of the reasonableness of the laws , and of the wisdom of their governours . let him labour to remove peoples discontents , to confute their jealousies , and to make them chearful and well-pleased with the state of the world , which god hath ordered . let him discountenance all seditious libels and news , not permit in his company any pragmatical censuring of the laws or publick counsels ; no traducing the persons or exposing the infirmities of governours ; nor no repining at , and envying the glory and splendour of those that are preferred above themselves . that he may be successful in all this , let him be careful to preserve and keep up the distinct ranks , orders and degrees of men , and that those differences which it hath pleased the divine providence to make in the fortunes and conditions of men be observed , i mean in respect of age and youth , riches and poverty , honour and obscruity ; the neglect of which is not only a malapert quakerly humour , but a principle of sedition and confusion in the world. for as it is evident , that there can be no peace and quiet in the world , if there be no government ; so it is as certain , there can be no government where there is no order , nor the different degrees amongst men observed : and therefore he that would either level the condition of all men , or ( which is the same things in effect ) would destroy that reverence which keeps up that distinction and diversity of condition , dissolves the very sinews of humane society . god almighty indeed could easily have levelled the condition of all men , and taken away or prevented the differences of rich and poor , honourable and ignoble ; and of old and young too , if he had so pleased . but then , it is not imaginable how there could have been any society amongst men , at least , unless he had also by his omnipotency made them all to be wise and good too : but forasmuch as he resolved to have order and government amongst men , and yet would not effect it by violence ; he therefore resolved by means of those different conditions aforesaid , to subordinate them one to another , and to unite them together in the bonds of mutual usefulness and dependance . so he ordered that some should be poor to ease the rich of labour and drudgery , and others rich to imploy and incourage their industry ; that the one might have superfluity to relieve the others want , and the other be obliged by their bounty : the same providence ordered that there should be some men in power and dignity , and others in privacy and obscurity ; that the man of honour standing by and countenancing the ignoble as his client , he on the other side should observe and acknowledge him as his patron , and so harmony arises out of this discord . again , he ordered the world so , that all should not be of a stature and capacity of body or mind , but that there should be old men able to counsel and advise others , but not of strength to execute ; and young men of spirit and vigour for execution , but destitute of counsel and wisdom : that the former by their experience and observation instructing the latter , and the latter by their strength and courage assisting the former ; they might be mutually indeared to each other as members of the same body . he therefore who incourages or suffers ( if he can help it ) the poor to be surly and insolent towards the rich , or the private person to be contumacious towards those in dignity , or the young to be rude and malapert towards the aged , opposes himself to divine providence , and is the author of dissolution of government and confusion in the world. but he that perswades the poor to be modest , as well as the rich to be charitable ; that puts private persons in mind of subjection , as well as great men of generosity and mildness ; that disposes young men to reverence the gray hairs of the aged , as well as them to do worthily of their respect and gravity , subserves the divine providence in his wise method of preserving peace and order , and lays the first foundation of good government . for the foundation of all laws and magistracy is to be laid in the hearts and principles of men ; and unless a modest reverence of superiority be first setled there , the exercise of mere power and authority will be very difficult and insuccessful . so that it is in the power of private persons to promote publick government , and the office of virtuous men to do so . 2. the second office of a christian in his parish is to promote justice and honesty amongst the neighbourhood in all their dealings and transactions one with another . it is commonly and truly said , that justice is the pillar of the world , and therefore it is observable , that the great creator and governour of the world usually interposes by a visible providence , more in behalf of this virtue than of any other ; insomuch , that oppression , and those secret instances of injustice , which cannot ordinarily be discerned and punished by the hand of the magistrate , seldom escape a curse and divine vengeance in this life . for besides the mischief that such sins do to humane society , they are arguments of great infidelity and atheism ; forasmuch as it plainly betrays that man to have no perswasion of a world to come , who can be tempted for the sake of the present world to do such base and ununworthy actions ; and therefore it is as well an act of piety towards god , and of charity to men , as of advantage to the state of civil society , to use all indeavours to prevent such kind of transgressions . but it is not only strict justice which i here intend , but my meaning is to take it in the full latitude , so as to comprise truth , and faithfulness , and equity also ; that men be true in their assertions , faithful and steady in their promises , and equitable and candid in all their dealings , and so far from doing violence to each other , that they do not enterprize to out-wit , surprize , or over reach one another , but that they use a humane temper , and express a publick spirit ; and in a word , that they govern themselves by that golden rule of doing to others as they would be content to be done unto , every man making the case of his neighbour to be his own . and this i the rather represent to the good christians care , because this kind of injustice is become another very common and epidemical sin of the age , and men seem to applaud themselves in being able to cheat beyond the cognizance of humane laws , and to play upon and abuse the simplicity , credulity , or inadvertency one of another . for prevention and remedy of which , the person we speak of , must in the first place render himself a great example of integrity and equity , especially because the measures of these virtues cannot be so well delivered by the prescription of any laws whatsoever , as they may be exprest in the life , and observed in the conversation of good men . and in the next place he ought to endeavour by discourse to make those he converses with , sensible of the baseness and villany of injustice , by representing the sordid love of the world from which it proceeds , the distrust in gods providence with which it is accompanied , or rather the utter unbelief of a god by which it is incouraged . how treacherous and cowardly a thing it is to work upon other mens necessity or facility : how selfish and un-neighbourly a thing to have no respect to any thing but our own private interest : how little is commonly gotten at last by such kind of courses : and to how little purpose , since a man cannot but expect the curse of god upon his honest endeavours ( otherwise ) for the sake of his unjust acquisitions . 3. the third office of good neighbourhood is to indeavour to bring into fashion again that almost antiquated virtue of simplicity and plain-heartedness in our discourses and communications ; that men , especially neighbours , should ordinarily be free and open and plain to one another without cunning and scrupulous reservation , than which nothing is more suitable to the relation of neighbours , nothing more friendly and obliging ; for it makes conversation safe and easy when men express a moderate confidence one in another : and although this like some of the lesser stars , make no great shew in the world ; yet is it of very great influence to sweeten the tempers of men , and improve the comforts of society . besides , it is an argument of sincerity of heart , of competent assurance of a mans own judgment , and a real instance of true greatness of mind ; whereas little artifices of concealment are justly looked upon as the disguises of weakness , or the prefaces to fraud , and consequently render a man either dangerous or contemptible to those he converses with . some men indeed please themselves much in closeness and caution , and count it not only a point of prudence , but a piece of state and greatness to live in the dark to all about them ; but it is easy to observe , that if any men admire such persons for their depth , they withal suspect them for their designs , and to be sure do not love them . i acknowledge there is such a thing as a prudent and virtuous secrecy and taciturnity , which is very commendable and necessary in some cases ; for no man values him that labours under a looseness of tongue , and an incontinency of mind , so that he cannot keep his own counsel : and who shall trust him with their secrets who is a blab of his own ? and it is well enough said , that nakedness of mind is as undecent as that of the body . but then on the other side , must a man be accounted naked unless he cloath himself in armour ? to be always upon the ward , and to stand continually upon our guard , as if we were in an enemies country , is at least un-neighbourly and disobliging . for besides that such an artificial conversation is very troublesome to both parties , in regard on the one hand it is very difficult to the reserved man always to stand bent , so as never to betray himself , and then he spoils all his design : and on the other hand , it puts other men upon their guard too ; for men are naturally shy of those whom they observe to be constantly and rigidly close , and so conversation is interrupted ; whereas nothing unlocks other mens hearts , like the opening of our own to them . again too great reservedness as it is always entertained with jealousy and suspicion for the present , so it commonly breeds disputes and contests in the conclusion ; whereas plain-heartedness hath no rubs nor difficulties in its way , nor no after-game to play : for every man believes and trusts such a man as plays upon the square , and such a conversation is pleasant and acceptable . moreover cunning is always lookt upon as an argument of a little mind and of a cowardly temper ; for what should tempt a man to dissemble and work under-ground , but mistrust of his own abilities or consciousness of evil designs ; and this is so far from affording a man any security , that it provokes other men , first to pry the more curiously into him , and then to countermine him , and at last to expose him . to all which add , that if this reservedness we speak of proceeds from insincerity and design , it betrays great unbelief of god and of providence ; for the clear apprehensions of those great points will incourage a man to be open , and plain and confident : but if it proceed from temper and constitution only , yet even then it doth far more harm than good , and particularly ( as i said before ) it makes life and conversation very uncomfortable , and good neighbourhood plainly impossible ; and therefore it is well worthy of the care and indeavours of a good man to reduce and recover the antient sincerity and simplicity , instead of that hollow complemental hypocrisy which hath of late supplanted and excluded it . 4. but yet care is to be taken withal , that this plainness and simplicity degenerate not into rudeness , or frothy and foolish conversation , and therefore it is the fourth office of a virtuous man amongst his neighbours , to indeavour to render conversation favoury , and manly and profitable as well as sincere ; that is , that it be neither trifled away with flat , inspid and gossiping impertinence , nor misimployed in light and idle drollery , nor turned into an occasion of tipling and sensuality , much less debauched by profaneness and malapert reflections on things sacred , but that it be applied to the furtherance of real business , to the bettering of mens understandings , to virtuous purposes , and especially to the advantage of religion . these last things are useful to the world , and worthy of men ; but the other are a mis-expence of time , a degrading of our selves , a reproach to our reason , and the bane of conversation . with a peculiar respect to such things as these it is that christians are called the salt of the earth ( as i observed before ) because they are not only to prevent the rottenness and putrefaction , but also the flatness and insipidity of conversation . and as for that which i intimated in the last place , namely , the consulting the advantage of religion , i must now say further , that although it be true that that is not the only subject of good discourse , forasmuch as god allows us both the refreshment of our spirits , and a moderate concern about the affairs of this life ; and therefore consequently the affair of another world ought not to be importunely thrust in upon all occasions to the exclusion of other entertainments : yet most certainly it ought to have its place and share in our friendly communications , as being the most weighty and important subject , and if it be dexterously managed , the most gentile and obliging . neither will it be so very difficult as is commonly imagined , to turn the stream of neighbourly discourse this way , if men would be perswaded to try , and apply themselves seriously to it : and surely he that hopes to attain the joys of heaven himself , cannot but wish his neighbours in the way thither also ; nor can he whose heart is throughly affected with the apprehensions of it , omit now and then to let fall something or other that way tending ; at least every good man owes so much to god and religion , as to interpose a good word sometimes in their behalf , which besides that it gives some countenance to piety for the present , may by the blessing of god make a greater impression than we are aware of , and redound to his own comfortable account another day . but 5. it is unquestionably the duty of every christian to labour to the utmost of his power to make and preserve peace amongst his neighbours . to this purpose it is very observable , that our saviour , mark 9. 50. joins these two things together , have salt in your selves , and have peace one with another ; as if he had said , though you are the salt of the earth , yet you must take care you be not too sharp and acrimonious . you must indeed preserve the world from corruption , but yet you must not exasperate it into passion and disorder ; for you must compose men to peace and quietness , and quench their combustions as well as inflame their zeal and devotion . and indeed the latter of these can never successfully be undertaken , unless at the same time , the former be provided for ; for religion never takes place in mens hearts , nor brings forth fruits in their lives , when the spirits of men are imbroiled with heats and animosities . men are not fit to consider of the counsels of the gospel , nor to estimate the reason and importance of them , when their minds are in a flame , and their thoughts in an hurry . nor if they were already perswaded of them , could they be in a temper to comply with them , or to make any fit expression of love and service towards god , whilst they are at variance with their brethren , and therefore the apostle tells us , the fruits of righteousness are sowen in peace , james 3. 18. and as peace is very advantagious to gods service , so the making and procuring it is very honourable and comfortable to them that are imployed about it . they are under one of our saviours beatitudes , and he intitles them the children of god in a peculiar manner , mat. 5. 9. viz. as being those who especially imitate and resemble him . and one instance of the blessedness of such men is this , that they which make peace , commonly reap the fruits of it , both in the benign and kindly chearfulness of their own spirits , and in the fair and courteous usage they generally meet with from other men , as well as in the repose and quiet they enjoy when all the world is peaceable and still round about them ; whereas makebates and incendiaries torment themselves first before they torture other men , and besides , bring the fire home to their own houses when they have inflamed other mens . the good christian therefore is not only peaceable himself , but a peacemaker in his parish , to which end he will in the first place discountenance all whisperers , eves-droppers and tale-bearers as the pest of society ; for these are the bellows that blow up a spark into a flame . he will indeavour to prevent and take up law-suits , which commonly begin in passion and end in malice : for the decision of them rather immortalizes the quarrel than finishes the dispute ; and he that overcomes , very often like the bee , destroys himself whilst he fastens his sting upon another . he sets a mark upon them that single themselves from the rest of their neighbours , and divide into parties as men of a great deal of pride , but of little wit ; for a great and generous mind would be easily able to animate such a society as a parish , and render himself considerable in the whole without tearing it in pieces that he may lead a faction . he detests and abhors all affected singularity , though the instance of it be in it self unblameable ( so long as it is not absolutely necessary ) because he considers such things first raise jealousy , then provoke emulation ; and at last end in alienation of affections . he indeavours that no new opinions in religion may be broached amongst the neighbourhood , as knowing well there can be no new gospel , or new way to heaven , and he hath learnt by experience , that whilst men stand gazing after new lights they make halt in the race of virtue , and lose the way of peace , without which they shall never come at heaven . he indeavours therefore to keep up the antient landmarks , both in spiritual and temporal affairs ; but if any disputes be raised , he will presently bring water to quench the fire in the beginning , and by discreet and temperate discourses incline both parties to coolness and moderation , by representing the littleness of the matter in controversy between them , the great benefit of unity and concord amongst neighbours , and especially by putting them in mind of the approaches of death , which will very shortly take away the subject of the question , and the disputants too . 6. sixthly , next to this and to the intent that his indeavours of making peace may be the more successful , he will contrive to render his person acceptable and fit to be interposed in quarrels , by making himself remarkable for all other offices of charity and beneficence , such as relieving of the poor to the very utmost of his ability , and by sympathizing with those he cannot help , by visiting the sick , counselling the weak and injudicious , comforting the disconsolate , vindicating the injured , rescuing the oppressed , and taking the part of the widow and fatherless ; by all which and several other good offices he will become a common father and friend to the whole neighbourhood . most of these things may be performed without much cost or trouble , or if they be chargeable either way , the expence will be abundantly recompensed by the delight that attends the discharge of them : for they are commonly as comfortable in the doing to those that undertake them , as they are beneficial to those for whose sake they are undertaken . thus at a cheap rate a man becomes a benefactor and a blessing to the times and places where he lives , and besides , doth a singular service to god , vindicating his providence in the inequal distribution of his temporal blessings , and he renders religion lovely in the eyes of all the world , and he very effectually consults the comfort of his own soul , giving proof to himself , that he loves god whom he hath not seen , because he loves his brother whom he hath seen . 7. seventhly and lastly , ( and to speak summarily ) it is the duty and the practice of a good christian by all the means he can devise , to promote the welfare and prosperity of his parish and neighbourhood , not only because it is far more comfortable living amongst those who are in a prosperous condition ( as to their outward affairs ) in regard that moderate prosperity sweetens mens spirits and betters their temper , as much as pinching want and necessity , soures and disorders them : but also because generally god is better loved and served by men whose hearts are chearful and easy , than by the querulous and unhappy . in order therefore to the wealth and prosperity of the place where he dwells , the good christian will in the first place take care to prevent the idleness of the inhabitants by bringing in some manufacture or other ( if it be possible ) that so all hands may be set on work in some honest way of living ; for idleness , besides that it makes a very ugly figure , clothing the slothful persons with rags , it commonly inclines people to be great eaters , having nothing else to do but to mind their bellies , and so they become a sort of caterpillars which devour other mens labours ; it also tempts them by their necessity to pilfer , cheat , lie and steal , and do any base action imaginable ; and moreover such people are generally envious , malicious , busy bodies , medlers in other mens matters , and in a word , being desperate in their fortunes , they are past fear and shame . whereas on the other side , honest industry , besides that it is attended with the blessing of god , renders people modest , quiet , governable , chearful , good natured , and publick spirited . in the next place , and in pursuance of the same ends , the pious parishioner will , as far as he is able , prevent tipling and drunkenness amongst his neighbours , which is well known to be the common cause of want amongst the inferiour sort of people ; for this beastly way they will swill down presently that which might go a great way in the maintenance of their families , besides , that the custom of it loses their time , softens and relaxes their nerves , and makes them impatient of labour ; it raises their passions , and abates their discretion , and so disposes them to be quarrelsome with their families when they come home ; and which is worst of all , renders them proud , insolent and ungovernable . furthermore , the good man will indeavour ( if it be wanting , and the place be capable of it ) to get a good school setled in the parish , which besides the great advantage of it , for the education of youth , doth generally inrich the place , and is more beneficial than a manufacture ; for this affords some imployment for those poor that are there already , and makes no more , nor draws other such to the place as manufacture usually doth . and lastly , to all this , a good neighbour will indeavour to bring all vicious and incorrigible people to shame and punishment , than which nothing conduces more to the honour of religion , to the peace of the inhabitants , or the felicity of the place . there are notwithstanding some fond and incogitant people who think this course quite contrary to good neighbourhood , and look upon those as the best townsmen that will connive at mens vices , and let every body do what they list : but with their leave , as it is the greatest kindness toward such vicious persons , to make use of the provision which the wisdom of laws hath made for their amendment , so he is the best christian that discriminates between good and bad men , as well as the best townsman who will not permit virtue and industry to be discouraged by the impudence and impunity of some lewd persons ; but so much for that . these things which i have now treated of in this chapter , are a certain kind of lesser morals , and the peculiar instances of that which i called civil piety ; but if the good christian will ( as he ought ) take care of them , he will do at least a collateral service to almighty god , by being a benefactor to the world ; he will render the attendance upon religion more easy , and make his own passage through the world towards heaven the more quiet and comfortable , which is the thing aimed at all along in these papers . the end . a discourse of the nature, ends, and difference of the two covenants evincing in special, that faith as justifying, is not opposed to works of evangelical obedience : with an appendix of the nature and difference of saving and ineffectual faith, and the allen, william, d. 1686. 1673 approx. 326 kb of xml-encoded text transcribed from 118 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a23663 wing a1061 estc r5298 12190793 ocm 12190793 55859 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a23663) transcribed from: (early english books online ; image set 55859) images scanned from microfilm: (early english books, 1641-1700 ; 118:2) a discourse of the nature, ends, and difference of the two covenants evincing in special, that faith as justifying, is not opposed to works of evangelical obedience : with an appendix of the nature and difference of saving and ineffectual faith, and the allen, william, d. 1686. baxter, richard, 1615-1691. [16], 215, [1] p. printed by j. darby for richard chiswell ..., london : 1673. attributed to william allen. cf. bm. errata: p. [1] at end. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology -early works to 1800. faith -early works to 1800. 2003-01 tcp assigned for keying and markup 2003-02 aptara keyed and coded from proquest page images 2003-03 emma (leeson) huber sampled and proofread 2003-03 emma (leeson) huber text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion a discourse of the nature , ends , and difference of the two covenants . evincing in special , that faith as justifying , is not opposed to works of evangelical obedience . with an appendix of the nature and difference of saving and ineffectual faith , and the reason of that difference to which is prefixed a preface , by mr. rich. baxter . 2 pet. 1. 5. add to your faith , virtue . jam. 2. 22. and by works was faith made perfect . london printed by i. darby , for richard chiswell , at the rose and crown in st. pauls church-yard , 1673. to the reader . reader , theology is the doctrine of the kingdom of god : a kingdom is a state of government : government is by laws : he therefore that will understand any thing in divinity , must understand the laws of god : and though there be many inferiour particles , distinguished from the weighty things of the law , which few do clearly understand , yet is it necessary that we know in general , what kind of law , it is that we are under , and also that we know the most important parts : if we understand not the law of tything mint and cummin , we must not be ignorant of iudgment , mercy and faith , matth. 23. 23. they that tell us we are now under no laws , do tell us thereby that we are under no goverment , and consequently that god , and out redeemer jesus christ , is not the governour of believers . and he that knoweth that the name [ god ] doth signifie the divine relation to man , as well as the divine nature , will know that this is to deny a god , and to deny iesus christ ; and rather to be called atheism , and infidelity , than antinomianism : even they that had not the written law of moses , had a law of nature , partly written out upon their hearts : and christians have both the law of nature extrinsick , and the written law of christ , and both ( acccording to the various measures of grace ) written out upon their hearts , that is , received by knowledge , faith , love , and readiness to obey . but they that know that we are under a law ( as those in heaven , even angels are ) yet do not all well understand what law it is , and on what terms the world , or the church are governed , and must be judged . that the first law of natural innocency , as alone , or as to the promissory part , or as to threatning without mercies or remedy , is it that any part of the earth is now governed by , or under , is an intolerable errour : god promiseth not sinners everlasting life on condition they be no sinners : that promise ceased by a cessation of the subjects capacity without any more ado , or possibility of reviving it . nor doth god deal with any people according to the sole threatning of that law , without mercy , dispensation , or remedy . the law of grace was as truly made with all men in adam , gen. 3. 15. as the law of innocency was . though the serpents seed be mentioned in it , that intimateth not that any were such as then in the loins of lapsed adam , but as consequently they would become such by rejecting and abusing grace , and so contracting a further malignity . if man , as in adam's loyns , then was the serpents seed , then all god's elect should be such , and so be bruised , and not saved by jesus christ : for all then were really alike in adam . and to say , that god's meer election and reprobation , without any real inherent difference existent , or foreseen , is the reason of denominating , some the seed of the woman , and some the seed of the serpent , is an unproved fancy , and irrational corrupting the word of god. all men therefore in lapsed adam were at once under the guilt of sin , and also under a remedying law of grace , so far as that it is enacted and offered , to save those that receive it . it saved not adam himself meerly by the making of it , till by faith he had received it . and no doubt but as the covenant of grace to us extendeth to the faithful and their seed , so did the covenant of grace to adam ; for it was the same as was made to all the faithful before christ●s incarnation . the case of infants being obscure , clearer truths are not to be reduced to it : and whether cain and abel as they were both born in original sin , so were both pardoned upon their covenant-dedication to god by their parents , and cain after lost his infant-state of grace ( as davenant , ward , &c. think infant grace may now be lost ) or whether adam and eve neglected that dedication of cain to god which was needful to his sanctification , or whether god past him by , and denyed him infant-grace of his meer will , i leave to mens enquiry , and various judgments ; ( the controversie concerneth children now , as well as then , and the difficulties every way are not small ) but of these things i am past doubt : 1. that cain was not the serpents seed meerly for original sin , and as born of adam ( as abel was also ) nor did god make him the serpents seed by reprobation ; but that he made himself so by superadded sin against the redeemer and law of grace . 2. that all mankind are still under this law of grace , further than they forfeit the benefits of it by sins against it . 3. that most writers , if not most christians , do greatly darken the sacred doctrine , by overlooking the interest of children in the actions of their meer parents , and think that they participate of no guilt , and suffer for no original sin , but adams only ; and bring the doctrine of original sin it self into doubt , by laying all upon covenant-relation , and denying , or overlooking the natural proofs : doubtless , through scripture it is remarkable that god usually judgeth the posterity of new sinners to new punishments , and promises and threatnings are made ( since the covenant of innocency ceased ) to the believers , and unbelievers , or wicked , with their seed : for we may well say that the seed of cain , cham , nimrod , ishmael , esau , saul , ahab , &c. had more original sin than what they had from adam . and matth. 23. 35. expounds the matter . it was not in vain that ezra , daniel , &c. confessed their forefathers sin , nor doth our liturgie pray for the dead , but the living , when it saith [ remember not lord , our offences , nor the offences of our forefathers , neither take thou vengeance of our sins . the author of this treatise beginning at the promise made to abraham , doth it to comport with the apostle paul , who thought meet to call the iews to no higher observations than the case in hand ( about the non-obligation of moses's law to the gentiles ) did require . but this denyeth not , but supposeth the same law of grace in the main to have been made to all men in adam , and noah , and to have been in force to all mankind before it was renewed to abraham ; saving that to him and his seed there were many great priviledges added , above the rest of mankind , upon his extraordinary obediential faith. of how great importance it is to have a right understanding of the difference between the law of innocency , and the law of grace , and in it , the promise made to adam , and noah , and that to abraham , and the peculiar mosaical law and covenant , and the perfecter edition of the law , or covenant of grace by christ incarnate , a true student of theology may easily discern : wherein i hope the reader , will find that ( among the many late treatises on this subject ) the authour here hath done considerable service to the church of god. of which subject i have written long ago so much my self , and am attempting to make it yet more plain , that i need not here tell you what is my judgment ; only , lest any who know not how to stop in mediocrity , should be tempted by socinians or papists , to think that we countenance any of their errors , or that our differences in the point of justification by faith or works , are greater than indeed they are ; and lest any weak opiniative persons , should clamour unpeaceably against their brethren , and think to raise a name to themselves for their differing notions ; i shall here give the reader such evidences of our real concord , as shall silence that calumny . though some few lutherans did upon peevish suspiciousness against george major long ago , assert , that [ good works are not necessary to salvation ] and though some few good men , whose zeal without judgment doth better serve their own turn than the churches , are jealous , lest all the good that is ascribed to man , be a dishonour to god ; and therefore speak as if god were honoured most by saying the worst words of our selves ; and many have uncomely and irregular notions about these matters ; and though some that are addicted to sidings , do take it to be their godly zeal to censure and reproach the more understanding sort , when they most grosly erre themselves : and though too many of the people are carried about through injudiciousness and temptations , to false doctrines and evil lives ; yet is the argument of protestants thus manifested : 1. they all affirm that christ's sacrifice , with his holiness and perfect obedience , are the meritorious cause of the forgiving covenants , and of our pardon and iustification thereby , and of our right to life eternal , which it giveth us . and that this price was not paid or given in it self immediately to us , but to god for us ; and so that our foresaid benefits are its effects . 2. they agree that christ's person and ours were not really the same , and therefore that the same righteousness which is an accident of one , cannot possibly be an accident of the other . 3. they all detest the conceit that god should aver , and repute a man to have done that which he never did . 4. they all agree that christ's sacrifice and merits are really so effectual to procure our pardon , justification , adoption , and right to the sealing gift of the holy ghost , and to glory , upon our faith and repentance ; that god giveth us all these benefits of the new covenant , as certainly for the sake of christ and his righteousness , as if we had satisfied him , and merited them our selves : and that thus far christ's righteousness is ours in its effects , and imputed to us , in that we are thus used for it , and shall be judged accordingly . 5. they all agree that we are justified by none but a practical or working faith. 6. and that this faith is the condition of the promise or gift of justification , and adoption . 7. and that repentance is a condition also ; though ( as it is not the same with faith , as repentance of unbelief is ) on another aptitudinal account ; even as a willingness to be cured , and a willingness to take one for my physitian , and to trust him in the use of his remedies , are on several accounts the conditions on which that physitian will undertake the cure , or as willingness to return to subjection & thankful acceptance of a purchased parden , and of the purchasers love and future authority , are the conditions of a rebels pardon . 8. and they all agree that in the first instant of a mans conversion or believing , he is entered into a state of justification before he hath done any outward works : and that so it is true that good works follow the justified , and go not before his initial iustification : as also in the sense that austin spake it , who took justification for that which we call sanctification , or conversion . 9. and they all agree , that justifying faith is such a receiving affiance , as is both in the intellect and the will , and therefore as in the will participateth of some kind of love to the justifying object , as well as to justification . 10. and that no man can choose or use christ as a means ( so called in respect to his own intention ) to bring him to god the father , who hath not so much love to god , as to take him for his end●n the use of that means . 11. and they agree that we shall be all judged according to our works , by the rule of the covenant of grace , though not for our works by way of commutative , or legal proper merit . and iudging is the genus , whose species is iustifying and condemning : and to be judged according to our works , is nothing but to be iustified or condemned according to them . 12. they all agree , that no man can possibly merit of god in point of commutative iustice , nor yet in point of distributive , or governing iustice , according to the law of nature or innocency , as adam might have done , nor by the works of the mosaical law. 13. they all agree , that no works of mans are to be trusted in , or pleaded , but all excluded , and the conceit of them abhorred . 1. as they are feigned to be against , or in stead of the free mercy of god. 2. as they are against , or feigned , instead of the sacrifice , obedience , merit , or intercession of christ. 3. or as supposed to be done of our selves without the grace of the holy ghost . 4. or as supposed falsly to be perfect . 5. or as supposed to have any of the aforedisclaimed merit . 6. or as materially consisting in mosaical observances . 7. much more in any superstitious inventions . 8. or in any evil mistaken to be good . 9. or as any way inconsistent with the tenor of the freely pardoning covenant . in all these senses , justification by works is disclaimed by all protestants at least . 14. yet all agree that we are created to good works in christ jesus , which god hath ordained that we should walk therein , and that he that nameth the name of christ must depart from iniquity , or else he hath not the seal of god ; and that he that is born of god sinneth not , that is , predominantly . and that all christ's members are holy , purified , zealous of good works , cleansing themselves from all filthiness of flesh and spirit , that they might perfect holyness in god's fear , doing good to all men , as loving their neighbours as themselves : and that if any man have not the sanctifying spirit of christ , he is none of his , nor without holiness can see god. 15. they all judge reverently , and charitably of the antients that used the word [ merit of good works ] because they meant but a moral aptitude for the promised reward , according to the law of grace through christ. 16. they confess the thing thus described themselves , however they like not the name of merit , lest it should countenance proud and carnal conceits . 17. they judge no man to be heretical for the bare use of that word , who agreeth with them in the sense . 18. in this sense they agree , that our gospel-obedience is such a necessary aptitude to our glorification , as that glory ( though a free gift ) is yet truly a reward of this obedience . 19. and they agree that our final justification by sentence at the day of judgment , doth pass upon the same causes , reasons , and conditions as our glorification doth 20. they all agree that all faithful ministers must bend the labour of their ministry in publick and private , for promoting of holiness and good works , and that they must diifference by discipline between the obedient and the disobedient . and o! that the papists would as zealously promote holiness and good works in the world , as the true serious protestants do , whom they factiously and peevishly accuse as enemies to them ; and that the opinion , disputing and name of good works , did not cheat many wicked persons into self-flattery and perdition , while they are void of that which they dispute for . then would not the mahometans and heathens be deterred from christianity , by the wickedness of these nominal christians that are near them : nor would the serious practice of that christianity which themselves in general profess , be hated , scorned , and persecuted by so many , both protestants and papists ; nor would so many contend that they are of the true religion , while they are really of no religion at all , any further than the hypocrites picture and carkass may be called religion . were men but resolved to be serious learners , serious lovers , and serious practisers , according to their knowledge , and did not live like mockers of god , and such as look towards the life to come in jest or unbelief , god would vouchsafe them better acquaintance with the true religion , than most men have . having prefaced this much , for the rest i refer thee to the perusal of this treatise , which will give thee much light into the nature of the gospel , and especially help thee to the right understanding of the meaning of the apostle paul in all his epistles , about the law , the gospel , and the justification of a sinner . o pray , and labour for a confirmed practical faith , as daily doth your fellow disciple , ri. baxter . iune 4th 1672. the chief heads of discourse . 1. the nature of the promise to abraham . 2. why the law was added to the promise . 3. how those under the law were saved . 4. the nature of the legal covenant . 5. the mistakes of iews about the law and promise , and how st. paul counter-argues those mistakes . 6. how st. paul's doctrine of iustification by faith , and not by works , was then mistaken by some . 7. that the doctrine of st. paul , and of st. james , about faith and works , do not differ . 8. with an appendix touching the difference , and the reason of the difference , between saving and ineffectual faith. a discourse of the nature , ends , and difference of the two covenants . the mistake of the unbelieving iews , about the true import of gods promise to abraham , and of the law of moses , was a principal cause of their rejecting christ and his gospel , and their own salvation thereby . to rectifie which mistake , the apostle st. paul used various reasonings , according to the various errors contained in it . in which reasonings of his , there being some things hard to be understood ; there were others again which probably mistaking the apostles reasonings against the jew-jewish notion of justification by works , ran into a contrary extream , thinking they might be saved by faith without works ; as on the contrary the incredulous iews thought they might be saved by works without faith. and if many in our dayes had not run into somewhat alike extream through a misunderstanding also of the apostles writings , labour , and pains would not have been so necessary , as now they are , to rectify their mistake , and to prevent it in others . to the end therefore that the plain truth may the better appear , touching gods promise to abraham , touching the law of moses , and the apostles arguings about these ; i shall very briefly endeavour these seven things . 1. to open the nature and design of gods promise to abraham . and to shew 2. for what ends the law was added to the promise . 3. by what faith and practice , the iews under the law were saved . 4. that the law contained a covenant , different from that with abraham . 5. the grand mistakes of the unbelieving jews , and st. paul's counter arguings , touching both the law and the promise . 6. the mistake of some pretended christians in the apostles days , touching the doctrine of iustification by faith without works . 7. that the doctrine of st. paul , and st james about faith and works , in reference to iustification , do not differ . i shall begin with the first of these . chap. i. the nature and design of gods promise to abraham . i shall endeavour to open the nature and design of gods promise to abraham : which promise is also called the covenant , act. 3. 25. gal. 3. 17. in doing of which , these eight things will come under consideration . 1. what the nature of this promise is in general . 2. what the design of it is . 3. what are the special benefits promised . 4. what the extent of it is . 5. the security given by god for the performance of it . 6. that this promise was conditional . 7. what the condition of it was . 8. what we are to understand by gods accounting abrahams faith to him for righteousness . sect. 1. of the nature of it in general . this promise i take to be of the same nature with that which in the gospel is called the new covenant . it 's true indeed they greatly differ in the administration , the one being but general , implicite , and obscure ; and the other more particular , express , and perspicuous . but though in this they differ , yet in their general nature they agree in one , and are the same . for , 1. this covenant , as delivered to abraham , was confirmed in christ as well as the gospel afterwards , gal. 3. 17. and that 's a character of the new covenant , mat. 26. 28. 2. the gospel is said to have been preached to abraham in the promise that was made him , gal. 3. 8. 3. he was justified by faith ; which he could not have been , but by vertue of a new covenant : and it was by faith in the promise made to him by god , by which he was justified : which two things supposed , it necessarily follows that that promise was of the nature of the new covenant . 4. st. paul argues against the erroneous iews in his epistles to the romans and galatians , the necessity of evangelical faith unto justification now under the gospel , from abraham's being justified by faith , and from god's setting him forth for a pattern and example to all after-ages , of his justifying both iews and gentiles upon the condition of believing . the strengh of which arguing seems to depend upon this supposition ; that the promise , by the belief of which abraham was then justified , and the promise in the gospel , by the belief of which men are now justified , do both agree , and are one in the general nature of them . and upon these grounds , and under this notion of the promise to abraham , i intend to discourse of it . but when i consider for what reason he that is least in the kingdom of god , is said to be greater than iohn the baptist ( though not abraham himself , nor any of the prophets were greater than he ) and when i consider likewise how ignorant the apostles were for a time , touching the necessity of the death and resurrection of christ , notwithstanding the many plainer revelations thereof in the prophets , than we find abraham had ; i cannot i confess think that abraham had or could have a distinct notion of all that was contained and implyed in the promise , as now it is opened and unfolded in the writings of the new testament , it does appear was wrapt up in it . and therefore though i think i may well found a discourse of the new covenant upon the promise made to abraham , as it is now explained in the new testament , yet i would not be understood to suppose abrahams apprehension or faith to have then been commensurate to the promise as it is so explained . supposing then the promise to abraham , to be the new covenant it self in a more imperfect edition of it than afterward came forth . i shall now a little further consider what it was , and what the new covenant is , & ever hath been , in the general nature of it , since it first commenced . and it is a new law or covenant , made by way of remedy against the rigour and extremity of the law of nature , under which man was created . for the law of nature , the law of gods creation , as well as his instituted law in paradise , being violated , and impossible to be kept inviolable by man in his lapsed state , by reason of his moral impotency , and the pravity of his nature derived from adam ; he must inevitably have sunk and perished under the condemnation of it , unless there had been a new law instituted to supercede the procedure of this law against him , in its natural and proper course . if salvation had been attainable by man in his lapsed state , without this remedying law of grace , there would have been no need of a new covenant . if there had been a law given which could have given life , verily righteousness should have been by the law , gal. 3. 21. but there was no such law given besides this new law. nor could the original law be repealed for the relief of faln man , it being founded in the nature of god , and the nature of man , as he was created after gods own image ; and is no more changeable , than the nature of good and evil are changable . and therefore , as i said , there was a necessity that man must have perished under the condemnation of the law of his creation , as the lapsed angels did under theirs , unless a law of indemnity had been enacted . but god whose tender mercies are over all his works , to the end so great and considerable a part of his creation , as man is , might not be wholly lost and undone to all eternity , out of his infinite compassion , mercy , and love , did constitute a new law or covenant for mans relief ( which well may be called the covenant of grace ) against the rigour and extremity of the first law. which new law was in some degree , though but obscurely , made known to man not long after adams fall , or else there would have been no ground for that faith which we are assured was in abel , enoch , &c. heb. 11. but it was doubtless somewhat more fully declared to abraham than to any before , and at last compleatly established and published by jesus christ the mediatour of it , who was given for a covenant to the people . and this new law in the last edition of it under the gospel , is variously denominated ; being called the promise , the new covenant , the law of faith , the law of liberty , the gospel , the grace of god , or the word of his grace . and so we come sect. 2. to consider what the design of god was in this new covenant or promise unto abraham . next to his own glory , it was to recover the humane nature from its degenerate state , to a state of holiness , to that likeness to god in which man was at the first made , and therein and thereby to a state of happiness , both which were lost by the fall . holiness , love , and goodness , as they were once the glory and happiness of man before he lost them , so are still perfective of his nature . and therefore it is impossible in the nature of the thing to recover man to happiness , without recovering his nature to a conformity to god in these ; or for man to be perfectly happy , whose nature is not perfected in them . sin is the disease and sickness of the soul ; and it 's as possible for a sick man to enjoy the pleasure of health , as it is for the sinful and corrupt nature of man , while such , to enjoy the pleasure , which the humane nature did naturally enjoy , or was capable of enjoying in its innocency and purity . but when the nature of man is once recovered to perfection in knowledge , holiness , love , and goodness , it will then be matter of unspeakable delight to him to love god , angels and men , and to do the will of god in every thing . it is so to the holy angels : and it was so to our blessed saviour , who counted it as his meat and drink , to be doing the will of his heavenly father . and to what degree the nature of man is here in this world , restored towards its proper perfection , to the same degree it is matter of pleasure and delight to him to act holily and righteously , and to be doing good ▪ it i● joy to the iust to do judgment , prov. 21. 15. it is a pain to a man to act contrary to the bent and inclination of his nature , by compulsion or fear . and therefore unless the corrupt ▪ nature of man were changed , heaven would not be heaven to him , in case he were there . those divine and heavenly exercises which are there the unspeakable delight of saints and angels , would be his pain and torment , as being contrary to his nature ; and the pleasures of that state , as having not what will satisfie the unsatiable lusts of mans corrupt nature , would not be such to him , but add rather to his anguish . for , as it would be a torment to a man to be in extremity of hunger and thirst , and to be without meat and drink , and all hopes of any to satisfie him : so will it be a grievous torment to the corrupt nature of men in another morld , to retain their lusts and the violent cravings of them , and yet to be without all hope of having wherewith to satisfie them ( which yet is like to be the condition of men in hell. ) here mens unnatural lusts are not such a torment to them , because they can make provision to satisfie them , or live in hopes so to do ; and in the mean while drown the noise of them by diversion . but in hell it will be quite otherwise . and therefore its easie to imagine that the torment which will arise from the corruption of mens natures there , will be unspeakably great , besides the piercing sence of the happiness they have lost , and the other intollerable pains which they must indure ; and therefore as whoever hath not his nature renewed in this world , is never like to have it renewed in another ; so without renewing of it , it is impossible he should be happy there . except a man be born again , he cannot see the kingdom of god , joh. 3. 3. that is , he cannot enjoy it , and why ? it is not only from gods decree , or established law to the contrary that he cannot , but also from the utter incapacity of his nature , as corrupt . wherefore all the vessels of mercy are such as god aforehand prepares unto glory , rom. 9. 23. they are such as are made meet to be partakers of the inheritance of the saints in light , col. 1. 12. such as god hath wrought for the self same thing , 2. cor. 5. 5. so that , as i said , there is a necessity in the nature of the thing , that if god would design the restoration of the nature of man to happiness , that in order thereto he should design a restoration of it to holiness , as indeed he hath . he hath chosen us to salvation , through sanctification of the spirit , 2 thes. 2. 13. and therefore the end of christs great undertaking for the redemption and restauration of man , is described , by his saving his people from their sins : by his redeeming them from all ●niquity , and purifying to himself a peculiar people , zealous of good works . by his washing and sanctifying of them , that he might present them to himself a glorious church not having spot or wrinkle , or any such thing . that this was the design of gods promise to abraham , appears , in that at the very first it was propounded to him by way of motive , to quit the idolatry of his fathers , and the evil customes of his countrey ( for they served other gods , iosh. 24. 2. ) get thee out of thy countrey , and from thy kindred , and from thy fathers house ; and i will make of thee a great nation , and thou shalt be a blessing , and in thee shall all the families of the earth be blessed , gen. 12. 1 , 2 , 3. in which god had a farther design than to reform abraham only : his design in him , and by him , was to set on foot the reformation of the world , and the recovering the nations thereof from the dregs of idolatry into which they were sunk . and therefore god said unto him , thou shalt be a blessing . and this he designed , not only in giving him a numerous issue , and making them a great nation , whose education in the worship of the true god was founded in abraham , but also in making both him and them eminent examples of his special favour in the ●ight of the nations , by which they might see how much better it was to serve the god of abraham , than the gods of the nations : and thereby to invite and draw them from their idolatry , superstition , and ungodliness , to worship and serve the true god. and god in promising to abraham , both the messias in his seed , and also that he would bless them that should bless him , and curse them that should curse him , and that his seed should possess the gate of his enemies ; had , it should seem , this in design , viz. to encourage and quicken them to a holy life , luke 1. 72 , 73 , 74 , 75. to perform the mercy promised to our fathers , and to remember his holy covenant : the oath which he sware to our father abraham , that he would grant unto us ; that we being delivered out of the hands of our enemies , might serve him without fear , in holiness and righteousness before him , all the days of our life . but besides all this , considering that the promise made to abraham , was the new covenant as it was then exhibited , ( as i have shewed before ) the benefits therein promised had a proper tendency in them , to restore man again to a likeness to god in the moral perfections of his nature . for the great and precious promises contained in the new covenant as such , are given for this very end , that by them we might be partakers of a divine nature , the glory whereof is knowledge , purity and charity , 2 pet. 1. 4. and for god by such promises to make overtures unto man of love and good-will , and of desires of reconciliation , is the direct way and method of recovering faln man from a state of enmity against god , to a mind reconciled to him , to think well of him , to love him , and delight in him . for we love him because he first loved us , 1 joh. 4. 19. and god was in christ reconciling the world to himself , and how ? by not imputing their trespasses to them ; but being willing , upon their repentance and returning to their duty , to forgive them , 2 cor. 5. 19. god useth the same way of overcoming mans enmity against him , which he hath taught us to use to overcome mans enmity against us ; and that is , by overcoming their evil with our good , rom. 12. 21. david dealing so with saul , though a bitter enemy , melted him into tears , and made him cry , is this thy voice , my son david ? 1 sam. 24. 16. and , to whom much is forgiven , the same person loveth much , luke 7. 42 , — 47. and if god by these methods do once recover mans love to him , he will quickly recover him to his loyalty and duty , of which , love is the proper source and spring . if a man love me , he will keep my words , joh. 14. 23. now that god's promise to abraham , did contain expressions of wonderful grace and love , and consequently what is most apt to beget in man a love to god again , and all the desirable effects of it , will appear , if we consider the special benefits comprehended in that promise ; which is the third thing now to be considered . sect. 3. the special benefits contained in the promise made to abraham , were such as these . 1. it contained a promise of the messias , a promise of sending christ into the world , and that he should come of his seed : in thy seed shall all the nations of the earth be blessed , gen. 12. 3. and 18. 18. and 22. 18. which seed is christ , as is said , gal. 3. 16. and in this promise of sending christ , were implyed the things he was sent for , the things by which he should bless the world , as his death and resurrection , and what else pertained to his mediatory office ; because these are the things by which the nations of the earth became blessed in him , which was the thing expresly promised . that such things were implyed in the promise , appears not only by the reason of the thing , but also from st. paul's testimony , acts 13. 32 , 33. we declare unto you glad tidings , how that the promise which was made unto the fathers , god hath fulfilled the same unto us their children , in that he hath raised up iesus again . i do not say that abraham , from a promise that was but so generally expressed as that was , could apprehend in particular what the messias should both do and suffer , though they were wrapt up in it . he apprehended so much by it in general , that god would send the messias into the world , and that he would send him upon such terms , as that his coming should be matter of great benefit to the world . abraham had such a prospect of this , though at that distance , as made him rejoyce and be glad : so saith our saviour himself , iohn 8. 56. your father abraham rojoyced to see my day ; and he saw it , and was glad . and the promise to abraham , as it was a promise of sending christ to be the saviour of the world , was expressive of the greatest love . for in this was the love of god manifested towards us , because god sent his only begotten son into the world , that we might live through him . herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins , 1 joh. 4. 9 , 10. a propitiation for our sins : that is , one that by his death hath procured favour , having taken off that sore displeasure which god by his law had declared against all the transgressors of it . for the wise and just god , did not think the righteousness of his government , and the honour and reputation of his law would be sufficiently salved , and his great hatred of sin sufficiently manifested , without some considerable satisfaction given for the dishonour done to him and his law by mans transgression . and yet that this might not be exacted at the hands of the guilty , in executing the curse of the law on them themselves ; he was most graciously pleased to accept of the sufferings of his own dear son , instead of what the sinners themselves were to have undergone . he hath redeemed us from the curse of the law , being made a curse for us , gal. 3. 13. christ suffered for sins , the iust for the unjust , or in their stead , 1 pet. 3. 18. upon account of which undertaking of christ for us , all the benefits of the covenant do accrue to man. what ever is required of man by way of condition of his acceptation with god , becomes accepted to that end , upon account of christ's suffering . and his intercession in heaven , through which all our sincere ( though otherwise imperfect ) performances , become acceptable to god , and rewardable by him , is made in the virtue of it . for the whole covenant it self is founded in the blood of christ which he shed for the remission of sins . therefore it is called the new testament in his blood , mat. 26. 28. and his blood , the blood of the everlasting covenant , hebr. 13. 20. 2. it contained a promise of iustification or remission of sin through christ , unto all that should so believe , as thereupon to repent of their former folly , and become sincerely obedient for the future . for that is necessarily implyed in the promise of blessed●ess to the nations in abrahams seed ; it being impossible men should be blessed without remission of sin , which consisteth in removing the curse of the law , in remitting the penalty . blessed is the man whose iniquity is forgiven , and whose sin is covered , psal. 32. 1. st. paul acquaints us that this blessing of the new covenant , was declared to abraham in the promise , gal. 3. 8. the scripture foreseeeing that god would justifie the heathen , through faith , preached the gospel before unto abraham , saying , in thee shall all nations be blessed . 3. it contained in it tacitly , a promise of divine assistance unto men in their endeavours to fulfil the condition of the promise . for god in promising blessedness to the nations through abrahams seed , therein promised all that was absolutely necessary for him to vouchsafe to make them blessed , and without which they could not be blessed . and if so , then he therein implicitly promised to assist the endeavours of men to perform the condition of the promise , without the assistance of whose grace they cannot savingly believe , repent , and obey . and so it should seem the old testament-church understood gods subduing of sin , as well as his pardoning of sin , to be comprized in the promise to abraham , mich. 7. 19 , 20. he will subdue our iniquities ; and thou wilt cast all their sins into the depths of the sea : thou wilt perform the truth to iacob , and the mercy to abraham , which thou hast sworn to our fathers , from the days of old . and christ his turning men from their iniquities , which he doth accomplish by appointing them means , & by assisting them in the use of them to that end , is part of the blessing contained in the promise made to abraham , and was so reckoned by st. peter , acts 3. 25 , 26. ye are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed . vnto you first god having raised up his son iesus christ , sent him to bless you , in turning every one of you from his iniquities . 4. it implicitly , or somewhat obscurely contained in it a promise of eternal life . i say , implicitly ; for i do not find that eternal life was expresly promised to abraham . but yet that was expresly promised him , from which the hope of eternal life might well be inferred : as first , blessedness through his seed , the messias : and secondly , that god would be a god to him and his seed . for blessedness is a happiness that runs parallel with the duration of man's immortal soul. and god's promise of being a god to abraham , carried in it a promise of a happiness worthy of god to bestow , such as everlasting life or happiness is . and therefore he was not ashamed to be called their god ( meaning abraham , isaac , and iacob ) because he had prepared for them a city ; meaning that in so doing , he had answered that title of relation of being their god , and done like himsel , heb. 11. 16. and upon these and the like revelatio●s of of god's mind to him , abraham looked for a city which hath foundations , whose builder and maker is god , and a heavenly countrey , heb. 11. 10 , 16. if abraham did but use his reason about these promises , as he did about reconciling god's promise , that in isaac his seed should be called , with his command to sacrifice him , ( heb. 11. 17 , 18 , 19. ) he might discern eternal life in them , though but very obscurely , in comparison of what is now revealed in the gospel , by which life and immortality is brought to light , 2 tim. 1. 10. but how obscurely soever a future happiness was promised to abraham , yet promised it was , for which we have the testimony of st. paul , gal. 3. 18. if the inheritance be of the law , it is no more of promise : but god gave it to abraham by promise . he was here proving against the pharisaical iews , and judaizing christians , that justification unto life , was to be had by the promise , and not by the law ; by faith , and not by works of the law ; that the iust should live by faith , as vers . 12. and therefore by inheritance here , which he saith god gave to abraham by promise , he doubtless means eternal life , which elsewhere he calls the promise of eternal inheritance , heb. 9. 15. consider now , how god carryed on his design of restoring man by the promise of those benefits . for if expressions of the greatest grace and love in god to men , is the way to beget in them a love to god again , and in begetting that , to beget all the desirable effects of love ; ( which are no less than a sincere conformity in man's nature and life to the divine law ) and if the giving of great and precious promises , is the way of recovering man again to a participation of the divine nature , ( as i have shewed it is ) then the promise of god to abraham which was expressive of the greatest grace and love , and contained in it promises , than which there are not materially greater , nor more precious , was a wise and graciovs contrivance of god , to recover man to a likeness to himself , wherein the glory and perfection of his nature did first consist . sect. 4. the next thing to be considered , is , the extent of the promise of god to abraham . [ the greatness of god's love and good-will , was not expressed only in the greatness of the bene●its promised to abraham , but also in the extent of the promise ; reaching not only to the iewish people and their proselytes ( to which another covenant was restrained ) but even to all nations of the earth , gen. 12. 3. and 22. 18. which shews it to be of the same nature with the general promise in the gospel , though it was not so intelligible then , as it is since made by the gospel . but god we see , so loved the world , as first to promise , and after to give his only begotten son , that whosoever should believe in him , should not perish , but have everlasting life . joh. 3. 16. christ gave his life for the life of the world , joh. 6. 8. he is the propitiation for the sins of the whole world , 1 joh. 2. 2 he gave himself a ransome for all , 1 tim. 2. 6. and tasted death for every man , heb. 2. 9 sect. 5. consider we in the next place , the security given by god , for the performance of his promise to abraham and his seed . for because men knowing how ill they have deserved from god , having made themselves enemies to him , would be apt to question whether there were indeed so much love and good will in god to them as the greatness of his promise did import ; therefore god , to remove all jealousie of this nature , and to give them the greatest security and assurance he could , of the reality of his intentions , and of his heart and good will towards them , he confirmed his promise by an oath , swearing by himself , because he could swear by no greater . and this he did , that they to whom the promise did extend , might have strong consolation from god , such as might work in them strong and vigorous affections to him , such as were in abraham , through which he was wrought to an entire resignation of himself to god , and to his will , and by which he was denominated the friend of god , heb. 6. 17 , 28. wherein god willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath : that by two immutable things , in which it was impossible for god to lye , we might have strong consolation , who have fled for refuge , to lay hold of the hope set before us . sect. 6. the next thing i have to shew , is , that this promise of god to abraham , was conditional . if the promise of sending christ was absolute , yet the actual collation of the great benefit of remission of sin , and eternal life by him , was not promised but upon condition of faith and repentance , as appears by the scriptures frequent explanation of the the general promise . abraham believed in the lord , and it was counted unto him for righteousness , gen. 15. 6. if abraham had not believed god , he had not been justified notwithstanding the promise . so that this justification depended as well upon his performing the condition of the promise , as upon the promise itself . and when god said to abraham , walk before me , and be thou upright , and i will make a covenant with thee , gen. 17. 1. the lord made abrahams upright walking before him , the condition of his keeping , as well as making covenant with him . besides , it is apparent that god made circumcision to be the covenant to be kept on abraham's and his seeds part , as the condition of what god had promised on his part , gen. 17. 4 , 7 , 10. as for me , my covenant is with thee , &c. thou shalt keep my covenant therefore , thou and thy seed after thee in their generations . and this is the covenant which ye shall keep between me and you , every man-child among you shall be circumcised . by which is to be understood , not so much circumcision in the flesh , as in the spirit ; as i shall shew anon . and the truth is , it would not suit with god's end and design in his covenant , of restoring man to the rectitude of his nature ( mentioned before ) to do it without man's endeavours in the use and exercise of his natural faculties of understanding and will , as he is a rational creature and free agent . for god works that change in mans nature , designed in his new law or covenant , not meerly physically , but morally also . 1. by proposing great and important truths to his mind and understanding , and in assisting this natural faculty , in considering how his happiness is concerned in that which is proposed , in case it should prove true , and in considering likewise what reason there is to believe that it is true , and in discerning the truth of it upon consideration . and 2. by proposing motives to the will to incline it to follow the dictates of the enlightned mind , and by assisting the will to be governed thereby . so that man himself is not wholly passive in this change , or what goes to the making of it ; but is so far active in it , as to denominate what he doth by god's assistance , to be his own act . so that the man is said to believe , to repent , to obey , when he doth believe , repent , and obey : for so he is every where in scripture said to do . god doth not repent in man , but man repents through his grace and assistance . and therefore god's grace , and man's indeavours in working this change , are very consistent . phil. 2. 12 , 13. work out your own salvation with fear and trembling . for it is god which worketh in you both to will and to do of his good pleasure . if man do but what he can do , through the assistance of god's common providence ( in whom we live , and move , and have our being ) god is most ready , through his good pleasure , or out of the goodness of his will and pleasure , to work in him both to will and to do savingly , to carry the work quite thorow . otherwise if there were nothing that man could do in a way of common providence towards his salvation , why should he be exhorted and perswaded to do that , which yet will not be done to effect and quite thorow , without the assistance of god's grace and good spirit . the co-operation of god's grace with man's endeavours , in this change in the nature of man , which is necessary to his salvation , is a doctrine that lies very fair and plain in the scriptures . and therefore men are called upon to make themselves new hearts , ezek. 18. 31. make you a new heart , and a new spirit , for why will ye dye , o house of israel ? and god is said to make them new hearts also , ezek. 36. 26. a new heart also will i give you , and a new spirit will i put within you . men are called upon to circumcise their own hearts , deut. 10. 16. and god is said to circumcise the heart , deut. 30. 6. men are required to cleanse themselves from all filthiness of the flesh and spirit , 2 cor. 7. 1. and they are also said to be washed and sanctified by the spirit of god , 1 cor. 6. 11. men are commanded to repent , acts 17. 30. and god is said to give them repentance , 2 tim. 2. 35. acts 5. 31. it is by reason of this co-operation of god's assistance , and man's endeavours , that st. paul expresseth himself as he doth once and again , gal. 2. 20 i am crucified with christ ; nevertheless i live ; yet not i , but christ liveth in me , 1 cor. 15. 10. i laboured more abundantly than they all : yet not i , but the grace of god which was with me . he doth not by these last words so deny what he had said in the former , as if he had not spoke true , for he speaks the same thing in effect in another place , without any such correcting himself , as here he useth , 1 cor. 3. 9. for we are labourers together with god. and therefore by his so correcting himself , saying , not i , but the grace of god which was with me , he only intends to magnifie gods grace , as having the principal stroke in the work . it is a phrase of like import with that , 2 cor. 3. 10. for even that which was made glorious , had no glory in this respect , by reason of the glory that excelleth . so mans indeavour though it be somewhat in it self considered , yet comparatively , and in respect of the work of gods grace by his spirit which excels , it is nothing . therefore in fine , as men are said through the spirit to mortifie the deeds of the body , rom. 8. 13. so they may be said through the same spirit , to believe , repent , obey ; that is , through the assistance of the spirit , who is said to help our infirmities , rom. 8. 26. considering then that there is promise of divine assistance to man , using his endeavours in doing what he may , and can do towards the performing the condition of the covenant , we may well conclude , that there is no man under the gospel , doth perish , but through his own fault and neglect . it is true , god doth sometimes for special reasons meet with , and convert sinners with a high hand of grace , whil'st they are pursuing their sins in a full career , and using no indeavours at all towards their own salvation , as he did saul before he was paul. but such extraordinary instances , are no rules to us by which to judge of god's ordinary proceedings in converting men : nor hath the lord put men in expectation by any promise of his , of their being converted after that manner , and upon such terms . and therefore it will in no wise be safe for any man to expect to be converted by such extraordinary workings of grace , and to neglect to do what he can do , and what god requires he should do , towards his own conversion . there are many things which men may , and can believe and do , without any supernatural grace , and by vertue of god's common grace . it is no supernatural act to believe the being of god , and the immortality of the soul or future state : or to know that we are ●inners against god , and consequently that we stand in need of his mercy : nor is it a supernatural act for a man to desire the future happiness of his own nature or being ; or to hear the word of god which directs the way to that happiness ; no more than it is to hear any other doctrine that only pretends to do so . nor is it a supernatural act to consider the doctrine of the scriptures with as much seriousness , as men do or may , the contents of any other books . nor is it a supernatural act to consider how we are concerned in the doctrine of the scriptures , in case it should prove true : no more is it a supernatural act seriously to consider the strength and force of those reasons that tend to perswade men to believe that doctrine to be true : nor , under the natural desires which men have to be happy in another world , is it a supernatural act for them to pray to god to direct and assist them in the use of means , that they may be happy . these i take to be no supernatural acts in men , for though the depraved wil of man needs special or supernatural grace to do these so seriously and effectually , as is needful to true sanctification , yet in some sort and measure they may be done by common help . and if men would but go thus far ( as they can ) out of a real desire to be happy , i should make no question but that the spirit of god would yield them his assistance to carry them quite through in the work of conversion . and whether our saviour doth not by the hearers , resembled by the good ground , mean such men as before their conversion have some such working of heart about their future state , as doth incline them to hear and consider what with any fair probability may be said about the way to be happy in that state , and not to hear out of curiosity , or for fashion-sake , or to carp ; i submit to consideration . it is doubtless then mens inconsideration , carelesness and negligence in those things which they do believe , and which they can do , that undoes them . it is because seeing they see not , and hearing they hear not , which is the reason why more is not given , but rather that taken away from them which they had . that is , the reason why god with-holds his special grace , and many times withdraws common grace and assistance from men , is , because though they have understanding and considering faculties , which they could if they would use and imploy about their being happy in another world , as well as they do about their happiness in this , yet they will not , though they are frequently called upon , and excited thereto : whereas those that take heed or consider what they hear , and how they are concerned in it ; to them more shall be given : god wil come into such with supernatural aid , mark 4. 24. and therefore god , to put men upon a holy necessity of complying with his grace , in acting diligently towards the working out their own salvation , hath wisely made the obtaining of the great benefits of the covenant , remission of sin , and eteternal life , conditional , so that men can have no farther assurance of pardon of sin and salvation , than they are sure they sincerely indeavo●r to perform the condition on their part , upon which they are promised . wherefore we are greatly concerned to be awakened by such sayings as these ; strive to enter in at the strait gate : so run that ye may obtain : vse all diligence to make your calling and election sure : work out your salvation with fear and trembling : let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it . sect. 7. i come now in the next place to shew , what the condition of the promise to abraham was . in short it was a practical faith. and under this head , i shall endeavour , 1. to give some account of the nature of abrahams faith in general . 2. to describe faith. and 3. to shew reason why faith is made the condition of the covenant . 1. the condition of the promise to abraham , was faith , and ( as i shall after shew ) a practical faith. for that was it upon which the great blessing of the covenant , justification , was conferred upon him , with the consequent benefits . in gen. 15. 6. it is said of abraham , that he believed in the lord , and he counted it to him for righteousness . but st. paul reciting this scripture , saith , abraham believed god , and it was counted to him for righteousness , rom. 4. 3. gal. 3. 6. if there be any difference between believing god , and believing in god , it seems to be this . to believe god , is to believe him upon his word , to believe all that to be true , which he saith when he hath once spoken it . but to believe in god , is first , to believe him to be such an one , of such a nature , as neither will , nor can at any time speak any thing but what is true : it is to believe him to be a god that cannot lye . for all true faith , as abraham's was , is founded in the nature of god. abraham did primarily believe in god , and consequently believed his sayings , of what nature soever they were . and secondly , to believe in god , is to believe that he can , and will perform whatever he promised , how unlikely soever the thing in its own nature otherwise be . and this was the nature of abrahams faith , as appears by st. pauls comment upon it , rom. 4. 20 , 21. he staggered not at the promise of god through unbelief , but was strong in faith , giving glory to god ; and being fully perswaded , that what he had promised , he was able also to perform . he gave to god the glory of his nature and being , of his truth and faithfulness in his promises , and of his power and ability to perform what he had promised , notwithstanding its utmost improbability in nature . and therefore , or for this reason , his faith was imputed to him for righteousness , as we are told in ver . 22. of rom. 4. and so it should seem it is not the believing of any one particular or single promise , that is counted for righteousness , otherwise than as it is an instance of faith in god in general , in reference to whatever he doth say or shall declare . which may be the reason why faith is said to be counted to abraham for righteousness , as well when he had not the messias in the promise as the immediate object of his faith , but somewhat else , as when he had . the promise , the believing of which was counted to abraham for righteousness , in gen. 15. 6. was a promise of a numerous issue , [ so shall thy seed be ] viz. as numberless as the stars . but that which produced a belief of this particular promise , would , and doubtless did produce in him a belief of the promise of the messias , and of every other promise and word of god , and declaration of his mind , so far as understood by him , & that was a habitual belief of god's truth , and faithfulness , wi●dom , power , and goodness ; his fixed belief in god. and so a believing god's threatnings so as to use means to escape them , is ( it should seem ) counted to one for righteousness , as well as the belief of the promises , as growing upon the same root . thus noahs believing god's threatning to bring a deluge upon the world , and his obedience to god's command in the preparing an ark for the saving of his house , was that , or at least one instance of that faith , by which he became heir of the righteousness which is by faith , heb. 11. 7. it was this general faith in god that made abraham so complyant with every intimation of his will and pleasure . by it he forsook his own countrey and kindred at god's command , to go he knew not whither , but depended on god's after-direction in that case , heb. 11. 8. by it he was ready to offer his son isaac , in whom the promises were made : and he had such a firm belief in god's promise , that in isaac his seed should be called , that he concluded that god would raise him from the dead when he had sacrificed him , rather than fail in the least of making good his promise , heb. 11. 17 , 18 , 19. he had such a confidence in god , that is to say , in his wisdom , goodness , truth , and power , as wrought him to an entire resignation of himself to god's will and pleasure . he believed god to be so good & so wise , as not to put him upon any thing but what should be for his good in the issue : and so true and powerful , as to promise nothing but what he could and would perform . in a word ; this his belief in god , made him believe all his promises , and obey all his precepts . 2. come we next to some description of that faith , which is the condition of the promise , or covenant of salvation : wherein i shall have respect to the nature of saving faith in general , in reference to all ages of the church , and also to the christian evangelical faith in special . faith strictly taken , is an assent unto the truth of any proposition upon the credit of the speaker . but saving faith is of a more comprehensive nature than is a meer assent unto the truth of any one proposition . and although saving faith is sometimes described by an assenting to the truth of one single proposition , yet then it implies the belief of many more , and such a belief as draws in the will to act according to the import and concernment of the thing believed . as for instance : the belief of this proposition [ that christ iesus is the son of god ] by which faith is sometimes described , doth include in it a belief of the truth of his whole doctrine , both concerning god's grace , and mans duty , and the will 's concurrence as to its concernment in it . for , if he be the son of god , then he cannot lye or deceive in any thing he hath said . and again , the belief of this proposition [ that god raised christ from the dead ] by which faith is also described , rom. 10. 9. includes in it a belief that all that doctrine which he taught , is undoubtedly true : for if it had not , god would never have wrought such a miracle as to raise christ from the dead to confirm it . the belief then of such single propositions , include a belief of the whole doctrine of the gospel , which is the proper object of the christian faith , and for that cause is frequently stiled faith , or the faith , in the new testament . but if we respect the nature of faith in general , as answering the different degrees of god's revelation of his will in several ages of the world , both under the gospel , and before ; i do not know how better to define it than thus : faith is such a hearty belief of god's declaration concerning his own grace , and man's duty , as doth effectually cause a man to expect from god , and to act in a way of sincere obedience , according to the tenour and import of such a declaration . or , if you will take in the belief of god's threatnings against sinners , into the definition ; then it will be thus : faith is such a hearty belief of god's declaration concerning his own grace and displeasure , and man's duty , as doth effectually cause a man to expect from god , and to act in a way of sincere obedience , according to the tenour and import of such a declaration . faith thus defined , we have already seen exemplified in abraham , who is the great exemplar of believing , and the father of believers . and that it was his belief of god's promise , or declaration of grace and favour to him , as it was practical in producing repentance , self-denial , and sincere obedience , by which he was justified and made happy , appears farther , not only in that it 's said by st. iames , that his faith wrought with his works , and was made perfect by them , and that he was justified by works , as well as by faith ( of which more anon ) but also in that it 's said , that he received the sign of circumcision ( which was the condition upon which god covenanted with him to be his god , and upon the same terms to be the god of his seed ) a seal of the righteousness of the faith which he had while he was yet uncircumcised . for supposing ( which is not denied ) circumcision to be an outward sign of inward grace , of the circumcision of the heart , consisting in mortification , or a penitential change of the heart , which is the effect of faith , his circumcision as such , was a seal of confirmation to abraham , that it was upon his former so believing god upon his promise , as thereby to be induced to leave the evil customs of his countrey , and his countrey it self , with his kindred , & his fathers house ; that god would be his god indeed : in which promise was implicitly promised , all that would make him eternally happy . and god's further design of giving to abraham this covenant of circumcision , as a seal to assure him the enjoyment of the benefit wrapt up in that promise upon the terms aforesaid , was , that he might be the father of all them that believe , whether literally circumcised or not ; that is , that he might be a great example and pattern to all others , of obtaining the same benefits in the same way , and so might be a means of begetting others to believe in god , and to obey him , as he had done ; to be a great instrument to propagate the kind of new creatures , of men renewed to god , to the end they might be blessed as he was . this , or somewhat to this effect , is doubtless the meaning of rom. 4. 11 , 12. and he received the sign of circumcision , a seal of the righteousness of the faith which he had , being yet uncircumcised : that he might be the father of all them that believe , though they be not circumcised ; that righteousness might be imputed to them also : and the father of circumcision to them who are not of the circumcision only , but also walk in the steps of that faith of our father abraham , which he had being yet uncircumcised ; and it is not unlikely , but that as heart-circumcision under the figure of literal-circumcision , was together with faith , made the condition of the covenant then ; so spiritual baptism , which is a death unto sin , and a living unto god , is under the figure of water-baptism , joyned with believing , as the condition of the promise of salvation : now , mark 16. 16. he that believeth , and is baptized , shall be saved . according to which st. peter having spoken of noah's ark , saith ; the like figure whereunto baptism now saveth us ; not the putting away of the filth of the flesh , but the answer of a good conscience towards god , 1 pet. 3. 21. now as it was in abraham , such a belief of god's declaration of grace and favour , as did effectually induce him to love and obey god , by which he was justified , so ( i shall shew afterwards ) it was the very same kind of faith , working after the same manner , by which the saints under the law of moses , were saved . but faith , as evangelical and christian , is such a hearty assent and consent unto god's declartion in the gospel by his son , concerning christ himself , and his grace and favour towards men by him , and concerning their own duty , as causeth a man to expect from god , and to act in a way of duty , according to the tenour of such a declaration , and his own concerns in it . and faith , thus defined , is fully agreeable to the tenour of the gospel : mark 16. 15 , 16. go ye into all the world , and preach the gospel to every creature : he that believeth , and is baptized , shall be saved . he that believeth what ? why , he that believeth that gospel which was to be preached to every creature . which gospel contains a declaration of god's grace , & man's duty , & of his wrath against all ungodliness and unrighteousness of men. for , 1. it declares from god that he hath given his son jesus christ to be the saviour of the world , by being a propitiation for the sin of it , in becoming a sacrifice to expiate sin . 2. it declares that god upon account of his sons giving himself a ransom for all , hath made , and doth establish a new covenant with the world , to pardon , and eternally to save as many as shall believe in his son , and repent of their sinfulness , in changing their minds , and reforming their lives , and becoming new men , in yielding sincere obedience to the precepts of the gospel . 3. it declares that those that believe not , shall be damned , and such as repent not shall perish , and that the unrighteous shall not inherit the kingdom of god. this summarily is that which the gospel declares concerning god's grace and displeasure , and mans duty . now it is the practical belief of all this , that is the saving faith. it is not the bare belief that god hath given his son to be the saviour of the world , and a propitiation for the sin of it : nor is it a bare belief that he will for christ's sake pardon and save as many as truly repent and amend their lives , and become new creatures ; unless they so believe all this as seriously and heartily to repent themselves of their former folly , and to return to their duty in new evangelial obedience . for otherwise , for a man barely to believe all this , and not to act according to his own concerns in it , will be so far from being a believing to the saving of the soul , as that it will rather plunge him the deeper in destruction for living and acting contrary to his own light and belief , as holding the truth in unrighteousness ; the wrath of god being revealed from heaven against all such , rom. 1. 18. a man of this practical faith which i have described , eyes as well the condition upon which the saving benefits are promised through christ , as the promise it self of those benefits ; and expects the enjoyment of those benefits upon god's promise and christ's purchase , no otherwise than as he with the assistance of god's grace , is careful to perform the condition . which belief of his , makes him as careful to perform the condition in discharge of his own duty therein , as ever he hopes to enjoy the promised pardon of salvation by christ , and to escape the damnation threatned against those who perform not the condition . so that a man by this practical faith , belives one part of god's declaration in the gospel as well as the other , and his own duty to be as well necessary to his justification as the condition appointed by god , as the grace of god , through christ , it self is upon another account : and by this belief he is effectually moved , as well to act in a way of duty to god , as to expect mercy from him ; considering how his happiness is concerned in both , when he hath the whole of god's declaration in all the parts taken together , in prospect , as the object of his faith. when he hears that god so loved the world , that he gave his only begotten son , that whosoever believes in him , should not perish , but have everlasting life . when he hears that god hath set forth christ to be a propitiation through faith in his blood : and when he hears again , that god was in christ reconciling the world unto himself , not imputing their trespasses unto them ; he believes all this to be true , as coming from god that cannot lye , and accordingly is incouraged to hope in god's mercy , and is comforted thereby . but then when he hears again , that except we repent , we shall all perish ; that except a man be born again , he cannot see the kingdom of god : that without holiness , no man shall see the lord ; and that the pure in heart shall see god : that not every one that saith lord , lord , shall enter into the kingdom of heaven , but he that doth the will of the father which is in heaven : that the lord iesus shall be revealed from heaven , with his mighty angels in flaming fire , to render vengeance to all those that know not god , and which obey not the gospel of our lord iesus christ : but that he is the author of eternal salvation to all those that obey him . i say , when he hears all this , he as verily believes this part of gods declaration in the gospel , to be the faithful and true sayings of god , as he accounted the other to be . and accordingly , doth as seriously , and sincerely set upon the work of repentance , and as carefully useth god's appointed means for the changing of his heart , and renewing of his nature , for the purifying of himself as god is pure ; and doth as carefully obey all the precepts of the gospel ; as he hopes upon the account of christ's sufferings and god's promise , to be pardoned and saved ; as believing that those benefits are neither promised , nor can be obtained , but in this way of performing the condition . and i doubt not to say , this practical faith , as it respects god's declaration touching mans duty , in conjunction with his own grace in christ , is , where the gospel comes , the only saving justifying faith. 3. come we now to shew reason why faith is made the condition of the promise . 1. it is of faith that it might be of grace , saith the apostle , rom. 4. 16. it is that the grace of god to miserable men , might the more shew it self . for so it doth , not only in promising unspeakably great things through christ to man , who is not only un-deserving , but ill-deserving also ; but also in that these are promised upon such a possible practicable easie condition as faith is , considering the means and assistance promised by god to work it : and considering also that the promise is made to the truth , unfeignedness and sincerity , and not to perfection of faith , repentance , and new obedience in their utmost degree . so that christ might well say , my yoke is easie , and my burden light , matth. 11. 30. whereas the old way of promising the inheritance on the law terms , would have been to have promised it upon impossible conditions , as the case now is with fallen man. and if god should promise never so great things to man , in his impotent and miserable state , upon an impossible condition , he would have been so far from manifesting abundance of grace , compassion , and love to him in that condition , as that he would rather have seemed to insult over him in it . and therefore if the promise should have run upon the law-terms and not of faith , it would utterly have frustrated god's design of manifesting his grace to man , and of recovering man's love and loyalty to him thereby . rom. 4. 14. if they which are of the law be heirs , faith is made void , and the promise made of none effect . but it is of faith , that it might be by grace , to the end the promise might be sure to all the seed , not to that only which is of the law , but to that also which is of the faith of abraham , ver . 16. 2. this may be another reason why such a faith as i have described , is made the condition of the covenant of salvation , viz. because it best answers god's design in this covenant , of renewing the nature of man in holiness and righteousness , and by that means restoring it to happiness . for , by faith men are born of god , or made the children of god. gal. 3. 26. ye are all the children of god by faith in christ iesus . joh. 1. 12 , 13. as many as received him , to them gave he power to become the sons of god , even to those that believe on his name . which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of god. now to be born of god , or , which is the same , to be made the child of god , is to have ones nature restored to the likeness of god , in which man was first made , and is the same thing with that wich is called regeneration , and a being born again , and a new creature . which new creature , or the nature of man renewed by faith , is also called the new man , which after god , is created in righteousness and true holiness , ephes. 4. 24. to be born again , is to have the faculties of mans nature restored to a rectitude in their motions and operations in reference both to god and man , to be restored to their proper moral use for which they were made . it is in a word , that which is called a being made partakers of a divine nature . for those which are begotten of god , are begotten in , or to his likeness . men can adopt those which are not their natural children to inherit their estates , but they cannot adopt them to a participation of their moral endowments . but god adopts his children to a participation with him in the inheritance , by adopting them to a participation of the moral perfections of his nature ; that is , to a consimilitude to him in them . and this we say is done by faith ; that is , by faith in god , and by faith in his word . for , in order of nature , god is first believed to be a god of truth , before his word is believed to be the word of truth . and the creditableness of his word depends upon the knowledge or belief of the fidelity of his nature . and this truth of god and of his word , is the immediate object of faith. by faith , a man believes that to be true which god reveals or declares as his mind and will , let the import of it be what it will. but then this faith operates upon the will and affections , according to the tenour and import of that which is revealed . if it be matter of sad import , it works a hatred to him that threatens it , and a fear of the thing threatned , if it be apprehended to proceed from an enemy . and this is the effect of the faith of devils , who believe , and hate god , who believe and tremble , iam. 2. 19. but if that which is revealed by god , and believed by man , betoken unspeakable love & good will in god to man , and matter of the greatest benefit to him , as a proof of such love , then it worketh love to him that expresseth such love ( for faith worketh by love , gal. 5. 6. ) and a longing desire after the promised benefit . and as the soul grows more and more in love with god , because of his love ; in love with his blessed nature and divine perfections ; such as are his love , and goodness , truth , and faithfulness , purity and patience , mercifulness , and readiness to forgive , which render him altogether lovely ; so it contracts a likeness to god in these upon the soul , and so changes and renews the moral habit and constitution of the soul , and consequently of the whole life . there is an aptness and promptness in men to imitate that in others ( and so in god ) for which they love them . and frequent imitating acts , beget habits , custom changing nature . and hence it is , that through faith we are made partakers of a divine nature . we all with open face , beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , as by the spirit of the lord , 2 cor. 3. 18. this beholding the glory of the lord , is by faith , ( for we walk by faith , and not by sight , 2 cor. 5. 7. and by it moses saw him who is invisible , heb. 11. 27. ) and the medium by which this prospect is taken , is the gospel , by which the lord in his lovely perfections is now openly revealed : and faith being from time to time busied in beholding of , and conversing with these perfections , it transforms the soul into the same image or likeness , from glory to glory ( that is gradually ) as by the spirit of the lord ; that is , through the co-operation of god's spirit with mans faith. to comprehend the breadth , length , depth , and heighth , and to know the love of christ which passeth knowledge , is the way to be filled with all the fulness of god , by transcribing all his imitable perfections upon the soul , ephes. 3. 18 , 19. and it is by virtue of their relation to christ , and being thus begotten and born of god , and made partakers of a new nature conformable to god's , that men can with confidence call god father : this blessed effect of god's spirit , is the spirit of adoption , by which they cry , abba , father . and it is this new nature that is the spring and fountain of a good life , of all pious and virtuous actions . as it is said of god , thou art good , and dost good ; so it is true of all those that are born of him . a good man out of the good treasure of his heart ( thus renewed ) bringeth forth good fruit : the tree being good , the fruit will be good . and as this new creature groweth up to strength and maturity , so doing of good , and acting worthily , will become natural and pleasant to him in whom it is . to such an one the commandments of god are not grievous , but he will be able in some good measure to say , i delight to do thy will , o god , yea thy law is in my heart . and for sin , it being contrary to this new nature , there is a kind of moral impotency in him in whom it is , to commit sin : he cannot sin , because he is born of god , 1 joh. 3. 9. or if such an one be overtaken in a fault , it will work a disturbance in the soul , just as that will in the stomach , which a man hath eaten , against which he hath an antipathy in nature . but as for such as perform religious duties , and do things materially good , only by the strength of extrinsecal motives , and not froman inward principle of this new nature , or love to the things themselves ; to such those actions , being unnatural , become grievous and burdensome , and will be continued in no longer , than those motives continue in their strength . sect. 8. the last thing i proposed to consider about god's promise to abraham , is , what we are to understand by god's counting abrahams faith to him for righteousness . and i take it to signifie thus much : that god in a way of special grace , or by virtue of a new law of grace and favour which was established by god in christ , ( gal. 3. 17. ) that is , in reference to what christ was to do & suffer in time then to come , did reckon his practical faith to him for righteousness ; that is , that which in the eye of that new law should pass in his estimation for righteousness , subordinate to christ's righteousness , which procured this grant , or law. for otherwise faith , neither as it is the condition of the promise of remission of sin through christ , nor as it works repentance for sins past , or sincere obedience for time to come , is righteousness in the eye of the original law. for that accounts no man that hath , though but once transgressed it , to be righteous either upon the account of anothers suffering for his sin , or his own repentance or sincere imperfect obedience ; but curseth every man that from first to last continueth not in all things which are contained in that law. but it is as i said , an act of god's special favour , and by virtue of his new law of grace , and as it is established in christ , that such a faith as i have described , comes to be reckoned , or imputed to a man for righteousness , and through god's imputing it for righteousness , to stand a man in the same , if not in a better stead , as to his eternal concerns , as a perfect fulfilling of the original law from first to last would have done : christ's righteousness being presupposed the only meritorious cause of this grant or covenant . and thus indeed the faith which i have described , is a man's righteousness in the eye of this new law , because it is summarily all that is required of him himself to make him capable of the benefits promised by it , which as it is now revealed , is the gospel . justification is a law-term : and no man shall be justified in judgment , or upon tryal , but he that is just in the eye of this new law of grace , as every one that rightly believes , repents , and sincerely obeys , is , because that is all that it requires of a man himself to his justification and salvation . and yet every believers justification will be all of grace , because the law by which they are justified , is wholly of grace , is wholly a law of grace , and was enacted in meer grace and favour to undone man , that was utterly undone by the fall . there are two things which i conceive do constitute and make up the righteousness of the law of grace ( presupposing all to be procured by the purchase which christ hath made ) first , the righteousness which consisteth in the forgiveness of sins ; and secondly , the righteousness of sincere obedience . and in reference to both these , faith is imputed for righteousness , by virtue of the law of grace . first , faith as practical is imputed to a man for righteousness , as it is that , and all that which is required of him himself by the law of grace , to entitle him to the righteousness which consisteth in the remission of sins through christ. now that remission of sinnes is part of the righteousness which is by faith , is evident from rom. 4. 5 , 6 , 7 , 8. where the apostle to prove that a man's faith in god who justifyeth the ungodly , is counted to him for righteousness , he citeth a passage out of psalm the 32d , even as david also ( saith he ) describeth the blessedness of the man to whom god imputeth righteousness without works , saying , blessed are they whose iniquities are forgiven , and whose sins are covered . blessed is the man to whom the lord will not impute sin . the righteousness imputed in this sense , doth consist in the non-imputation of sin . not to impute sin , is not to reckon a man not to have sinned ; but it is to deal with him not according to the demerit of his sin , it is to pardon him for christ's sake upon his penitential faith , and not to punish him for his sin ; and this by vertue of a new law , or act of indemnity , or covenant of grace . for although pardon of sin is obtained for man by christ his suffering for sin , ( in whom we have redemption through his blood , the forgiveneess of sins , ephes. 1. 7. and though god , for christ's sake doth forgive us , epes . 4. 32. ) yet the actual collation of this great benefit , is not promised , but upon condition of man's faith. him hath god set forth to be a propitiation ; but it is through faith in his blood , rom. 3. 25. by him all that believe are justified from all things , from which ye could not be justified by the law of moses , acts 13. 39. and 10. 43. although christ is the propitiation for the sins of the whole world , ( 1 ioh. 2. 2. ) yet that saying of christ must and will will take place ; if ye believe not that i am he , ye shall dye in your sins , joh. 8. 24. and that also , mark 16. 16. he that believeth not , shall be damned . so that faith is imputed for righteousness , partly as it is the condition upon which pardon of sin is granted . secondly , that faith is imputed for righteousness , which is practical , or productive of sincere obedience , without which property it is not a fulfilling of the law of grace as a condition of the promised benefits , and consequently cannot justifie a man in the eye of that law. for first , repentance , and likewise forgiving men their injuries ( for instance ) are such acts of obedience , as without which a man cannot be pardoned ; and if not pardoned , then not justified . and therefore faith is not imputed for righteousness , unless it be productive of obedience . secondly , no faith is available to justification , but such as worketh by love , gal. 5. 6. which to say is all one , as to say , no faith is imputed for righteousness , but such as worketh by keeping the commandments of god , and fulfilling the law ; for that is the interpretation of love , both to god and men , 1 ioh. 5. 3. rom. 13. 10. thirdly , abraham who was set forth by god for a pattern of his justifying men by faith , was justified by such works as were the fruits of his faith , and not only by his faith which was the root of them : and therefore his faith as practical , was imputed to him for righteousnss : and such must be the faith of all others that shall obtain justification upon their believing as he did , iam. 2. 21 , 22 , 23. was not abraham our father justified by works when he had offered isaac his son upon the altar ? seest thou how faith wrought with his works ; and by works was faith made perfect . and the scripture was fulfilled which saith , abraham believed god , and it was imputed to him for righteousness . where note these four things . 1. that abrahams faith wrought with his works about the same end , as a condition of obtaining it , to wit , his justification . 2. that by his works his faith was made perfect , to wit , in its aptitude by god's institution , to justifie him , without which it would not have reached that end . 3. note further , that it was his faith as it wrought with his works , and as it was compleated and made perfect by them , that was imputed to him for righteousness . 4. note , that in the imputation of his faith for righteousness , as it was thus accompanied with , and perfected by works , was the scripture ful●illed which saith , abraham believed god , and it was imputed to him for righteousness . and if so , then the justification by works , together with faith , of which st. iames speaks here , is a justification before god , and not before men only , and to a man 's own conscience : for of such a justification doth the scripture in gen. 15. 6. speak , which is here cited by st. iames. nor doth this , that faith accompanied with obedience is imputed for righteousness , at all derogate from the obedience and sufferings of christ in reference to the ends for which they serve . because the whole covenant , and all the parts and terms of it , both promises of benefits , & the condition on which they are promised , are all founded in christ his undertaking for us , and all the benefits of it accrue to us upon our believing and obeying , upon his account , and for his sake . we are in him , who of god is made unto us wisdom , righteousness , sanctification , and redemption , 1 cor. 1. 30. for which cause also he is called the lord our righteousness . not as if his personal obedience to the law , was so formally imputed to us , as that we should be reckoned to have kept the law in his keeping of it , ( which hath been the opinion of some ) for if that had been so , there would have been no more need that christ should have suffered for us , than there was that he shoud have suffered for himself who had no sin , for neither should we , if we had perfectly kept the law in him , or in his keeping of it . chap. ii. for what ends the law was added to the promise . i now come to shew in the next place , for what end the law of mo●es was added to the promise . and before i do this in particular , i shall note only in general , that it was not added to cross or confront the promise , or god's design in it , but to be subservient to it , gal. 3. 21. is the law then against the promises ? god forbid . for it is not to be thought that god would prevaricate in his design , so that when he had once made a new law of grace for the saving of faln man , he would yet afterwards give any law but what should one way or other subserve to the same end , if men do not deprive themselves of the intended benefit by perverting it . and therefore to be sure , god did not intend to revive the old covenant of works made with adam in paradise , in the after promulgation of the law of nature ( which we call the moral law ) already broken . he did not therein come to demand his full debt of innocency in mans broken and bankrupt condition , or to let him know that he would without any other condition than perfect incency , cast him into prison , until he had paid the utmost farthing . for if he had , then the law indeed would have been against the promise , which declares quite otherwise . it is true , the law of nature as it is a perfect rule of natural righteousness , founded in god's nature and man's nature , doth of it self require perfect innocency , and can require no less , being suited to the nature of man in its perfect state . but when god brings this law forth , and sets it before men that are now faln from that state , as he doth in the promulgation of it , it is to let them know indeed what they once were , and from whence they are fallen , and how unhappy their condition now is , according to the tenour and terms of that law , and that it would have continued so for ever , if god had not made a new law of grace , to over-rule that law ; and to let all know that they shall still remain in that condition that wilfully exclude themselves from the benefit of the law of grace , by not performing the condition of it : and not to let them know , they should have no better terms from him than that law affords them , nor to make their perfect keeping of it the condition of their justification . but the law of moses entirely taken in all its parts , was rather given as an appendix to the promise , both as a rule of the material part of that obedience , which god would now require of the israelites in conjunction with their faith in the promise , and as a motive to that obedience : this in general . the question is put , gal. 3. 19. wherefore then serveth the law ? and the answer there is , that it was added because of transgression , until the seed should come . and it was added because of transgression in more respects than one . 1. it was added to discover sin , to make that known to be sin , which was so of it self , and in its own nature before the promulgation of the law. for by reason of that grievous wound which man got in his understanding by the fall , and by reason also of a progressive degeneration in mankind , the natural sense of moral good and evil , was to a great degree worn out of the minds of men. for the repairing of which decay , a promulgate law ( the ten commandments ) answerable to the law of pure nature in the spirituality of it , was set on foot in the world. and by this law came sin and duty to be more clearly known than they were before , rom. 3. 20. by the law is the knwoledge of sin , rom. 7. 7. i had not known sin but by the law : for i had not known lust , except the law had said , thou shalt not covet . 2. the law was added , not only barely to make known that to be sin , which was so●of it self before , but to set it out in it's colours , to make it known in the horrid nature and consequence of it , that men might be the more afraid to have to do with it . the law entred that the offence might abound : that is , that by that means it might be rendred the more criminous and demeritorious : that sin by the commandment , might become exceeding sinful , rom. 5. 20. & 7. 13. 3. the law as it discovered sin , and made it more criminous , and the people the more sensible of guilt , and more apprehensive of their obnoxiousness to punishment , was given to set off so much the more , the glory , beauty , and desirableness of god's grace in the promise of pardon and salvation , rom. 5. 20. the law entered that the offence might abound : but where sin abounded , grace did much more abound . by how much the more sin appeared sin , and was enhanced , and aggravated , and rendred manifestly mischievous by a promulgate law ; by so much the more grace appear'd to be grace , in all its glory , that brought deliverance from it , rom. 5. 21. that like as sin hath reigned unto death ( viz. by the law , that being the strength of sin , 1 cor. 15. 56. ) even so grace might reign through righteousness unto eternal life through ie●us christ our lord. after christ came , the rest which he gave , was so much the more sweet to these iews who received him , by how much they had been weary and heavy laden under a spirit of bondage before . 4. the law ( saith st. paul ) was our schoolmaster to bring us unto christ , that we might be justified by faith , gal. 3. 24. that is , it was a lower sort of institution accommodated to the weak and more imperfect state of the church● , until afterward it should deliver them over to a more perfect institution under christ. parents first teach their children to speak , and after put them to school to learn letters , syllables , words , and sentences , the use and design of all which they do not understand while they are children , as they do when they come to be men. in proportion to this hath god dealt with his church in the world , beginning with a lower and more imperfect sort of instruction , precepts and promises , and so proceeding to those that are higher and more perfect , and so by certain gradations , to lead on , and build up his church to a more perfect spiritual and compleat state of faith and holiness ; to all the riches of fulness of understanding of the mystery of god , of the father , and of christ , col. 2. 2. and thus the law as a schoolmaster , had a double end and use : the one respecting the time then present : the other that which was then future and to come . the then present use of it was twofold also . 1. to reclaim and restrain them from the superstitious customs of the heathen , to which they were addicted , in which respect also it was added because of transgression . the heathen worship , stood in divers superstitious rites or ceremonies : and because the israelites were adicted to a bodily worship like theirs , ( for they said , let us make us gods to go before us , exod. 32. 1. ) and were in danger thereby of being drawn to worship their gods , therefore to prevent this ( as parents put their childeren to school , partly to keep them out of harms way ) the lord by way of condescention to their childish humour , did ordain a worship consisting much in bodily exercise , and instituted divers laws , which stood in meats and drinks , and divers washings , and carnal ordinances , until the time of reformation ; till he should by sending his son , appoint more excellent laws for reforming both them and the rest of the world. lev. 18. 3 , 4 , 5. after the doings of the law of egypt wherein ye dwelt shall ye not do ; and after the doings of the land of canaan whither i bring you shall ye not do ; neither shall ye walk in their ordinances . ye shall therefore keep my statutes and my iudgments : which if a man do , ●e shall live in them , ezek. 20. 6. — 11. 2. the lord did institute diuers temporary laws for tryal and exercise of their obedience in those lesser things for a time , as being such as they were as yet best capable to receive , thereby to lead them on to higher instances of obedience afterward . these many ceremonies which they were obliged to observe , were not things of any natural or intrinsick goodness , but only made use of by god for a present turn , which when that was served , they ( as to practise ) were of no value , but became beggerly elements . but yet while they continued commanded of god , their obedience in the use of them , was rewardable , as well as their obedience to any other laws . the other end and use of the law as it was a schoolmaster , respected the time then to come . for the high priesthood , and sacrifices of the law , as they were types of what christ should be , do , and suffer as mediatour , were of great use to the iews after christ had suffered , and was risen again , and ascended into heaven , to facilitate both the knowledge and belief of the mystery of redemption by christ. 1. to facilitate the knowledge thereof , and to beget in them a right notion of these things in christ , by which forgiveness of sins , and acceptance with god , is obtained on our behalf . for those who had long seen and known the effect of legal sacrifices , as how they did procure legal impunity for offences committed , god accepting the life of a beast that had not sinned , instead of the life of a man that had , might soon come to understand from that by parity of reason , that god would much more accept of his own sons offering himself in sacrifice for us , so as to excuse us from suffering eternal punishment for our sin . for if the blood of bulls , and of goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh ; how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works to serve the living god , heb. 9. 13 , 14. and so the high priests entring into the holy of holies in the behalf of the people , with the blood of the sacrifice , and burning incense there , doth greatly assist the mind in understanding the nature of christ's intercession for us in heaven , in virtue of his bloodshed for us on earth , heb. 9. 2. the law in the typical nature of it , was of great use to the iews , to facilitate and strengthen their belief in christ ; and so were the predictions of the prophets in conjunction with it : for these and the accomplishment of them in christ , did so answer each other , as in water face answereth to face , that those who believed the law and the prophets , had a great advantage by means thereof , to believe in christ. and therefore our blessed saviour when he would satisfie his disciples touching himself , that he was indeed the christ , and of the necessity of his death , ( which death occasioned at first a staggering in their faith ) beginning at moses and all the prophets , he expounded to them in all the scriptures , the things concerning himself , luke 24. 27. and st. paul when he laboured the conversion of the iews at rome , to christianity , as the chiefest way to effect it ; he expounded to them , and testified the kingdom of god , perswading them concerning iesus , both out of the law of moses , and of the prophets , from morning to evening , acts 28. 23. had ye believed moses ( saith our saviour to them ) ye would have believed me ; for he wrote of me : but if ye believe not his writings , how shall ye believe my words , joh. 5. 46 , 47. and thus in both the forementioned respects , the law was a schoolmaster indeed to bring them to christ , that they might be justified by faith. 5. the law was given to the jewish nation , not only for their behoof and benefit , but also for a general good to the world : that the nations round about , hearing of such excellent laws , & perceiving how happy and prosperous those people were , so long as they observed them ; might thereby be invited to quit their idol gods , and to take hold of the covenant , and to joyn themselves to the people of the god of abraham , even as it came to pass in such as were proselited . and upon this account it seems to be , that the psalmist prayed thus : god be merciful unto us , and bless us , and cause thy face to shine upon us : that thy way may be known on earth , thy saving health unto all nations , psal. 67. 1 , 2. and concludes , ver . 7. that if god should so do , his fear would be propagated through the world : god shall bless us , and all the ends of the earth shall fear him , deut , 4. 6 , 7 , 8. keep therefore and do them , for this is your wisdom , and your vnderstanding in the sight of the nations , who shall hear all these statutes , and say , surely this great nation is a wise and an vnderstanding people . for what nation is there so great , that hath god so nigh unto them , as the lord our god is in all things that we call upon him for ? and what nation is there so great , that hath statutes and iudgments so righteous , as all this law which i set before you this day ? to them were committed the oracles of god , rom. 3. 2. they were committed in trust to them as feoffees for the world , to communicate the knowledge of god and of his laws to the nations ; to carry on further the reformation of the world begun in their father abraham , and which was promised to be more compleatly effected by the messias , in that all nations of the earth should be blessed in him . and as god's judgements on the iews for breaking his laws , was admonitory to the nations about them , deut. 29. 24 , — 28. so his famous deliverances wrought for them upon their repentance for breaking his laws , made god known abroad to be a great favourer of such as repent of their worshipping and serving other gods , and such a one as could and would save , deliver and bless them that turned to him to serve him only . which seems to be his meaning when he saith he will be sanctified before the heathen , when he should gather them from among the people where they were captives , and that the heathen should know that he was the lord , ezek. 20. 41. & 36. 23. and by this means be brought them to fear & worship the god of israel . psal. 102. 13 , 15. thou shalt arise and have mercy upon zion ; so the heathen shall fear the name of the lord ; and all the kings of the earth thy glory . when the lord turned again the captivity of sion , they said among the heathen , the lord hath done great things for them , psal. 126. 1 , 2. 6. the whole law was given to be a political instrument of governing the israelites ( according to that state of their minority ) as a peculiar republick , of which god himself was the soveraign legislator . but of this more afterward . chap. iii. shewing by what faith and practice the iews under the law were saved . i c●me now to shew by what faith and practice the iews under the law were saved . and doubtless what ever it was , it became available to that end , upon the account of what christ was to suffer , when he should come . for , as i shewed before , that god's covenant with abraham and his seed ( by virtue of which the faithful then were saved ) was confirmed in christ ; was established with them in reference to what he was to do and suffer as mediatour afterwards , gal. 3. 17. and by means of his death , there was redemption for the transgressions that were under the first testament , heb. 9. 15. and the sacrifices and priesthood , were a figure for the time then present , of what christ should afterwards do and suffer , and for what end . but when i say so , i do not say that all that were saved , did understand so much . for we see the apostles of christ , though they did believe him to be the messias , which the iews expected , yet they did not understand or expect that he should suffer death as a sacrifice , till he told them so : nay the thing was so far from their thoughts , as that they did not understand him when he plainly foretold them of his death , luke 18. 32. and if the doctrine touching the resemblance that is between the priesthood of melchizedech and the priesthood of christ , was not in the apostles sense , meat which babes in christanity could well digest in their understandings , but was meat for strong men , heb. 5. 10. — 14. we may well guess by that how little the iews understood the typical and spiritual sense of those types about which they were frequently conversant ; and wherefore it 's said that the least in the kingdom of heaven is greater than iohn the baptist , though he was so great , that there was none greater before him . hence we may see , that one reason why those iews were all their life time under a spirit of bondage to fear , was the great obscurity of the declaration of god's purpose of grace to the world through christ , and the way and method of salvation by him . moses was but a servant for a testimony of those things , which were [ after ] to be spoken , and so declared afterwards , as that the typical meaning of them might be understood , heb. 3. 5. in the mean while , as touching those things , they were shut up unto the faith which should [ afterwards ] be revealed , gal. 3. 23. it is said of the prophets , whereof moses was one , that not unto themselves , but unto us they did minister the things which are now reported unto us , by them that have preached the gospel to us , 1 pet. 1. 12. add we to all this , heb. 9. 8. where having spoken in ver . 7. of the high priests entering alone into the holy of holi●s with the blood of the sacrifice in behalf of the people once every year , he saith , the holy ghost this signifying , that the way into the holiest of all , was not yet made manifest , while as the first tabernacle was yet standing . by the holiest of all , here is meant heaven , signified of old by the holy of holies , as appears , ver . 12 , 24. and the plain meaning seems to be this , that the peoples entring into heaven by the sacrifice and blood , and intercession of christ , was not made manifest while the tabernacle-worship continued . for christ is our way into heaven ( to the place within the vail ) by his blood shed as a sacrifice , heb. 10. 19 , 20. having therefore brethren , boldness to enter into the holiest by the blood of iesus , by a new and living way , which he hath consecrated for us th●ough the vail , that is to say , his flesh . but this way he tells us was not made manifest , while the first tabernacle was standing . but as obscure as this way was , as to what was to be done and suffered in particular by the messias , yet they had some general grounds of faith and hope , that upon their faith , repentance , and sedulous endeavours to walk in all the commandments and ordinances of the lord , they should obtain remission of their sins , and a future happiness in another world. among which grounds these were not the least : 1. they had the knowledge of the promise of blessedness to all nations in abrahams seed , and of the promise of those other benefits which were promised to abraham and his seed . 2. they had an addition of several other predictions concerning the messias , both by moses and other prophets , that perhaps were somewhat more express , such as in deut. 18. 16. isa. 53. dan. 9. and others . these promises and predictions , put them in great expectations of special benefits by the messias , and wrought in them a longing after his day . upon which account our saviour said to his disciples : blessed are your eyes , for they see , and your ears , for they hear . for i say unto you , that many prophets and kings , and righteous men , have desired to see those things which ye see , and have not seen them , and to hear those things which ye hear , and have not heard them , mat. 13. 16 , 17. luke 10. 23 , 24. 3. they had large significations from god of his special favour to them above all people , as in chusing them to be his peculiar people , and in declaring himself to be their god ; in giving visible signs of his presence among them , and excellent laws & promises to them , and sending his prophets amongst them , and working many wonders for them , and casting out the nations before them to make room for them , and the like , deut. 7. 6 , 7 , 8. and 26. 18 , 19. psal. 147. 19 , 20. rom. 9. 4 , 5. 4. they had express declarations from god of the goodness of his nature , and of his compassion towards sinners , and of his readiness to pardon such as should repent and return to their duty in loving him , and keeping his commandments . as for instance , exod. 34. 6 , 7. the lord passed before him , and proclaimed , the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , trangression and sin . and when he delivered them his law , with the greatest terrour and astonishment to them , yet even then he assured them that he would shew mercy to thousands of them that love him , and keep his commandments ; as in the second commandment . and in case of their miscarriage to the drawing down of gods judgements upon them , he bespeaks them thus : when thou art in tribulation , and all these things are come upon thee , even in the latter days , if thou turn to the lord thy god , and shalt be obedient to his voice : ( for the lord thy god is a merciful god , ) he will not forsake thee , nor forget the covenant of thy fathers , deut. 4. 31. and 30. 1 , 2 , 3. levit. 26. 39 , &c. from all which grounds , the faithful among them , had such a hope and confidence of pardon of sin , and of a future happiness in another life , upon their repentance and sincere obedience , as did effectually induce them to have good thoughts of god , to love him , and to endeavour to please him , by having respect unto all his commandments . this made him say , psal. 130. 4. there is forgiveness with thee , that thou mayest be feared . and under this hope and confidence , the twelve tribes did instantly serve god day and night , and grounded this hope of theirs upon the promise made of god unto their fathers , as st. panl tells us , acts 26. 6 , 7. and indeed it was the unanimous faith of the most eminent among them from age to age , that god had both made , and would keep a covenant to shew mercy to those that love him , and keep his commandments , or that walk before him with all their heart : for that they looked upon as the condition of god's promise of shewing mercy . this we may see in moses , david , solomon , and in daniel , and nehemiah , deut. 7. 9. know therefore that the lord thy god , he is god , the faithful god , which keepeth covenant and mercy with them that love him , and keep his commandments . so david , psalm 103. 17 , 18. the mercy of the lord is from everlasting to everlasting to such as keep his covenant , and to those that remember his commandments to do them . and thus solomon , 1 kings 8. 23. and he said , lord god of israel , there is no god like thee , who keepest covenant and mercy with thy servants , that walk before thee with all their heart . so daniel in his 9th chap. 4th ver . o lord , the great and dreadful god , keeping the covenant and mercy , to them that love him , and to them that keep his commandments . and nehemiah likewise , ch. 1. 5. i beseech thee , o lord god of heaven , the great and terrible god , that keepeth covenant and mercy for them that love him , and observe his commandments . this we see was the serious and constant profession of the faith of the servants of god in those times . and in this faith and practice doubtless it was , that they lived , and dyed , and were saved . chap. iv. that the law contained a covenant different from that with abraham . in the next place i am to shew , that the law of moses did contain a covenant distinct , and of a different nature from the covenant which god made with abraham and his spiritual seed . besides the general promise which god made to abraham , respecting the gentiles as well as the iews ( in thee all nations of the earth shall be blessed ) he made a special covenant with him , as a reward of his signal faithfulness , to give unto his natural seed the land of canaan . nehem. 9. 8. thou foundest his heart faithful before thee , and madest a covenant with him , to give the land of the ca●aanites — to his seed . in order to the fulfilling of which promise , after he had brought them out of egypt , he united them under himself as head , in one political body , by a political covenant , exod. 19 , &c. which is the covenant i am now to discourse of . in which discourse i would , 1. shew in what respect the law of moses is said to contain a covenant of a different nature from the covenant of grace made with abraham . 2. prove that it did contain such a different covenant . 3. for farther illustration , consider it in its parts , and their relation one to another . 4. and in what respect this covenant is called the first covenant , when as the covenant of grace was made before it . 1. in what respect the law of moses is said to contain a covenant of a different nature from the covenant of grace made with abraham . the law of moses comes under a twofold consideration . 1. as in conjunction with the promise to abraham , to which it was annexed , it made up one entire law , by which the israelites were to be governed and directed in the way to eternal life : and in this conjunction , the promise was the life and soul as it were of the body of the mosaic law properly taken . and in this sense as the word law signifies the pentateuch , or five books of moses , ( which contain the promise as well as the law ) it is sometimes used in the new testament , gal. 4. 21 , 22. 1 cor. 14. 34. luke 16. and in this sense doubtless we are to understand the law upon which david bestowed so many glorious encomiums as he did , saying , the law of the lord is perfect , converting the soul , &c. psal. 19. 2. we are to consider the law of moses as given at sinai , in a stricter sense , as it was an instrument or rule of government in the commonwealth of israel . the law , in the former sense of it , promised eternal life ( though but obscurely ) to those that did believe its promises , and sincerely obey its precepts . in the latter sense , it promised only temporal blessings to those that strictly observed it in all the parts of it ; and threatned those with temporal calamities that did not . the same laws materially , of this political covenant , related to both the covenants . as eternal life was promised in the covenant of grace , upon condition of sincere obedience to those laws , as an effect of faith in the promise ; so those laws , in conjunction with the promise , were , as i may so say , evangelical . but as temporal benefits only were promised in that covenant upon condition of strict obedience to those laws ; and as those laws were enjoyned under temporal penalties as they were commonwealth-laws ; so that convenant , containing those laws , was political , and in this political respect , it was another covenant . if the law of god , and the law of man command or forbid things materially the same ; yet if the one command or forbid them under pain of damnation , and the other only under temporal penalties ; these laws are not formally the same . the commonwealth of israel had no commonwealth laws , but what god himself gave them , the which laws they also covenanted with him to observe ; by which covenant they were united under him as head of that political body . and therefore when they would needs choose them a king like other nations , god told samuel , saying , they have not rejected thee , but they have rejected me , that i should not reign over them , 1 sam. 8. 7. ye said unto me ( said samuel ) nay , but a king shall reign over us , when the lord your god was your king , 1 sam. 12. 12. i conclude then , that as the law of moses did serve to this political end , so it was a distinct covenant , and different from the covenant of grace . 2. let us see how this may be proved to be a covenant so distinct and different , as i have said , from the covenant of grace declared to abraham . and to this purpose these things are considerable . first , they are called the two covenants , by st. paul , gal. 4. 24. and if they are two , then there is a real difference between them , else they would be but one and the same . secondly , they bear distinct denominations , the one is called the first and the old covenant , and the other , the second and the new , heb. chap. 8. & 9. thirdly , there were some sins pardonable by one of these covenants , which were not so by the other ; and that shews that they were quite of a different nature . the murder and adultery which david was guilty of , was not pardonable according to the terms of the political covenant , if there had been any superiour power on earth to have executed that commonwealth-law ; and yet according to the terms of the covenant of grace , they were pardonable upon repentance , and upon those terms were pardoned unto him . the like might be said perhaps of manasseh . the unbelief of moses and aaron in not sanctifying god in the eyes of the children of israel , was according to the terms of the covenant of grace , pardoned as to the eternal penalty , but yet was not wholly pardoned according to the terms of the the political covenant as to temporal punishment : for the lord told them that for that cause they should not bring the children of israel into the land of canaan , numb . 20. 12. and in reference to this case , the psalmist saith , thou wast a god that forgavest them , though thou tookest vengeance of their inventions , psal. 99. 8. fourthly , the covenant of grace never ceaseth , but it is of perpetual duration throughout all generations ; and therefore is called the everlasting covenant , heb. 13. 20. but this mosaical political covenant , is vanished long since , heb. 8. 13. by which also it appears to be a covenant effentially different from the other . 3. for a farther illustration of the nature of this covenant , we will consider it in its parts , and in the relation which those parts bear one towards another . and in general , it did consist of two parts . 1. of laws ; and 2. of the sanction of those laws : the laws likewise were of two sorts . 1. laws of duty . 2. laws of indemnity . 1. laws of duty . and in them we may consider , 1. what those laws were . 2. what manner of obedience to those laws it was which would free men from the penalties of them , and entitle them to the promises of reward annexed to them . first , the laws of duty , of which this covenant did in great part consist , were those which pass under the various denomination of moral , ritual or ceremonial , and judicial . some of which laws , ( viz. the decalogue especially and almost wholly ) for the matter of them , were natural , that is , such as were founded in the nature of man , forbidding things which of themselves were evil , and commanding things which in their own nature were good , and might be discerned to be so , by man in his pure naturals , and in great part since the degeneration of his nature , whether they had been expresly forbidden , or commanded , or no. but these laws became part of the political covenant , only as they were expresly and externally declared to the iews by a promulgate law. for if this had not been so , the gentiles could not have been said to be without the law , as they were , rom. 2. 14 , 11. 1 cor. 9. 21. for they had the force and effect of the law in their hearts , and were in that respect a law unto themselves , rom. 2. 14 , 15. but because the decalogue , as well as the other laws , was delivered to the iews only , and to none else , from mount sinai , therfore they only ( and proselytes that joyned with them ) were said to be under the law , and all the rest without law. and therefore is the giving of the law reckoned to the iews among their peculiar priviledges , rom. 9. 4. psal. 147. 19 , 20. and in this sense only as the decalogue was a part of the political law , can the ministration ingraven in stones , be said to be done away , as it is , 2 cor. 3. 7 , to ver . 11. for so much of it as was a copy of the law of nature , or is by christ incorporated into his laws , remains in force to all men . the other laws of which this covenant did consist , were arbitrary , the force of which did wholly depend upon divine institution : and such were the laws ceremonial ; and a great part of those we call judicial . secondly , that obedience which would be sufficient to secure a man from the penalty of the political law , and to entitle him to the promised reward annexed thereto , was no less than a strict obedience to it in all the parts of it . for it is written , cursed be he that confirmeth not all the words of this law to do them : and all the people shall say , amen . deut. 27. 26. and this extended to heart-obedience , and heart-sinning , as well as to the outward act , commanding love to god , forbidding to covet , as under the heart-searching political soveraign , who reserved to himself the final judgement and execution , even in temporal respects , in many cases . 2. laws of indemnity ( of which also this covenant did consist ) were partly those which ordained sacrifice and offerings for the expiation of many sins made pardonable by those laws , so far as to exempt the delinquent person from the temporal penalty threatned for breach of those other laws , which for distinction sake , i call laws of duty ; for otherwise these also were laws of duty as well as of priviledge . there were other laws of indemnity likewise for the purification of persons legally unclean ; which being observed , the persons unclean became delivered from the penalties they suffered while their uncleanness was upon them ; such as was their separation from the congregation . consider we next the sanction of these laws ; and that did consist in promises annexed to the observing of them , and in a curse denounced against the transgressors of them . and for our better understanding the nature of the promises of this covenant , we will consider them negatively , and affirmatively . 1. negatively ; the promises of this political-covenant as such , were not promise ; of eternal life ; and when i say so , i do not deny but that , first , the iews in moses time , and before , had promises of eternal life implyed in the covenant made with abraham and his seed . and accordingly the faithful ones among them , sought after the heavenly countrey , and looked for a city which hath foundations , whose builder and maker is god , heb. 11. 10 , 14 , 16. nor secondly , will i deny but that there are some passages in the law of moses , if you take the law of moses in a large sense , which look somewhat like a renewall of the antient covenant with abraham to his seed . as when , for instance , god made a conditional promise to the israelites in moses his time , to be their god , and that they should be his people , as in levit 26. 12. deut. 29. 13. which form of words is interpreted sometimes to imply a future happiness in another world , heb. 11. 16. matth. 21. 31 , 32. and i do not deny but the iews had by moses , as express a promise of the messias , as abraham had , deut. 18. 15. — 19. but st. paul doth not speak of the law in this large sense , when he opposeth the law and the promise , the law and faith , one to another . but if we understand by the law of mo●es , the law as political , the law of the common-wealth ; so the promises of it were not promises of eternal life ; for promises of this nature did pertain to another covenant , to wit , th●t made with abraham , and his spiritual seed as such . first ; therefore st. paul doth down-rightly deny that the promise of the inheritance , ( which in heb. 9. 15. is called the eternal inheritance ) was by the law , which yet it would have been , if by law he had meant the law in that large sense , in which the law and promise to abraham are conjoyned , and not in that strict sense , by which he means the political law distinctly . and if the inheritance had been promised upon the same terms as temporal blessings were in the temporal covenant , the inheritance might have been obtained by the law , as well as temporal blessings were . rom. 4. 13. for the promise that he should be heir of the world , was not through the law , but through the righteousness of faith. secondly ; st. paul evinceth the badness of that opinion , to think that eternal life was promised upon the law-terms , from the absurd consequence of it ; shewing that if it were , that then it would make void the promise of god to abraham , and the way of saving men by faith in that promise , of none effect : gal. 3. 18. for if the inheritance be of the law , it is no more of promise : but god gave it to abraham by promise . rom. 4. 14. for if they which are of the law be heirs , faith is made void , and the promise made of none effect . it was altogether unreasonable to think that the inheritance should be promised upon such distant and inconsistent terms , as are faith in the promise , and by works of the law. thirdly ; the law , saith the apostle , is not of faith , but the man that doth them shall live in them , gal. 3. 12. meaning , that what the law promised , it did not promise it upon condition of believing , but upon condition of doing . and eternal life is not since the fall promised upon condition of doing without faith , but upon condition of believing ; for the iust shall live by faith , vers. 11. and therefore eternal life is not promised by the law. fourthly ; wherefore else are the promises of that better covenant , heb. 8. 6. said to be better promises ? but because they are promises of better things than were promised in the first covenant ; which yet they could not be , if eternal life had been promised in that covenant , because that is the best of all promises . to say they are better only in respect of administration , and clearness of revelation , would not satisfie such as should well consider ▪ that if the betterness of the covenant and promises , lay only in that , the difference would not be so great , as to denominate them two covenants , and two so vastly distant as the scripture represents them to be . the difference then would be but only gradual , as that is , which is found in the same covenant of grace in the several editions of it , to adam , to abraham , to david , and now to all nations since christ's coming ; and not essential , as that between the two covenants seem to be , as it is represented in gal. 4. 24. besides , st. paul represents the administration of the two covenants , to differ as much as righteousness and condemnation , life and death differ , which sure is more than a gradual difference . the one is the ministration of death and condemnation ; the other , the ministration of righteousness and life . 2 cor. 3. 6 , 7 , 8 , 9. the law made nothing perfect , but the bringing in of a better hope did , heb. 7. 19. by which it appears again , that the hope of the gospel ( in which the things hoped for upon the promises of the gospel are not the least ) is better than what the law promised the observers of it . this is the promise which he hath promised us , even eternal life , 1 john 2. 25. 2. and affirmatively ; it was then a long and prosperous life in the land of canaan , that was promised in the first covenant , deut. 28. 11. the lord shall make thee plenteous in goods , in the fruit of thy body , and in the fruit of thy cattel , and in the fruit of thy ground , in the land which the lord sware unto thy fathers to give thee , deut. 11. 21. that your days may be multiplied , and the days of your children as the days of heaven upon earth . a great variety of outward blessings is promised , as the reward of keeping that covenant . and therefore wisdom under that dispensation is described , as having length of days in her right hand , and in her left ha●d riches and honour ; whose ways are ways of pleasantness , and all her paths peace , prov. 3. 17. and as this covenant was national , so there were promises of national blessings ; such as was the setting them on high , above all the nations of the earth ; making them the head and not the tail : the giving them victory over ●nemies ; multiplying the nation , and bestowing on it health , peace , and plenty , deut. 28. lev. 26. when it 's said once by moses , thrice by ezekiel , and twice by st. paul , that the man that doth them , shall live in them , ( lev. 18. 5. ezek. 20. 11 , 13 , 21. rom. 10. 5. gal. 3. 12. ) thereby epitomizing the first covenant ; i conceive that by living , is meant a long and prosperous life in this world. as on the contrary , the condition of one greatly afflicted , is in scripture-dialect , a kind of death , and such an one said to be free among the dead , psal. 88. 5. and that which inclines me so to think , is not only the reasons already given to prove that no other life was promised in the first covenant , but also the congruity of this sense with other passages in the writings of moses . as deut. 30. 15. see , i have set before you this day , life and good , death and evil. if you would know what is meant by life here , the next verse will inform you : that thou mayest live and multiply , and the lord thy god shall bless thee in the land whither thou goest to possess it . the contrary whereunto is the death he had set before them ; saying , i denounce unto you this day that ye shall surely perish , and that ye shall not prolong your dayes upon the land , &c. deut. 32. 46 , 47. set your hearts unto all the words which i testifie among you this day , ; for it is not a vain thing for you , because it is your life ; and through this thing ye shall prolong your dayes in the land wherein ye go . the latter words are exegetical of the former : through this thing ye shall prolong your dayes , is the interpretation of those ; it is your life . and it may be considered also , whether this particle [ in ] ( which if a man do he shall even live [ in ] them ) may not determine the nature and kind of that reward which was promised in the first covenant , as it was a present reward , a reward which was received even while the work was doing , according to that , psal. 19. 11. in keeping them there is great reward . and this is agreeable to what fell out in the event . the lord was with them to prosper them , while they were with him ; but when they forsook him , presently troubles overtook them . the pouring out of god's fury on them to consume them in the wilderness , being put in ezek. 20. 13 , 21. as the direct contrary to those words , which if a man do , he shall even live in them , seems greatly to favour this nation . but the house of israel rebelled against me in the wilderness : they walked not in my statutes , and they d●spised my iudgments , which if a man do , he shall even live in them : then i said , i would pour out my fury upon them to consume them in the wilderness . and indeed one main difference between the two covenants , ( which i would have here observed ) lies in this , to wit , the presentness of the reward promised in the first , and the futurity of that promised in the second . st. paul in his allegorical description of the two covenants , gal. 4. 24 , &c. represents those that adhered to the first covenant , by the children of bond-servant , to whom abraham gave gifts in present , and sent them away , as in gen. 25. 5. and those that adhered to the second , by the son of the free-woman , isaac , who was abrahams heir , to whom he gave the whole inheritance at last . and the adoption of sons , as the priviledge of the new covenant ▪ is opposed to the condition of servants under the old , gal. 4. 7. and what are they adopted to , but to an inheritance for the future ? for by adoption they are made heirs : if a son , then an heir of god through christ : an heir of what ? of an inheritance for the future ; an inheritance incorruptible , undefiled , and which fadeth not away , reserved in heaven , 1 pet. 1. 4. and therefore they are said to wait for the adoption , to wit the redemption of their bodies , at the resurrection , rom. 8. 23. sons and heirs serve their father with a free and ingenuous spirit , though they have but little for the present , in confidence of what he will do for th●m hereafter in another world , when they shall come to age . but those under the old covenant , were like servants , who serve with a servile spirit , because they do it with expectation of present pay . the one walk by faith , which is the substance of things hoped for , and the evidence of things not seen ; the other were influenced in their obedience , by the expectation of present reward , because that was it which the first covenant promised to the observers of it . these promises now insisted on , were promises of reward to the observers of this first covenant : but besides these , there was another sort of promises exhibited in the first covenant , and they were promises of pardon , in many cases , when the laws of that covenant were broken . there were ( as i have shewed ) laws of indemnity , which made many of the breaches of the laws of duty , pardonable upon certain conditions . and such were all sins of ignorance and inadvertency , and some of those also which were committed wittingly . but presumptuous sins , and such as carried in them a kind of contempt of the law , these were exempted from pardon : heb. 10. 28. he that despised moses law , died without mercy , under two or three witnesses . but for the other , there were promises of pardon upon certain conditions ; which conditions were not always the same . in some cases the offering of a sin-offering , or trespass-offering , was the condition . in other cases , that with confession of sin , was the condition . and in some other cases , sacrificing , restitution , and satisfaction were the condition . and afflicting of the soul , as well a the sacrifice for atonement on the day of general expiation , was always a condition of forgiveness . these things in the particularities of them , you have in the 4 , 5 , 6 , 16 , and 23d chapters of levit. and then the condition of the promises of purgation of legal uncleannesses , and the penal effects of them , was the observing the rules prescribed for purifying the unclean . now the forgiveness promised by these laws of indemnity , did not free the conscience from all obligation to eternal punishment , but only freed the person from suffering those temporal evils , which were threatned in this covenant against those which did not continue in all things written in the book of it . neither sacrifices , nor legal purifications , sanctified , but unto the purifying of the flesh , and to their temporal concerns only , heb. 9. 9 , 10 , 13. and here we may observe a five-fold difference in reference to remission of sin , between the first covenant , and the covenant of grace . 1. they differ in the nature of those sacrifices by which atonements were made , and upon which forgiveness was promised . the blood of the sacrifice of the first covenant , was but the blood of bulls and of goats , and the like , heb. 10. 4. but the blood of the sacrifice of the second covenant , is the blood of christ the eternal son of god. so that the nature of the sacrifices of the two covenants , upon which the promise of the pardon of sins was granted , doth differ as much as the blood of beasts and the blood of the son of god differ . 2. those two sorts of sacrifices pertaining to two kinds of covenants , differ in the proportion of efficaty and virtue to accomplish their respective ends and effects . there is a greater richness of proportion in the blood of christ to free the cons●ience from the guilt of sin , or obligation to eternal punishment , than there was in the blood of beasts to free the delinquent person from temporal punishments . this is plainly intimated in heb. 9. 13 , 14. for if the blood of bulls and of goats , and the ashes of an heifer sprinkling the unclean , sactifieth to the purifying of the flesh ; [ how much more ] shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works to serve the living god. 3. they differ in the nature of the pardon promised in each of the covenants respectively . the redemption granted in the first covenant , was but temporal , as the covenant it self was ; it was but from evils temporal : but christ jesus by his atonement , hath obtained eternal redemption for us , hebr. 9. 12. 4. they differ in respect of the sins made pardonable by each covenant respectively . there were many sins for which the first covenant granted no pardon upon any terms whatsoever . they that despised moses law , died without mercy , heb. 10. 28. but the covenant of grace makes promise of the pardon of the greatest sins upon repentance . all manner of sin and blasphemy , except the blasphemy against the holy ghost , are pardonable upon repentance . this difference is set down , acts 13. 39. and by him all that believe are justified from all things , from which ye could not be justified by the law of moses . we may well suppose that the first covenant did finally condemn some , which the covenant of mercy pardoned . david in the matter of vriah , did that which was unpardonable by the first covenant ; it was a fact to have been punished with death by the law , but that there was none but god that could duly inflict it upon him in his capacity ; and yet upon his repentance , it was pardoned as to his eternal concerns , as well as temporal , by virtue of god's covenant of mercy . on the other hand , a man probably might be so righteous in the eye of the first covenant , as not to be visibly blameable , and yet even then he obnoxious to the curse of the everlasting covenant . paul while he was saul , and in the state of unbelief , was even then as touching the righteousness which is in the law , blameless , as he himself saith , phil. 3. 6. so different were these two covenants , that him whom the one condemned the other might justifie , and likewise justifie him whom the other condemned . 5. they differed in respect of the condition to be performed on man's part for the obtaining of pardon . pardon was promised i● the first covenant upon condition of doing only without reference to faith ; but so are not the pardons of the new covenant , gal. 3. 11 , 12. but that no man is justified by the law in the sight of god , it is evident ; for the iust shall live by faith : and the law is not of faith ; but the man that doth them shall live in them . so much concerning the first part of the sanction of the first covenant . come we now to the second . the other part of the sanction of this covenant , did consist in the curse of it denounced against the breakers of it . though it 's true that every man is under a condemnation that would be eternal , until he comes to be absolved by virtue of the law of grace , yet more than temporal death was not expresly threatned for breach of the political covenant as such . 1. for first , a violent death inflicted by the hand of the magistrate , for capital offences , is called the curse , deut. 22. 23. he that is hanged , is accursed of god , or is the curse of god. 2. christ who did not suffer eternal punishment for man's sin , did yet suffer the curse of the law , in that he was hanged on a tree , gal. 3. 13. it is true indeed , that by that temporary suffering of his , he redeemed us from eternal punishment , which we were obnoxious to . 3. those who apos●atize from christ , and reject his gospel , merit sorer punishment than what was inflicted on them that despised moses law ; and yet sorer punishment for kind they cannot suffer , if eternal punishment had been the penalty of that covenant as such , heb. 10. 28 , 29. 4. as the promises of that covenant when particularly expressed , did appear to be but temporal , so the curses of it appear to be no other in the particular enumeration of them . as for instance ; a violent death inflicted by the hand of the magistrate , was the punishment threatned for many capital offences ; such as was idolatry , blasphemy , witchcraft , working on the sabbath , invading the priests office , and for being a false prophet ; & also for murder , adultery , sodomy , buggery , man-stealing , cursing , or smiting of parents , or being stubbornly rebllious against them , and some other . and a cutting off from among the people ( whether by god's hand immediately , or by mans , i determine not ) was the penalty threatned for eating leavened bread within the time prohibited , for not purifying ones self when unclean , for profaning holy things , for ones eating of the sacrifice with his uncleanness upon him ; for offering sacrifice any where but at the tabernacle , for eating of blood , and for eating of the fat of the sacrifice ; for neglecting to keep the passover , and for not afflicting the soul in the day of general atonement ; and for several other offences . and those offences for which cutting off from among the people , is threatned , being less criminous than the former , we have no reason to think the penalty of cutting off from among the people , to signifie more ( if so much ) than the suffering of a temporal death . as we may observe how the israelites various punishments are exprest for their manifold crimes in the wilderness , by god's overthrowing them in the wilderness by pestilence , and otherwise . 1 cor. 10. in brief ; the temporal evils threatned in this covenant , were either personal , domestick , or national . the personal and domestick evils , were no less , than whatsoever tended to the infelicity of man's life , as diseases in body , perplexity of mind , unfruitfulness in body , in cattel , in ground ; scarcity , poverty , oppression , loss of relations , fewness of days , and an untimely cutting off from the promised land. the national were wild beasts , pestilence , sword , famine , captivity , and such like . these were inflicted when the breach of the covenant became national in the generality of the people : but especially when those who had the management of publick affairs , civil and ecclesiastick , did not restrain the people by a due execution of laws , but rather led them into sin by their example , and sometimes by their commands ; corrupting religion , and perverting justice , levit. 26. deut. 28. and the evils threatned being national , as the covenant it self was , they must needs be but temporal , because there is no judging , condemning , and executing nations as nations , but in this world. 4. come we now to shew reason why this covenant is called the first covenant , since there were others made before it ; as that with adam in paradise , and that covenant of salvation with adam after his fall , and with noah , and abraham . and , 1. negatively ; it is not so called , as if it were the same for substance with that which was first made with adam in paradise , as many have thought , or because it was proposed upon the same term . for , first , that covenant was established upon the terms or condition of perfect innocency ; no provision being made in it for pardon in case of failure , upon any condition whatsoever . but it was otherwise in this mosaick covenant , as i have shewed , in that it contained several laws of indemnity for the relief of delinquent persons , upon certain possible and practicable conditions . secondly , if this and the paradisical-covenant had been of the same nature , then it and the promise made to abraham and his spiritual seed , would have been inconsistent , the one promising eternal life upon believing , the other only upon condition of sinless obedience . if this had been the case , the law would have been against the promise , which god forbid it should , gal. 3. 21. and the one would have excluded the other , according to st. pauls ' reasoning , rom. 11. 6. if by grace , then it is no more of works ; otherwise grace is no more grace . but if it be of works , then is it no more grace ; otherwise work is no more work . but 2. affirmatively . it is called the first covenant , because it is the first of the two under question and dispute between the apostles and unbelieving iews . the question and controversie between them was , which of the two covenants , that by moses , or that by christ , was finally adhered to as the way of salvation . in the handling of which controversie , that by moses is called the first , and the gospel-covenant established by christ , as was prophesied by ieremiah , is called the second : even as the one is called the old covenant , not because it was the oldest of all covenants , but because opposed to that which was prophesied of under the name of a new covenant . it is observable , that where we meet with the first mention of the first covenant under that denomination , it is not stiled [ the ] first covenant absolutely , but [ that ] first covenant , as pointing at that under dispute , hebr. 8. 7. for if [ that ] first covenant had been faultless , then should no place have been sought for the second . chap. v. the grand mistakes of the jews about the law and promise ; and how st. paul counter-argues these mistakes . i am now in the next place to shew the fatal mistakes of the unbelieving iews , about god's promise to abraham , and about the law of moses ; and how st. paul doth counter-argue these mistakes . a distinct understanding of which errors , and of st. paul's arguings against them , sometimes severally , and sometimes conjunctively , and in the gross , will be as a key to open many passages in his epistles , which otherwise will be hard to be understood . 1. they held circumcision in the flesh to be the condition in special , upon which all the blessings of god's covenant with abraham were promised ; but did not understand tha● spiritual circumcision , viz. the mortification of sinful affections and lusts , was principally intended , when god made circumcision the condition of his covenant . for they were it seems grosly ignorant of the necessity of regeneration , and so of the spiritual design of circumcision ; which was the reason why nicodemus , though a ruler among the iews , answered christ so aukardly when he preached to him the necessity of being born again , joh. 3. an ignorance that some allowance possibly might have been made for , had not the circumcision of the heart , and the making themselves a new heart , been expresly called for , as it was , deut. 10. 16. ier. 4. 4. ezek. 18. 31. now this ignorance of theirs in the doctrine of the circumcision of the heart , and the sense they put upon god's making circumcision to be the condition of his covenant of being their god , was doubtless the reason why they placed so very much as they did in literal circumcision . for , although circumcision first given to abraham by way of covenant , was afterwards incorporated with the body of moses's law , yet it should seem these iews considered it not so much as it was a part of that law , but chiefly as a condition of god's covenant with them in abraham , as they were his seed . and therefore st. paul where he reckons up his jewish priviledges whil'st he was a pharisee , puts circumision in the head of them all , and as accou●ted by him while a pharisee , a priviledge distinct from his being blameless touching the righteousness which was in the law , phil. 3. 5 , 6. whence also the judaizers said , it was needful to circumcise them , and to command them to keep the law of moses , acts 15. 5 , 24. as if circumcising did import something different from , or at least something more , than keeping of the law did , though otherwise it was a part of the law. upon this account doubtless it was that we find them more zealous for circumcision , than for any other point of the law besides . against this erroneous opinion of theirs touching literal circumcisions being the condition of the spiritual bene●its of the covenant , st. paul argueth several ways . first , by maintaining that the covenant did chiefly respect circumcision in the spirit , rom. 2. 28 , 29. he is not a iew which is one outwardly ; neither is that circumcision , which is outward in the flesh ( that is , it was not that circumcision which would savingly avail them , as they thought it would ) but he is a iew , which is one inwardly ; and circumcision is that of the heart , in the spirit , and not in the letter ; whose praise is not of men , but of god : again ▪ by shewing that abraham could not have been justified before circumcision , if the great benefits of the covenant ( of which justification was one ) were suspended upon that , as a necessary condition . and yet that h● was justified when not circumcised , there is the express authority of scripture for . this he asserts . rom. 4. 9 , 10. for we say that faith was reckoned to abraham for righteousness . how was it then reckoned ? when he was in circumcision , or in vncircumcision ? not in circumcision , but in vncircumcision . afterwards he proceeds to undeceive them in the apprehension they had , that the benefits of the covenant were entailed upon abraham's natural seed as such ; or at least as such , with the addition of a literal observation of circumcision and the law , without respect to the spiritual and new birth : rom. 9. 6 , 7 , 8. they are not all israel , which are of israel ( as they thought they were ) neither because they are the seed of abraham , are they all children : but in isaac shall thy seed be called : that is , those shall be called abraham's seed , which are born as isaac was , by faith in the promise , which are therefore called children of the promise . for so the apostle expounds it , saying , they which are the children of the flesh , these are not the children of god ; but the children of the promise are counted for the seed ; to wit , such as are born after the spirit , as it is explained , gal. 4. 28 , 29. and this agrees to what he had said before , rom. 2. 28. he is not a iew , which is one outwardly , &c. against which corrupt opinion , iohn the baptist did oppose himself when he admonished the pharisees , to bring forth fruit meet for repentance , and think not to say within your selves , we have abraham to our father , mat. 3. 7 , 8. the apostle labours to cure this grand error about literal circumcision as disjoyned from spiritual , in many other places , and shews how that circumcision availeth nothing , but a new creature , such as spiritual cir●umcision makes a man to be , gal 6. 15. not circumcision , but faith , gal. 5. 6. not circumcision , but keeping the commandments , is that which would only reach those great ends which they sought after in literal circumcision , 1 cor. 7. 19. but i shall have occasion to improve these scriptures further upon another head of this discourse . and by the way , we may observe , that those who build their hopes of future happiness upon their having been baptized , and their being of the church , without the inward grace signified by baptism , which is the washing of regeneration and renewing of the holy ghost , they are much a-kin to those miserable mistaken iews . 2. they not understanding the typical and spiritual use of the legal sacrifices , as they did prefigure the death and suffering of christ , and the general atonement which was to be made thereby , nor yet the predictions of the prophets touching his death , they ran into another gross error , and that was , that the promised messias should not by suffering death , become a sacrifice for sin . and therefore they said to him when he spoke to them of his death ; we have heard out of the law , that christ abideth for ever ; and how sayest thou the son of man must be lift up ? joh. 12. 34. they did not dream of his dying , but of his reigning visibly as a mighty monarch among them , and subduing all nations under them , because they knew him not , nor yet the voices of the prophets which are read every sabbath day , they have fulfilled them in condemning him , acts 13. 27. their ignorance in the meaning of the types and predictions touching the death of the messias , would have been the more excusable , if they had not wilfully and obstinately persisted in that error after those types and prophecies were fulfilled and explained to them . ignorance in this matter was found in christ's own disciples a great while ; but their slowness to believe those types and prophecies after they were fulfilled , was a thing which our saviour rebuked them for , saying , o fools , and slow of heart to believe all that the prophets have spoken . ought not christ to have suffered these things , and to enter into his glory ? luke 24. 25 , 26. but the unbelieving iews were tenacious of this opinion , after they had sufficient means to have been convinc'd of their error in it . in opposition to which opinion , the author of the epistle to the hebrews , argues at large the necessity of christ's suffering by death . as first , he argues it from his priesthood . for having proved him according to prophecy , to be a priest not after the order of aaron , but of melchizedeck , and so a priest of greater dignity , chap. 5. and 7. he infers , chap. 8. that as a priest he must have something to offer in sacrifice , and that of greater value than what was offered by priests under the law , that were but of an inferiour order ; and that he shews to have been himself and his own blood , as the antitype of all those legal sacrifices , chap. 9. secondly , he proves his death necessary for the confirmation of the second and new covenant , as he was mediatour of it . as the first testament was not dedicated without blood , so neither is the second : for where a testament is ( saith he ) there of necessity must also be the death of the testator , chap. 9. 15 , — 23. thirdly , his death was necessary for the obtaining of remission of sins ; a benefit promised in the new covenant : for without shedding of blood ( saith he ) there is no remission of sin , chap. 9. 22. with chap. 10. 5 — 18. and indeed it was a good part of the apostle's work to beat down this opinion , that the messias was not to dye . acts 17. 3. st. paul , as his manner was , went into them , and three sabbath days reasoned with them out of the scriptures , opening and alledging that christ must needs have suffered and risen again from the dead . yea , this opinion had so generally obtained among them in our saviours time , that it seems the apostles of christ at first were not free from it . for when our saviour told them , that at ierusalem he should be delivered to the gentiles , and that they should scourge him , and put him to death , and that the third day he should rise again ; it 's said , they understood none of these things , and that this saying was ●id from them , neither knew they the things which were spoken : though they were spoken plainly and in no parable , luke 18. 32 , 33 , 34. christ his being crucified , became a stumbling-block to the iews through this error of theirs , and that which they insisted upon as a reason why they would not receive him as the christ of god , 1 cor. 1. 23. 3. they held another error which probably was mother or daughter of the former , and that was , that the legal sacrifices did expiate and take away sin , not only so as to free them from legal penalties , and temporal punishments , as in many cases they did , but so also as to free them from all obligation to eternal punishment . and so they did attribute to those sacrifices , the same atoning virtue and purging efficacy , as is proper only to the blood of christ. in opposition to this opinion , it is maintain'd , 1. that those legal sacrifices , were but figures of the great sacrifice , christ jesus , heb. 9. 10 , 11 , 12. and 10. 1. 2. it was argued , that it was impossible that the blood of bulls and of goats should take away sin , because these were offered year after year , over and over in the day of general atonement for the same sins . and that if the former sacrifices which were first offered , had taken away sin , the latter could not have been necessary to the same purpose , heb. 10. 1 , 2 , 3 , 11. the often repetition of sacrifices for the same sins , argues that the worshippers had a secret sense in their conscience , that those sacrifices were not of a competent value , nor a sufficient price to redeem their souls from sin , as it exposeth to eternal punishment ; however they might sanctifie as to the purifying of the flesh , yet they could not make any perfect as pertaining to the conscience ; heb. 9. 9. & 10. 1 , 2. 3. it was argued from a prophetical passage in psal. 40. in which christ is brought in speaking thus ; sacrifice and offering thou would ' st not , but a body hast thou prepared me : in burnt offerings and sacrifice for sin thou hast had no pleasure : then said i , lo , i come to do thy will , o god. from whence he infers , that the first sort of sacrifices were taken away as insufficient , that the second might be established . by the which will , saith he , we are sanctified through the offering of the body of iesus once for all , heb. 10. 5. — 10. this opinion of theirs , that legal sacrifices did expiate all their sins , did keep up in them a hope of impunity here and hereafter , under many immoralities and great transgressions in the course of their lives . though they multiplyed transgression , yet if they multiplyed sacrifices too , they thought they should escape well enough . amos 4. 4 , 5. come to bethel and transgress , at gilgal multiply transgression , and bring your sacrifice every morning , and your tythes after three years , and offer a sacrifice of thanksgiving with leaven , and proclaim and publish your free-offerings , for this liketh you , o children of israel , saith the lord god. and much after this rate do carnal christians bear up themselves in hopes that all their sins are done away by the sacrifice of christ the lamb of god that taketh away the sins of the world , though they live from day to day in ungodliness . only indeed they sin at a cheaper rate for the present than the wicked iews did . the iewish sinners were at the cost of many a sacrifice to stop the mouth of conscience ; but these are at cost only in making provision for the flesh to fulfil the lusts thereof , and depend upon christ to pay all their scores . 4. another of their errors as consequent upon the former was this ; that without circumcision and observing of the law of moses , the gentiles could not be saved . this opinion the judaizing christians retained after their conversion to the christian profession . acts 15. 1 , 5 , 24. certain men which came down from iudea taught the brethren , saying , except ye be circumcised after the manner of moses , ye cannot be saved . there rose up certain of the sect of the pharisees which believed , saying , that it was needful to circumcise them , and to command them to keep the law of moses . in opposition to which opinion , st. paul taught that the righteousness of god by faith without the law is manifested unto all , and upon all that believe , whether iews or gentiles , and that there is no difference , rom. 3. 21 , 22. and that a man is justified by faith without the deeds of the law , though never circumcised : and that god is the god of the gentiles , as well as of the iews , and that he doth justifie the uncircumcision and the circumcision ; those that had observed the law of moses , and those that had not , upon the same terms , viz. of evangelical faith , rom. 3. 28 , 29 , 30. whereunto agrees the words of st. peter , acts 15. 9 , 11. he put no difference between us and them , purifying their hearts by faith ; i. e. us iews , and they gentiles : but we believe that through the grace of our lord iesus christ , we shall be saved even as they , and upon no other terms , though we have observed the law , and they have not , gal. 2. 15 , 16. upon the same account st. paul again affirms , rom. 4. 5. that to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . that is , the idolatrous gentiles that never had observed the law , but lived without god in the world ; should yet have their practical belief of the gospel imputed even to them for righteousness . and he further exemplifies this in abraham , ver. 9 , 10 , 11 , 12. whose faith was reckoned to him for righteousness before he was circumcised , that he might be the patern and great example of gods justifying the heathen upon their believing and obeying as abraham did , in leaving his idolatry and his countrey upon god's promise and command , though he never had been circumcised . and upon the like account he saith again , gal. 3. 8 , 9. that the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations be blessed . and from thence he concludes that those gentiles that be of faith , that believe as abraham did , are blessed as abraham was , are blessed with faithful abraham . 5. another error which was held by some judaizing christians was this ; that faith in christ and literal circumcision , with a literal observation of the law of moses , joyntly , were the condition of justification . though they were such as believed , yet they taught that except men were circumcised and kept the law of moses , they could not be saved , acts 15. 1 , 5. they seem to have retained the same false opinion of justification by the law , as the unbelieving iews did , but held the death of christ necessary to be superadded . to convince them of which error , st. paul sets before them the bad consequence of it in two respects . 1. in that they hereby rendered the death of christ needless in it self . gal. 2. 21. if righteousness come by the law , than christ is dead in vain : there would then have been no need of christ's death to accomplish it , as the unbelieving iews indeed did hold . 2. in that this opinion of their's made christ and his death useless unto them , and cut them off from receiving any benefit by him , gal. 5. 2 , 4. behold , i paul say unto you , that if you be circumcised , christ shall profit you nothing : christ is become of none effect unto you : whosoever of you are justified by the law , ye are fallen from grace . and hereto agrees that in hebr. 13. 10. we have an altar whereof they have no right to eat which serve the tabernacle : those judaizers who stand for the necessity of mosaic observations ▪ have no right to , nor shall receive benefit by christ , who is the only christian altar to which we bring all our sacrifices . 6. they held the law of moses to be unalterable , and of perpetual obligation . in opposition to which , the author to the hebrews improves to great purpose that prophesie , ier. 31. 31 , 32. behold , the days come , saith the lord , that i will make a new covenant with the house of israel , and the house of iudah : not according to the covenant that i made with their fathers in the day when i took them by the hand to lead them out of the land of egypt , &c. for in that he saith , a new covenant , he hath ( saith he ) made the first old . now that which decayeth and waxeth old , is ready ( saith he ) to vanish away . and st. paul shews how that the legal ministration how glorious soever it was , was yet done away , when that which was far more glorious did appear , 2 cor. 3. 7 , 11. and again , that we are become dead to the law by the body of christ , and delivered from the law , rom. 7. 4 , 6. 7. the last of their errors i shall insist on , was this : they held the first covenant as alone , or separated to be the covenant of salvation , only taking in with it the covenant of literal circumcision , which also was made a part of their law. that first covenant which i have already described as a temporal covenant , and the promises and the threatnings of it but temporal , they took to be established for perpetuity , and the promises of it to contain promises of eternal redemption , or remission , as well as temporal , and eternal life and felicity as well as temporal : and such a literal observation of the laws of it to be the condition of those promises , as would render them inculpable in the eye of the magistracy ; such a righteousness sufficient to justifie them before god , as st. paul saith he had while he was a pharisee , phil. 3. 6. as touching the righteousness which is in the law blameless ; which then he accounted to be his gain . now that they did peremptorily adhere to this first covenant , and the terms of it , for justification and eternal life , it doth plainly appear by the mighty opposition which the apostles made against them in it . for they did still oppose another covenant as the covenant of justification , and eternal life unto this mosaical covenant ; and faith , as the condition of that , in opposition to works as the condition of this , as will appear if we come to instances . 1. st. paul argues it with them , that the promise of god to abraham and his seed , was not through the law , but through the righteousness of faith , rom. 4. 13. not through the law , that is , not upon the terms upon which the benefits of the first covenant were promised to the nation of the iews , but upon quite other terms , exprest by the righteousness of faith. 2. he argues it farther with them ; that god's way of accounting men righteous by faith , and their way of seeking righteousness npon the terms of the first covenant , were utterly inconsistent , & the one destructive of the other , and that but one of these ways could possibly stand . for if they which are of the law be heirs , faith is made void , and the promise made of none effect , rom. 4. 14. and again , if the inheritance be of the law , it is no more of promise : but god gave it to abraham by promise , gal. 3. 18. and if by grace , then it is no more of works , otherwise grace is no more grace , &c. rom. 11. 6. 3. and that the law did not exclude the promise to abraham , he farther argues , in that the covenant with abraham was confirmed , and unalterably setled and established in the messias 430 years before the law by moses was given , and that therefore for them to go about to introduce the law in the room of the promise to abraham so confirmed , would be as unreasonable and unjust , as for one man to alter or make void anothers covenant after he hath confirmed it . gal. 3. 15 , 17. brethren , i speak after the manner of men : though it be but a mans covenant , yet if it be confirmed , no man disanulleth or addeth thereto . and this i say , that the covenant that was confirmed before of god in christ , the law which was 430 years after , cannot disanul , that it should make the promise of none effect . 4. st. paul argues it impossible in the nature of the thing that they should be justified by the law , because one main end of god's promulging the law of nature ( which yet was a great part of the first covenant ) was to convince men of their guilt , and of their obnoxiousness to wrath , and to stop their mouthes , and to leave them without any plea of defence as from it , rom. 3. 19 , 20. now we know that what things soever the law saith , it saith to them who are under the law : that every mouth may be stopt , and all the world may become guilty before god. therefore by the deeds of the law , there shall no flesh be jnstified in his sight : for by the law is the knowledge of sin . and if the law doth convict men , it cannot justifie them : for the same law cannot both condemn and justifie the same person in reference to the same charge . if all are cast and condemned by the original law , as they are ( for he hath concluded all under sin , that he might have mercy upon all , gal. 3. ) then so many as come to be justified after this , must needs be justified by another law superceding that , and that is none other than the law of grace . the law of nature curseth every one that hath broken it , though but once , and therefore it cannot justifie them too : out of the same mouth ( in this case ) doth not proceed blessing and cursing . 5. he argues this opinion of theirs to be contrary to the doctrine of the prophets many hundred years after , as well as contrary to the promise to abraham long before the law. that no man is justified by the law in the sight of god , it is evident ; for the iust shall live by faith : and the law is not of faith ; but , the man that doth them , shall live in them , gal. 3. 11 , 12. from hab. 2. 4. the law is not of faith , that is , it doth not promise pardon , or any other blessing upon believing , but upon condition of doing the things therein required : the man that doth them , shall live in them , levit. 18. 5. 6. the insufficiency of the first covenant to make men eternally happy , and the necessity & validity of the second to that end , is further argued in heb. 8. from another famous prophecy in ier. 31. 31 , &c. of god's making a new covenant with israel and iudah in the latter days , not according to that he made with their fathers when he brought them out of egypt . 1. it 's argued that that first covenant was but temporary , and being old , was ready to vanish , and to give place to a new and everlasting covenant , chap. 8. 13. 2. that the first covenant was faulty , or defective , or else there would have been no place sought for a second , ver . 7. 3. that the promises of that first covenant were not of such things as men stand in need of to make them everlastingly happy , as those better promises of the second covenant are , ver . 6. 4. and yet more particularly , that in this new covenant there is promise of such a forgiveness of sins , as that iniquity shall be remembred no more , ver . 12. whereas the first covenant did not promise any such pardons : all that it promised , was a forgiveness only as to the concerns of this life , otherwise their sins were still kept upon the file to be taken away ( if ever taken away ) by the mediatour of the new testament , by means of his death , for the redemption of the transgressions that were under the first testament , chap. 9. 15. but in those sacrifices ( which were but the sacrifices of the first covenant ) there was a remembrance again made of sins every year , heb. 10. 3. and now by all these reasonings of the apostle put together , it sufficiently appears that the unbelieving iews did expect justification and eternal life , only upon the terms of the first covenant , and that they held that covenant , as comprehending the covenant of circumcision , to be the covenant of eternal life . and indeed this last mentioned error of theirs , in holding the first covenant to be the covenant of salvation , did in a manner contain in it all the rest mentioned before , which did naturally grow out of it . for if that had been the covenant of salvation , then it would have followed that the sacrifices of that covenant had been sufficient , and the death of christ needless ; and that circumcision and keeping the law of moses would have been necessary to the salvation of the gentiles , &c. and now after all this , considering what erroneous opinions the incredulous iews held about the law , and about circumcision , and considering in what sense they asserted justification by the law , and by circumcision , it will be no difficult thing to understand exactly in what sense the apostle doth every where deny justification to be by the law , or by the works of the law. for doubtless st. paul's denial of justification and salvation to be by the law , or works of the law , is to be understood in the very same sense in which the incredulous iews , against whom he disputed , did hold these to be attainable thereby . for else his reasonings would have been beside the question under debate between them . and therefore we must take our measure of st. paul's sense in the negative part of the question , by his adversaries sense of it in the affirmative . and if so , then in his denying justification and salvation to be by the law , or by works of the law , we must understand him to deny a freedom from the eternal punishment to be attainable by legal sacrifices : and also to deny that the promise of eternal life was made upon condition of literal circumcision , and a literal observation of the mosaical law , without being by faith renewed in the inward frame & moral constitution of the soul : and likewise to deny eternal life to be attainable by the terms of their political covenant , the promises whereof were not made upon condition of believing , but of doing . the law is not of faith , but the man that doth those things , shall live in them , gal. 3. 12. for these and such like were the opinions which those j●ws did hold ( as i have shewed ) and these were the things in which st. paul opposed them . they divided and separated circumision and the law in the letter of them , from the spirit of them both ; claiming justification by the letter alone . and they divided the law from the promise rightly understood , and looked to be justified by works of the law , without faith in the promise rightly understood . they looked for the m●ssias indeed , but not to become a propitiation for sin , or to establish a new covenant of salvation , but to further their temporal and eternal felicity in the way of their obedience to the political law. but then it doth not in the least appear that st. paul in denying justification to be by the law in the sense thus explained , doth also thereby deny works of sincere obedience to god , to concur with faith in man's justification in all respects . and if any shall yet suppose that st. paul in denying justification by works in the jews corrupt sense , doth also , on the by , deny all works of evangelical obedience to bear any part of the condition on which god promiseth to justifie men through christ ; such a supposition , if admitted , would make his doctrine herein , inconsistent not only with the faith of the holy men of old , who were wont to express the condition of the covenant of merey , by loving god , and keeping his commandments ; but it would also make him inconsistent with himself and his own doctrine , and the doctrine of other apostles , as i doubt not , but plainly to make appear before i have done with this discourse . there is one character of works given , by which you may certainly know what works they were which st. paul denyed men were justified by ; and they were such works which were apt to occasion boasting , ephes. 2. 9. not of works , lest any man should boast . rom. 4. 2. for if abraham were justified by works ( to wit , in the jews sense , by circumcision in the flesh , to which st. paul alludes , ver . 1. ) he hath whereof to glory , but not before god , but only before men who were not circumcised as he was . for the unbelieving jews who sought and expected justification by circumcision and other legal observations , did glory over the poor gentiles , that were destitute of those works which consisted in the outward priviledges which the jews had ; and looked down upon them with contempt , though some of them were much better than themselves , such as cornelius , whom they looked upon as unclean . this boasting humor of the iews over the gentiles , is described and reproved , rom. 2. from ver . 17. to 29. now the doctrine of justification by faith ; of obtaining pardon by anothers undertaking for us , to wit , christ jesus , and of being accepted with god through him , upon our sincere , though otherwise imperfect obedience , ( which sincere obedience too , is not performed without his special grace and assistance ) takes away all occasion of boasting , in reference both to god and men , and laid the iews as low as the gentiles , and made st. peter a jew to say : but we believe that through the grace of the lord iesus christ we shall be saved even as they , acts 15. 11. and therefore when st. paul had said , that now the righteousness of god without the law is manifested , even the righteousness of god which is by faith of iesus christ unto all , and upon all them that believe , for there is no difference ; meaning between iews and gentiles , rom. 3. 21 , 22. he thereupon demands , in ver . 27. saying , where is boasting then ? it excluded . by what law ? of works ? nay , but by the law of faith. therefore we find the holy men of old among the iews , who expected acceptance with god upon other terms than the pharisaical iews did , who placed their confidence ( called trusting in the flesh , phil. 3. 4. ) in their external priviledges and performances alone ; were so far from glorying in such a righteousness as that , that they cryed out in reference to that ; all our righteousnesses are as filthy rags , isa. 64. 6. thus regenerating grace made david so far from boasting either of priviledges , or of his performances , that he saith unto god , who am i , and what is my people , that we should be able to offer so willingly after this sort ? for all things come of thee , and of thine own have we given thee , 1 chro. 29. 14. this made st. paul to say , we are not sufficient of our selves , as of our selves to think any thing , but our sufficiency is of god , 2 cor . 3. 5. and by the grace of god , i am what i am , 1 cor. 15. 10. and of him are we in christ iesus , who of god is made unto us , wisdom , righteousness , sanctification , and redemption , that he that glorieth , may glory in the lord , having nothing but what he hath received from him gratis , and without all desert , yea contrary to his demerits , 1 cor. 1. 30 , 31. the good works which the saints do , they do them by vertue of their being created in christ iesus in order thereunto , ephes. 2. 10. and all that good is , is through christ strengthening them , phil. 4. 13. from whence therefore we may well conclude , that if the works which st. paul wholly excludes in the matter of justification , were only such as were apt to occasion boasting , that then acts of evangelical obedience were none of those works . according to the sense explained then , i presume we may well understand that text , rom. 3. 28. which of all others seems in the phrase and expression to be most exclusive of works in the point of justification ; the words are these , therefore we conclude , that a man is justified by faith without the deeds of the law. which words ( if you consider the context ) seem to import no more but this , viz. that a man is justified in the gospel-way , which in the verse before is called the law of faith : and not by the deeds of the law , or upon the terms of the first covenant , which in the verse before , likewise is called the law of works . which two , the gospel terms , & the first covenant terms , are still opposed to each other in the point of justification . now although the conclusion here laid down is true , in reference to the iews as well as to the gentiles , yet it seems to be written here with special reference to the gentiles . intimating that upon their belief , they might be justified , without turning proselytes to the jewish way , as appears by that interrogation in the very next words following , ver . 29. 30. is he the god of the iews only ? is he not also of the gentiles ? yes , of the gentiles also : seeing it is one god which shall justifie the circumcision by faith , and vncircumcision through faith. and the words in the 31 , ver . do intimate that the words in the 28th vers . are to be understood in such a limited sense as i have assigned in my explication , viz. as excluding the deeds of the law in the act of justification , only in the iews corrupt sense of the law : because st. paul therein affirms his foresaid doctrine of justification by faith without the deeds of the law , not to be at all destructive of the law , but contrariwise tending to establish the law , if we take the law not in that distorted sense in which those iews held it , but as it was appointed by god to promote holiness in the world , which is the end and scope of all his laws . in which sense the apostle was so far from excluding the works of the law from having any thing to do in the justification of men , as that he had expresly affirmed before , that though the hearers of the law were not just before god , yet the doers of the law should be justified , rom. 2. 13. meaning by doers , such as do sincerely obey that law of god under which they are , and not such as do perfectly fulfil it , as some would seem to understand it . for i have shewed before , that god never made promise of justification upon naturally impossible conditions as that would be , and they are dishonourable thoughts of god to think he hath ; and therefore the apostle may not be understood to promise justification to the doers of the law upon any such terms . there is one vein of texts mo●● wherein the opposition is made in such a form of words between the iews way of seeking justification by the law , and the gospel-way of seeking it by faith : that being a little opened , will both illustrate and confirm what i have been representing to you : and they are such in which the iews erroneous way is called their own righteousness , and the true christian-way of justification , the righteousness of god by faith , and the righteousness of god , rom. 10. 3. for they being ignorant of god s righteousn●ss , and going about to establish their own righteousness , have not submitted themselves to the righteousness of god , phil. 3. 9. and be found in him , not having mine own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith. this righteousness is called their own righteousness in opposition to the righteousness of god , upon a three-fold account , as i understand it . 1. because they sought the pardon of their sins by that only which was their own ; their own sacrifices , sacrifices which they themselves brought to be offered . whereas the christian justification is called the righteousness of god , because the sacrifice by which pardon of sin , and acceptation with god is obtained , was from god , and given by god , to wit , christ jesus , whom god hath set forth to be a propitiation , rom. 3. 25. and christ hath given himself an offering and a sacrifice for us , ephes. 5. 2. and he is made unto us of god , wisdom , righteousness , &c. 1 cor. 1. 30. 2. it was called their own righteousness , because they did not think regeneration , or supernatural grace necessary to the obtaining of it , but a literal observation of the law and circumcision , such as passed for a righteousness among men , and such as they without supernatural aid were able to perform . as for those precepts which commanded the loving of god with all the heart , and the circumcising the heart ; because these were not enjoyned under express penalties , as those things were of which the rulers were to take cognizance , therefore the ph●risees counted them but counsels only , and not direct precepts . but the christians-righteousness which is by faith , may be said to be of god , because by grace they are saved through faith in christ iesus , and that not of themselves , it is the gift of god : and we are his workmanship created in christ iesus , ephes. 2. 8 , 10. 3. it was called their own righteousness , because it was a way of seeking to be justified of their own devising , and not of god's appointing . and on the contrary the gospel-method of justification is called the righteousness of god through faith , because it is of god's institution and appointment : it is the substance of god's new law or covenant . the result of all then is , that they were the works of the law , as exclusive of faith in christ and his death ; which the apostle denied any man to be justified by ; and not those works of the law which are the immediate effects of faith in christ , in his death , and in his doctrine . chap. vi. how st. paul's doctrine of iustification by faith , and not by works , was then mistaken by some . i come in the next place to shew how that st. paul's reasonings about faith and works , in reference to justification , were probably mistaken by such solifidians as st. iames reasoned against . for he having taught that god did justifie the ungodly gentiles upon their believing , and without the deeds of the law , but denying justification to as many of the iews as did not believe , though they were observers of the law ; there were some who thereupon through mistake , laid the whole stress of salvation upon believing , to the neglect of a holy and virtuous life . and st. paul being sensible how apt some were to make a bad use of his good doctrine , and to draw bad conclusions out of good premises , he frequently mentions such inferences , on purpose to caution men against them . as for instance : he having said in rom. 5. 20. that where sin abounded , grace did abound much more : in chap. 6. 1. he saith , what shall we say then ? shall we continue in sin , that grace may abound ? as some it seems were ready to infer ; god forbid , saith he ; how shall we that are dead to sin , live any longer therein ? you may consult to like purpose in general , rom. 3. 5 , 6 , 7 , 31. & 6. 15. gal. 2. 17. and find that st. paul and others were slanderously reported to have said , let us do evil that good may come . that there were such as did misrepresent st. paul's doctrince touching god's grace and long-suffering , and wrest several passages in his epistles , and other scriptures , to their own destruction , we are told by st. peter also , 2 pet. 3. 15. 16. and account that the long-suffering of the lord is salvation ; even as our beloved brother paul also , according to the wisdom given him , hath written unto you ; as also in all his epistles , speaking in them of these things : in which are some things hard to be understood , which they that are unlearned and unstable wrest , as they do also the other scriptures to their own destruction . and after st. paul in his 2 tim. 3. 2 , 3 , 4 , 5 , verses , had by many black characters , described a sort of christians that had a form of godliness , but denyed the power thereof : in ver . 8. he further describes them by that which was the cause of the forementioned unsavoury fruits of the flesh , to wit , that they were men of corrupt minds or understandings , and reprobate concerning the faith , or void of judgement concerning the faith , as the margin hath it . they were men of corrupt principles , and injudicious concerning the doctrine of faith : they did not discern faith to be necessary in the operative and practical nature of it : but as they did satisfie themselves with a form of godliness without the power ; so they did likewise with a formal inefficacious and liveless faith , which made them so unsavoury in their lives . and st. iohn , after he had in his first epistle antidoted the christians against the pretentions of the gnosticks , who held a bad life consistent with communion with god through illumination of mind , and the christian faith , deceiving themselves , and labouring to deceive others , in thinking they might be righteous without doing righteousness , 1 ioh. 3. 7. he , towards the conclusion of that epistle , sums up his general scope in it in these words : these things have i written unto you that believe in the name of the son of god ; that ye may know that ye have eternal life , and that ye may believe on the name of the son of god , chap. 5. 13. his meaning is , as i conceive , that he wrote this epistle , first , to the end they might be the better assured of salvation by christ upon their rightly believing on him . and secondly , to the end they might not be drawn into mistakes in the point of believing , as if any faith less than such as is accompanied with a constant adherence to christ's doctrine and example touching a holy life , would give them that assurance . he wrote to them that did believe , that they might believe ; that is , that they might believe yet more understandingly , more groundedly , and so perseveringly against all temptations to apostacy from the profession of the faith , or to loosness in the profession of it . st. iude also , ver . 3 , 4. stirred up the christians to contend earnestly for the faith , the doctrine of saving sinners in the way of believing ; because , as he told them , there were certain men professing faith , but of ungodly lives , that were amongst them , that turned the grace of god into lasciviousness ; so understanding the law of grace , the gospel , as if it had been a proclamation from heaven of a general pardon for christ's sake , and through faith in him , of as many sins as men had a mind to commit . the which error led them into those monstrous impieties charged upon them in that epistle : by reason of which , the way of truth , the right faith they pretended to , was evil-spoken of in the world ( as st. peter notes ) they being indeed spots and blemishes to the christians and christian-profession , so long as they were admitted to their feasts of charity , as owned by them to be of their number . this was indeed an ungodly faith : but the faith which he exhorted them to contend for , and to build up themselves upon , as on a sure foundation , he calls their most holy faith , vers . 20. such a faith as is an operative principle of a holy life . and they were such christians as st. iames in his epistle did expostulate with , that did lean so much upon a meer believing , upon a meer assent of the mind unto the truth of certain propositions , as that they were careless in the subduing of their passions , and bridling their tongues , and regulating their actions ; as if these had not been necessary to salvation : but thought themselves safe upon account of their barren faith , though they were proud and conceited of their knowledge and atainments , censorious and contentious , unmerciful and uncharitable . in a word , they were such as were injudicious concerning the faith that will save , and under mistakes of the apostles doctrine about it . all this will easily appear to any that shall but with a competent measure of understanding , view and consider the scope and contents of that epistle . and thus you see how plainly it appears by the epistles of the apostles , that the doctrine of justification by faith without works , in the sence in which the apostles asserted it , was misunderstood by many gnosticks , carnal gospellers , or solifidians . the sense in which the apostles did assert it , was , that faith justifies without works antecedent to believing , and without works as the works of a literal observation of moses law , which was opposed by the iews to faith , as having christ crucified for its object , and repentance , regeneration , and sincere obedience in a holy life , for its inseparable effects . but these deceived souls that deceived their own hearts , seem to have understood the apostles , as if they had taught justification by faith , considered only as having the death of christ , and the atonement made thereby , for its object , without respect to regeneration and new obedience , as any part of the condition . and it had been much better for the christian world , if those corrupt notions about the doctrine of faith as justifying , had dyed with those men , which in the first ages of the christian-church were infected with them . but alas , it is too apparent , that the same , or much of the same dangerous and destructive mistakes , have been transmitted to , or revived in these latter ages of the church . for we find by experience in this present age , that very many of those who are called christians , presume themselves to be christians indeed , and such as shall be saved by christ , though their lives declare them to be far from being new creatures , from ●eing renewed in the spirit of their minds , wills , affections , and conversations , as those are that have been taught as the truth is in iesus , ephes. 4. 21 , — 24. for they are confident they believe all the articles of their creed , and in doing so , they are confident they shall be saved ; and so they would , if that belief of theirs were but so effectual and operative as to produce such a change in heart and life , as would denominate them new creatures . but the mischief is , they deceive themselves in the nature of their faith ; it being but an opinionative inoperative and dead assent to the truth of the gospel , such as is only an act of the mind or understanding , and doth not powerfully influence the will , and so it is not a believing with all the heart , but is the act only of one faculty of the soul. a belief its probable may be found in the devil himself : and such a belief was found in some who were so convinced by the power of christ's miracles in concurrence with his doctrine and life , that they could not choose but believe him to be an extraordinary person sent from god ; though their carnal interest prevailed so much in them , as that it would not suffer them to confess him openly , because they loved the praise of men , more than the praise of god , joh. 12. 42 , 43. and besides , these men deceive themselves about their faith in this also ; that they do not heartily believe the whole doctrine of the gospel , but are partial in their faith. they in a sort believe christ to be the son of god , and that he came into the world to save sinners , and that he dyed for our sins , and the like . but then they do not heartily believe his doctrine touching the necessity of repentance , of being born again ; of denying all ungodliness and worldly lusts , & of living righteously , godly , and soberly in this present world . or else they frame such notions of these things unto themselves , of repentance and regeneration , as that they think they believe christ's doctrine touching them , when they believe only the lying imagination of their own brains . and there is too much ground to fear , that many mens ill managing the doctrine of justification by faith , hath not a little strengthened men in this vain confidence . for while evangelical obedience it self , under the notion of those works to which faith is opposed , hath been decryed as popish when interessed in justification , and justification asserted to be by faith alone in opposition to all works whatsoever , inward and outward , as well evangelical as legal , as well those after conversion as those before , yea , and the disposition thereunto ; the flesh and the devil to help it , hath got great advantage thereby to perswade men against the necessity of a holy life , in such a sense of a holy life , as the scripture makes absolutely necessary to salvation . for though its true that good works have been acknowledged and pressed too as necessary to salvation ; yet when withall , they have been denyed to be necessary to justification , and men have been taught that when once they are justified , they can never fall away from a state of justification , they have easily been drawn to believe that good works are not absolutely necessary to salvation no more than to justification , but faith only . and upon supposition that the other 2 points of doctrine are true , it would be but rational for them so to believe . for if good works be not necessary to justification at all : and if it is impossible but that those who are once justified should be saved ; how should men chuse but infer from hence , that good works are not absolutely necessary to salvation ? unless it shall be said that men are not put into an immediate capacity of salvation by being justified : which to affirm would be to say men are not freed from condemnation , by being freed from condemnation , which would be a contradiction in terms : for to be justified , is to be freed from condemnation , rom. 8. 33 , 34. & 5. 16 , 18. and therefore justification must needs put men into an immediate capacity of being saved . and as there is great reason to think that the doctrine of justification by faith alone in opposition to the works of evangelical obedience , hath been a stumbling-stone unto many , and a back-friend to the power of godliness ; so there is another which hath been wont to be joyned with it , that hath rendred it the more dangerous , and it self no good friend to holy living ; and that is the doctrine of the imputation of christ's righteousness unto justification , in that way in which it hath been managed by very many : for otherwise there is a sense ( as i have shewed ) in which it is a great and a comfortable truth . for when men have been taught to esteem their own righteousness but as filthy rags ( not only because of its utter insufficiency to justifie in stead of christ , or as he justifies , in which respect indeed it is no better ; but also as any part of a condition of justification or of our acceptance with god : ) and when they have been taught also , that upon their believing only , christ's righteousness in fulfilling the law for them , becomes imputed to them in it self , and not only as the procuring cause of their justification upon the terms of the gospel , so that they are looked upon as having themselves perfectly kept the law in him , it hath doubtless infeebled their endeavours after an inherent righteousness , and proved a temptation to them , to think that so long as they have such anothers inherent righteousness essentially in it self imputed to them as christs is , they have no great need to find it in themselves ; considering also that if they had it , they must rather loath themselves for it , than take any comfort in it : but let no man deceive you ( saith st. iohn ) he that doth righteousness , is righteous , as he is righteous , 1 joh. 3. 7. i do acknowledge , that many of them have been worthy men , who yet have propagated these opinions : but that makes the opinions never the better , but have done more hurt in gaining thereby the more credit . it is true also that those worthy men have zealously pressed the necessity of repentance , regeneration , and a holy life : which proved indeed an antidote against the poyson of the other opinions , so that they did not become mortal to many as otherwise they would have done . and indeed they would have made mad work , if they had not been yoked with wholesomer doctrine , as we see they did among antinomians , ranters , and other carnal chistians that have followed the docture of those opinions , but have been shy of letting the doctrines of mortification and strict living , to have any power over them . but then if the preaching of those sounder doctrines of repentance , regeneration , and a holy life , have done much good , notwithstanding they have been clogged with opinions of another tendency ; it is easie to imagine that they would have done much more good , if they had not been checkt by those unsound principles . but i shall say no more of this ( though more might be said ) because i hope i may say , that most of those who have formerly imbibed these opinions , are now come to deliver themselves with more caution than heretofore . and so i shall proc●●d to the last thing i propounded to touch upon , and that is , to shew , chap. vii . that the doctrine of st. paul , and of st. iames about faith and works in reference to iustification , do not differ , but are wholly one . it is true indeed , though the doctrine of st. pavl , and st. iames , was in nothing opposite the one to the other , yet the nature of the subject-matter of their epistles , did differ , just as the errors they engaged against , did differ . the errors of the unbelieving iews consisting much in denying justification to be by christ and faith in him , and in placing it in their own works of circumcising , sacrificing , and other mosaical observations . and st. paul , designing in some of his epistles , to antidote the christians against the infection of them , and to establish them in the saving doctrine of the gospel , was led of course to bend his discourse in great part against justification by works of the law ; and on the contrary to assert it to be by faith in christ , in his death , and in his doctrine , without those works . whereas st. iames having to do in his epistle , with such as professed the christian faith , and justification by it , but erring dangerously about the nature of faith as justifying , thinking that opinionative faith would save them , though destitute of a real change in the moral frame and constitution of their souls , and of a holy life : hereupon it became in a manner as necessary for him to plead the renovation of man's nature , and evangelical obedience to be some way necessary unto justification , as it was for st. paul to contend for justification by faith without the deeds of the law. and therefore though their doctrines in this respect did in great part differ , yet they did not differ as truth differs from error , nor as opposites , but only as one truth differs from another . for otherwise when st. paul had to do with the like erroneous and scandalous christians , as those were which st. iames expostulated the matter with : when he had to do with such as had a form of godliness , but denyed the power thereof , he could , and did decry a reprobate faith , and plead the necessity of a faith that is unfeighned , and of a holy life , as well as st. iames ; as appears in part by what was said in the former chapter , and will , i doubt not , be made sufficiently evident in this . in order whereto i shall recommend to consideration these ten things . 1. that works of evangelical obedience , are never in scripture opposed to god's grace . 2. that st. paul in speaking against justification by works , gives sufficient caution not to be understood thereby to speak any thing against evangelical obedience in reference thereto . 3. that regeneration , or the new creature as including evangelical obedience , is oposed to works in the business of man's justification , as well as faith is , and as well as the grace of god it self is . 4. that evangelical obedience as well as faith , and together with faith , is opposed to the works of the law , in reference to justification . 5. that evangelical obedience alone , is opposed to the works of the law. 6. faith it self is an act of evangelical obedience . 7. by evangelical obedience , christians come to have a right to salvation . 8. the promise of benefit by the blood of christ , is made to evangelical obedience . 9. repentance . and 10. forgiving injuries are both acts of evangelical obedience , without which a man cannot be justifyed . and if these things be made out , they will i think amount to such a demonstration , as that we cannot well desire a clearer or fuller proof , that st. paul , together with other the apostles , taught justification by evangelical obedience as the effect of faith , as well as st. iames. 1. the works of evangelical obedience , as the effects of faith , and regeneration by faith , are never in st. paul's epistles , or any other the holy scriptures , opposed to god's grace in referenee to justification and salvation . works and grace indeed are opposed to each other : but then by works we are to understand either works antecedent to conversion , or as they are denyed to merit at the hands of god : or the works of the law of moses as erroneously contended for by the iews : or the works of the law as typical , and as opposed to things typified : or the works of the law , as the law is in its rigour opposed to the milder oeconomy of the gospel : but the works of evangelical obedience are never opposed to grace , no more than faith it self is . and there is no reason why they should , because evangelical obedience is the effect of divine grace as well as faith it self is , and tends to the praise of it , and is accepted , and will be rewarded through grace . contrary hereunto , those words in titus 3. 5. not by works of righteousness which we have done , but according to his mercy he saved us , are wont to be alledged to prove that works after conversion , as well as those before , are opposed to the mercy of god in the saving of men. but whether this be duly collected from these words , will best appear by opening the scope and meaning of the words with the context . the words in the 3 , 4 , and 5 , verses , are these ; for we our selves also were sometimes foolish , serving divers lusts and pleasures , living in malice and envy , hateful , and hating one another . but after that the kindness and love of god our saviour toward man appeared : not by works of righteousness , which we have done , but according to his mercy he saved us by the washing of regeneration , and renewing of the holy ghost . by their being saved here , is meant their being rescued and delivered from their sinful state , mentioned vers . 3. in that this is said to be done , not by works of righteousness which they had done , but according to god's mercy : the plain meaning ( i doubt not ) is , that this change of their condition , and deliverance from their sinful state , was not effected , or so much as begun among them by any reformation of their own , till the gospel came to work it , ( which is meant by the appearing of the kindness and love of god , vers . 4. and is of like import with that chap. 2. 11 , 12. ) which god of his mercy , and not of their desert , sent among them to that end . and if this be the meaning of the words , the apostle was far from intending by works of righteousness in this place , works after conversion . i might rather well argue on the contrary from this place ; that baptism which is an act of evangelical obedience in the person baptized , & regeneration which is evangelical obedience in the root & principle , are together with the mercy of god , and , as subordinate to it , opposed to the works of righteousness here mentioned , in the work of salvation . for it is probable that by the washing of regeneration here , is meant baptism as the figure of regeneration , and by the renewing of the holy ghost , regeneration it self . by both which , as subordinate to god's mercy therein , they were said to be saved , and not by the works of righteousness which they had done before these . there is another place in 2 tim. 2. 9. which is wont to be urged with this to titus , to the same purpose : but it being of the same nature with this , the same answer may serve both with a little variation . 2. st. paul in speaking against justification by works , gives sufficient caution not to be understood thereby to speak against evangelical obedience in the case . when he had asserted justification to be by faith without the deeds of the law , and that the gentiles might be justified by believing , without ever observing moses law , rom. 3. 28. lest he should be understood thereby to favour gentilism , or loose living in men , provided they would but turn christians ; he frames and answers an objection thus , vers . 31. do we make void the law through faith ? god forbid : yea we establish the law. and how did they so ? certainly they did not thereby establish the ceremonial law in the letter of it , but in the spirit of it they did , in as much as in preaching justification in the gospel-way , they preached in plain precepts the necessity of that spiritual purity unto salvation , which was but darkly , and in a figure taught by the ceremonial law : and this they did , in preaching the necessity of mortifiation , instead of circumcision . and by the doctrine of justification by faith , they established the moral law , both in the letter and spirit of it , in teaching the necessity of evangelical obedience to it , after a more spiritual and forcible manner than had been taught before . so again when he had charged ▪ the unbelieving iews with a great error , in going about to establish a righteousness of their own , in opposition to god's , in adhering to their law against the gospel , rom. 10. 3. to the end it might not be thought that he would take them off their law , that they might be lawless , or less religious , he adds , vers . 4. that christ is the end of the law for righteousness to every one that believeth . for so he is in his doctrine , having therein taught that righteousness of living which the law it self taught , but in a far more excellent , spiritual , and effectual manner , than was taught by the law. so that all that he designed in taking them off from their law , was but to put them under a better conduct : to make them dead to the law , that they might be married to another , viz. to christ by his gospel , that they might bring forth fruit unto god , as it is , rom. 7. 4. and likewise in ver . 6. he saith , we are delivered from the law , but not to be lawless , but that we might serve in newness of spirit , and not in the oldness of the letter ; that is , according to the spirit , scope , and design of the law , now expressed in plain precepts , and not in the oldness of the letter and ceremony . and so he saith of himself , gal. 2. 19. i through the law am dead to the law , i. e. he through a better understanding of god's design in the law , became dead as to all his former expectations of justification by it . but then , if he were dead to the law , it was , as he saith , that he might live unto god , live a life in the flesh through the faith in his son , through believing his gospel in its precepts and promises ; the one directing , and the other quickning unto a most excellent life , ver . 20. and if st. paul were thus careful in denying justification by works , to assert the necessity of evangelical obedience , we may well conclude , that he never intended under the notion of works of the law , to exclude evangelical obedience from having any hand sooner or later in justification . 3. regeneration , or the new creature , as including evangelical obedience , is opposed to works of the law , in the business of man's justification , as well as faith is , and as well as the grace of god it self is . gal. 6. 15. for in christ iesus neither circumcision availeth any thing , nor uncircumcision , but a new creature . circumcision is here as elsewhere by a synecdoche , put for the works of the law in general . for there were none that were for circumcising , but who were also for keeping the law of moses : only circumcision is mentioned frequently instead of all the rest , because they held it to be not only a part of the law , but more ; and because they laid the greatest stress upon it , as i shewed before , chap. 5. now in that which the apostle deni●s circumcision and the works of the law to avail a man , in that he affirms the becoming a new creature will avail him , and that was in the business of justification and salvation : for in that sense the unbelieving iews and iudaizers held circumcision and other works of the law available . and this new creature thus opposed to works , and thus available to justification , consisteth in a new frame of spirit , and the vital operations thereof , and which we can have no right notion of , without evangelical obedience in will and resolution at least ( which are really inward acts of that obedience , and are a conformity of the renewed will to the divine law ) . 4. evangelical obedience as well as faith , and together with faith , is opposed to the works of the law in reference to justification and salvation . gal. 5. 6. for in christ iesus , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . here again circumcision by the same figure , and for the same reason as before , is put for the works of moses law. and as these are denyed to avail any man to justification and salvation , so on the other hand it is affirmed that that faith which worketh by love doth avail to these great ends . for to say that faith which worketh by love doth so , is the same in sense , as to say , that faith which worketh by fulfilling the law , and by keeping the commandments , doth so avail : for so love is said to be , rom. 13. 10. 1 ioh. 5. 3. the assemblies annotations upon the place give notice , that the word here translated [ worketh ] ( faith which worketh by love ) being in the mean , or middle voice , may be taken either actively or passively . and several other learned men ( among whom dr. hammond is one ) do render and understand it passively ; as if the apostle should have said , faith which is wrought , or perfected , or consummate by love , and so make it directly parallel with that in st. iames , chap. 2. 22. by works was faith made perfect . so far is the scripture we see from opposing acts of evangelical obedience to faith in the work of justification , as that it conjoyns them with faith in the title to it , and in opposition to false pretentions to it . 5. evangelical obedience alone is opposed to the works of the law in reference to justification ; so far is it from being true , that where the works of the law are excluded , there evangelical obedience is excluded from having any share in the work of justification . 1 cor. 7. 19. circumcision is nothing , and uncircumcision is nothing , but the keeping of the commandments of god. circumcision is here again , as before , put for the whole law : and indeed he that was circumcised , was bound to keep the whole law , as this apostle noteth in gal. 5. 3. and when he saith circumcision is nothing , he means here doubtless , as in those other places already opened , that it avails nothing to any mans acceptation with god , or to his justification and salvation , as the iudaizers of those times thought it did . but then the keeping of the commandments of god will avail to these ends : for that i conceive was intended , and ought to be understood by the opposition that is made between circumcision and keeping the commandments . 6. faith it self is an act of evangelical obedience ; this as wel as love is an act of conformity to our lord's commands ; and therefore a man cannot be justified by faith , but in being so , he must be justified by evangelical obedience . 1 iohn 3. 23. this is his commandment , that we should believe in the name of his son iesus christ , and love one another , as he gave us commandment . this by our saviour is called a work , joh. 6. 29. this is the work of god , that ye believe on him whom he hath sent . and there is so much of the nature of evangelical obedience in faith it self , as that to believe and to obey are promiscuously put one for another ; and so is unbelief and disobedience . accordingly you have in many places the one reading in the text , and the other in the margin , as acts 5. 36. rom. 11. 30 , 31. ephes. 5. 6. heb. 4. 11. & 11. 31. and belief and disobedience are in scripture opposed to each other as direct contraries , rom. 10. 16. 1 pet. 2. 7. 2 thes. 2. 12. so that since faith is an act of evangelical obedience , it follows , that to say the works of evangelical obedience do justifie , does no more derogate from the grace of god , or the freeness of his grace in justifying , than to say faith justifies . first , because other acts of evangelical obedience are the effects of god's grace , and produced by it , as well as faith. it is god that worketh in you both to will and to do of his good pleasure , phil. 2. 13. and secondly , because it is meerly of the law of grace , that faith and other acts of evangelical obedience , are made the condition of the promise of salvation , ephes. 2. 8. by grace are ye saved , through faith in christ iesus ; and that not of your selves , it is the gift of god. as men do not believe or obey of themselves without supernatural assistance , so neither is it of themselves that they are justified or saved upon their believing , but both the one and the other , is the gift of god. it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . it is by virtue of god's new covenant , that a promise of pardon is made to repentance , or to faith ; for the primary law , the law of nature , promised no such thing upon repentance . and it is by virtue of the same law of grace , that a promise of justification and reward , is made to sincere obedience in other acts of obedience , as well as those of faith and repentance . that which hath made many afraid of interessing evangelical obedience with faith , in justifying men , hath been an opinion , that so to do would derogate from god's grace , & attribute too much to man : but you see there is no ground for such an opinion . it 's true indeed , the proper merit of works , and god's grace are inconsistent : and therefore are opposed to each other in scripture . but evangelical obedience and grace , are no more opposite or inconsistent , than cause and effect , or than causes principal and subordinat● . and as it doth not follow , that because we are justified freely by god's grace , that therefore we are not justified by faith : so neither doth it follow , that because we are justified by faith , that therefore we are not justified by sincere obedience . for these and the blood of christ , do all concur in producing many of the same effects , though not in the same respect . 7. by evangelical obedience , christians come to have a right to salvation . revel . 22. 14. blessed are they that do his commandments , that they may have a right to the tree of life , and may enter in through the gates into the city . this is left on record as a special memorandum for christians in closing up the canon of the new testament ; and therefore is to be taken special notice of . this right to the tree of life , and of entring into this blessed city upon keeping the commandments , is from a new covenant , or law , act , or grant from god : for otherwise man that had transgressed the first law he was put under , would have been far from having any right to such happiness upon the terms here mentioned , viz. of sincere , though imperfect obedience . but seeing that a right to salvation doth accrue to men upon a sincere keeping of god's commandments , notwithstanding their forfeiture of their first right by man's first fall , it evidently follows , that evangelical or sincere obedience , is part of the condition of the promise of blessedness in the new law or covenant , and is here put for the whole of it , as at other times faith is put for the whole of the condition . and that moses , david , solomon , nehemiah , and daniel received it in this sense , and understood all along that sincere obedience flowing from love , was the condition of god's covenant of mercy when they styled him a god keeping covenant and mercy with those that love him , and keep his commandments , deut. 7. 9. 1 king. 8. 23. neh. 1. 5. dan. 9. 4. i have before shewed . if it shall be here said , that sincere obedience is indeed a condition of salvation , but not of justification , and that it is so made here in this 22d of the revelation . i have i think sufficiently answered this objection in the former chapter , but shall here add ; that such as thus say , are morecurious and nice in distinguishing between justification and salvation , than st. paul was . for he calls justification , the iustification of life , rom. 5. 18. whom he justified , them he also glorified , rom. 8. 30. and proves that men shall be justified by faith , because it is written that the iust shall live by faith , gal. 3. 11. thus with him to be justified , & to be blessed are all one , gal. 3. 8 , 9. ro. 4. 7 , 8 , 9. and to confirm this , righteousness or justification and life , are used by him as synonimous terms , gal. 3. 21. for if there had been a law given which could have given life , verily righteousness should have been by the law. and justification and condemnation are put in direct opposition to each other , rom. 5. 18. & 8. 33 , 34. and to be from condemnation ( which is justification ) and to be saved , are as much one , as not to dye , is to live . in short , salvation as well as justification , is promised to believing , ioh. 3. 16. act. 3. 31. heb. 10. 39. and therefore salvation as well as justification , must needs be the immediate effect of faith ; if we take salvation as begun here in this life ( as the scripture represents it to be , ioh. 5. 24. 1 ioh. 3. 14. & 5. 12. ) from all which me may conclude , that what is absolutely necessary to salvation , must needs also be necessary to justification . add we hereto , that to be justified , and to be saved , is the same thing with st. iames , as well as it is with st. paul , according to the tenour of his reasoning , chap. 2. from ver . 14. to the end . what doth it profit my brethren ( saith he ) though a man say he hath faith , and have not works ? can faith save him ? vers . 14. this interrogation implyes an emphatical negation , and the meaning is , that such a faith can by no means save a man ; and he gives the reason of it twice over in vers . 17 , 20. because faith without works is dead . and then afterwards argues the necessity of works together with faith , unto justification , or unto salvation ( which was the thing he began with ) by god's justifying abraham by works , together with his faith , who was the great patern or example of god's justifying all others . if then to be ju●tified , and to be saved amounts to the same in st. iames's discourse here , then by the way , they do not rightly understand st. iames , who think he doth not speak of a justification before god in this his discourse about justification by works , together with faith , but of a justification before men , and to their own conscience only . which supposition of theirs doth directly thwart the very scope and design of his whole discourse , which is to set forth what will , and what will not avail a christian-professor in the sight of god , to the saving of his soul , as abundantly appears . so that the scripture which saith abraham believed god , and it was accounted to him for righteousness ; and which st. iames saith was fulfilled in abraham's being justified by works as well as by faith , was not fulfilled in abraham's being justified to others , and to his own conscience , but in his being justified before god , and so st. paul understood it , rom. 4. 3. gal. 3. 6. but this was touched before in chap. 1. the result then of what hath been argued in answer to the objection , is this , viz. that all that are justified , are thereby put regularly into an immediate capacity of salvation ; so that if they should dye the very next moment after they are once justified , they would undoubtedly be saved . and therefore evangelical obedience can be no more necessary to salvation , than it is to justification , and it is as necessary to the one as to the other . and if to say evangelical obedience is necessary to justification , be injurious to christ and to the grace of god , as some would pretend ▪ how comes it to pass then , that to say evangelical obedience is necessary to salvation , is not so too ? for our final salvation is as much the effect of god's grace , and of christ's undertaking for us , as our justification it self is , and of as much value . and therefore if the one be not injurious in this kind , neither is the other . 8. as the promise of forgiveness of sins by the blood of christ , or the promise of an interest in his blood to the pardon of sinne , is sometimes made unto believing , so sometimes again it is made unto evangelical obedience , or a holy life , as in 1 ioh. 1. 7. if we walk in the light , as he is in the light , ( that is , endeavouring to be holy , as god is holy ) then have we fellowship one with another , and the blood of iesus christ his son , cleanseth us from all sin ; but otherwise it doth not . and so the christians to whom st. peter wrote , were said to be elect according to the foreknowledge of god the father , through sanctification of the spirit , unto obedience , and sprinkling of the blood of iesus christ , 1 pet. 1. 2. but they were not elect to the benefit of being sprinkled with the blood of christ without obedience . and therefore by this we see also that evangelical obedience , is part of the condition of the promise of justification by the blood of christ. 9. to forgive injuries is an act of evangelical obedience to that precept of our lord , mar. 11. 25. and yet without this act of obedience , men that have been injurious , cannot be justified , because they cannot be pardoned , according to the word of our lord , mark 11. 26. mat. 6. 15. & 18. 35. therefore evangelical obedience must needs be part of the condition of justification . 10. repentance is an eminent act of evangelical obedience , acts 17. 30. and yet pardon of sin which is essential to justification , is not to be obtained without it , luke 13. 3 , 5. therefore again it follows , that evangelical obedience is necessary to justification , and part of the condition of it . and now by this time i suppose it fully appears to any unprejudiced reader , that the doctrine of st. paul , yea , and of st. peter , and iohn too , do fully accord with the doctrine of st. iames , touching the necessity of evangelical obedience unto justification . the opposition then which some have made between faith and all internall and external works in reference to justification , as well evangelical as mosaical , hath not been only without scripture-ground , but against scripture-evidence ; and looks more like that which was made by the gnosticks , or other solifidians , opposed by st. iames , ( if it be not the very same ) than any the scripture any where maketh . and how much injury the christian religon and the souls of men may have suffered thereby , is a thing to be thought on , and sadly laid to heart . it is a pleasant doctrine , and the worst of men called christians , are glad to hear that they may be justifyed by christ , only upon their believing in him without any works of righteousness or self-denial of their own . and upon that account ( presuming verily that they do believe ) they are confident that they are justified , though they are unsanctified . but those especially are in great danger of deceiving their own souls , by building their confidence upon this doctrine , who together with this belief , have more of the form of godliness than the other have , and are found much more in the use and exercise of the external devotional part of religion , and are zealous for this or that opinion , party , or way which they think most orthodox ; though they be greatly destitute of love to the nature of god , and of humility , charity , strict justice , fidelity , peaceableness , sobriety , temperance , modesty and meekness , and of that renewed frame of soul which would make them like christ jesus , wherein the power of christiany doth consist : the external duties of hearing , reading , praying , and the rest , being in great part but means referring to the other as the end : so that no man is to account himself truly religious , further than he attains to these truly christian qualifications , by the use of the external means , and internal aids . yea , the fleshly part , even in men good in the main , is very apt to make an advantage of such a doctrine as aforesaid , to the lessening of their care , diligence , and zeal , in working out their salvation , in striving to enter in at the straight gate , in governing their own spirits and appetites , in cleansing themselves from all filthiness of flesh and spirit , and in perfecting holiness in the fear of god. and therefore there is great need for those that are spiritual guides to the people , to insist much upon the necessity of repentance , regeneration , and a holy life as well as faith , in order to their being justified and saved by christ jesus . for the people , yea , the better sort of them , stand most in need , as of being well-grounded touching the truth of the christian religion , so especially of having the doctrines of morality inculcated upon them , the precepts of the gospel being almost all of that nature , ( though some speak diminutively of moral preaching ) and tend to the perfecting of the nature of man in regulating the internal operations of the soul , and the external actions of life , in reference both to god and man , our selves and others : the recovering of men to which , is god's great design by the gospel , in order to their being made perfectly happy at last , as i have shewed in chap. 1. there is indeed an absolute necessity of believing the gospel in order to christian practice : and therefore our blessed saviour did not only preach the necessity of faith in him and his doctrine , but also wrought abundance of miracles to beget this faith in men. and yet he knowing the great danger of mens miscarrying in point of morality in the disposition of soul , and actions of life , insisted chiefly in his preaching , upon doctrines of that nature ; as you may see in his sermon on the mount , and elsewhere . he taught the necessity of being born again : of making the tree good , that the fruit might be good . and to inforce this doctrine of his , he was not wont to tell his auditors that every man shall be rewarded according to his belief , but that when the son of man shall come , every man shall be rewarded according to his works : that those that have done good , shall come forth to the resurrection of life , and those that have done evil , to the resurrection of damnation : that by their words they shall be justified ( which are no more faith than works are ) and by their words they shall be condemned : that in the great day of the tryal of all nations ; every man shall be acquitted or condemned , according to the good they have done , or neglected to do , mat. 25. and that then not every man that had faith enough to cry lord , lord , or to prophesie , cast out devils , or do wonders in his name , shall enter into the kingdom of heaven , but such and such only as have done the will of his father . great need there is therefore of peoples examining themselves impartially , and of being often admonished to take heed , left they mistake and deceive themselves in the nature of religion , and in what is absolutely necessary to be done on their part ; because men are very apt to flatter and deceive themselves in that , and to think that when their faith is right in the object of it [ as when they believe in the true god , and in his son jesus christ , and expect salvation by him alone ] that then they are true believers , and such as shall be saved ; especially if therewith they joyn the frequenting of god's ordinances , and the paring off of some of the grosser enormities of their lives , though in the mean while they make no conscience of cleansing their hearts , and governing their spirits , of subduing their passions and inordinate affections , and of bridling the tongue . for this cause it is that christians are so often in scripture cautioned to take heed lest they should be deceived . be not deceived , god is not mocked : for whatsoever a man sows , that also shall he reap , gal. 6. 7 , 8. little children , let no man deceive you : he that doth righteousness , is righteous , even as he is righteous , 1 joh. 3. 7. 1 cor. 6. 9. ephes. 5. 6. an appendix touching the nature and difference of that faith which is justifying , and of that which is not ; and the reason of that difference . men's eternal estate of weal or wo in another world , and their peace and comfort in this , being very much concerned in their right understanding , or mistaking the nature and difference of that faith which is saving , and of that which is not ; i shall here add to what is said before , something to state the nature and difference of those two kinds of faith , with what brevity and perspicuity i can . i cannot ( i co●fess ) think that the nature of faith , which is of absolute necessity to the salvation of the meanest christian , is in it self hard to be understood , were it not that the many controversies about it , about its object , and the acts of the soul necessary to it , had puzzled mens minds , and distracted their apprehensions concerning it . things absolutely necessary to salvation , as they are not many , so there are hardly any doctrines delivered with more plainness than they , that the weak who are as much concerned in them as the strong , might competently understand them as well as they . men may multiply notions about faith , as the scripture useth various expressions about it : but i doubt not but that the general sense of the scripture hereabout may be summarily ●xpressed in this plain proposition : that saving faith is such a belief of christ to be the son of god , and of the truth of his doctrine , especially touching the virtue of his death and resurrection , and the necessity of amendment of life , for the obtaining remission of sin , and eternal life , as causeth a man to deny all ungodliness and worldly lusts , and to live a godly , righteous , and a sober life . this is so plain in scripture , as that there is no christian so weak , but may easily come to understand it , and so evident , that none who acknowledge the truth of the gospel , can deny it . that i may state the difference then between effectual and ineffectual faith , and matters relating to them , with all the plainness i can , i shall very briefly endeavour these five things . 1. to open the comprehensive nature of faith. 2. shew wherein the defect lies of that faith which is not saving . 3. shew whence that defect proceeds . 4. how , and after what manner , faith in the understanding , works savingly upon the will. 5. answer some few objections . 1. the comprehensive nature of ●aving faith opened . that i may open the comprehensive nature of faith the better , i shall first observe how variously the condition upon which saving benefits are promised , is expressed in scripture , and then what actings of the soul are thereby signified . it is thus variously expressed in scripture : sometimes it s called a believing god , rom. 4. 3. gal. 3. 6. a believing in god , 1 pet. 1. 21. a believing on god , rom. 4. 24. a believing the record which god hath given of his son , 1 ioh. 5. 10. sometimes it s called a believing on christ , ioh. 3. 16 , 36. act. 16. 31. a believing him to be the christ the son of god , ioh. 20. 31. 1 ioh. 5. 5. it 's called faith in his blood , rom. 3. 25. a believing that god raised him from the dead , rom. 10. 9. sometimes it s called a believing of the gospel , mar. 16. 15 , 16. a believing of the truth , 2 th●s . 2. 15. a believing the testimony of the apostles , 2 thes. 1. 10. sometimes it is expressed under the notion of repentance , acts 2. 38. & 3. 19. & 11. 18. 2 cor. 7. 10. and sometimes of obedience , 1 iohn 1. 7. 1 pet. 1. 2. heb. 5. 9. the condion of the promise of saving benefits , being thus variously expressed , can signifie no less than a three-fold act of the soul : the first , being the act of the understanding : the second , of the will : the third , of the understanding and will conjunct . i. such expressions of the condition of the promise as is the believing god , the believing in god , the believing his record , the believing the gospel , the believing christ to be the son of god , do most properly signifie the act of the mind or understanding in assenting to the truth of what god testifieth , or promiseth . which assent is grounded upon a knowledge , or belief of god's veracity , his truth , and faithfulness , armed with all-sufficiency of power , wisdom , and goodness , to make good his word to a tittle . and although such expressions as aforesaid , do most properly signifie the act of the understanding , yet , when ever saving benefits are promised , and the condition expressed in such a form of words as doth most properly and primarily signifie the assent of the mind , even then the act of the will in consenting to the condition , is implyed , and ought to be understood ; as i shall fully prove in the next particular . and the reason why the whole of the condition of the promise relating to the consent of the will , as well as the assent of the understanding , is frequently expressed in such a form of words , as primarily and strictly signifie the assent of the mind , is , i conceive , because such assent of the mind , is the principle from which all concurrent acts of the will necessary to justification and salvation do proceed . and it is of frequent use in scripture , to denominate the whole of religion , by some one principal part which is a fruitful principle of all the rest . thus the knowledge of the true god , and of jesus christ whom he hath sent , is said to be eternal life , ioh. 17. 3. and thus sometimes the fear of god , and sometimes the love of god , is put for the whole of mens saving religiousness , and the same promise of blessedness made to one of these singly exprest , is to be extended to the whole . in like manner , the whole of christianity , is frequently denominated by faith , and the christians stiled believers , and the houshold of faith , and the like ; and all because that christian life of theirs , by which they differ from other men , flows from their faith , which is the first active principle of it . 2. another act of the soul essentially necessary to that faith which is the condition of the promise , is the consent of the will to repent , to receive christ as lord & king , to be govered by his laws , as well as to own him for a priest once of●ering himself , and ever making interecession for us . for the condition of the promise of pardon and salvation , is expressed under the notion of repentance , and sometimes of obedience , as i shewed before : and repentance and odience are acts of the will as renewed . and that there is no promise of saving benefits upon meer believing , without observing that part of the condition which consisteth in repentance , regeneration , and obedience , is most evident : because they are expresly excluded in scripture from having any share in the saving benefits of the covenant , justification , or salvation , who do not repent , luke 13. 3. who are not regenerate , ioh. 3. 5. who love not the lord jesus christ , and that above any worldly enjoyment , 1 cor. 16. 22. matth. 10. 37. and who do not obey him , acts 3. 22 , 23. luke 19. 27. 2 thes. 1. 7. by all which we may certainly know that when ever there is promise of justification and salvation , made to believing , it is to be understood of such a believing as doth at that instant in which a man believes savingly , produce a sincere consent of the will to repent , to love christ , and to obey him : for otherwise those scriptures and these would be in●onsistent . for if men cannot be pardoned , nor delivered from the curse , nor be safe from destruction until they have repented , are regenerate , do love christ , and obey the gospel , as the forecited scriptures do assure us they cannot ; then no faith whatsoever is justifying , or can entitle them to pardon and salvation acording to the tenour of god's promise , until it hath produced that repentance , regeneration , love , and obedience : which is a full and an undenyable proof of the necessity of such a consent of the will as aforesaid , to render faith justifying and saving . now this consent and resolutionof the will to repent and obey christ , and to forsake all for him , is the moral change of the soul , and the new life in its first beginning . and so a mans first effectual belief , is his whole christian life in its beginning . and a mans first faith is perfected afterwards by works , ( iam. 2. 22. ) as a child is perfected in his manly state , as he grows up to manly actions ; or as the seed is perfected when it grows to a full ear. by this first consent of the will , we restipulate and strike covenant with god ; and not only so , but we thereby begin also to keep and perform covenant with him on our part . when this consent is first wrought in the will , then the laws of the new covenant are first put into the mind and written in the heart : and by this we first begin to become savingly a people unto god , to believe in him , to love and serve him , as he by covenant and promise becomes a god unto us , to make us happy . heb. 8. 10. this is the convenant that i will make , i will put my laws into their mind , and write them in their hearts ; and i will be to them a god , and they shall be to me a people . 3. the other act of the soul , which i call the act of the understanding & of the will conjunct , is an affiance in god through christ ▪ a trusting in him , or a relying on him for the fulfilling of his promise of saving benefits , while we continue sincerely to consent , resolve , and endeavour to perform the condition on our part . this is that , or part of that , which is called a believing on god , a believing on christ , and a trusting in him : noting the souls dependence upon christ ●or the saving benefits which accrue to men by his mediation , office , and undertaking , and on the truth and faithfulness , power , wisdom , and goodness of god , to perform all that he hath promised them through his son , and upon the terms he hath promised , and not otherwise . for the promise of saving benefits being made but upon the condition before mentioned a true believer , or he that is rational & wise , considers as well upon what terms the benefits are promised , as who hath promised them , and what they are ; and expects the one , no otherwise than as he sincerely resolves and endeavours to perform the other . and therefore if any shall rely on god , and christ for those benefits , in whom yet the qualifying condition of the promise of them is not found ; such a relyance is but a groundless presumption , and not faith or affiance duly so called . for such do not only rely on christ for that for which they have no promise , but for that which god hath expresly declared they shall have no share in whilst they remain destitute of that qualification , which is the condition upon which , and not without it , the promise of those benefites is made . these three acts of the soul exercised on their objects , do make up that faith which is justifying and saving . and when justifying faith in the compleat nature of it is spoken of in scripture ; all these three acts of the soul are to be understood , and especially the two first ; though perhaps they are many times mentioned severally and apart ; faith being described sometimes by one of them , and sometimes by another : as god himself is represented to us , sometimes by one attribute , sometimes by another . ii. wherein the defect lyes of that faith which is not saving . by what hath been discoursed touching the nature of that faith which is saving , it is easie to dis●ern wherein the defect lies of that faith which is not so . and the defect lyes chiefly in the will , in its not consenting to perform the condition of the promise in repenting , and in receiving christ as lord to be governed by his laws . i will not deny but the defect in part may be in the understanding , when its assent unto the truth of divine revelation is so weak , as that it can make but a too weak and ●aint impression upon the will , to procure its consent unto the condition of the promise . but then that defect in the assent of the understanding , doth usually , at least in great part , proceed from the will ; as i shall shew afterwards . now that the defect lyes mainly in the will 's not consenting to the condition of the promise , appears by this ; because unregenerate men may assent unto the truth of god's testimony , and may trust that they shall be saved by christ ( which contain the other two acts of the soul ) but no man truly consents , to perform the condition of the promise , but in doing so , he is regenerate in the first act , and justified . 1. unregenerate men may have the same faith of assent in the understanding to a degree , as the regenerate may : they may believe god to be the father almighty , maker of heaven and earth , and jesus christ to be his only son , and the rest of the articles of the creed ▪ and they may believe in great part that to be their duty both towards god and man which is so indeed , and yet hold that truth in unrighteousness , which they do believe . rom. 1. 18. many of the chief rulers believed on christ , who yet loved the praise of men more than the praise of god , and durst not confess him , joh. 12. 42 , 43. as also did many others when they saw his miracles , who yet were such as christ had no mind to commit himself to , ioh. 2. 23 , 24. and simon magu● believed , wondering , and being astonished at the signes which were done by philip , who yet remained in the bond of iniquity , acts 8. such as are resembled by the stony ground , believed , who yet loved their ease and worldly interest more than christ ; and those that st. iames expostulates with , chap. 2. were thus far believers also . 2. excepting the consent of the will to the condition of the promise ; unregenerate men may hope to be saved by christ , and rely on him for salvation as well as the regenerate : only for want of their performing the condition of the promise , their hopes and confidence are groundless , and will deceive them . but otherwise men , that are but carnal , and live in some known sin , may and oftimes do perswade themselves that they shall be saved by christ jesus , because they believe that he dyed for sinners , and because they ask god forgiveness , and perform some acts of religion . our saviour saith , many will say unto me in that day , lord , lord , open unto us : have we not prophesied in thy name ? and in thy name have cast out devils , and done many wonderful works . we have eaten and drunk in thy presence , and thou hast taught in our streets . to whom he will say for all that , depart from me , ye workers of iniquity , matth. 7. 22 , 23. luke 13. 25 , 26. these had some kind of faith in christ , by which they prophe●ied in his name , and cast out devils , and did many wonderful works . they were such as were hearers of his word , and preachers of it too , and had eaten and drunken in his presence . and because of this faith , and these works , they had a hope and confidence that christ would open unto them , and receive them into his kingdom , and would not be easily beaten off from this confidence . but the true reason why their faith will stand them in no stead , nor their religious performances neither , is , because for all that they were workers of iniquity , they never heartily consented to the terms of the promise of salvation by christ in repenting : they did not first heartily resolve , and after sincerely endeavour to turn from every known sin , unto every known duty . and in this very thing doth the defect of that faith lye which is short of saving . which will yet further appear , in that st. iames when he would state the difference between that faith which is saving , and that which is not , fixeth it here . the dead faith is denominated such by him , from its being alone without works , iam. 2. 17. even so faith if it hath not works , is dead , being alone , or by it self . and again , vers . 20. but wilt thou know , o vain man , that faith without works is dead . and again , ver . 26. for as the body without the spirit is dead , so faith without works is dead also . meaning by its being dead , that it avails a man no more to his justification and salvation , than a dead corps avails to the produceing the useful and serviceable effects of a living man ; or than a tree that is dead , avails to the bringing forth fruit ; or than a few good words , depart in peace , be ye filled and warmed , will avail poor people , when nothing is given which is needful to the body , ver . 15 , 16 , 17. in all this i do not deny , but that there may be in such as do not savingly believe , some consent of the will to do something towards performing the condition of the promise , in repenting and obeying . such men may consent and resolve to forsake some sins , and to do some , yea many duties , who yet never savingly consent , because they do not heartily consent and resolve to forsake [ all ] known sin , and to do [ all ] known duties ; in which the sincerity of repentance and obedience doth consist , to which the promise is made . such men may not be far from the kingdom of god , but yet must go farther , if ever they would have any good ground of hope to enter into it : but of this more afterwards . iii. whence this defect doth proceed . i have shewed before , that there is the faith of assent in the understanding unto the truth of god's testimony , in some unregenerate men , as well as in the regenerate . and in whomsoever the faith of consent in the will to perform the condition of the promise is found , it always proceeds from the faith of assent in the understanding . a man always ( in order of nature at least ) believes that the promised benefits shall be made good to him , in case he perform the condition , before he consents to perform it ; and doth consent to perform the condition in hope and confidence of obtaining the promised benefits . now then the question is , whence is it ' and what is the reason that the faith of assent in the understanding , doth not always produce the same consent in the will in one , as well as in another ▪ and as it always doth , when it becomes effectual to justification and salvation ? why doth this faith remain alone in some , when as it is accompanied with works in others ? i shall offer what i conceive to be the reason of this , first , in general , and then more particularly . the difference sometimes may proc●ed from the different measures and degrees of the evidence upon which the same truth is believed . one man may have a clearer discerning of the evidence than another , which causeth a stronger assent in the discerning faculty , and that stronger assent in the understanding , may well cause a stronger consent in the will , and a firm and lasting resolution . as on the contrary , a weak and partial consent and resolution in the will to the condition , sometimes proceds from a weak assent in the mind , to the truth of god's testimony , or promise , and that from the weakness of the faculty in the discerning the evidence of that truth which is the object of faith. but the reason most commonly why the assent in the understanding unto the truth of god's testimony doth not work a consent in the will to the condition of the promise , is to be taken , i conceive from the opposition which the lower faculties of the soul , the will , & affections , assisted and influenced by the sensual appetites , make against the superiour faculty the mind , or understanding , so that they do not hearken to its notices , nor obey its dictates . the will which is the spring of action , is a middle faculty between the understanding and the sensitive affections or appetites , and is sollicited by both . as the understanding calls upon it to obey its rational dictates in chusing the means which tend to the best end , both which the understanding represents to it from the word of god ; so on the other hand , the sensitive affections sollicite it to be on their side , and to be active in making provision for the flesh , in chusing such things as tend to satisfie its cravings and lusts . and because the will hath usually been pre-ingaged to the flesh , and had a share in its gratifications , it 's not without much difficulty prevailed with to be cōsenting to , & active in the crucifixion of those affections and lusts . which until the will do , and herein obey the enlightned understanding , the faith of assent in the understanding abideth alone . the will 's obstinate adherence then to mens fleshly lusts , and carnal interests , in opposition to that belief in the understanding which puts it upon destroying them , as absolutely necessary to the man's salvation , as believing god touching the necessity of this as a means , as well as it doth believe him touching the blessedness of the end ; this obstinate opposition in the will , i say , is the true reason why the faith which is in some men , is but a dead faith. how can ye believe ( saith our saviour ) which seek honour one of another , and seek not the honour that cometh from god only ? joh. 5. 44. yes , some of them could , and did believe so far as to assent in their minds , that christ was no impostor , but one that came from god ; and that therefore his doctrine must needs be true ; but they did not believe so as to be converted in their wills , to consent to part with their carnal interest of honour and reputation , with their party the pharisees , which they must have done as the case then stood , if they would have confessed him openly ; which to do , was necessary to make them capable of the promise of salvation by him . ioh. 12. 42 , 43. among the chief rulers , many believed on him , but because of the pharisees , they did not confess him , lest they should be put out of the synagogue , for they loved the praise of men , more than the praise of god. these had more understanding than the common people , who , as they said , knew not the law , ( ioh. 7. ) and yet not so many of them as of the people believed on christ , so as to confess and follow him , because their wordly interest being greater , it held them faster and had the greater power over their wills. the unbelief then of men where the gospel comes , is generally to be resolved into the obstinacy of their wills , in opposition to the convictions of their understanding , iohn 5. 40. ye will not come to me that ye might have life . how oft would i have gathered you , and ye would not , mat. 23. 37. o that my people had hearkened to my counsel ! but israel would none of me . psal. 81. 11. they did not chuse the fear of the lord , prov. 1. 29. they chose their own ways , their souls delighted in their abominations , isa. 6. 3. thus much in general . but i would shew yet more particularly how the will doth obstruct the perfecting the work of faith after it 's begun in the understanding . and it doth it as i conceive . i. by calling off the understanding from a frequent consideration of that evidence by which it was first convinced of the truth of gods testimony touching the promised benefits , and the condition and means of obtaining them , and from a frequent application of it to the will : and this the will can do . for as the understanding hath a power over the will , so far a to represent it's apprehensions to the will in order to its acting thereupon according to a man 's own concerns therein ; so also the will hath ak●nd of power over the understanding , both to put it upon frequent consideration , to strengthen it self in the belief of that which the will would have to prove true and to be believed ; and also to call it off from so doing , when there is a great reluctancy in the will against having that prove true which the understanding represents as true . and if the understanding be taken off , so that it hath not frequent recourse to that evidence which first procured its assent unto the truth of god's testimony in the gospel , that it might be thereby nourished , strengthened , and maintained ; that faith in the understanding will languish and grow weak , and so have no powerful operation upon the will to change and renew it , and to procure its effectual consent to perform the condition of the promise , when the will stands disinclined of it self , to the verdict of the understanding . besides , if the understanding doth not ply the will , and frequently inculcate upon it , it s own apprehensions concerning god's testimony , and the consequence and concernment of it to a man 's own self , thereby to make the word believed to be an ingrafted word , it will not not work any cure upon it , or any through change in it . the unwillingness in men to have their minds ingage in the consideration of god's ways and their own , is the reason of their turning back from him , io● 34. 27. they turned back from him , and would not consider any of his ways . as on the contrary the scripture represents the conversion of a sinner as proceeding from the consideration of the bad tendency of his evil ways , ezek. 18. 28. because he considereth and turneth away from all his transgressions which he hath committed , he shall surely live , he shall not dye . and our saviour seems to cast mens profiting , or not profiting , their belief , or not belief by hearing gods testimony in the gospel , upon their considering , or not considering of it . mark 4. 24. and he said unto them , consider what you hear ( so dr. hammond reads it ) for with what measure ye mete ( viz. in considering , or not considering ) it shall be measured to you again , in profiting , or not profiting ; which is to be understood according to god's ordinary proceeding with men . the reason why the faith of those resembled by the stony ground , doth not abide , or come to perfection , is , because they have no root in themselves , and that comes to pass for want of much consideration , and a frequent working the first conviction of the mind from the evidence of truth , into the will & affections , by a constant consideration , and close application of it . acts 17. 11. they searched the scriptures [ daily ] whether th●se things were so ; and therefore they believed . 2. when men hold fast their lusts out of their great love to them , notwithstanding their conviction in their understandings , and are ●ot willing to part with them upon any terms ; the fumes of those lusts continually ascending , will cloud and darken the understanding as a thick fogg doth the sun , and by degrees make it less capable of discerning its object , viz. saving truth , in its clear evidence , and proportionably hinder in its that opperation upon the will. the cares of this world , and the deceitfulness of riches , and the lusts of other things , choaked the word , and it becometh unfruitful , mar. 4. 19. he that hateth his brother is in darkness , and walketh in darkness , and knoweth not whether he goes , because darkness hath blinded his eyes , 1 joh. 2. 11. 3. sinful mens understandings are ●ot so uncorrupt , but that they are apt to be bribed by their wills , to cast about and devise how to evade the force and edge of their own notices and dictates , and to attempt and baffle their former apprehensions and convictions , to the end they may still retain their lusts without any great disturbance from their understandings . this when it is yielded to , and put in practice , is that which in scripture is called mens closing their eyes , le●t at any time they should see with their eyes , and hear with their ears , and understand with their hearts , and should be converted and healed , mat. 13. 15. and when this takes place in professors of christianity , that do believe that faith , repentance , and obedience are necessary to salvation , as the condition on which it is promised , the way by which they u●ually deceive their own hearts , is , by perswading themselves , that they do perform the condition of the promise in these , when indeed they do not ; but frame to themselves notions of saving faith , repentance and obedience , different from the scripture notions of them , as i shall shew in ●ach of them . 1. many delude themselves by taking up a wrong notion of saving faith , and so think they have it , when they have it not . they believe indeed christ to be the son of god , and saviour of the world , and that those shall be saved that believe in him , and those damned that do not , because the scripture , which they believe to be the word of god , saith so : and thus far they believe rightly objectively . but then they deceive their own souls by perswading themselves that a meer assent of their mind to the truth of these and other evangelical verities , is the faith to which the promise of justification and salvation is made , though it hath no such powerful operation upon their wills , as to make them new creatures , to make any thorow change in the temper of their hearts and tenor of their lives . and many doubtless have been greatly strengthened in this delusive confidence , by having been taught that faith justifies without any works at all . and these again perswade themselves , that they believe in christ to the saving of their souls , because they rely on him alone for salvation , and upon what he hath done , and suffered for them , though they love their sins , and live in them still . just like some iews of old , who though they were very bad in their lives , yet leaned upon the lord , and said , is not the lord among us ? none evil can come upon us ? mich. 3. 11. isa. 48. 1 , 2. they leaned upon god's promise of being their god , as those do upon christ's undertaking to be a saviour , although they overlooked the condition to be performed by them in being a people unto him , in loving and serving him , as those christians i speak of , also do . though christ alone is to be relyed on for salvation , as touching all that is proper to the mediatory office and work , yet no man is to rely on him , so as to think he should excuse him , if he do not repent , or be not regenerate , or as if he did repent , or were regenerate for him . if they do ; they promise themselves from him , that which he never promised , or undertook , but hath told them plainly , that except they themselves repent , they shall perish , and that except they themselves be born again , they cannot see the kingdome of god. 2. they deceive their own hearts also in the nature of repentance , their notion of it being one thing , and the scripture-notion of it quite another : so that they perswade themselves they have repented , when indeed they have not . they know and believe perhaps , repentance to be necessary to salvation , because christ hath said , that except ye repent , ye shall all likewise perish . but then they mistake in perswading themselves that they do repent , because they are frequently sorry for what they have done , though they cease not to do the same again . indeed when the pleasure of sin is over , and rebukes of conscience come in the room of them ; these trouble their minds for what they have done , which was the repentance of iudas ; and there is no peace to the wicked , who are like the troubled sea. now this they count repentance , though it work no effectual and thorow change in heart and life ; but when that sad fit is over , they appear to be the same men they were before , by returning to the same sins . and herein the romish church hath most unhappily laid a snare , which as is to be feared catcheth multitudes of souls to their destruction , in asserting contrition , yea , attrition with confession , to be repentance sufficient to salvation . whereas sorrow alone , though it be godly sorrow , is not repentance , but as st. paul saith , godly sorrow worketh repentance , 2 cor. 7. 10. but repentance itself , which is saving , consisteth chiefly in a real change in mens apprehensions of , and affections to both sin and duty ; and in ceasing to do evil , and learning to do well . others again deceive themselves in taking a partial reformation for true repentance : because they have left some sins which they could best spare , as blemishing their reputation , or impairing their estates , or their health : and because they have done many things ( which yet herod also did , mar. 6. ) they think they have repented , and are converted , though they retain others which are more gainful , or yield them more pleasure . whereas the sincerity of repentance can be proved by nothing less then a hatred of , and turning from sin as sin , and so from all sin , by diligent and careful endeavours . 3. they deceive themselves by a false notion of that obedience which is necessary to salvation . they believe in the gross indeed , that obedience to the commands of god , to the rules and precepts of the gospel , is necessary to salvation , because the scripture so plainly declareth it to be so : but then they deceive their own hearts , in thinking and perswading themselves that they have performed this part of the condition of the promise , when as they have not performed one half of it . they have , been it may be , somewhat careful to be found in acts of external worship and and devotion , both publick and private ; and to keep themselves from idolatry , swearing , cursing , sabbath-breaking , murder , adultery , stealing , false-witness-bearing , and the like , in the outward and gross acts of them . but all the while have made no conscience of governing their thoughts , affections , and passions , nor their tongues neither as to many things . and in all this , wherein do they exceed the pbarisees , whom if we exceed not in righteousness , christ hath told us ( who best knows ) that we shall never ●nter into the kingdom of heaven , matth. 5. 20. they were strict and zealous in the observation of the laws for circumcision , sacrifice , sabbaths , tythes , and other positive precepts , and that to a tittle ; and fasted often , and made long prayers , and gave alms ; and made ostentation also that they were not as others were ; extortioners , unjust , adulterers , nor as the publicans . and why would not all this bring them to heaven ? because all this notwithstanding ( as they had not faith in christ , so ) they were covetous , proud , and ambitious , seeking honour one of another , contemning , and despising others , they were envious , and malicious , cruel , and ill-natured , unmerciful , and persecuting such as faithfully reproved them . they made clean the outside of the cup and platter ; and so far as they did so , they did well : but that for which christ denounced wo to them , was that their inward part was ful of ravening and wickedness , and for want of love to god , and of judgment , mercy , and fidelity . god is a spirit , and the service that is acceptable to him , as being most agreeable to his nature , is that which is done in spirit and truth . and therefore his preceps are given to govern the inward man as well as the outward . he that said thou shalt not kill , hath said also , thou shalt not hate thy brother in thy heart , nor be angry with him without a cause , or bear a grudge against him . he that said , thou shalt not commit adultery , hath said also , thou shalt not lust after a woman in thy heart . and he that said , thou shalt not steal , hath said also , thou shalt not covet , and the like . and therefore they that think themselves to be obedient children to god , upon account of their abstaining from outward gross sin , and of being outwardly righteous , and do not truly endeavour , and make a business of it to mortifie and subdue their pride , covetousness , love of the world , envy , hatred , malice , thoughts of revenge , the unruliness of passions , and all immoderate affections ; but indulge themselves in these , or any of these , or the like , they deceive themselves , whatever their external conformity to divine precepts otherwise may be . they are the pure in heart that shall see god. and they that are christs , have crucified the flesh with the affections and lusts . god observes more what men are inwardly , than what they are outwardly , and judges of them accordingly . he is not a iew , nor he a christian , who is one outwardly , in the flesh , but he who is so inwardly in heart , whose praise is not of men , but of god , rom. 2. 28 , 29. and therefore st. iames counted them but earthly , sensual , and devilish , in their profession of christianity , how high soever they professed , and such as did lye against the truth , that indulged bitter envying and strife , though it were but in their hearts , jam. 3. 14 , 15. and if 〈◊〉 and passions within , shall break out in an unbridled tongue in slandering , reviling , backbiting , evil-speaking , rash , and uncharitable censuring , or the like ; how religious soever such a man may otherwise seem to himself , or others , yet st. iames hath plainly determined his case ; such an one hath deceived his own heart , and his religion is vain , jam. 1. 26. mat. 5. 22. men may go a great way in religion , yea so far as until they are not far from the kingdom of god. yea , many shall seek to enter in by doing many things in order thereto , and yet shall not be able for want of striving to do all that is necessary thereto . and for that very reason , and because of the great danger of christians falling short , though they have gone far , and done much , are they so earnestly exhorted to work out , or to work through their own salvation with fear and trembling ; with a fear of falling short , phil. 2. 12. and not only so , but to fear even a seeming to come short of the promised rest , heb. 4. 1. let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it . the matter is of that huge consequence , that every wise man that doth not despise his own soul , should be afraid to do , or omit to do , any thing that hath but the least ●eeming shew or appearance of putting his salvation into any hazard . and therefore [ all ] diligence is not too much for the wisest man living to use , to make his calling and election sure , 2 pet. 1. 10. thus when mens understandings are bribed by their corrupt wills , they then take up with a partial faith , a partial repentance , and a partial obedience , instead of that which is evangelically compleat , and hope it is a fulfilling of the condition of the promise . and when men shut their own eyes , and stop their own ears against the evidence of the word of salvation , that they may the more quietly enjoy the pleasures of any sin , god many times in his righteous judgment , after much striving , and long-suffering , withdraws the assistances of his grace and spirit , and leaves them to themselves , and their own delusions , and to be practised upon by the devil for their farther hardening ; according to that dreadful prophesie , in isa. 6. 9 , 10. mentioned no less than five or six times in the new testament ; mat. 13. 14. mar. 4. 12. luke 8. 10. ioh. 12. 40. acts 28. 26. rom. 11. 8. go tell this people , hear ye indeed , but understand not , and see ye indeed , but perceive not . make the heart of this people fat , and make their ears heavy , and shut their eyes , &c. when men will not receive the love of the truth that they might be saved , but have pleasure in unrighteousness , god sometimes sends them strong delusions to believe a lye , 2 thes. 2. 10 , 11 , 12. whereas on the contrary , the good ground-hearers are described by the honesty of the heart into which they receive the word : they study no tricks or shifts , nor use any shuffling upon the account of any dishonest interest , to evade the plain truth , but are content that should take place , and all other things give place to it : they suffer that word which was received and assented to in the judgment before , in order of nature , to sink down into their hearts , by which the will and affections become changed . iv. how , and afer what manner faith in the vnderstanding , works savingly upon the will. the faith of assent in the understanding , worketh a consent in the will unto the condition of the promise , by its operative and affecting influence upon the passions of hope , fear , and love , the powerful principles of action in man. for though faith in the understanding , is the first principle of action as christian , yet not that , but the will , as it is affected with hope , fear , or love , is the next and immediate principle of action . the understanding when it rightly performs its office , doth not only assent unto the truth of divine revelation , upon competent evidence that it is from god ; but also considers and weighs , as in a ballance , the import of it , and how a man is concerned in it ; as whether it betoken good or evil to him , and how much , and upon what terms , whether absolutely , or conditionally , and what the condition is : all which when brought down to the subordinate faculties of the soul , the will , and affections , is apt to affect them , and work upon them more or less , accoring as the things believed are expressed more or lesse to concern a man. and the things believed , eternal life , and eternal death in another world , being invisible and absent things , it is a mans faith , touching the reality of them , that supplies the room or absence of sense . for faith is the substance of things hoped for , and the evidence of things not seen , heb. 11. 1. we neither see nor feel the glorious things promised , nor the dreadful things threatned in another world , otherwise than by faith , which gives the believer a prospect of them . but a man by his faith in that gospel by which they are revealed , hath a foresight of them ( as abraham had of christs day ) and that fills the soul with hope , and fear , and a sence of god's love in giving such an hope . and this hope , fear , & love , puts men upon , more or less , care , diligence and industry in doing what is necessary for the obtaining of the one , and efcaping the other , as they are more or less influenced by a faith that is weaker or stronger , or more or less active and exercised about these things . and hence comes that change which is made in the hearts and lives of true believers , who walk by faith , and not by sight , that is , they govern their lives by the belief of invisible , and not sensible things , 2 cor. 5. 7. this in general . but more particularly , the faith of ass●nt in the understanding , works the faith of consent in the will , by its operation upon those three passions , or affections of the will , hope , fear , and love. 1. as a firm asse●ting to the truth of god's promise through christ , of pardon of sin , and eternal life upon condition of repentance and new obedience , together with his faith , gives a man hope and confidence of obtaining these great benefits upon the terms on which they were promised . the hope of this happiness causeth a man to be willing to comply with the condition upon which it is promised , in order to the obtaining the happiness it self . there is a principle of self love planted by god in the nature of every man , by which he doth naturally desire and aspire after the happiness of his own being . and that will put a man upon the use of such means , and the performance of such a condition , without which he believes , and is verily perswaded he cannot be happy . now every man in whom there is the faith of assent unto the truth of god's testimony in the gospel firmly fixed , being verily perswaded that everlasting happiness is not attainable without repentance , regeneration , and sincere obedience , because god hath declared this as plainly as he hath done any thing : ( and it is the nature of faith to acquiesce in his testimony . ) the love of the end , which is mans own happiness , makes him in love with the means , such as is repenting , mortifying , and obeying work , without which he cannot attain his end in being happy . this principle of self-love under the conduct of a mans understanding and reason enlightned , and regulated by a declaration of the divine will , and influenced by a firm belief of it , will work in a man new apprehensions of , and new affections to both sin and duty ; and will cause him to abandon the little pleasures of sin which are but for a season , that he may come to the fruition of that fulness of joy , and those rivers of pleasure , which are in the presence of god , and at his right hand for evermore ; when once he knows , and firmly believes that they cannot otherwise be obtained . thus by faith is the victory over the world obtained , in all its temptations from honours , profits , and pleasures , 1 ioh. 5. 4. for by such a faith a man well perceives that the world offers him to his unspeakable loss , though it should offer him all of these that it is able to confer upon him , if it be upon condition of doing , or omitting to do that by which he shall certainly deprive himself of that glory , honour , and immortality , which he is well assured of through faith in god's promise , if he overcome . we see men are so commonly governed by a principle of self-love , in parting with a lesser good or conveniency for a greater , even in the things of this life , that they are worthi●y an ● deservedly counted fools that do the co●trary : and therefore those are guilty of so muc● the greater folly and madness , who deprive themselves of the happiness of heaven , by a sinful seeking or possessing of the honors , profits , or pleasures of this life : as the happiness of heaven exceeds the enjoyments of this world , in kind and height of satisfaction , and in continuance and duration , so rational a thing it is to live and walk by faith of unseen things , and unreasonable and unmanly to be governed by the sense of present things in opposition thereunto , 2 th●ss . 3. 2. 2. the faith of assent in the understanding , worketh a consent in the will to the condition of the promise , as the passion of fear is awakened by believing god's threatnings against such as do not observe and fulfil that condition . there is a principle of self-preservation planted by god in every man's nature , by which he fears and abhors that which he knows , and verily believes tends to the infelicity and misery of his being , and which puts him upon the avoiding of that which he believes hath such a tendency , in order to the declyning the misery , or destruction it self . when a man receives such sayings into his understanding , as threaten , that if ye live after the flesh ye shall dye ; that except ye repent , ye shall all perish : that without holiness , no man shall see the lord , and the like ; and doth assent unto them as the true sayings of god , which assent is his faith ; the fear of the misery threatned , and the principle of self-preservation , work in him a desire and endeavour to have his sinful inclinations and appetites mortified , and a care to avoid the outward acts of sin , as really and truly as he desires to escape eternal destruction it self ; as believing and knowing they tend thereto , and that he cannot escape the one , without a sincere desire and endeavour to destroy and avoid the other . and in this way faith is a believers victory , by which he also overcomes the world , when it tempts him to sin by threatning him with disgrace , loss of estate or liberty , or with enduring of corporal punishment , or death it self . for he believes the punishments in the other world to be of such a nature and duration , as that the worst things which man can inflict , are altogether inconsiderable in comparison of them . by which belief he is so far guided , that he chuses to suffer the less , when his faithfulness to god , and his own best interest doth expose him to it , rather than to expose himself by unfaithfulnes to infinitely the greater , to avoid the less . and thus faith purifies the heart of all inordinate affection to riches , honour , ease , and pleasures , acts 15. 9. 3. the faith of assent or credence in the understanding touching the exceeding greatness of god's love to mankind in the gift of christ for their redemption , and in his great and precious promises made in him upon a very gracious condition , works in the will a love to god , and so a love to please him , in doing those things which he hath made the condition of his promise . when once the understanding represents it to the will , as a certain truth upon clear evidence , that notwithstanding mens apostacy from god , and rebellion against him , and the condemnation they are under thereby ; yet god is reconcileable to them , yea , willing , and so desirous to reconcile them to himself ; that as an evidence and proof of it , he hath given his own son christ jesus to become a rans●me for them ; and that he hath made a new covenant , declaring that upon account of his son 's undertaking for them , he is not only abundantly willing to pardon all such as shall unfeig●●dly repent of their disloyalty , and sincerely return to their duty ; but that he will also bountifully reward their future sincere obedience with perfect and perpetual happiness : i say , when all this is represented to the will , as unquestionably true , it will work in it a love to that god and saviour , that hath been so loving , if it be but kept close to it . a minifestation of such love and goodness to man , and that while yet in enmity against god , so ill deserving , and so obnoxious to the power of his wrath ; when he hath no need of him , nor can be profited by him , will create good thoughts of god , and reconcile man's mind to him , and work melting affections in him to god , when heartily believed . what rebel is there , or nature so bad , that would not be won to leave off rebelling against his priuce , and to love and please him , upon undoubted assurance , that by so doing he should not only be pardoned , and restored to favour , but also preferred to the greatest honour and happiness he is capable of receiving from any mortal ? and yet how weak a motive is this in comparison of what comes from god , to reduce men to their love and loyalty to him ? god's love to man when perceived , and heartily believed , is the great motive , and attractive of mans love to god. we love him , because he first loved us , 1 joh. 4. 19. love is an active and commanding principle in man , and procureth thoughts , cares , and endeavours of pleasing god. if any man love me , he will keep my words , saith our blessed saviour , iob. ●4 . 23. and after this manner , faith worketh by love , gal. 5. 6. thus i have represented to you , how , and after what manner faith in the understanding works a saving consent in the will unto the condition of god's covenant of salvation . v. some few objections answered . 1. some have thought men may be justified only by their believing , even while they are ungodly in their lives ; and have thought that scripture , rom. 4. 5. will bear them out in such a conceit , which saith , he that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . but they grosly mistake the scripture , and deceive themselves . for that text speaks of god's justifying the gentiles upon their sincere conversion to the christian faith and life , though they had lived in gentilism , in all ungodliness before , and until then , and though they should not work at all , as the judaizers would have had them , in turning proselytes to the jewish way . but otherwise it 's flatly against the express doctrine of the gospel , and current of the scriptures , for men to hope to be pardoned by any believing whatsoever , while they remain impenitent ; as every man doth while he remains ungodly . to justifie the wicked is an abomination to the lord. it 's said that christ made the blind to see , the deaf to hear , and the dumb to speak , as well as it 's said god justifieth the ungodly . but is any man so senseless as to think that christ made them to see , to hear , and to speak , while they remained blind , deaf , and dumb ? and if not , but that they know the meaning is , that christ made those to see , to hear , to speak , which had been blind , deaf , and dumb , before those cur●s were wrought upon them ; they might as well know also that the meaning is , that god justifieth those upon their believing , which had been ungodly until then , and not that he justifies them while they remain ungodly . 2. some alledge that although the faith which is alone , and with the concomitant effects of it , repentance , regeneration , &c. doth not justifie ; yet that faith alone which doth produce such effects , doth justifie without the concurrence of these in the justifying act . which they illustrate by this similitude . a man sees with his eye alone , though he doth not see with his eye that is alone , or separated from his body . in return to all which , let these things be considered . 1. they that go thus far , do grant that which will secure the notion of the necessity of repentance , regeneration , and new obedience unto justification . they grant we see such a necessity of these , as without which no man can be justified , no not by faith. in granting which , though we suppose them to err in their foresaid notion , yet this makes their error the less dangerous ; because the presence of repentance , regeneration , and obedience are no less necessary to justification according to this account , than they esteem them to be , who say they concur with faith in the very act of justification . 2. when they say faith , alone is all that is necessary to the justifying act , without the concurrence of any thing else done by us : by justifying act , they mean either god's act , or man's act. if man's act , that 's nothing but man's performing ▪ the condition upon which god hath promised to justifie men. if they mean god's act , it is his imputing mens performing the condition of the promise unto them for righteousness . the only thing then in question will be , what it is which is a fulfilling of the condition of the promise of justification , which god imputes for righteousness ? if they say it is only the assent of the understanding unto the truth of gods testimony in the gospel ; or this assent , together with a relyance on christ for salvation : i have shewed before , that both these may be found in men unregenerate , and unjustified : and that these two of themselves without repentance and hearty obedience to the laws of christ , are not a fulfilling of the condition of the promise , and that consequently men without these cannot be justified by any faith whatsoever , and so not by faith alone ; unless they will call repentance and heart-obedience in conjunction with the foresaid assent of the mind and relyance of the soul , by the name of faith : which if they will , we are agreed as to the thing at least , if not to the name , that we are justified by such a faith alone . and yet i doubt not that when ever justification is promised to believing singly and alone exprest , but that there the foresaid effects are comprehended under that name also , for the reasons formerly given . 3. they which say , we are justified by faith alone , but not by that faith which is alone , do distinguish where the scripture doth not distinguish : the scripture no where saith we are justified by faith alone , as contradistinguished from repentance , evangelical obedience , &c. the third chaper of rom. 28. and tit. 3. 5. are sometimes made use of to countenance their notion , but to how little purpose , hath been shewed already in the treatise , which needs not be here repeated . 4. the scripture is not only silent in the case , not any where affirming we are justified by faith alone ; but it expresly affirms the quite contrary . iam. 2. 24. ye see then how that by works a man is justified , and not by faith only . that this is affirmed in reference to our justification before god , hath been shewed before . 5. faith and repentance are a joynt condition upon which justification is suspended , and are both constituted so by the same means , and that is by promise of pardon to such as do believe , to such as do repent , and by threatning the contrary to those that do not both . and if they are a joynt condition of the promise of justification , then justification proceeds not upon either of them alone , but upon both together . 6. whereas it is said in the similitude , that a man sees with his eye alone , though not with his eye which is alone , or when it is alone . i doubt this is no more true than that which is intended to be illustrated by it . for naturalists will tell them the contrary , that it is not the eye alone by which a man sees , but that it is the soul that sees by the eye as its organ . the eye sees not when the soul is departed , though it be not then alone . i confess i cannot possibly conceive either how the soul should not concur with the eye in the act of seeing , when the eye cannot see without it , nor yet that repentance should not concur with faith in the act of justification , so long as men cannot be justified by faith it self without it , or in the absence of it , as they themselves grant . 3. this lyes in the way of some ; they cannot conceive how justification by evangelical obedience as well as faith , should consist with the possibility of somes being justified by believing , who yet may not live so long after , as to have an oppertunity of doing good works . how rare instances of this kind are , i shall not dispute : but doubtless , when ever men so believe gods promise of pardon through christ upon their repentance , and the necessity of their own repentance for the obtaining of it , as that they in will , and a fixed and lasting resolution become new men , then they first believe unto justification . and it is not impossible but that some may so believe , that may never after they do so , have opportunity to be much active in external acts of obedience . but though this should so fall out , yet such are not justified without evangelical obedience as wel as faith. for , 1. these motions and acts of the will , are themselves acts of present evangelical obedience . 2. they are in the root and cause , evangelical obedience future , and to come . i. they are in themselves acts of present evangelical obedience . for by these motions and acts of the will , men do when ever they take place , turn from sin to god and their duty , out of hatred to that they turn from , and out of love to that they turn to . and these acts of the will which consist in affection and resolution , are proper effects and fruits of faith in the understanding , and acts of heart-obedience in the sight of god , and a conformity of soul to his declared will and commandment . and they may as well , and as truly be called works , as evil acts of the will may , such as are a love to evil , and desires and resolutions of perpetrating it : which evil acts of the will , are yet in scripture called works , and a working of wickedness , psal. 58. 2. ye work wickedness in your hearts , micah 2. 1. he that looketh upon a woman to lust after her , hath committed adultery with her already in his heart , matth. 5. 28. and envy , wrath , and hatred , which are internal acts of the soul , are called works of the flesh , gal. 5. 19 , 20 , 21. and if such inward fixed resolutions in men , of obeying god in external acts , if ever they have opportunity and a call to it , did not pass in god's account for obedience , and were not accepted in stead of the deed , when opportunity for the deed is wanting , the best man in the world could be no disciple of christ , who doth not actually forsake all that he hath , and lay down his life for him . whosoever of you forsaketh not all that he hath , cannot be my disciple , saith he luke 14. 26 , 33. whereas christ pronounceth the poor in spirit blessed , many of whom never became actually poor for his sake , as not being called to it . but if they are poor in spirit , if they firmly resolve to become poor in forsaking all for christs sake , when called to it , these are capable of blessedness in christ's account , as well as those that suffer the loss of all for righteousness sake , matth. 5. 3. ii. those acts of the will , are in the root and cause , evangelical obedience future , and to come : because those resolutions against evil for good , when they are of a fixed and lasting nature ( as they alwayes are , when together with faith , they make men capable of justification ) will certainly produce external acts of sincere obedience , as opportunity doth occur . when the tree is made good , it will bring forth good fruit in the season of fruit , if it be not cut down before : when the heart is renewed in affection and resolution , the course of a mans life will certainly be answerable to it , if ever he have opportunity of shewing it . a good man out of the good treasure of his heart , bringeth forth good things , mat. 12. 35. and god who knows the heart , doth judge of , and estimate men according to what they are in the inward frame of their heart , and prevalent bent of their wills. if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not , 2 cor. 8. 12. we judge of the cause by the effects ; of the goodness of mens hearts by the goodness of their lives ; to us the tree is known by its fruit : but god who is greater than our hearts , and knows them better than we do , judges of the effect by the cause , and knows what a mans life will be by what his heart is upon its first conversion to him ; and so confers on him the benefit of justification , when the foundation of a good life is laid in the conversion and renewing of the heart . the understanding of this part of discourse , will serve not only to satisfie the foresaid doubt , but also to inform us what evangelical obedience is necessary to justification in its beginning . not but that actual obedience in life is necessary to the continuance of justification where life is continued . and therefore we find that abraham was justified by his after-believing , and after-obedience , as well as by his first ; and so was noah before him . noah was a righteous man , and justified , before he became heir of the righteousness which is by faith , by his believing and obeying god in preparing the ark , gen. 6. 9. heb. 11. 7. it was by faith in god's promise that abraham left his countrey to obey god at the first , and by that he was first justified , heb. 11. 8. and yet his believing god's promise , so shall thy seed be , which was not made till some years after , was imputed to him also for righteousness , gen. 15. 6. it was many years after that again , that by faith he offered his son isaac upon the altar , and yet by that he was justified as well as by his first faith and obedience , iam. 2. 21. pardon of sin , is our justification from sin , act. 13. 39. and this we are directed by the lords prayer , to pray for daily all our dayes . and the continuance of justification is promised upon condition of continuance of faith and obedience to the gospel , col. 1. 21 , 22 , 23. and a discontinuance of it threatned in case of disobedience , according to the tenour of the parable , mat. 18. from ver . 23. to ver . 35. by all which we may see what need there is for all christians to work out , to work through their own salvation with fear and trembling , to which they are earnestly exhorted , phil. 2. 12. and to run so that they may obtain , 1 cor 9. 24. 4. some to evil affect their own and others minds ; with prejudice against discourses of this nature do suggest , that the laying so great a stress upon duty , as to esteem any thing of it necessary to justification , save believing only , doth derogate from the glory of christ's great undertaking in the business of mans salvation ; and that it is a trusting in our own righteousness . but it will appear far otherwise , if they will but impartially consider in what sence , and upon what account such stress is laid upon duty ; which i shall open in two particulars . 1. they that rightly understand themselves in this matter , do not look that any of their duties of what nature soever , should of themselves as such , be available to their justification or salvation ; but that it is for the sake of christ , and upon account of his undertaking for us , that god accepts , and imputes for righteousness to us , such duty as faith , repentance , and obedience is , and that he doth make promise of justification upon condition of these . since the fall we say , all our duties that are acceptable to god , or available to us , become so through christ , and for his sake . and therefore so long as we attribute and ascribe the benefit we expect upon our repentance , and sincere obedience or belief , unto christ , and to his great and worthy undertaking for us ; we are far from derogating from the glory of it , and from trusting in our own righteousness in that notion in which mens trusting in their own righteousness , is condemned in scripture , or any otherwise than as our duty is made a condition , without which we shall have no part in christ , nor be qualified for glory . 2. when we lay such stress upon repentance , obedience , &c. as a condition , or part of a condition of the promise of justification and salvation , as without which we say , we cannot be justified or saved by christ's undertaking for us , yet then this stress is laid , and depends upon the will and appointment of god , by which these duties are thus made the condition , and not on the intrinsick worth or value of the duties themselves simply considered without reference to god's ordination , appointing them to that use . for if god had not made a new covenant , promising pardon for christ's sake to such as do repent , and acceptance and reward to such as sincerely obey him , they would have had no sufficient ground to have been confident of pardon , acceptance , or reward , though they should have repented , and so obeyed . and the reason is , because men are not justified in the eye of the natural or moral law , upon any such account as that is . so that all the stress which is laid on duty by them that rightly understand their duty in this matter , doth terminate partly in christ's undertaking for them , and partly in god's institution and appointment , who hath made his promise of justifying us for christ's sake so , as that he hath made our duty of repentance , and sincere obedience a necessary condition of it . and he that trusteth to be pardoned , accepted , and rewarded for christ's sake upon his repentance , and sincere obedience , because god hath promised that he shall ; trusteth in god , and in the fidelity of his word and promise . and in doing so , what more stress doth he lay upon duty in this kind , than they that trust to be justified and saved upon their believing ? for their believing is matter of duty , as wel as their repenting and obeying : and their believing would no more have entitled them to the benefit without the promise which gives them that title , than other acts of duty would do . and other acts of duty do entitle to the same benefits as fully as faith it self doth , where there is promise of the same benefits annexed to them , as faith hath : and that they have , i have shewed before . so long then as the stress which is laid on duty , terminates in christ , and in god's will and appointment in the new covenant , and is regulated by his word and promise , there is no danger of overcharging duty . it 's true indeed , if we should expect that duty should do that for us , which is proper only to christ , as to expiate our sin , or the like ; we should sinfully overcharge it , as the pharisaical iews did their sacrifices , and other legal observances , in expecting remission of sin by them without christ's atonement : which righteousness of theirs is for that cause called their own righteousness which was by the law , as being no method of justification of god's appointment , but of their own devising , which in that respect was indeed but as filthy rags , and loathsome to god. but this is not the case with protestant christians , who lay no such stress upon duty , no not upon faith it ●elf ; but do acknowledge that all the power and virtue it hath to justifie , depends wholly upon , and is derived from the will and ordin●tion of god in christ , ioh. 6. 40. & 1. 12. ephes. 2. 8. and we say the same of repentance , and sincere obedience also . and a confidence of being saved in a way of duty upon such terms , is represented in scipture , as trusting in the righteousness of god through faith , in opposition to ones trus●ing , in his own right●ousn●ss , phil. 3. 9. ●o 〈◊〉 is it 〈◊〉 trusting ▪ in our own righteo●sness ●r from 〈◊〉 from christ in the glory 〈…〉 natural or moral law , upon any such account as that is . so that all the stress which is laid on duty by them that rightly understand their duty in this matter , doth terminate partly in christ's undertaking for them , and partly in god's insitution and appointment , who hath made his promise of justifying us for christ's sake so , as that he hath made our duty of repentance , and sincere obedience a necessary condition of it . and he that trusteth to be pardoned , accepted , and rewarded for christ's sake upon his repentance , and sincere obedience , because god hath promised that he shall ; trusteth in god , and in the fidelity of his word and promise . and in doing so , what more stress doth he lay upon duty in this kind , than they that trust to be justified and saved upon their believing ? minds , thirst more after discourses consolatory upon account of believing only . which may serve instead of an apology for writing this and the forgoing discourse . saint paul charged titus to affirm this [ constantly ] that they which have believed , be careful to maintain good works , tit. 3. 8. 〈…〉 pointment in the new covenant , and is regulated by his word and promise , there is no danger of overcharging duty . it 's true indeed , if we should expect that duty should do that for us , which is proper only to christ , as to expiate our sin , or the like ; we should sinfully overcharge it , as the pharisaical iews did their sacrifices , and other legal observances , in expecting remission of sin by them without christ's atonement : which righteousness of theirs is for that cause called their own righteousness which was by the law , as being no method of justification of god's appointment , but of their own devising , which in that respect was indeed but as filthy rags , and loathsome to god. but this is not the case with protestant christians , who lay no such stress upon duty , no not upon faith it self ; but do acknowledge that all the power and virtue it hath to justifie , depends wholly upon , and is derived from the will and ordination of god in christ , ioh. 6. 40. & 1. 12. ephes. 2. 8. and we say the same of repentance , and sincere obedience also . and a confidence of being saved in a way of duty upon such terms , is represented in scripture , as trusting in the righteousness of god through faith , in opposition to ones trusting in his own righteousness , phil. 3. 9. so far is it from trusting in our own righteousness , or from derogating from christ in the glory of his undertaking for us . and now for a conclusion : it would be considered whether such as are educated in christianity , are not hardlier brought to live as becomes the gospel in point of practice , than to believe that christ jesus came into the world to save sinners ; and that he dyed for them , and rose again : and whether there is not cause to fear that very many more such do eternally miscarry through neglect of the former , than for want of the latter : and if there be , as doubtless there is ; then practical discourses among such must needs be highly necessary , however some of weak minds , thirst more after discourses consolatory upon account of believing only . which may serve instead of an apology for writing this and the forgoing discourse . saint paul charged titus to affirm this [ constantly ] that they which have believed , be careful to maintain good works , tit. 3. 8. finis . errata . page 2● . line ▪ 35 , read 25. p. 40 , l. 6. for of , r. and. p 42. l. 29. f. should promise , r. should have promised . p. 43. l. 28. f. were , r. are . p. 45. l. 32. dele of . p. 49. l. 10. dele a. p. 56. l. 24. f. and , r. but. p. 59. l. 2. f. these , r. those . p. 60. l. 24. f. law , r. land. p. 61. l. 6. f. these , r. those — ● . 28. f. these , r. those . p. 62. l. 5 & 6. dele from that . p. 65. l. 17. dele from that . p. 67. l. 14. f. wherefore , r. therefore . p. 83. l 30. f. would , r. will. l. ibid. f. should , r. shall . p. 84. l. 11. f. seem , r. seems . p. 87. l. 25. r. the. p. 89. l. 27. f. of , r. from . p. 91. l. 9. f. sactifieth , r. sanctifieth p. 93. l. 14. f. until , r. unless . p. 95. l. 8. dele as . p 97. l. 19. r. to be . p. 99. l. 8. r. as he did . p. 120. l. 30. r. is p. 133. l. 18. r. such . p. 154. l. 8. r. freed . — l. 18. f. me , r. we . p. 157. l. 16. f. injurious , r. injured . p. 180. l. 27. f. a , r. as . p. 183. l. 10. dele in that — l. 14. f. choaked , r. choak . — l. 24. f ; and , r. to . p. 189. l 30. f. immoderate , r. inordinate . p. 193. l. 27. f. expressed , r. appr●hended . p. 202. l. 11. r. without p. 208. l. 2. r. and. the reason of faith, or, an answer unto that enquiry, wherefore we believe the scripture to be the word of god with the causes and nature of that faith wherewith we do so : wherein the grounds whereon the holy scripture is believed to be the word of god with faith divine and supernatural, are declared and vindicated / by john owen ... owen, john, 1616-1683. 1677 approx. 344 kb of xml-encoded text transcribed from 107 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53726 wing o801 estc r38888 18186032 ocm 18186032 106952 this keyboarded 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(eebo-tcp ; phase 1, no. a53726) transcribed from: (early english books online ; image set 106952) images scanned from microfilm: (early english books, 1641-1700 ; 1128:15) the reason of faith, or, an answer unto that enquiry, wherefore we believe the scripture to be the word of god with the causes and nature of that faith wherewith we do so : wherein the grounds whereon the holy scripture is believed to be the word of god with faith divine and supernatural, are declared and vindicated / by john owen ... owen, john, 1616-1683. [8], 192 p. printed for nathaniel ponder ..., london : 1677. reproduction of original in the bristol public library, reference libraries. central library, college green, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -inspiration. faith. 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the reason of faith. or an answer unto that enquiry , wherefore we believe the scripture to be the word of god. with the causes and nature of that faith wherewith we do so . wherein the grounds whereon the holy scripture is believed to be the word of god with faith divine and supernatural , are declared and vindicated . by john owen , d. d. if they hear not moses , and the prophets , neither will they be perswaded though one rose from the dead , luk. 16. 51. london , printed for nathaniel ponder , at the peacock in the poultry , near cornhill . 1677. to the reader . having added a brief account of the design , order , and method of the ensuing discourse in an appendix at the close of it ; i shall not here detain the reader with the proposal of them . yet some few things remain , which i judge it necessary to mind him of . be he who he will , i am sure we shall not differ about the weight of the argument in hand ; for whether it be the truth we contend for , or otherwise , yet it will not be denied , but that the determination of it , and the setling of the minds of men about it , are of the highest concernment unto them . but whereas so much hath been written of late by others on this subject , any further debate of it may seem either needless or unseasonable . something therefore may be spoken to evidence that the reader is not imposed on by that , which may absolutely fall under either of those characters . had the end in and by these discourses been effectually accomplished , it had been altogether useless to renew an indeavour unto the same purpose . but whereas an opposition unto the scripture , and the grounds whereon we believe it to be a divine revelation , is still openly continued amongst us ; a continuation of the defence of the one and the other cannot reasonably be judged either needless or unseasonable . besides , most of the discourses published of late on this subject have had their peculiar designs , wherein that here tendred is not expresly ingaged . for some of them do principally aim to prove , that we have sufficient grounds to believe the scripture , without any recourse unto , or reliance upon the authoritative proposal of the church of rome ; which they have sufficiently evinced beyond any possibility of rational contradiction from their adversaries . others have pleaded & vindicated those rational considerations , whereby our assent unto the divine original of it , is fortified and confirmed against the exceptions and objections of such whose love of sin , and resolutions to live therein , tempts them to seek for shelter in an atheistical contempt of the authority of god , evidencing it self therein . but as neither of these are utterly neglected in the ensuing discourse , so the peculiar design of it is of another nature . for the inquiries managed therein , namely , what is the obligation upon us to believe the scripture to be the word of god ? what are the causes , and what is the nature of that faith whereby we do so ? what it rests on , and is resolved into , so as to become a divine and acceptable duty ? do respect the consciences of men immediately , and the way whereby they may come to rest and assurance in believing . whereas therefore it is evident , that may are often shaken in their minds , with-those atheistical objections against the divine original and authority of the scripture , which they frequently meet 〈◊〉 ; that many know not how to extricate themselves from the ensnaring questions that they are often attaqued withal about them ; not for want of a due assent unto them , but of a right understanding what is the true and formal reason of that assent ; what is the firm basis and foundation that it rests upon ; what answer they may directly and peremptotily give unto that enquiry , wherefore do you believe the scripture to be the word of god ? i have endeavoured to give them those directions herein , that upon a due examination they will find compliant with the scripture it self , right reason , and their own experience . i am not therefore altogether without hopes that this small discourse may have its use , and be given out in its proper season . moreover , i think it necessary to acquaint the reader , that as i have allowed all the arguments pleaded by others to prove the divine authority of the scripture , their proper place , and force ; so where i differ in the explication of any thing belonging unto this subject from the conceptions of other men , i have candidly examined such opinions , and the arguments wherewith they are confirmed , without straining the words , cavilling at the expressions , or reflections on the persons of any of the authors of them . and whereas i have my self been otherwise dealt withal by many , and know not how soon i may be so again , i do hereby free the persons of such humours and inclinations from all fear of any reply from me , or the least notice of what they shall be pleased to write or say . such kind of writings are of the same consideration with me , as those multiplied false reports which some have raised concerning me , the most of them so ridiculous and foolish , so alien from my principles , practice , and course of life , as i can not but wonder how any persons pretending to gravity and sobriety , are not sensible how their credulity and inclinations are abused in the hearing and repetition of them . the occasion of this discourse is that which in the last place i shall acquaint the reader withal . about three years since i published a book about the dispensation and operations of the spirit of god. that book was one part only of what i designed on that subject . the consideration of the work of the holy spirit , as the spirit of illumination , of supplication , of consolation , and as the immediate author of all spiritual offices , and gifts extraordinary and ordinary , is designed unto the second part of it . hereof this insuing discourse is concerning one part of his work , as a spirit of illumination , which upon the earnest requests of some acquainted with the nature and substance of it , i have suffered to come out by it self , that it might be of the more common use , and more easily obtained . may , 11th . 1677. the reason of faith. or the grounds whereon the scripture is believed to be the word of god with faith divine and supernatural . the principal design of that discourse , whereof the ensuing treatise is a part , is to declare the work of the holy ghost in the illumination of the minds of men. for this work is particularly and eminently ascribed unto him ; or the efficacy of the grace of god by him dispensed , ephes. 1. 17 , 18. heb. 6. 4. luke 2. 32. acts 13. 47. chap. 24. 45. chap. 26. 18. 2 cor. 4. 4. 1 pet. 2. 9. the objective cause and outward means of it , are the subjects at present designed unto consideration . and it will issue in these two enquiries . 1. on what grounds , or for what reason , we do believe the scripture to be the word of god with faith divine and supernatural , as it is required of us in a way of duty . 2. how or by what means we may come to understand aright the mind of god in the scripture , or the revelations that are made unto us of his mind and will therein . for by illumination in general , as it denotes an effect wrought in the minds of men , i understand that supernatural knowledg that any man hath , or may have of the mind and will of god , as revealed unto him by supernatural means , for the law of his faith , life , and obedience . and this so far as it is comprised in the first of these inquiries , is that , whose declaration we at present design , reserving the latter unto a distinct discourse by it self also . unto the former some things may be premised . first , supernatural revelation is the only objective cause and means of supernatural illumination . these things are commensurate . there is a natural knowledg of supernatural things , and that both theoretical , and practical , rom. 1. 19. chap. 2. 14 , 15. and there may be a supernatural knowledg of natural things , 1 kings 4. 31 , 32 , 33 , 34. exod. 31. 3 , 4 , 5 , 6. but unto this supernatural illumination , it is required , both that its object be things only supernaturally revealed , or as supernaturally revealed , 1 cor. 2. 9 , 10. and that it be wrought in us by a supernatural efficiency , or the immediate efficacy of the spirit of god , ephes. 1. 17 , 18 , 19. 2 cor. 4. 6. this david prays for , psal. 119. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reveal , or vncover mine eyes , bring light and spiritual understanding into my mind , that i may behold ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with open face , or as in the syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a revealed , or uncovered face , the vail being taken away , 2 cor. 3. 18. ) wondrous things out of thy law. the light he prayed for within , did meerly respect the doctrine of the law without . this the apostle fully declares ; heb. 1. 1 , 2. the various supernatural revelations that god hath made of himself , his mind and will from first to last , are the sole and adequate object of supernatural illumination . secondly , this divine external revelation , was originally by various ways , ( which we have elsewhere declared ) given unto sundry persons immediately , partly for their own instruction and guidance in the knowledg of god and his will , and partly by their ministry to be communicated unto the church . so was it granted unto enoch the seventh from adam , who thereon prophesied to the warning and instruction of others : jude 14 , 15. and to noah , who became thereby a preacher of righteousness , 2 pet. 2. 5. and to abraham , who thereon commanded his children and houshold to keep the way of the lord , gen. 18. 19. and other instances of the like kind may be given : gen. 4. 26. chap. 5. 28. and this course did god continue a long time , even from the first promise to the giving of the law , before any revelations were committed to writing , for the space of 2460 years . for so long a season did god enlighten the minds of men by supernatural external immediate occasional revelations . sundry things may be observed of this divine dispensation , as 1. that it did sufficiently evidence its self to be from god , unto the minds of those unto whom it was granted , and theirs also unto whom these revelations were by them communicated . for during this season satan used his utmost endeavours to possess the minds of men with his delusions under the pretence of divine supernatural inspirations . for hereunto belongs the original of all his oracles , and enthusisasmes among the nations of the world. there was therefore a divine power and efficacy attending all divine revelations ascertaining and infallably assuring the minds of men of their being from god. for if it had not been so , men had never been able to secure themselves , that they were not imposed on by the crafty deceits of satan , especially in such revelations as seemed to contain things contrary to their reason , as in the command given to abraham for the sacrificing his son , gen. 22. 2. wherefore these immediate revelations had not been a sufficient means to secure the faith and obedience of the church , if they had not carried along with them their own evidence that they were from god. of what nature that evidence was , we shall afterwards enquire . for the present i shall only say , that it was an evidence unto faith and not to sense ; as is that also which we have now by the scripture . it is not like that which the sun gives of it self by its light , which there needs no exercise of reason to assure us of ; for sense is irresistibly affected with it . but it is like the evidence which the heavens and the earth give of their being made and created of god , and thereby of his being and power . this they do undeniably and infallibly . psal. 19. 1 , 2. rom. 1. 19 , 20 , 21. yet is it required hereunto , that men do use and exercise the best of their rational abilities in the consideration and contemplation of them . where this is neglected , notwithstanding their open and visible evidence unto the contrary , men degenerate into atheism . god so gave out these revelations of himself , as to require the exercise of the faith , conscience , obedience , and reason of them unto whom they were made , and therein they gave full assurance of their proceeding from him . so he tells us that his word differeth from all other pretended revelations , as the wheat doth from the chaff , jer. 23. 28. but yet it is our duty to try and sift the wheat from the chaff , or we may not evidently discern the one from the other . 2. the things so revealed were sufficient to guide and direct all persons in the knowledg of their duty to god , in all that was required of them in a way of faith or obedience . god from the beginning gave out the knowledg of his will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by sundry parts and degrees ; yet so that every age and season had light enough to guide them in the whole obedience required of them , and unto their edification therein . they had knowledg enough to enable them to offer sacrifices in faith , as did abel ; to walk with god , as did enoch ; and to teach their families the fear of the lord , as did abraham . the world perished not for want of sufficient revelation of the mind of god at any time . indeed when we go to consider those divine instructions which are upon record that god granted unto them , we are scarce able to discern how they were sufficiently enlightned in all that was necessary for them to believe and do . but they were unto them as a light shining in a dark place . set up but a candle in a dark room , and it will sufficiently enlighten it , for men to attend their necessary occasions therein . but when the sun is risen and shineth in at all the windows , the light of the candle grows so dim and useless , that it seems strange that any could have advantage thereby . the sun of righteousness is now risen upon us , and immortality is brought to light by the gospel . if we look now on the revelations granted unto them of old , we may yet see there was light in them , which yields us little more advantage than the light of a candle in the sun. but unto them who lived before this sun arose , they were a sufficient guide unto all duties of faith and obedience . for 3. there was during this season a sufficient ministry , for the declaration of the revelations , which god made of himself and his will. there was the natural ministry of parents , who were obliged to instruct their children and families in the knowledge of the truth which they had received . and whereas this began in adam , who first received the promise , and therewithal whatsoever was necessary unto faith and obedience ; the knowledg of it could not be lost without the wilful neglect of parents in teaching , or of children and families in learning . and they had the extraordinary ministry of such as god entrusted new revelations withal , for the confirmation and inlargment of those before received , who were all of them preachers of righteousness unto the rest of mankind . and it may be manifested , that from the giving of the first promise , when divine external revelations began to be the rule of faith and life unto the church , to the writing of the law ; there was always alive one or other , who receiving divine revelations immediatly , were a kind of infallible guides unto others . if it was otherwise at any time , it was after the death of the patriarks , before the call of moses , during which time , all things went into darkness and confusion . for oral tradition alone would not preserve the truth of former revelations . but by whom these instructions were received , they had a sufficient outward means for their illumination , before any divine revelations were recorded by writing . yet , 4. this way of instruction , as it was in it self imperfect , and liable to many disadvantages , so through the weakness , negligence and wickedness of men , it proved insufficient to retain the knowledg of god in the world. for under this dispensation the generality of mankind fell into their great apostacy from god , and betook themselves unto the conduct and service of the devil ; of the ways , means , and degrees whereof i have discoursed* elsewhere . hereon god also regarded them not , but suffered all nations to walk in their own ways , acts 14. 16. giving them up to their own hearts lusts to walk in their own counsels ; as it is expressed , psal. 81. 12. and although this fell not out without the horrible wickedness and ingratitude of the world ; yet there being then no certain standard of divine truth , whereunto they might repair , they brake off the easier from god through the imperfection of this dispensation . if it shall be said , that since the revelation of the will of god hath been committed unto writing , men have apostatized from the knowledge of god , as is evident in many nations of the world , which sometimes professed the gospel , but are now over-run with heathenism , mahometism , and idolatry : i say , this hath not come to pass through any defect in the way and means of illumination , or the communication of the truth unto them ; but god hath given them up to be destroyed for their wickedness and ingratitude , and unless we repent , we shall all likewise perish , rom. 1. 18. 2 thes. 2. 11 , 12. otherwise where the standard of the word is once fixed , there is a constant means of preserving divine revelations . wherefore , thirdly , god hath gathered up into the scripture all divine revelations given out by himself from the beginning of the world , and all that ever shall be so to the end thereof , which are of general use unto the church , that it may be throughly instructed in the whole mind and will of god , and directed in all that worship of him , and obedience unto him , which is necessary to give us acceptance with him here , and to bring us unto the eternal enjoyment of him hereafter . for ( 1. ) when god first committed the law to writing , with all those things which accompanied it , he obliged the church unto the use of it alone , without additions of any kind . now this he would not have done , had he not expressed therein , that is the books of moses , all that was any way needful unto the faith and obedience of the church . for he did not only command them to attend with all diligence unto his word , as it was then written for their instruction and direction in faith and obedience , annexing all sorts of promises unto their so doing , deut. 6. 6 , 7. but also expresly forbids them , as was said , to add any thing thereunto , or to conjoyn any thing therewith , deut. 4. 2. chap. 12 , 32. which he would not have done , had he omitted other divine revelations , before given , that were any way necessary unto the use of the church . as he added many new ones , so he gathered in all the old from the unfaithful repository of tradition , and fixed them in a writing , given by divine inspiration . ( 2. ) for all other divine revelations , which were given out to the church , for its use in general under the old testament , they are all comprised in the following books thereof ; nor was this ( that i know of ) ever questioned by any person pretending to sobriety ; though some , who would be glad of any pretence against the integrity and perfection of the scripture , have fruitlesly wrangled about the loss of some books , which they can never prove concerning any one , that was certainly of a divine original . ( 3. ) the full revelation of the whole mind of god , whereunto nothing pretending thereunto is ever to be added , was committed unto , and perfected by jesus christ , heb. 1. 1 , 2. that the revelations of god , made by him , whether in his own person , or by his spirit unto his apostles , were also by divine inspiration committed to writing , is expressly affirmed concerning what he delivered in his own personal ministry , luk. 1. 4. acts 1. 1. john 20. 31. and may be proved by uncontroulable arguments concerning the rest of them . hence , as the scriptures of the old testament were shut up with a caution and admonition unto the church , to adhere unto the law and testimony , with threatning of a curse unto the contrary , mal. 4. 4 , 5 , 6. so the writings of the new testament are closed with a curse on any that shall presume to add any thing more thereunto , rev. 22. 18. wherefore , fourthly , the scripture is now become the only external means of divine supernatural illumination , because 't is the only repository of all divine supernatural revelation , psal. 19. 7 , 8. isa. 8. 20. 2 tim. 3. 15 , 16 , 17. the pretences of tradition , as a collateral means of preserving and communicating supernatural revelation , have been so often evicted of falsity , that i shall not further press their impeachment . besides , i intend those in this discourse by whom it is acknowledged , that the bible is , as a sufficient and perfect , so the only treasury of divine revelations : and what hath been offered by any to weaken or impair its esteem , by taking off from its credibility , perfection and sufficiency as unto all its own proper ends , hath brought no advantage unto the church , nor benefit unto the faith of believers . but yet , fifthly , in asserting the scripture to be the only external means of divine revelation , i do it not exclusively unto those institutions of god which are subordinate unto it , and appointed as means to make it effectual unto our souls , as 1. our own personal endeavours in reading , studying and meditating on the scripture , that we my come unto a right apprehension of the things contained in it , are required unto this purpose . it is known to all , how frequently this duty is pressed upon us , and what promises are annexed to the performance of it ; see deut. 6. 6 , 7. chap. 11. 18 , 19. josh. 1. 8. psal. 1. 2. psal. 119. col. 3. 16. 2 tim. 3. 15. without this it is in vain to expect illumination by the word . and therefore we may see multitudes living and walking in extreme darkness , when yet the word is every-where nigh unto them ; bread , which is the staff of life , will yet nourish no man who doth not provide it , and feed upon it ; no more would manna , unless it was gathered and prepared . our own natures , and the nature of divine revelations considered , and what is necessary for the application of the one to the other , makes this evident . for god will instruct us in his mind and will , as we are men , in and by the rational faculties of our souls . nor is an external revelation capable of making any other impression on us , but what is so received . wherefore , when i say , that the scripture is the only external means of our illumination , i include therein all our own personal endeavours to come to the knowledge of the mind of god therein , which shall be afterwards spoken unto . and those , who under any pretences do keep , drive , or perswade men from reading and meditating on the scripture , do take an effectual course to keep them in and under the power of darkness . 2. the mutual instruction of one another in the mind of god out of the scripture , is also required hereunto . for we are obliged by the law of nature to endeavour the good of others in various degrees , as our children , our families , our neighbours , and all with whom we have conversation . and this is the principal good absolutely considered , that we can communicate unto others , namely , to instruct them in the knowledge of the mind of god. this whole duty in all the degrees of it is represented in that command , thou shalt teach my words diligently unto thy children , and shalt talk of them when thou sittest in thy house , and when thou walkest by the way , and when thou lyest down , and when thou risest up . deut. 6. 7. thus when our saviour found his disciples talking of the things of god by the way side , he bearing unto them the person of a private man , instructed them in the sense of the scripture , luk. 24. 26 , 27 , 32. and the neglect of this duty in the world , which is so great that the very mention of it , or the least attempt to perform it , is a matter of scorn and reproach , is one cause of the great ignorance & darkness , which yet abounds among us . but the nakedness of this folly , whereby men would be esteemed christians in the open contempt of all duties of christianity , will in due time be laid open . 3. the ministry of the word in the church is that which is principally included in this assertion . the scripture is the only means of illumination , but it becometh so principally by the application of it unto the minds of men in the ministry of the word , see mat. 5. 14 , 15. 2 cor. 5. 18 , 19 , 20. eph. 4. 11 , 12 , 13 , 14 , 15. 1 tim. 3. 15. the church , and the ministry of it , are the ordinances of god unto this end , that his mind and will as revealed in the word , may be made known to the children of men , whereby they are enlightned . and that church and ministry , whereof this is not the first principal design and work , is neither appointed of god , nor approved by him . men will one day find themselves deceived in trusting to empty names , it is duty alone , that will be comfort and reward , dan. 12. 3. sixthly , that the scripture , which thus contains the whole of divine revelation , may be a sufficient external cause of illumination unto us , two things are required . 1. that we believe it to be a divine revelation , that is the word of god , or a declaration of himself , his mind and will , immediatly proceeding from him ; or that it is of a pure divine original , proceeding neither from the folly or deceit , nor from the skill or honesty of men ; so is it stated , 2 pet. 1. 19 , 20 , 21. heb. 1. 1. 2 tim. 3. 16. isa. 8. 20. it tenders no light or instruction under any other notion , but as it comes immediatly from god ; not as the word of man , but as it is indeed the word of the living god , 1 thes. 2. 13. and what ever any one may learn from or by the scriptures under any other consideration , it belongeth not unto the illumination we enquire after . nehem. 8. 8. isa. 28. 9. hos. 14. 9. prov. 1. 6. psal. 119. 34 : mat. 15. 16. 2 tim. 2. 7. 1 john 5. 20. 2. that we understand the things declared in it , or the mind of god as revealed and expressed therein . for if it be given unto us a sealed book , which we cannot read , either because it is sealed , or because we are ignorant and cannot read , whatever visions or means of light it hath in it , we shall have no advantage thereby , isa. 29. 11 , 12. it is not the words themselves of the scripture only , but our understanding them that gives us light , psal. 119. 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — the opening the door , the entrance of thy word giveth light . it must be opened , or it will not enlighten . so the disciples understood not the testimonies of the scripture concerning the lord christ , they were not enlightned by them , until he expounded them unto them , luk. 24. 27 , 45. as we have the same instance in the eunuch and philip , acts 8. 31 , 35 , 36. to this very day the nation of the jews have the scriptures of the old testament , and the outward letter of them in such esteem and veneration , that they even adore and worship them , yet are they not enlightned by it . and the same is fallen out among many that are called christians , or they could never embrace such foolish opinions , and practise such idolatries in worship as some of them do , who yet enjoy the letter of the gospel . and this brings me to my design , which we have been thus far making way unto ; and it is to shew that both these are from the holy ghost ; namely that we truly believe the scripture to be the word of god ; and that we understand savingly the mind of god therein , both which belong unto our illumination . that which i shall first enquire into , is , the way how , and the ground whereon we come to believe the scripture to be the word of god in a due manner . for that this is required of us in a way of duty , namely , that we should believe the scripture to be the word of god with faith divine and supernatural , i suppose will not be denyed , and it shall be afterwards proved . and what is the work of the spirit of god herein , will be our first enquiry . secondly , whereas we see by experience , that all who have or enjoy the scripture , do not yet understand it , or come to an useful saving knowledg of the mind and will of god therein revealed ; our other enquiry shall be , how we may come to understand the word of god aright , and what is the work of the spirit of god in the assistance which he affordeth us unto that purpose . with respect unto the first of these enquiries , whereunto the present discourse is singly designed , i affirm that it is the work of the holy spirit to enable us to believe the scripture to be the word of god , or the supernatural immediate revelation of his mind unto us , and infallibly to evidence it unto our minds , so as that we may spiritually and savingly acquiesce therein . some upon a mistake of this proposition do seem to suppose that we resolve all faith into private suggestions of the spirit , or deluding pretences thereof ; and some ( it may be ) will be ready to apprehend that we confound the efficient cause , and formal reason of faith or believing , rendring all rational arguments and external testimonies useless . but indeed there neither is nor shall be any occasion administred unto these fears or imaginations . for we shall plead nothing in this matter but what is consonant to the faith and judgment of the ancient and present church of god , as shall be fully evidenced in our progress . i know some have found out other ways whereby the minds of men as they suppose may be sufficiently satisfied in the divine authority of the scripture . but i have tasted of their new wine and desire it not , because i know the old to be better , though what they plead is of use in its proper place . my design requires that i should confine my discourse unto as narrow bounds as possible , and i shall so do ; shewing , 1. what it is in general , infallibly to believe the scripture to be the word of god , and what is the ground and reason of our so doing ? or , what it is to believe the scripture to be the word of god , as we are required to believe it so to be in a way of duty . 2. that there are external arguments of the divine original of the scripture , which are effectual motives to perswade us to give an unfeigned assent thereunto . 3. that yet moreover god requires of us , that we believe them to be his word with faith divine , supernatural , and infallible . 4. evidence the grounds and reasons whereon we do so believe , and ought so to do . unto these heads most of what ensues in the first part of this discourse may be reduced . it is meet that we should clear the foundation whereon we build , and the principles whereon we do proceed ; that what we design to prove may be the better understood by all sorts of persons , whose edification we intend . for these things are the equal concernment of the learned and unlearned . wherefore some things must be insisted on , which are generally known and granted . and our first enquiry is , what it is to believe the scripture to be the word of god with faith divine and supernatural , according as it is our duty so to do . and in our believing or our faith , two things are to be considered . ( 1. ) what it is that we do believe . and ( 2. ) wherefore we do so believe it ? the first is the material object of our faith , namely , the things which we do believe ; the latter the formal object of it , or the cause and reason why we do believe them ; and these things are distinct . the material object of our faith , is the things revealed in the scripture , declared unto us in propositions of truth . for things must be so proposed unto us , or we cannot believe them . that god is one in three persons , that jesus christ is the son of god , and the like propositions of truth , are the material object of our faith , or the things that we do believe ; and the reason why we do believe them , is , because they are proposed in the scripture . thus the apostle expresseth the whole of what we intend , 1 cor. 15. 3 , 4. i delivered unto you first of all that which i also received , how that christ died for our sins according to the scriptures , and that he was buried , and that he rose again the third day according to the scriptures . christs death and burial and resurrection are the things proposed unto us to be believed , and so the object of our faith. but the reason why we believe them is , because they are declared in the scriptures , see acts 8. 28 , 29 , 30. sometimes indeed this expression of believing the scriptures by a metonymy , denotes both the formal and material objects of our faith , the scriptures themselves as such , and the things contained in them , so john 2. 22. they believed the scripture and the word that jesus said , or the things delivered in the scripture , and further declared by christ , which before they understood not . and they did so believe what was declared in the scriptures , because it was so declared in them ; both are intended in the same expression , they believed the scripture , under various considerations , so acts 26. 27. the material object of our faith therefore are the articles of our creed , by whose enumeration we answer unto that question , what we believe ? giving an account of the hope that is in us , as the apostle doth , acts 26. 22 , 23. but if moreover we are asked a reason of our faith or hope , or why we believe the things we do profess , as god to be one in three persons , jesus christ to be the son of god ? we do not answer , because so it is , for this is that which we believe , which were senseless . but we must give some other answer unto that enquiry , whether it be made by others or our selves . the proper answer unto this question contains the formal reason and object of our faith , that which it rests upon and is resolved into . and this is that which we look after . 2. we do not in this enquiry intend any kind of perswasion or faith but that which is divine and infallible , both which it is from its formal reason or objective cause . men may be able to give some kind of reasons , why they believe what they profess so to do , that will not suffice or abide the trial in this case , although they themselves may rest in them . some it may be can give no other account hereof , but that they have been so instructed by them whom they have sufficient reason to give credit unto ; or that they have so received them by tradition from their fathers . now whatever perswasion these reasons may beget in the minds of men , that the things which they profess to believe are true , yet if they are alone , it is not divine faith whereby they do believe , but that which is meerly humane , as being resolved into humane testimony only , or an opinion on probable arguments ; for no faith can be of any other kind , than is the evidence it reflects on , or ariseth from . i say , it is so where they are alone : for i doubt not but that some who have never further considered the reason of their believing than the teaching of their instructors , have yet that evidence in their own souls of the truth and authority of god in what they believe , that with respect thereunto their faith is divine and supernatural . the faith of most hath a beginning and progress not unlike that of the samaritans , john 4. 40 , 41 , 42. as shall be afterwards declared . 3. when we enquire after faith that is infallible , or believing infallibly , which , as we shall shew hereafter , is necessary in this case , we do not intend an inherent quality in the subject , as though he that believes with faith infallible must himself also be infallible ; much less do we speak of infallibility absolutely , which is a property of god , who alone from the perfection of his nature can neither deceive nor be deceived . but it is that property or adjunct of the assent of our minds unto divine truths or supernatural revelations , whereby it is differenced from all other kinds of assent whatever . and this it hath from its formal object , or the evidence whereon we give this assent . for the nature of every assent is given unto it by the nature of the evidence which it proceedeth from , or relyeth on . this in divine faith is divine revelation , which being infallible , renders the faith that rests on it , and is resolved into it , infallible also . no man can believe that which is false , or which may be false , with divine faith , for that which renders it divine , is the divine truth and infallibility of the ground and evidence which it is built upon . but a man may believe that which is true , infallibly so , and yet his faith not be infallible ; that the scripture is the word of god is infallibly true , yet the faith whereby a man believes it so to be , may be fallible , for it is such as his evidence is , and no other ; he may believe it to be so on tradition , or the testimony of the church of rome only , or on outward arguments , all which being fallible , his faith is so also , although the things he assents unto be infallibly true . wherefore unto this faith divine and infallible , it is not required that the person in whom it is , be infallible ; nor is it enough that the thing it self believed be infallibly true , but moreover that the evidence whereon he doth believe it be infallible also . so it was with them who received divine revelations immediately from god : it was not enough that the things revealed unto them were infallibly true , but they were to have infallible evidence of the revelation it self ; then was their faith infallible , though their persons were fallible . with this faith then a man can believe nothing but what is divinely true , and therefore it is infallible ; and the reason is , because gods veracity , who is the god of truth , is the only object of it ; hence saith the prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 2 chron. 20. 20. believe in the lord your god , and you shall be established ; or that faith which is in god and his word is fixed on truth , or is infallible . hence the enquiry in this case is , what is the reason why we believe any thing with this faith divine or supernatural ? or what it is the believing whereof makes our faith divine , infallible and supernatural ? wherefore , 4. the authority and veracity of god revealing the material objects of our faith , or what it is our duty to believe , is the formal object and reason of our faith , from whence it ariseth and whereinto it is ultimately resolved . that is , the only reason why we do believe that jesus christ is the son of god , that god is one single essence subsisting in three persons , is because that god who is truth , the god of truth , deut. 32. 4. who cannot lye , tit. 1. 2. and whose word is truth . john 17. 17. and the spirit which gave it out is truth , 1 john 5 6. hath revealed these things to be so ; and our believing these things on that ground renders our faith divine and supernatural . supposing also a respect unto the subjective efficiency of the holy ghost , inspiring it into our minds , whereof afterwards . for to speak distinctly , our faith is supernatural , with respect unto the production of it in our minds by the holy ghost ; and infallible , with respect unto the formal reason of it , which is divine revelation ; and is divine , in opposition unto what is meerly humane on both accounts . as things are proposed unto us to be believed as true , faith in its assent respects only the truth or veracity of god ; but whereas this faith is required of us in a way of obedience , and is considered not only physically in its nature , but morally also as our duty , it respects also the authority of god , which i therefore joyn with the truth of god , as the formal reason of our faith , see 2 sam. 7. 28. and these things the scripture pleads and and argues , when faith is required of us in the way of obedience . thus saith the lord , is that which is proposed unto us as the reason why we should believe what is spoken , whereunto often times other divine names and titles are added , signifying his authority who requires us to believe ; thus saith the lord god , the holy one of israel , isa. 30. 15. thus saith the high and lofty one , who inhabiteth eternity , whose name is holy , isa. 57. 15. believe the lord your god , 2 chron. 20. 20. the word of the lord precedeth most revelations in the prophets , and other reason why we should believe , the scripture proposeth none , heb. 1. 1 , 2. yea the interposition of any other authority between the things to be believed and our souls and consciences , besides the authority of god , overthrows the nature of divine faith ; i do not say , the interposition of any other means whereby we should believe , of which sort god hath appointed many , but the interposition of anyother authority , upon which we should believe , as that pretended in and by the church of rome . no men can be lords of our faith , though they may be helpers of our joy. 5. the authority and truth of god , considered in themselves absolutely , are not the immediate formal object of our faith , though they are the ultimate whereinto it is resolved . for we can believe nothing on their account unless it be evidenced unto us ; and this evidence of them is in that revelation which god is pleased to make of himself ; for that is the only means whereby our consciences and minds are affected with his truth and authority . we do therefore no otherwise rest on the truth and veracity of god in any thing than we rest on the revelation which he makes unto us , for that is the only way whereby we are affected with them ; not the lord is true absolutely , but , thus saith the lord , and the lord hath spoken , is that which we have immediate regard unto . hereby alone are our minds affected with the authority and veracity of god , and by what way soever it is made unto us , it is sufficient and able so to affect us . at first , as hath been shewed , it was given immediately to some persons , and preserved for the use of others , in an oral ministry ; but now all revelation , as hath also been declared , is contained in the scriptures only . 6. it follows that our faith whereby we believe any divine supernatural truth , is resolved into the scripture , as the only means of divine revelation , affecting our minds and consciences with the authority and truth of god ; or the scripture , as the only immediate , divine , infallible revelation of the mind and will of god , is the first immediate formal object of our faith , the sole reason why , and ground whereon we do believe the things that are revealed , with faith divine , supernatural and infallible . we do believe jesus christ to be the son of god. why do we so do , on what ground or reason ? it is because of the authority of god commanding us so to do , and the truth of god testifying thereunto . but how or by what means are our minds and consciences affected with the authority and truth of god , so as to believe with respect unto them , which makes our faith divine and supernatural ? it is alone the divine , supernatural , infallible revelation that he hath made of this sacred truth , and of his will , that we should believe it . but what is this revelation , or where is it to be found ? it is the scripture alone which contains the entire revelation that god hath made of himself in all things which he will have us to believe or do . hence , 7. the last enquiry ariseth , how , or on what ground , for what reasons do we believe the scripture to be a divine revelation proceeding immediately from god ; or to be that word of god which is truth divine and infallible ? whereunto we answer , it is solely on the evidence that the spirit of god in and by the scripture it self , gives unto us that it was given by immediate inspiration from god. or the ground and reason whereon we believe the scripture to be the word of god , are the authority and truth of god evidencing themselves in and by it unto the minds and consciences of men. hereon as whatever we assent unto as proposed in the scripture , our faith rests on and is resolved into the veracity and faithfulness of god , so is it also in this of believing the scripture it self to be the infallible word of god , seeing we do it on no other grounds but its own evidence that so it is . this is that which is principally to be proved , and therefore to prepare for it , and to remove prejudices , something is to be spoken to prepare the way thereunto . 1. there are sundry cogent arguments which are taken from external considerations of the scripture , that evince it on rational grounds to be from god. all these are motives of credibility , or effectual perswasives to account and esteem it to be the word of god. and although they neither are , nor is it possible they ever should be , the ground and reason whereon we believe it so to be with faith divine and supernatural ; yet are they necessary unto the confirmation of our faith herein against temptations , oppositions , and objections . these arguments have been pleaded by many and that usefully , and therefore it is not needful for me to insist upon them . and they are the same for the substance of them in antient and modern writers , however managed by some with more learning , dexterity , and force of reasoning than by others . it may not be expected therefore that in this short discourse , designed unto another purpose , i should give them much improvement . however i shall a little touch on those which seem to be most cogent , and that in them wherein in my apprehention their strength doth lye . and i shall do this to manifest that although we plead that no man can believe the scriptures to be the word of god with faith divine , supernatural and infallible , but upon its own internal divine evidence and efficacy , yet we allow and make use of all those external arguments of its sacred truth and divine original which are pleaded by others , ascribing unto them as much weight and cogency as they can do , acknowledging the perswasion which they beget and effect to be as firm as they can pretend it to be . only we do not judg them to contain the whole of the evidence which we have for faith to rest in , or to be resolved into ; yea not that at all , which renders it divine , supernatural , and infallible . the rational arguments we say which are , or may be used in this matter , with the humane testimonies whereby they are corroborated , may and ought to be made use of and insisted on ; and it is but vainly pretended that their use is superseded by our other assertions ; as though where faith is required , all the subservient use of reason were absolutely discarded , and our faith thereby rendred irrational ; and the assent unto the divine original and authority of the scriptures , which the mind ought to give upon them , we grant to be of as high a nature as is pretended to be , namely , a moral certainty . moreover , the conclusion which unprejudiced reason will make upon these arguments , is more firm , better grounded , and more pleadable , than that which is built meerly on the sole authority of any church whatever . but this we assert , that there is an assent of another kind , unto the divine original and authority of the scriptures required of us ; namely , that of faith divine and supernatural . of this none will say that it can be effected by , or resolved into the best and most cogent of rational arguments and external testimonies , which are absolutely humane and fallible . for it doth imply a contradiction to believe infallibly upon fallible evidence . wherefore i shall prove , that beyond all these arguments and their effect upon our minds , there is an assent unto the scripture as the word of god required of us with faith divine , supernatural and infallible ; and therefore there must be a divine evidence which is the formal object and reason of it , which alone it rests on , and is resolved into , which shall also be declared and proved . but yet , as was said in the first place , because their property is to level the ground , and to remove the rubbish of objections out of the way , that we may build the safer on the sure foundation , i shall mention some of those which i esteem justly pleadable in this cause . and , 1. the antiquity of these writings , and of the divine revelation contained in them , is pleaded in evidence of their divine original . and it may be so deservedly . for where it is absolute , it is unquestionable : that which is most antient in any kind is most true ; god himself makes use of this plea against idols , isa. 43. 10 , 11 , 12. ye are my witnesses saith the lord , i even i , am the lord , and besides me there is no saviour ; i have declared and have saved , and i have shewed when there was no strange god amongst you : therefore ye are my witnesses , saith the lord , that i am god. that which he asserts is , that he alone is god , and no other . this he calls the people to testify by this argument , that he was among them as god , that is , in the church , before any strange god was known or named . and so it is justly pleaded in the behalf of this revelation of the mind of god in the scripture ; it was in the world long before any other thing or writing pretended to be given unto the same end . whatever therefore ensued with the like design , must either be set up in competition with it , or opposition unto it , above which it hath its advantage meerly from its antiquity . whereas therefore this writing in the first books of it , is acknowledged to be antienter than any other that is extant in the world , or indeed that ever was so , and may be proved so to be : it is beyond all reasonable apprehension that it should be of humane original . for we know how low , weak , and imperfect all humane inventions were at the first , how rude and unpolished in every kind , until time , observation , following additions and diminutions had shaped , formed , and improved them . but this writing coming forth in the world , absolutely the first in its kind , directing us in the knowledg of god and our selves , was at first and at once so absolutely compleat and perfect , that no art , industry or wisdom of man , could ever yet find any just defect in it , or was able to add any thing unto it whereby it might be bettered or improved . neither from the beginning would it ever admit of any additions unto it , but what came from the same fountain of divine revelation and inspirarion , clearing it self in all ages from all addition and superfetation of men whatever . this at least puts a singular character upon this book , and represents it with that reverend awe and majesty , that it is the highest petulancy not to pay it a sacred respect . this argument is pursued by many at large , as that which affordeth great variety of historical and chronological observations . and it hath been so scanned and improved , that nothing but the giving of it a new dress remains for present or future diligence . but the real force of it lies in the consideration of the people , by and amongst whom this revelation first commenced in the world , and the time wherein it did so . when some nations had so improved and cultivated the light of nature as greatly to excel others in wisdom and knowledg , they generally looked upon the people of the jews as ignorant and barbarous . and the more wise any of them conceived themselves , the more they despised them . and indeed they were utter strangers unto all those arts and sciences , whereby the faculties of mens minds are naturally enlightned and enlarged . nor did they pretend unto any wisdom whereby to stand iu competition with other nations , but only what they receiv'd by divine revelations . this alone god himself had taught them to look upon & esteem as their only wisdom before all the world , deut. 4. 6 , 7 , 8. now we shall not need to consider what were the first attempts of other nations , in expressing their conceptions concerning things divine , the duty , and happiness of man. the egyptians and grecians were those who vied for reputation in the improvement of this wisdom . but it is known and confessed that the utmost production of their endeavours , were things foolish , irrational and absurd , contrary to the being and providence of god , to the light of nature , leading mankind into a maze of folly and wickedness . but we may consider what they attained unto in the fulness of time by their utmost improvement of science , wisdom , mutual intelligence , experience , communication , laborious study and observation . when they had added and subducted to and from the inventions of all former ages from time immemorial , when they had used and improved the reason , wisdom , invention , and conjectures of all that went before them in the study of this wisdom , and had discarded whatever they had found by experience unsuited to natural light and the common reason of mankind , yet it must be acknowledged that the apostle passeth a just censure on the utmost of their attainments , namely , that they waxed vain in their imaginations , and the world in wisdom knew not god. whence then was it that in one nation , esteemed barbarous , and really so with respect unto that wisdom those arts and sciences which enobled other nations , from that antiquity wherein it is not pretended that reason and wisdom had received any considerable improvement ; without converse , communication , learning or experience , there should at once proceed such a law , doctrine and instructions concerning god and man , so stable , certain , uniform , as should not only incomparably excel all products of humane wisdom unto that purpose , however advantaged by time and experience , but also abide invariable throughout all generations , so as that whatever hath been advanced in opposition unto it , or but differing from it , hath quickly sunk under the weight of its own unreasonableness and folly ? this one consideration , unless men have a mind to be contentious , gives sufficient satisfaction , that this book could have no other original , but what it pleads for it self , namely , an immediate emanation from god. 2. it is apparent that god in all ages hath had a great regard unto it , and acted his power and care in its preservation . were not the bible what it pretends to be , there had been nothing more suitable to the nature of god , and more becoming divine providence , then long since to have blotted it out of the world. for to suffer a book to be in the world , from the beginning of times , falsly pretending his name and authority , seducing so great a portion of mankind into a pernitious and ruinous apostacy from him , as it must do , and doth , if it be not of a divine original , and exposing unconceivable multitudes of the best , wisest , and soberest amongst them , unto all sorts of bloody miseries which they have undergone in the behalf of it , seems not consonant unto that infinite goodness , wisdom , and care wherewith this world is govern'd from above . but on the contrary , whereas the malitious craft of satan , and the prevalent power and rage of mankind , hath combined and been set at work to the ruine and utter suppression of this book , proceeding sometimes so far as that there was no appearing way for its escape ; yet through the watchful care and providence of god , sometimes putting it self forth in miraculous instances , it hath been preserved unto this day , and shall be so to the consummation of all things . the event of that which was spoken by our saviour , matth. 5. 18. doth invincibly prove the divine approbation of this book , as that doth its divine original ; till heaven and earth pass away , one jot or one tittle shall in no wise pass from the law. gods perpetual care over the scriptures for so many ages , that not a letter of it should be utterly lost , nothing that hath the least tendency towards its end should perish , is evidence sufficient of his regard unto it . especially would it be so , if we should consider with what remarkable judgments and severe reflections of vengeance on its opposers , this care hath been managed , instances whereof might be easily multiplyed . and if any will not ascribe this preservation of the books of the bible , not only in their being , but in their purity and integrity free from the least just suspition of corruption , or the intermixture of any thing humane or heterogeneous , unto the care of god ; it is incumbent on him to assign some other cause proportionate to such an effect , whilst it was the interest of heaven , and the endeavour of the earth and hell to have it corrupted and destroyed . for my part i cannot but judg that he that seeth not an hand of divine providence stretched out in the preservation of this book , and all that is in it , its words and syllables for thousands of years , through all the overthrows and deluges of calamities that have befallen the world , with the weakness of the means whereby it hath been preserved , and the interest in some ages of all those in whose power it was to have it corrupted , as it was of the apostate churches of the jews and christians , with the open opposition that hath been made unto it , doth not believe there is any such thing as divine providence at all . it was first written in the very infancy of the babylonian empire , with which it afterwards contemporized about 900 years . by this monarchy that people which alone had these oracles of god committed unto them , were oppressed , destroyed , and carried into captivity . but this book was then preserved amongst them whilst they were absolutely under the power of their enemies , although it condemned them and all their gods and religious worship , wherewith we know how horribly mankind is inraged . satan had enthroned himself as the object of their worship , and the author of all ways of divine veneration amongst them . these they adhered unto as their principal interest , as all people do unto that they esteem their religion . in the whole world there was nothing that judged , condemned , opposed him or them , but this book only , which was now absolutely in their power . if that by any means could have been destroyed , then when it was in the hands but of a few , and those for the most part flagitious in their lives , hating the things contained in it , and wholly under the power of their adversaries , the interest of satan , and the whole world in idolatry , had been secured . but through the meer provision of divine care it out-lived that monarchy , and saw the ruine of its greatest adversaries . so it did also during the continuance of the persian monarchy which succeeded , whilst the people was still under the power of idolaters , against whom this was the only testimony in the world. by some branches of the grecian monarchy a most fierce and diligent attempt was made to have utterly destroyed it ; but still it was snatched by divine power out of the furnace , not one hair of it being singed , or the least detriment brought unto its perfection . the romans destroyed both the people and place designed until then for its preservation , carrying the antient coppy of the law in triumph to rome on the conquest of jerusalem ; and whilst all absolute power and dominion in the whole world , where this book was known or heard of , was in their hands , they exercised a rage against it for sundry ages , with the same success that former enemies had . from the very first ; all the endeavours of mankind that professed an open enmity against it have been utterly frustrate . and whereas also those unto whom it was outwardly committed , as the jews first , and the antichristian church of apostatized christians afterwards , not only fell into opinions and practices absolutely inconsistent with it , but also built all their present and future interests on those opinions and practices ; yet none of them durst ever attempt the corrupting of one line in it , but were forced to attempt their own security , by a pretence of additional traditions , and keeping the book it self , as much as they durst , out of the hands and knowledge of all not engaged in the same interest with themselves . whence could all this proceed but from the watchful care and power of divine providence ? and it is bruitish folly not to believe , that what god doth so protect did originally proceed from himself , seeing it pleads and pretends so to do : for every wise man will take more care of a stranger , than a bastard falsly imposed on him unto his dishonour . 3. the design of the whole and all the parts of it hath an impress on it of divine wisdom and authority . and hereof there are two parts , first , to reveal god unto men , and secondly , to direct men to come unto the enjoyment of god. that these are the only two great concerns of our nature , of any rational being , were easy to prove , but that it is acknowledged by all those with whom i treat . now never did any book or writing in the world , any single or joynt endeavours of mankind , or invisible spirits , in the way of authority , give out a law , rule , guide , and light for all mankind universally in both these , namely , the knowledge of god , and our selves , but this book only ; and if any other , it may be , like the alcoran , did pretend in the least thereunto , it quickly discovered its own folly , and exposed it self to the contempt of all wise and considerate men . the only question is , how it hath discharged it self in this design ? for if it hath compleatly and perfectly accomplished it , it is not only evident that it must be from god , but also that it is the greatest benefit and kindness , that divine benignity and goodness ever granted unto mankind ; for without it all men universally must necessarily wander in an endless maze of uncertainties , without ever attaining light , rest , or blessedness , here or hereafter . wherefore , 1. as it takes on it self to speak in the name and authority of god , and delivers nothing , commands nothing , but what becomes his infinite holiness , wisdom , and goodness ; so it makes that declaration of him in his nature , being , and subsistence , with the necessary properties and acts thereof , his will , with all his voluntary actings or works , wherein we may be or are concerned , so as that we may know him aright , and entertain true notions and apprehensions of him , according to the utmost capacity of our finite , limited understanding . neither do we urge his authority in this case , but here and elsewhere resort unto the evidence of his reasonings compared with the event or matter of fact. what horrible darkness , ignorance and blindness was upon the whole world with respect unto the knowledge of god ? what confusion and debasement of our nature ensued thereon , whilst god suffered all nations to walk in their own ways , and winked at the times of their ignorance , the apostle declares at large , rom. 1. from the 19th verse to the end of the chapter . the sum is , that the only true god being become unknown to them , as the wisest of them acknowledged , acts 17. 21. and as our apostle proved against them ; the devil that murderer from the beginning , and enemy of mankind , had under various pretences substituted himself in his room , and was become the god of this world , as he is called , 2 cor. 4. 4. and had appropriated all the religious devotion and worship of the generality of mankind unto himself ; for the things which the gentiles sacrificed , they sacrificed unto devils , and not unto god , as our apostle affirms , 1 cor. 10. 20. and as may easily be evinced ; and i have abundantly manifested it ‖ elsewhere . it is acknowledged that some few speculative men among the heathens did seek after god in that horrid darkness wherewith they were encompassed , and laboured to reduce their conceptions and notions of his being , unto what reason could apprehend of infinite perfections , and what the works of creation and providence could suggest unto them ; but as they could never come unto any certainty or consistency of notions in their own minds , proceeding but a little beyond conjecture , as is the manner of them who seek after any thing in the dark , much less with one another , to propose any thing unto the world for the use of mankind in these things by common consent ; so they could none of them either ever free themselves from the grossest practical idolatry in worshipping the devil , the head of their apostacy from god ; nor in the least influence the minds of the generality of mankind with any due apprehensions of the divine nature : this is the subject and substance of the apostles disputation against them , rom. 1. in this state of things , what misery and confusion the world lived in for many ages , what an endless labyrinth of foolish slavish superstitions and idolatries it had cast it self into , i have in another * discourse particularly declared . with respect hereunto the scripture is well called by the apostle peter , a light shining in a dark place , 2 pet. 11. 9. it gives unto all men at once a perfect , clear , steady , uniform declaration of god , his being , subsistence , properties authority , rule and actings , which evidenceth it self unto the minds and consciences of all whom the god of this world hath not absolutely blinded by the power of prejudices and lusts , confirming them in an enmity unto , and hatred of god himself . there is indeed no more required to free mankind from this horrible darkness , and enormous conceptions about the nature of god , and the worship of idols , but a sedate unprejudiced consideration of the revelation of these things in the book of the scripture . we may say therefore to all the world with our prophet , when they say unto you , seek unto them who have familiar spirits , and unto wizards that peep and mutter ; should not a people seek unto their god ? for the living , to the dead ? to the law , and to the testimony ; if they speak not according to this word , it is because there is no light in them , isa. 8. 19 , 20. and this also plainly manifests the scripture to be of a divine original . for if this declaration of god , this revelation of himself and his will , is incomparably the greatest and most excellent benefit that our nature is capable of in this world , more needful for , and useful unto mankind than the sun in the firmament , as to the proper end of their lives and beings ; and if none of the wisest men in the world neither severally nor joyntly could attain unto themselves , or make known unto others this knowledge of god , so that we may say with our apostle , that in the wisdom of god , the world by wisdom knew not god , 1 cor. 1. 21. and whereas those who attempted any such things , yet waxed vain in their imaginations and conjectures , so that no one person in the world dares own the regulation of his mind and understanding by their notions and conceptions absolutely , although they had all advantages of wisdom , and the exercise of reason above those , at the least the most of them , who wrote and published the books of the scripture ; it cannot with any pretence of reason be questioned whether they were not given by inspiration from god as they pretend and plead . there is that done in them which all the world could not do , and without the doing whereof all the world must have been eternally miserable , and who could do this but god ? if any one shall judge , that that ignorance of god , which was among the heathens of old , or is among the indians at this day , is not so miserable a matter as we make it ; or that there is any way to free them from it but by an emanation of light from the scripture , he dwells out of my present way upon the confines of atheism ; so that i shall not divert unto any converse with him : i shall only add , that whatever notions of truth conc●rning god and his essence there may be found in those philosophers who lived after the preaching of the gospel in the world , or are at this day to be found among the mahumetans , or other false worshippers in the world , above those of the more ancient pagans , they all derive from the fountain of the scripture , and were thence by various means traduced . 2. the second end of this doctrine is to direct mankind in their proper course of living unto god , and attaining that rest and blessedness whereof they are capable , and which they cannot but desire . these things are necessary to our nature , so that without them it were better not to be ; for it is better to have no being in the world , than whiles we have it always to wander , and never to act towards its proper end , seeing all that is really good unto us consists in our tendency thereunto , and our attainment of it . now as these things were never stated in the minds of the community of mankind , but that they lived in perpetual confusion ; so the enquiries of the philosophers about the chief end of man , the nature of felicity or blessedness , the ways of attaining it , are nothing but so many uncertain and fierce digladiations , wherein not any one truth is asserted , nor any one duty prescribed , that is not spoiled and vitiated by its circumstances and ends ; besides they never rose up so much as to a surmise of or about the most important matters of religion , without which it is demonstrable by reason , that it is impossible we should ever attain the end for which we are made , nor the blessedness whereof we are capable . no account could they ever give of our apostacy from god , of the depravation of our nature , of the cause , or necessary cure of it . in this lost and wandring condition of mankind the scripture presenteth it self as a light , rule and guide unto all , to direct them in their whole course unto their end , and to bring them unto the enjoyment of god ; and this it doth with that clearness and evidence as to dispel all the darkness , and put an end unto all the confusions of the minds of men , as the sun with rising doth the shades of the night , unless they wilfully shut their eyes against it , loving darkness rather than light , because their deeds are evil . for all the confusion of the minds of men to extricate themselves from , whence they found out and immixed themselves in endless questions to no purpose , arose from their ignorance of what we were originally , of what we now are , and how we came so to be , by what way or means we may be delivered or relieved , what are the duties of life , or what is required of us in order to our living to god as our chiefest end , and wherein the blessedness of our nature doth consist : all the world was never able to give an answer tolerably satisfactory unto any one of these enquiries , & yet unless they are all infallibly determined , we are not capable of the least rest or happiness above the beasts that perish . but now all these things are so clearly declared and stated in the scripture , that it comes with an evidence like a light from heaven on the minds and consciences of unprejudiced persons . what was the condition of our nature in its first creation and constitution , with the blessedness and advantage of that condition ; how we fell from it ; and what was the cause , what is the nature , and what the consequents and effects of our present depravation and apostacy from god ; how help and relief is provided for us herein by infinite wisdom , grace and bounty ; what that help is ; how we may be interested in it , and made partakers of it ; what is that system of duties , or course of obedience unto god which is required of us ; and wherein our eternal felicity doth consist : are all of them so plainly and clearly revealed in the scripture , as in general to leave mankind no ground for doubt , enquiry , or conjecture ; set aside inveterate prejudices from tradition , education , false notions into the mould whereof the mind is cast , the love of sin , and the conduct of lust , which things have an inconceivable power over the minds , souls , and affections of men ; and the light of the scripture in these things is like that of the sun at noon-day , which shuts up the way unto all further enquiry , and efficaciously necessitates unto an acquiescency in it . and in particular in that direction which it gives unto the lives of men , in order unto that obedience which they ow to god , and that reward which they expect from him , there is no instance conceivable of any thing conducing thereunto , which is not prescribed therein , nor of any thing which is contrary unto it that falls not under its prohibition . those therefore whose desire or interest it is , that the bounds and differences of good and evil should be unfixed and confounded , who are afraid to know what they were , what they are , or what they shall come unto ; who care to know neither god nor themselves , their duty nor their reward , may despise this book , and deny its divine original : others will retain a sacred veneration of it , as of the off-spring of god. 4. the testimony of the church may in like manner be pleaded unto the same purpose : and i shall also insist upon it , partly to manifest wherein its true nature and efficacy doth consist , and partly to evince the vanity of the old pretence , that even we also who are departed from the church of rome do receive the scripture upon the authority thereof ; whence it is further pretended , that on the same ground and reason we ought to receive whatever else it proposeth unto us . 1. the church is said to be the ground and pillar of truth , 1 tim. 3. 15. which is the only text pleaded with any sobriety , to give countenance unto the assertion of the authority of the scripture with respect unto us , to depend on the authority of the church . but the weakness of a plea to that purpose from hence hath been so fully manifested by many already , that it needs no more to be insisted on . in short , it cannot be so the ground and pillar of truth , that the truth should be as it were built and rest upon it as its foundation ; for this is directly contrary to the same apostle , who teacheth us , that the church it self is built upon the foundation of the prophets and apostles , jesus christ himself being the chief corner stone , eph. 2. 20. the church cannot be the ground of truth , and truth the ground of the church in the same sense or kind . wherefore the church is the ground and pillar of truth , in that it holds up and declares the scriptures , and the things contained therein , so to be . 2. in receiving any thing from a church , we may consider the authority of it , or its ministry . by the authority of the church in this matter we intend no more but the weight and importance that is in its testimony , as testimonies do vary according to the worth , gravity , honesty , honour , and reputation of them by whom they are given . for to suppose an authority , properly so called , in any church , or all the churches of the world , whereon our reception of the scripture should depend , as that which gives its authority towards us , and a sufficient warranty to our faith , is a nice imagination : for the authority and truth of god stand not in need , nor are capable of any such attestation from men ; all they will admit of from the children of men is , that they do humbly submit unto them , and testify their so doing with the reasons of it . the ministry of the church in this matter is that duty of the church , whereby it proposeth and declareth the scripture to be the word of god , and that as it hath occasion to all the world. and this ministry also may be considered either formally , as 't is appointed of god unto this end , and blessed by him ; or materially , only as the thing is done , though the grounds whereon it is done , and the manner of doing it be not divinely approved . we wholly deny that we receive the scripture , or ever did , on the authority of the church of rome in any sense whatever , for the reasons that shall be mentioned immediately . but it may be granted , that together with the ministry of other churches in the world , and many other providential means of their preservation , and successive communication , we did de facto receive the scriptures by the ministry of the church of rome also , seeing they also were in the possession of them : but this ministry we allow only in the latter sense , as an actual means in subserviency unto god's providence , without respect unto any especial institution . and for the authority of the church in this case , in that sense wherein it is allowed , namely , as denoting the weight and importance of a testimony , which being strengthened by all sorts of circumstances , may be said to have great authority in it , we must be careful unto whom or what church we grant or allow it . for let men assume what names or titles to themselves they please , yet if the generality of them be corrupt or flagitious in their lives , and have great secular advantages , which they highly prize and studiously improve , from what they suppose and profess the scripture to supply them withall , be they called church , or what you please , their testimony therein is of very little value ; for all men may see that they have an earthly worldly interest of their own therein . and it will be said , that if such persons did know the whole bible to be a fable ( as one pope expressed himself to that purpose ) they would not forego the profession of it , unless they could more advantage themselves in the world another way . wherefore , whereas it is manifest unto all , that those who have the conduct of the roman church have made and do make to themselves great earthly temporal advantages , in honour , power , wealth , and reputation in the world , by their profession of the scripture , their testimony may rationally be supposed to be so far influenced by self interest , as to be of little validity . the testimony therefore which i intend , is that of multitudes of persons of unspotted reput●●ion on all other accounts in the world , free from all possibility of impeachment as unto any designed evil or conspiracy among themselves , with respect unto any corrupt end , and who having not the least secular advantage by what they testified unto , were absolutely secured against all exceptions , which either common reason or common vsage among mankind can put in unto any witness whatever . and to evidence the force that is in this consideration , i shall briefly represent , ( 1. ) who they were that gave and do give this testimony in some especial instances . ( 2. ) what they gave this testimony unto . ( 3. ) how or by what means they did so . and in the first place , the testimony of those by whom the several books of the scripture were written , is to be considered : they all of them severally and joyntly witnessed , that what they wrote was received by inspiration from god. this is pleaded by the apostle peter in the name of them all , 2 pet. 1. 16 , 17 , 18 , 19 , 20 , 21. for we have not followed cunningly devised fables , when we made known unto you the power and coming of our lord jesus christ , but were eye witnesses of his majesty . for he received from god the father , honour and glory , when there came such a voice to him from the excellent glory , this is my beloved son , in whom i am well pleased . and this voice which came from heaven we heard , when we were with him in the holy mount. we have also a more sure word of prophecy , whereunto ye do well that ye take heed , as unto a light that shineth in a dark place , until the day dawn , and the day star arise in your hearts . knowing this first , that no prophecy of the scripture is of any private interpretation . for the prophecy came not in old time by the will of man : but holy men of god spake as they were moved by the holy ghost . this is the concurrent testimony of the writers both of the old testament and the new ; namely , that as they have certain knowledg of the things they wrote , so their writing was by inspiration from god. so in particular john beareth witness unto his revelations , chap. 19. 9. chap. 22. 6. these are the true and faithful sayings of god. and what weight is to be laid hereon , is declared ; joh. 21. 24. this is that disciple which testifyeth of these things , and wrote these things , and we know that his testimony is true . he testifyed the truth of what he wrote ; but how was it known to the church there intended , ( we know that his testimony is true ) that so it was indeed ? he was not absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or one that was to be believed in meerly on his own account ; yet here it is spoken in the name of the church with the highest assurance ; and we know that his testimony is true . i answer : this assurance of theirs did not arise meerly from his moral or natural endowments or holy counsels , but from the evidence they had of his divine inspiration , whereof we shall treat afterwards . the things pleaded to give force unto this testimony in particular , are all that such a testimony is capable of , and so many as would require a large discourse by it self to propose , discuss , and confirm them . but supposing the testimony they gave , i shall in compliance whith my own design reduce the evidences of its truth unto these two considerations : ( 1. ) of their persons , and ( 2. ) of the manner of their writing . 1. as to their persons they were absolutely removed from all possible suspition of deceiving or being deceived . the wit of all the atheistical spirits in the world is not able to fix on any one thing , that would be a tolerable ground of any such suspition concerning the integrity of witnesses , could such a testimony be given in any other case . and surmises in things of this nature which had no pleadable ground for them , are to be looked on as diabolical suggestions , or atheistical dreams , or at best the false imaginations of weak and distempered minds . the nature and design of their work , their unconcernment with all secular interests , their unacquaintance with one another , the times and places wherein the things reported by them were done and acted , the facility of convincing them of falshood , if what they wrote in matter of fact , which is the fountain of what else they taught , in case it were not true , the evident certainty that this would have been done arising from the known desire , ability , will and interest of their adversaries so to do , had it been possible to be effected , seeing this would have secured them the victory in the conflicts wherein they were violently ingaged , and have put an immediate issue unto all that difference and uproar that was in the world about their doctrine ; their harmony among themselves without conspiracy or antecedent agreement , the miseries which they underwent , most of them without hope of releif or recompence in this world , upon the sole account of the doctrine taught by themselves , with all other circumstances innumerable that are pleadable to evince the sincerity and integrity of any witnesses whatever , do all concur to prove that they did not follow cunningly devised fables in what they declared concerning the mind and will of god as immediately from himself . to confront this evidence with bare surmizes , incapable of any rational countenance or confirmation , is only to manifest what bruitish impudence infidelity and atheism are forced to retreat unto for shelter . 2. their stile and manner of writing deserves a peculiar consideration . for there are impressed on it all those characters of a divine original , that can be communicated unto such an outward adjunct of divine revelation . notwithstanding the distance of the ages and seasons wherein they lived , the difference of the languages wherein they wrote , with the great variety of their parts , abilities , education and other circumstances , yet there is upon the whole and all the parts of their writing , that gravity , majesty , and authority , mixed with plainness of speech and absolute freedom from all appearance of affectation of esteem or applause , or any things else that derive from humane frailty , as must excite an admiration in all that seriously consider them . but i have at large * elsewhere insisted on this consideration . and have also in the same place shewed that there is no other writing extant in the world that ever pretended unto a divine original , as the apocriphal books under the old testament , and some fragments of spurious pieces pretended to be written in the days of the apostles , but they are , not only from their matter , but from the manner of their writing , and the plain footsteps of humane artifice and weakness therein sufficient for their own conviction , and do openly discover their own vain pretensions . so must every thing necessarily do , which being meerly humane , pretends unto an immediate derivation from god. when men have done all they can , these things will have as evident a difference between them , as there is between wheat and chaff , between real and painted fire , jer. 23. 28 , 29. 2. unto the testimony of the divine writers themselves , we must add that of those who in all ages have believed in christ through their word , which is the description which the lord jesus christ giveth of his church . joh. 17. 20. this is the church , that is , those who wrote the scripture ; and those who believe in christ through their word through all ages , which beareth witness to the divine original of the scripture , and it may be added , that we know this witness is true . with these i had rather venture my faith and eternal condition , then with any society , any real or pretended church whatever . and among these there is an especial consideration to be had of those innumerable multitudes who in the primitive times witnessed this confession all the world over . for they had many advantages above us , to know the certainty of sundry matters of fact which the verity of our religion depends upon . and we are directed unto an especial regard of their testimony , which is signalized by christ himself . in the great judgment that is to be passed on the world , the first appearance is of the souls of them that were beheaded for the witness of jesus christ , and for the word of god. rev. 20. 4. and there is at present an especial regard unto them in heaven upon the account of their witness and testimony . rev. 6. 9 , 10 , 11. these were they who with the loss of their lives by the sword , and other ways of violence gave testimony unto the truth of the word of god. and to reduce these things unto a rational consideration , who can have the least occasion to suspect all those persons of folly , weakness , credulity , wickedness , or conspiracy among themselves , which such a diffused multitude was absolutely uncapable of ? neither can any man undervalue their testimony , but he must comply with their adversaries against them , who were known generally to be of the worst of men. and who is there that believes there is a god , and an eternal future state , that had not rather have his soul with paul than nero , with the holy martyrs than their bestial persecutors ? wherefore this suffrage and testimony , begun from the first writing of the scripture , and carried on by the best of men in all ages , and made conspicuously glorious in the primitive times of christianity , must needs be with all wise men unavoidably cogent , at least unto a due and sedate consideration of what they bare witness unto , and sufficient to scatter all such prejudices as atheism or prophaneness may raise or suggest . secondly ; what it was they gave testimony unto is duly to be considered . and this was not that the book of the scripture was good , holy , and true in all the contents of it only , but that the whole and every part of it was given by divine inspiration , as their faith in this matter is expressed , 2 pet. 1. 20 , 21. on this account and no other did they themselves receive the scripture , as also believe and yeild obedience unto the things contained in it . neither would they admit that their testimony was received , if the whole world would be content to allow of , or obey the scripture on any other , or lower terms . nor will god himself allow of an assent unto the scripture under any other conception , but as the word which is immediately spoken by himself . hence they who refuse to give credit thereunto , are said to bely the lord , and say it is not he , jer. 5. 2. yea to make god a liar ; 1 joh. 5. 10. if all mankind should agree together to receive and make use of this book , as that which taught nothing but what is good , useful , and profitable to humane society ; as that which is a compleat directory unto men in all that they need to believe or do towards god , the best means under heaven to bring them to setlement , satisfaction , and assurance in the knowledg of god and themselves , as the safest guide to eternal blessedness , and therefore must needs be written and composed by persons , wise , holy , and honest above all comparison , and such as had that knowledg of god and his will as is necessary unto such an undertaking , yet all this answers not the testimony given by the church of believers in all ages unto the scriptures . it was not lawful for them , it is not for us , so to compound this matter with the world. that the whole scripture was given by inspiration from god , that it was his word , his true and faithful sayings , was that which in the first place they gave testimony unto , and we also are obliged so to do . they never pretended unto any other assurance of the things they professed , nor any other reason of their faith and obedience , but that the scripture wherein all these things are contained was given immediately from god , or was his word . and therefore they were always esteemed no less traytors to christianity who gave up their bibles to persecutors than those who denyed jesus christ. 3. the manner wherein this testimony was given , adds to the importance of it . for ( 1. ) many of them , especially in some seasons , gave it in , and with sundry miraculous operations . this our apostle pleadeth as a corroboration of the witness given by the first preachers of the gospel unto the truths of it ; heb. 2. 4. as the same was done by all the apostles together ; act. 5. 32. it must be granted that these miracles were not wrought immediately to confirm this single truth , that the scripture was given by inspiration of god. but the end of miracles is to be an immediate witness from heaven , or gods attestation to their persons and ministry by whom they were wrought . his presence with them , and approbation of their doctrine , were publickly declared by them . but the miracles wrought by the lord christ and his apostles , whereby god gave immediate testimony unto the divine mission of their persons , and infallible truth of their doctrine , might either not have been written as most of them were not , or they might have been written and their doctrine recorded in books not given by inspiration from god. besides , as to the miracles wrought by christ himself , and most of those of the apostles , they were wrought among them by whom the books of the old testament were acknowledged as the oracles of god , and before the writing of those of the new ; so that they could not be wrought in the immediate confirmation of the one or the other . neither have we any infallible testimony concerning these miracles , but the scripture it self , wherein they are recorded : whence it is necessary that we should believe the scripture to be infallibly true before we can believe on grounds infallible the miracles therein recorded to be so . wherefore i grant that the whole force of this consideration lyeth in this alone , that those who gave testimony to the scripture to be the word of god , had an attestation given unto their ministry by these miraculous operations ; concerning which we have good collateral security also . 2. many of them confirmed their testimony with their sufferings , being not only witnesses but martyrs in the peculiar church notion of that word , grounded on the scripture , act. 22. 20. rev. 2. 13. chap. 17. 7. so far were they from any worldly advantage by the profession they made , and the testimony they gave , as that in the confirmation of them they willingly and cheerfully underwent whatever is evil , dreadful , or destructive to humane nature in all its temporary concerns . it is therefore unquestionable that they had the highest assurance of the truth in these things which the mind of man is capable of . the management of this argument is the principal design of the apostle in the whole 11th chapter of the epistle to the hebrews . for having declared the nature of faith in general , namely , that it is the subsistence of things hoped for , and the evidence of things not seen , ver . 1. that is such an ●ssent unto and confidence of invisible things , things capable of no demonstration from sense or reason , as respects divine revelation only , whereinto alone it is resolved : for our encouragement thereunto and establishment therein , he produceth a long catalogue of those who did , suffered , and obtained great things thereby . that which he principally insists upon is the hardships , miseries , cruelties , tortures , and several sorts of deaths which they underwent ; especially from ver . 35. to the end . these he calleth a cloud of witnesses wherewith we are compassed about , chap. 12. 1. giving testimony unto what we do believe , that is , divine revelation ; and in an especial manner the promises therein contained , unto our encouragement in the same duty , as he there declares . and certainly what was thus testified unto by so many great , wise , and holy persons , and that in such a way and manner , hath as great an outward evidence of its truth , as any thing of that nature is capable of in this world. 3. they gave not their testimony casually , or on some extraordinary occasion only , or by some one solemn act , or in some one certain way , as other testimonies are given nor can be given otherwise ; but they gave their testimony in this cause , in their whole course , in all that they thought , spake , or did in the world , and in the whole disposal of their ways , lives and actions , as every true believer continueth to do at this day . for a man when he is occasionally called out to give a verbal testimony unto the divine original of the scripture , ordering in the mean time the whole course of his conversation , his hopes , designs , ayms and ends without any eminent respect or regard unto it , his testimony is of no value , nor can have any influence on the minds of sober and considerate men . but when men do manifest and evince that the declaration of the mind of god in the scripture hath a sovereign divine authority over their souls and consciences absolutely and in all things , then is their witness cogent and efficacious . there is to me a thousand times more force and weight in the testimony to this purpose of some holy persons , who universally and in all things with respect unto this world , and their future eternal condition , in all their thoughts , words , actions and ways do really experiment in themselves and express to others , the power and authority of this word of god in their souls and consciences , living , doing , suffering , and dying in peace , assurance of mind and consolation thereon , then in the verbal declaration of the most splendid numerous church in the world , who evidence not such an inward sense of its power and efficacy . there is therefore that force in the real testimony which hath been given in all ages , by all this sort of persons , not one excepted , unto the divine authority of the scripture , that it is highly arrogant for any one to question the truth of it , without evident convictions of its imposture , which no person of any tolerable sobriety did ever yet pretend unto . i shall add in the last place the consideration of that success which the doctrine derived solely from the scripture , and resolved thereinto , hath had in the world upon the minds and lives of men , especially upon the first preaching of the gospel . and two things offer themselves hereon immediately unto our consideration ; first the persons by whom this doctrine was successfully carried on in the world , and secondly the way and manner of the propagation of it . both which the scripture takes notice of in particular , as evidences of that divine power which the word was really accompanied withal . for the persons unto whom this work was committed , i mean the apostles and first evangelists , were , as to their outward condition in the world , poor , low , and every way despised ; and as unto the endowments of their minds , destitute of all those abilities and advantages which might give them either reputation or probability of success in such an undertaking . this the jews marked in them with contempt ; act. 4. 13. and the gentiles also generally despised them on the same account . as they afforded our apostle no better title than that of a babler , act. 17. 18. so for a long time they kept up the publick vogue in the world , that christianity was the religion of ideots and men illiterate . but god had another design in this order of things , which our apostle declares upon an admission of the inconsiderable meanness of them unto whom the dispensation of the gospel was committed ; 2 cor. 4. 7. we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us . the reason why god would make use of such instruments only in so great a work was , that through their meanness his own glorious power might be more conspicuous . there is nothing more common among men , nor more natural unto them , than to admire the excellencies of those of their own race and kind , and a willingness to have all evidences of a divine supernatural power clouded and hidden from them . if therefore there had been such persons employed as instruments in this work , whose powers , abilities , qualifications , and endowments might have been probably pretended as sufficient , and the immediate causes of such an effect , there would have been no observation of the divine power or glory of god. but he who is not able to discern them in the bringing about of so mighty a work by means so disproportionate thereunto , is under the power of the unrelievable prejudices intimated by our apostle in this case , 2 cor. 4. 4 , 5 , 7. secondly , the means which were to be used unto this end , namely , the subduing of the world unto the faith and obedience of the gospel , so erecting the spiritual kingdom of christ in the minds of men , who before were under the power and dominion of his adversary , must either be force and armes ; or eloquence , in plausible perswasive reasonings . and mighty works have been wrought by the one and the other of them . by the former have empires been set up and established in the world ; and the superstition of mahomet imposed on many nations . and the latter also hath had great effects on the minds of many . wherefore it might have been expected that those who had engaged themselves in so great a design and work as that mentioned , should betake themselves unto the one or other of these means and ways ; for the wit of man cannot contrive any way unto such an end , but what may be reduced unto one of these two ; seeing neither upon the principles of nature , nor on the rules of humane wisdom or policy can any other be imagined . but even both these ways were abandoned by them , and they declared against the use of either of them . for as outward force , power , and authority they had none , the use of all carnal weapons being utterly inconsistent with this work and design , so the other way of perswasive orations , of enticing words , of alluring arts and eloquence , with the like effects of humane wisdom and skill , were all of them studiously declined by them in this work , as things extremely prejudicial to the success thereof , 1 cor. 2. 4 , 5. but this alone , they betook themselves unto ; they went up and down preaching to jews and gentiles , that jesus christ died for our sins , and rose again according to the scriptures , 1 cor. 15. 3 , 4. and this they did by vertue of those spiritual gifts , which were the hidden powers of the world to come , whose nature , virtue and power others were utterly unacquainted withal . this preaching of theirs , this preaching of the cross , both for the subject , matter , and manner of it , without art , eloquence or oratory , was looked on as a marvellous foolish thing , a sweaty kind of babling , by all those who had got any reputation of learning or cunning amongst men . this our apostle at large discourseth , 1 cor. 1. in this state of things , every thing was under as many improbabilities of success unto all rational conjectures as can be conceived . besides , together with the doctrine of the gospel that they preached , which was new and uncouth unto the world , they taught observances of religious worship in meetings , assemblies , or conventicles to that end , which all the laws in the world did prohibit , acts 18. 13. c. 16. 21. hereupon no sooner did the rulers and governours of the world begin to take notice of them , and what they did , but they judged that it all tended to sedition , and that commotions would ensue thereon . these things enraged the generality of mankind against them and their converts , who therefore made havock of them with incredible fury . and yet notwithstanding all these disadvantages , and against all these oppositions , their doctrine prevailed to subdue the world to the obedience thereof . and there may be added unto all these things one or two considerations from the state of things at that time in the world , which signalize the quality of this work , and manifest it to have been of god. as ( 1. ) that in the new testament the writers of it do constantly distribute all those with whom they had to do in this world , into jews and greeks , which we render gentiles , the other nations of the world coming under that denomination because of their preeminence on various accounts . now the jews at that time were in solidum , possessed of all the true religion that was in the world ; and this they boasted of as their priviledge , bearing up themselves with the thoughts and reputation of it every where and on all occasions ; it being at that time their great business to gain proselytes unto it , whereon also their honour and advantage did depend . the greeks on the other side were in as full a possession of arts , sciences , literature , and all that which the world calls wisdom , as the jews were of religion ; and they had also a religion received by a long tradition of their fathers from time immemorial , which they had variously cultivated and dressed with mysteries and ceremonies unto their own compleat satisfaction . besides the romans , who were the ruling part of the gentiles , did ascribe all their prosperity , and the whole raising of their stupendous empire to their gods , and the religious worship they gave unto them ; so that it was a fundamental maxim in their policy and rule , that they should prosper or decay , according as they observed or were negligent in the religion they had received . as indeed not only those who owned the true god and his providence , but before idolatry and superstition had given place unto atheism , all people did solemnly impute all their atchievements and successes unto their gods , as the prophet speaks of the caldeans , mal. 1. 11. and he who first undertook to record the exploits of the nations of the world , doth constantly assign all their good and evil unto their gods , as they were pleased or provoked . the romans in especial boasted that their religion was the cause of their prosperity ; pietate & religione atque hâc una sapientia , quòd deorum immortalium numine omnia regi gubernarique prospeximus , omnes gentes nationesque superamus , says their great oracle , orat. de har. resp. and dionysius of halicarnassus , a great and wise historian , giving an account of the religion of the romans , and the ceremonies of their worship , affirms , that he doth it unto this end , that those who have been ignorant of the roman piety , should cease to wonder at their prosperity and successes in all their wars , seeing by reason of their religion they had the gods always propitious and succourable unto them . antiq. rom. lib. 2. the consideration hereof made them so obstinate in their adherence unto their present religion , that when after many ages and hundreds of years , some books of numa their second king , and principal establisher of their common-wealth , were occasionally found , instead of paying them any respect , they ordered them to be burnt , because one who had perused them , took his oath that they were contrary to their present worship and devotion . and this was that , which upon the declension of their empire after the prevalency of the christian religion , those who were obstinate in their paganism reflected severely upon the christians ; the relinquishment of their old religion they fiercely avowed to be the cause of all their calamities . in answer unto which calumny principally austin wrote his excellent discourse , de civitate dei. in this state of things the preachers of the gospel come among them , and not only bring a new doctrine , under all the disadvantages before mentioned , and moreover that he who was the head of it was newly crucified by the present powers of the earth for a malefactor ; but also such a doctrine as was expresly to take away the religion from the jews , and the wisdom from the greeks , and the principal maxim of polity from the romans , whereon they thought they had raised their empire . it were easy to declare how all those sects were ingaged in worldly interest , honour , reputation , principles of safety , to oppose , decry , condemn , and reject this new doctrine . and if a company of sorry craftsmen were able to fill a whole city with tumult and uprore against the gospel , as they did when they apprehended it would bring in a decay of their trade , acts 19. what can we think was done in all the world , by all those who were ingaged and enraged by higher provocations ? it was as death to the jews to part with their religion , both on the account of the conviction they had of its truth , and the honour they esteem'd to accrew to themselves thereby . and for the greeks to have all that wisdom , which they and their forefathers had been labouring in for so many generations , now to be all rejected as an impertinent foolery by the sorry preachments of a few illiterate persons ; it raised them unto the highest indignation . and the romans were wise enough to secure the fundamental maxim of their state. wherefore the world seemed very sufficiently fortified against the admission of this new and strange doctrine , on the terms whereon it was proposed . there can be no danger sure that ever it should obtain any considerable progress : but we know that things fell out quite otherwise ; religion , wisdom and power , with honour , profit , interest , reputation , were forced all to give way to its power and efficacy . 2. the world was at that time in the highest enjoyment of peace , prosperity and plenty , that ever it attained from the entrance of sin ; and it is known how from all these things are usually made provision for the flesh , to fulfil the lusts thereof . whatever the pride , ambition , covetousness , sensuality of any persons could carry them forth to lust after , the world was full of satisfactions for . and most men lived as in the eager pursuit of their lusts , so in a full supply of what they did require . in this condition the gospel is preached unto them , requiring at once , and that indispensibly , a renunciation of all those worldly lusts , which before had been the salt of their lives . if men designed any compliance with it , or interest in it , all their pride , ambition , luxury , covetousness , sensuality , malice , revenge , must all be mortified and rooted up . had it only been a new doctrine and religion , declaring that knowledge and worship of god which they never heard of before , they could not but be very wary in giving it entertainment ; but when withal it required at the first instant , that for its sake they should pull out their right eyes , and cut off their right hands , to part with all that was dear and useful unto them , and which had such a prevalent interest in their minds and affections , as corrupt lusts are known to have ; this could not but invincibly fortify them against its admittance . but yet this also was forced to give place , and all the fortifications of satan therein was by the power of the word cast to the ground , as our apostle expresseth it , 2 cor. 10. 4 , 5. where he gives an account of that warfare , whereby the world was subdued to christ by the gospel . now a man , that hath a mind to make himself an instance of conceited folly and pride , may talk as though there was in all this no evidence of divine power giving testimony to the scripture , and the doctrine contained in it , but the characters of it are so legible unto every modest and sedate prospect , that they leave no room for doubt or haesitation . but the force of the whole argument is liable unto one exception of no small moment , which must therefore necessarily be taken notice of and removed . for whereas we plead the power , efficacy and prevalency of the gospel in former days , as a demonstration of its divine original , it will be enquired , whence it is , that it is not still accompanied with the same power , nor doth produce the same effects . for we see the profession of it is now confined to narrow limits , in comparison of what it formerly extended it self unto ; neither do we find that it gets ground any where in the world , but is rather more and more straitned every day . wherefore either the first prevalency that is asserted unto it , and argued as an evidence of its divinity , did indeed proceed from some other accidental causes in an efficacious though unseen concurrence , and was not by an emanation of power from it self ; or the gospel is not at present what it was formerly , seeing it hath not the same effect upon , or power over the minds of men , as that had of old . we may therefore suspend the pleading of this argument from what was done by the gospel formerly , lest it reflect disadvantage upon what we profess at present . answ. 1. whatever different events may fall out in different seasons , yet the gospel is the same as ever it was from the beginning . there is not another book , containing another doctrine , crept into the world instead of that once delivered unto the saints . and whatever various apprehensions men may have through their weakness or prejudices concerning the things taught therein , yet are they in themselves absolutely the same that ever they were , and that without the loss or change of a material word or syllable in the manner of their delivery . this i have proved elsewhere , and it is a thing capable of the most evident demonstration . wherefore whatever entertainment this gospel meets withal at present in the world , its former prevalency may be pleaded in justification of its divine original . 2. the cause of this event lyeth principally in the soveraign will and pleasure of god. for although the scripture be his word , and he hath testified it so to be by his power , put forth and exerted in dispensations of it unto men , yet is not that divine power included or shut up in the letter of it , so that it must have the same effect where ever it comes . we plead not that there is absolutely in its self , its doctrine , the preaching or preachers thereof , such a power , as it were naturally and physically to produce the effects mentioned . but it is an instrument in the hand of god unto that work which is his own , and he puts forth his power in it , and by it , as it seems good unto him . and if he doth at any time so put forth his divine power in the administration of it , or in the use of this instrument , as that the great worth and excellency of it shall manifest it self to be from him , he giveth a sufficient attestation of it . wherefore the times and seasons of the prevalency of the gospel in the world are in the hand and at the sovereign disposal of god. and as he is not obliged ( for who hath known the mind of the lord , or who hath been his counsellor ? ) to accompany it with the same power at all times and seasons ; so the evidence of his own power going along with it at any time whiles under an open claim of a divine original , is an uncontroulable approbation of it . thus at the first preaching of the word , to fullfil the promises made unto the fathers from the foundation of the world , to glorify his son jesus christ , and the gospel it self which he had revealed , he put forth that effectual divine power in its administration , whereby the world was subdued unto the obedience of it . and the time will come when he will revive the same work of power and grace to retrieve the world into a subjection to jesus christ. and although he doth not in these latter ages cause it to run and prosper among the nations of the world , who have not as yet received it as he did formerly , yet considering the state of things at present among the generality of mankind , the preservation of it in that small remnant by whom it is obeyed in sincerity , is a no less glorious evidence of his presence with it , and care over it , than was its eminent propagation in days of old . 3. the righteousness of god is in like manner to be considered in these things . for whereas he had granted the inestimable priviledge of his word unto many nations , they through their horrible ingratitude and wickedness detained the truth in vnrighteousness ; so that the continuance of the gospel among them was no way to the glory of god , no nor yet unto their own advantage . for neither nations nor persons will ever be advantaged by an outward profession of the gospel , whilst they live in a contradiction and disobedience to its precepts ; yea nothing can be more pernicious to the souls of men. this impiety god is at this day revenging on the nations of the world , having utterly cast off many of them from the knowledg of the truth , and given up others unto strong delusions , to believe lies , though they retain the scriptures and outward profession of christianity . how far he may proceed in the same way of righteous vengeance towards other nations also , we know not , but ought to tremble in the consideration of it . when god first granted the gospel unto the world , although the generality of mankind had greatly sinned against the light of nature , and had rejected all those supernatural revelations that at any time had been made unto them ; yet had they not sinned against the gospel it self , nor the grace thereof . it pleased god therefore to wink at , and pass over that time of their ignorance , so as that his justice should not be provoked by any of their former sins , to with-hold the efficacy of his divine power in the administration of the gospel from them , whereby he called them to repentance . but now after that the gospel hath been sufficiently tendred unto all nations , and hath , either as unto its profession , or as unto its power with the obedience that it requires , been rejected by the most of them ; things are quite otherwise stated . it is from the righteous judgment of god , revenging the sins of the world against the gospel it self , that so many nations are deprived of it , and so many left obstinate in its refusal . wherefore the present state of things doth no way weaken or prejudice the evidence given unto the scripture by that mighty power of god , which accompanied the administration of it in the world. for what hath since fallen out , there are secret reasons of sovereign wisdom , and open causes in divine justice , whereunto it is to be assigned . these things i have briefly called over , and not as though they were all of this kind that may be pleaded , but only to give some instance of those external arguments , whereby the divine authority of the scripture may be confirmed . now these arguments are such as are able of themselves to beget in the minds of men , sober , humble , intelligent , and unprejudiced , a firm opinion , judgment and perswasion , that the scripture doth proceed from god. where persons are prepossessed with invincible prejudices contracted by a course of education , wherein they have imbibed principles opposite and contrary thereunto , and have increased and fortified them by some fixed and hereditary enmity against all those whom they know to own the divinity of the scripture , as it is with mahometans , aud some of the indians ; these arguments it may be will not prevail immediately to work nor effect their assent . it is so with respect unto them also , who out of love unto , and delight in those ways of vice , sin , and wickedness , which are absolutely and severely condemned in the scripture , without the least hope of a dispensation unto them that continue under the power of them , who will not take these arguments into due consideration . such persons may talk and discourse of them , but they never weigh them seriously according as the importance of the cause doth require . for if men will examine them as they ought , it must be with a sedate judgment , that their eternal condition depends upon a right determination of this enquiry . but for those who can scarce get liberty from the service and power of their lusts , seriously to consider what is their condition , or what it is like to be ; it is no wonder if they talk of these things after the manner of these days , without any impression on their minds and affections , or influence on the practical understanding . but our enquiry is after what is a sufficient evidence for the conviction of rational and unprejudiced persons , and the defeating of objections to the contrary , which these and the like arguments do every way answer . some think fit here to stay , that is , in these or the like external arguments , or rational motives of faith , such as render the scriptures so credible , as that it is an unreasonable thing not to assent unto them . that certainty which may be attained on these arguments and motives , is ( as they say ) the highest which our minds are capable of with respect unto this object , and therefore includes all the assent which is required of us unto this proposition , that the scriptures are the word of god ; or all the faith whereby we believe them so to be . when i speak of these arguments , i intend not them alone which i have insisted on , but all others also of the same kind , some whereof have been urged and improved by others with great diligence ; for in the variety of such arguments as offer themselves in this cause , every one chooseth out what seems to him most cogent , & some amass all that they can think on . now these arguments with the evidence tendred in them are such , as nothing but perverse prejudice can detain men from giving a firm assent unto . and no more is required of us , but that according to the motives that are proposed unto us , and the arguments used to that purpose , we come unto a judgment and perswasion , called a moral assurance of the truth of the scripture , and endeavour to yield obedience unto god accordingly . and it were to be wished that there were more than it is feared there are , who were really so affected with these arguments and motives . for the truth is , tradition and education practically bear the whole sway in this matter . but yet when all this is done , it will be said , that all this is but a meer natural work , whereunto no more is required , but the natural exercise and acting of our own reason and understanding ; that the arguments and motives used , though strong , are humane and fallible , and therefore the conclusion we make from them is so also , and wherein we may be deceived ; that an assent grounded and resolved into such rational arguments only , is not faith in the sense of the scripture ; in brief , that it is required that we believe the scriptures to be the word of god with faith divine and supernatural , which cannot be deceived . two things are replyed hereunto . 1. that where the things believed are divine and supernatural , so is the faith whereby we believe them , or give our assent unto them . let the motives and arguments whereon we give our assent be of what kind they will , so that the assent be true and real , and the things believed be divine and supernatural , the faith whereby we believe them is so also . but this is all one , as if in things natural a man should say , our sight is green when we see that which is so , and blew when we see that which is blew . and this would be so in things moral , if the specification of acts were from their material objects ; but it is certain that they are not of the same nature always with the things they are conversant about , nor are they changed thereby from what their nature is in themselves , be it natural or supernatural , humane or divine . now things divine are only the material object of our faith , as hath been shewed before ; and by an enumeration of them do we answer unto the question , what is it that you do believe ? but it is the formal object or reason of all our acts from whence they are denominated , or by which they are specified . and the formal reason of our faith , assent or believing , is that which prevails with us to believe , and on whose account we do so , wherewith we answer unto that question , why do you believe ? if this be humane authority , arguments highly probable , but absolutely fallible , motives cogent , but only to beget a moral perswasion , whatever we do believe thereon , our faith is humane , fallible , and a moral assurance only . wherefore it is said ▪ 2. that this assent is sufficient , all that is required of us , and contains in it all the assurance which our minds are capable of in this matter . for no further evidence nor assurance is in any case to be enquired after than the subject matter will bear . and so is it in this case , where the truth is not exposed to sense , nor capable of a scientifical demonstration , but must be received upon such reasons and arguments , as carry it above the highest probability , though they leave it beneath science or knowledge , or infallible assurance ; if such a perswasion of mind there be . but yet i must needs say , that although those external arguments , whereby learned and rational men have proved or may yet further prove the scripture to be a divine revelation given of god , and the doctrine contained in it to be a heavenly truth , are of singular use for the strengthening of the faith of them that do believe , by relieving the mind against temptations and objections that will arise to the contrary , as also for the conviction of gainsayers ; yet to say that they contain the formal reason of that assent , which is required of us unto the scripture as the word of god , that our faith is the effect and product of them , which it rests upon and is resolved into , is both contrary to the scripture , destructive of the nature of divine faith , and exclusive of the work of the holy ghost in this whole matter . vvherefore i shall do these two things before i proceed to our principal argument designed . ( 1. ) i shall give some few reasons , proving that the faith whereby we believe the scripture to be the word of god is not a meer firm moral perswasion , built upon external arguments and motives of credibility ; but is divine and supernatural , because the formal reason of it is so also . ( 2. ) i shall shew what is the nature of that faith , whereby we do or ought to believe the scripture to be the word of god ; what is the work of the holy spirit about it , and what is the proper object of it . in the first i shall be very brief , for my design is to strengthen the faith of all , and not to weaken the opinions of any . divine revelation is the proper object of divine faith. with such faith we can believe nothing but what is so , and what is so can be received no otherwise by us . if we believe it not with divine faith , we believe it not at all . such is the scripture as the word of god every where proposed unto us ; and we are required to believe , that is , first to believe it so to be , and then to believe the things contained in it . for this proposition , that the scripture is the word of god , is a divine revelation , and so to be believed . but god no where requires nor ever did , that we should believe any divine revelation upon such grounds , much less on such grounds and motives only . they are left unto us as consequential unto our believing , to plead with others in behalf of what we profess , and for the justification of it unto the world. but that which requires our faith and obedience unto in the receiving of divine revelations , whether immediately given and declared , or as recorded in the scripture , is his own authority and veracity , i am the lord , the high and lofty one. thus saith the lord. to the law and to the testimony . this is my son , hear him . all scripture is given by inspiration from god. believe the lord and his prophets . this alone is that which he requires us to resolve our faith into . so when he gave unto us the law of our lives , the eternal and unchangeable rule of our obedience unto him in the ten commandments , he gives no other reason to oblige us thereunto , but this only , i am the lord thy god. the sole formal reason of all our obedience is taken from his own nature and our relation unto him . nor doth he propose any other reason why we should believe him , or the revelation which he makes of his mind and will. and our faith is part of our obedience , the root , and principal part of it ; therefore the reason of both is the same . neither did our lord jesus christ nor his apostles ever make use of such arguments or motives for the ingenerating of faith in the minds of men ; nor have they given directions for the use of any such arguments to this end and purpose . but when they were accused to have followed cunningly devised fables , they appealed unto moses and the prophets , to the revelations they had themselves received , and those that were before recorded . it is true they wrought miracles in confirmation of their own divine mission , and of the doctrine which they taught . but the miracles of our saviour were all of them wrought amongst those who believed the whole scripture then given to be the word of god ; and those of the apostles were before the writings of the books of the new testament . their doctrine therefore materially considered , and their warranty to teach it , was sufficiently yea abundantly confirmed by them . but divine revelation formally considered , and as written , was left upon the old foundation of the authority of god who gave it . no such method is prescribed , no such example is proposed unto us in the scripture , to make use of these arguments and motives for the conversion of the souls of men unto god , and the ingenerating of faith in them . yea in some cases the use of such means is decryed as unprofitable , and the sole authority of god , putting forth his power in and by his word , is appealed unto , 1 cor. 2. 4 , 5 , 13. chap. 14. 26 , 27. 2 cor. 4. 7. but yet in a way of preparation subservient unto the receiving the scripture as the word of god , and for the defence of it against gainsayers and their objections , their use hath been granted and proved . but from first to last in the old and new testament the authority and truth of god are constantly and uniformly proposed as the immediate ground and reason of believing his revelations ; nor can it be proved that he doth accept or approve of any kind of faith or assent , but what is built thereon and resolved thereinto . the sum is , we are obliged in a way of duty , to believe the scriptures to be a divine revelation , when they are ministerially or providentially proposed unto us , whereof afterwards . the ground whereon we are to receive them is the authority and veracity of god speaking in them ; we believe them because they are the word of god. now this faith whereby we so believe is divine and supernatural , because the mal reason of it is so , namely gods truth and authority . wherefore we do not , nor ought to believe the scripture as highly probable , or with a moral perswasion and assurance built upon arguments absolutely fallible , and humane only . for if this be the formal reason of faith , namely , the veracity and authority of god , if we believe not with faith divine and supernatural , we believe not at all . 2. the moral certainty treated of , is a meer effect of reason . there is no more required unto it , but that the reasons proposed for the assent required , be such as the mind judgeth to be convincing and prevalent ; whence an inferiour kind of knowledge , or a firm opinion , or some kind of perswasion , which hath not yet gotten an intelligible name , doth necessarily ensue . there is therefore on this supposition no need of any work of the holy ghost , to enable us to believe , or to work faith in us ; for no more is required herein but what necessarily ariseth from a naked exercise of reason . if it be said , that the enquiry is not about what is the work of the spirit of god in us ; but concerning the reasons and motives to believing that are proposed unto us . i answer , it is granted ; but that we urge herein is , that the act which is exerted on such motives , or the perswasion which is begotten in our minds by them is purely natural , and such as requires no especial work of the holy ghost in us for the effecting of it . now this is not faith , nor can we be said in the scripture sense to believe thereby , and so in particular not the scriptures to be the word of god. for faith is the gift of god , and is not of our selves , ephes 2. 8. it is given unto some on the behalf of christ , phil. 1. 29. and not unto others , mat. 11. 29. chap. 13. 11. but this assent on external arguments and motives is of our selves , equally common and exposed unto all . no man can say that jesus is the lord , but by the holy ghost , 1 cor. 12. 3. but he who believeth the scripture truly , aright , and according to his duty , doth say so . no man cometh to christ , but he that hath heard and learned of the father , john 6. 45. and as this is contrary to the scripture , so it is expresly condemned by the ancient church ; particularly by the second arausican council , can. 5. 7. si quis sicut augmentum ita etiàm initium fidei , ipsumque credulitatis affectum , non per gratiae donum , id est , per inspirationem spiritus sancti , corrigentem voluntatem nostram ab infidelitate ad fidem , ab impietate ad pietatem , sed naturalitèr nobis inesse dicit , apostolicis dogmatibus adversarius approbatur . and plainly , can. 7. si quis per naturae vigorem bonum aliquod quod ad salutem pertinet vitae eternae cogitare ut expedit , aut eligere , sive salutari , id est , evangelicae praedicaiioni consentire posse affirmat absque illumi natione et inspiratione spiritus sancti , qui dat omnibus suavitatem consentiendo et credendo veritati , haeretico fallitur spiritu . it is still granted that the arguments intended ( that is all of them which ar true indeed , and will endure a strict examination , for some are frequently made use of in this cause which will not endure a trial ) are of good use in their place and unto their proper end ; that is to beget such an assent unto the truth as they are capable of effecting . for although this be not that which is required of us in a way of duty , but inferior to it , yet the mind is prepared and disposed by them unto the receiving of the truth in its proper evidence . 3. our assent can be of no other nature than the arguments and motives whereon it is built , or by which it is wrought in us , as in degree it cannot exceed their evidence . now these arguments are all humane and fallible ; exalt them unto the greatest esteem possible , yet because they are not demonstrations , nor do necessarily beget a certain knowledg in us ( which indeed if they did , there were no room left for faith or our obedience therein ) they produce an opinion only , though in the highest kind of probability , and firm against objections . for we will allow the utmost assurance that can be claimed upon them . but this is exclusive of all divine faith as to any article , thing , matter or object to be believed . for instance ; a man professeth that he believes jesus christ to be the son of god. demand the reason why he doth so , and he will say ; because god who cannot lie , hath revealed and declared him so to be , proceed yet further and ask him , where or how god hath revealed and declared this so to be ? and he will answer , in the scripture , which is his word ; enquire now further of him , which is necessary , wherefore he believes this scripture to be the word of god , or an immediate revelation given out from him ; for hereunto we must come and have somewhat that we may ultimately rest in , excluding in its own nature all further enquiries , or we can have neither certainty , nor stability in our faith. on this supposition his answer must be , that he hath many cogent arguments that render it highly propable so to be , such as have prevailed with him to judg it so to be , and whereon he is fully perswaded , as having the highest assurance hereof that the matter will bear , and so doth firmly believe them to be the word of god. yea but it will be replied , all these arguments are in their kind or nature humane , and therefore fallible , such as it is possible they may be false ; for every thing may be so that is not immediately from the first essential verity . this assent therefore unto the scriptures as the word of god is humane , fallible , and such as wherein we may be deceived . and our assent unto the things revealed , can be of no other kind than that we give unto the revelation it self . for thereinto it is resolved , and thereunto it must be reduced ; these waters will rise no higher than their fountain . and thus at length we come to believe jesus christ to be the son of god with a faith humane and fallible , and which at last may deceive us ; which is to receive the word of god as the word of men , and not as it is in truth the word of god , contrary to the apostle , 1 thes. 2. 13. wherefore , 4. if i believe the scripture to be the word of god with an humane faith only , i do no otherwise believe whatever is contained in it , which overthrows all faith properly so called . and if i believe what is contained in the scripture with faith divine and supernatural , i cannot but by the same faith believe the scripture it self , which removes the moral certainty treated of out of our way . and the reason of this is , that we must believe the revelation , and the things revealed with the same kind of faith , or we bring confusion on the whole work of believing . no man living can distinguish in his experience between that faith , wherewith he lieves the scripture , and that wherewith he believes the doctrine of it , or the things contained in it ; nor is there any such distinction or difference intimated in the scripture it self ; but all our believing is absolutely resolved into the authority of god revealing . nor can it be rationally apprehended that our assent unto the things revealed , should be of a kind and nature superior unto that which we yield unto the revelation it self . for let the arguments which it is resolved into be never so evident and cogent , let the assent it self be as firm and certain as can be imagined , yet is it humane still , and natural , and therein is inferior unto that which is divine and supernatural . and yet on this supposition that which is of a superior kind and nature is wholly resolved into that which is of an inferior , and must be take it self on all occasions thereunto for relief and confirmation . for the faith whereby we believe jesus christ to be the son of god , is on all occasions absolutely melted down into that whereby we believe the scriptures to be the word of god. but none of these things are my present especial design , and therefore i have insisted long enough upon them . i am not enquiring what grounds men may have to build an opinion , or any kind of humane perswasion upon , that the scriptures are the the word of god , no nor yet how we may prove or maintain them so to be unto gainsayers ; but what is required hereunto that we may believe them to be so with faith divine and supernatural , and what is the work of the spirit of god therein . but it may be further said , that these external arguments and motives are not of themselves , and considered separately from the doctrine which they testify unto , the sole ground and reason of our believing . for if it were possible that a thousand arguments of a like cogency with them were offered to confirm any truth or doctrine , if it had not a divine worth and excellency in it self , they could give the mind no assurance of it . wherefore it is the truth it self , or doctrine contained in the scripture which they testify unto , that animates them and gives them their efficacy . for there is such a majesty , holiness , and excellency in the doctrine of the gospel , and moreover such a suitableness in them unto unprejudiced reason , and such an answerableness unto all the rational desires and expectations of the soul , as evidence their procedure from the fountain of infinite wisdom and goodness . it cannot but be conceived impossible that such excellent , heavenly mysteries , of such use and benefit unto all mankind , should be the product of any created industry . let but a man know himself , his state and condition in any measure , with a desire of that blessedness which his nature is capable of , and which he cannot but design ; when the scripture is proposed unto him in the ministry of the church , attested by the arguments insisted on , there will appear unto him in the truths and doctrines of it , or in the things contained in it , such an evidence of the majesty and authority of god , as will prevail with him to believe it to be a divine revelation . and this perswasion is such , that the mind is established in its assent unto the truth , so as to yield obedience unto all that is required of us . and whereas our belief of the scripture is in order only to the right performance of our duty , or all that obedience which god expecteth from us , our minds being guided by the precepts and directions , and duly influenced by the promises and threatnings of it thereunto , there is no other faith required of us but what is sufficient to oblige us unto that obedience . this being , so far as i can apprehend , the substance of what is by some learned men proposed and adhered unto , it shall be briefly examined . and i say here as on other occasions , that i should rejoyce to see more of such a faith in the world , as would effectually oblige men unto obedience out of a conviction of the excellency of the doctrine & the truth of the promises and threatnings of the word , though learned men should never agree about the formal reason of faith. such notions of truth , when most diligently inquired into , are but as sacrifice compared with obedience . but the truth it self is also to be enquired after diligently . this opinion therefore either supposeth what we shall immediatly declare , namely , the necessity of an internal effectual work of the holy spirit in the illumination of our minds , so enabling us to believe with faith divine and supernatural , or it doth not . if it doth , it will be found , as i suppose , for the substance of it to be co-incident with what we shall afterwards assert and prove to be the formal reason of believing . however as it is usually proposed , i cannot absolutely comply with it , for these two reasons among others . 1. it belongs unto the nature of faith , of what sort soever it be , that it be built on and resolved into testimony . this is that which distinguisheth it from any other conception , knowledge , or assent of our minds , on other reasons and causes . and if this testimony be divine , so is that faith whereby we give assent unto it , on the part of the object . but the doctrines contained in the scripture , or the subject matter of the truth to be believed , have not in them the nature of a testimony , but are the material not formal objects of faith , which must always differ . if it be said that these truths or doctrines do so evidence themselves to be from god , as that in and by them we have the witness and authority of god himself proposed unto us , to resolve our faith into , i will not further contend about it ; but only say that the authority of god , and so his veracity , do manifest themselves primarily in the revelation it self , before they do so in the things revealed , which is that we plead for . 2. the excellency of the doctrine or things revealed in the scriptures respects not so much the truth of them in speculation , as their goodness and suitableness unto the souls of men , as to their present condition and eternal end. now things under that consideration respect not so much faith , as spiritual sense and experience . neither can any man have a due apprehension of such a goodness suitable unto our constitution and condition , with absolute usefulness in the truth of the scripture , but on a supposition of that antecedent assent of the mind unto them , which is believing ; which therefore cannot be the reason why we do believe . but if this opinion proceed not upon the aforesaid supposition ( immediately to be proved ) but requires no more unto our satisfaction in the truth of the scripture and assent thereon , but the due exercise of reason , or the natural faculties of our minds about them when proposed unto us , then i suppose it to be most remote from the truth , and that amongst many other reasons , for these that ensue . 1. on this supposition the whole work of believing would be a work of reason . be it so , say some , nor is it meet it should be otherwise conceived . but if so , then the object of it must be things so evident in themselves and their own nature , as that the mind is as it were compelled by that evidence unto an assent , and cannot do otherwise . if there be such a light and evidence in the things themselves with respect unto our reason in the right use and exercise of it , then is the mind thereby necessitated unto its assent ; which both overthrows the nature of faith , substituting an assent upon natural evidence in the room thereof , and is absolutely exclusive of the necessity or use of any work of the holy ghost in our believing , which sober christians will scarce comply withal . 2. there are some doctrines revealed in the scripture , and those of the most importance that are so revealed , which concern and contain things so above our reason , that without some previous supernatural dispositions of mind , they carry in them no evidence of truth unto meer reason , nor of suitableness unto our constitution and end. there is required unto such an apprehension both the spiritual elevation of the mind by supernatural illumination , and a divine assent unto the authority of the revelation thereon , before reason can be so much as satisfied in the truth and excellency of such doctrines . such are those concerning the holy trinity , or the subsistence of one singular essence in three distinct persons ; the incarnation of the son of god ; the resurrection of the dead and sundry other that are the most proper subjects of divine revelation . there is an heavenly glory in some of these things , which as reason can never throughly apprehend because it is finite and limited , so as 't is in us by nature , it can neither receive them , nor delight in them as doctrinally proposed unto us , with all the aids and assistance before mentioned . flesh and blood reveals not these thisgs unto our minds , but our father which is in heaven . nor doth any man know these mysteries of the kingdom of god , but he unto whom it is given ; nor do any learn these things aright , but those that are taught of god. 3. take our reason singly without the consideration of divine grace and illumination , and it is not only weak and limited , but depraved and corrupted . and the carnal mind cannot subject it self unto the authority of god in any supernatural revelation whatever . wherefore the truth is , that the doctrines of the gospel , which are purely and absolutely so , are so far from having a convincing evidence in themselves of their divine truth , excellency and goodness , unto the reason of men as unrenewed by the holy ghost , as that they are foolishness and most undesirable unto it , as i have elsewhere proved at large ▪ we shall therefore proceed . there are two things considerable with respect unto our believing the scriptures to be the word of god in a due manner , or according to our duty . the first respects the subject , or the mind of man , how it is enabled thereunto ; the other the object to be believed , with the true reason why we do believe the scripture with faith divine and supernatural . the first of these must of necessity fall under our consideration herein , as that without which , what ever reasons , evidences or motives are proposed unto us , we shall never believe in a due manner . for whereas the mind of man , or the minds of all men are by nature depraved , corrupt , carnal , and enmity against god ; they cannot of themselves , or by virtue of any innate ability of their own , understand or assent unto spiritual things in a spiritual manner , which we have sufficiently proved and confirmed before . wherefore that assent which is wrought in us by meer external arguments , consisting in the rational conclusion and judgment which we make upon their truth and evidence , is not that faith wherewith we ought to believe the word of god. wherefore that we may believe the scriptures to be the word of god according to our duty , as god requireth it of us , in an useful , profitable , and saving manner , above and beyond that natural humane faith and assent which is the effect of the arguments and motives of credibility , before insisted on , with all others of the like kind , there is and must be wrought in us by the power of the holy ghost faith supernatural and divine , whereby we are enabled so to do , or rather whereby we do so . this work of the spirit of god , as it is distinct from , so in order of nature it is antecedent unto all divine objective evidence of the scriptures being the word of god , or the formal reason moving us to believe it ; wherefore without it whatever arguments or motives are proposed unto us , we cannot believe the scriptures to be the word of god in a due manner , and as it is in duty required of us . some , it may be , will suppose these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and impertinent unto our present purpose . for while we are enquiring on what grounds we believe the scripture to be the word of god , we seem to fly to the work of the holy ghost in our own minds , which is irrational . but we must not be ashamed of the gospel , nor of the truth of it , because some do not understand , or will not duly consider what is proposed . it is necessary , that we should return unto the work of the holy spirit , not with peculiar respect unto the scriptures that are to be believed , but unto our own minds and that faith wherewith they are to be believed . for it is not the reason , why we believe the scriptures , but the power whereby we are enabled so to do , which at present we enquire after . 1. that the faith whereby we believe the scripture to be the word of god , is wrought in us by the holy ghost , can be denied only on two principles or suppositions . ( 1. ) that it is not faith divine and supernatural whereby we believe them so to be , but only we have other moral assurance thereof . ( 2. ) that this faith divine and supernatural is of our selves , and is not wrought in us by the holy ghost . the first of these hath been already disproved , and shall be further evicted afterwards ; and it may be they are very few who are of that judgment . for generally whatever men suppose the prime object , principal motive , and formal reason of that faith to be , yet that it is divine and supernatural they all acknowledg . and as to the second what is so , 't is of the operation of the spirit of god. for to say it is divine and supernatural , is to say that it is not of our selves , but that it is the grace and gift of the spirit of god , wrought in us by his divine and supernatural power . and those of the church of rome , who would resolve our faith in this matter objectively into the authority of their church , yet subjectively acknowledge the work of the holy spirit ingenerating faith in us , and that work to be necessary to our believing the scripture in a due manner . externae omnes & humanae persuasiones non sunt satis ad credendum , quantumcunque ab hominibus competenter ea quae sunt fidei proponantur . sed necessaria est insuper causa interior , hoc est divinum quoddam lumen incitans ad credendum , & oculi quidam interni dei beneficio ad videndum dati , saith canus , loc. theol. lib. 2. cap. 8. nor is there any of the divines of that church which dissent herein . we do not therefore assert any such divine formal reoson of believing as that the mind should not stand in need of supernatural assistance enabling it to assent thereunto . nay we affirm that without this there is in no man any true faith at all , let the arguments and motives whereon he believes be as forcible and pregnant with evidence as can be imagined . it is in this case as in things natural ; neither the the light of the sun , nor any perswasive arguments unto men to look up unto it , will enable them to discern it , unless they are endued with a due visive faculty . and this the scripture is express in beyond all possibility of contradiction . neither is it that i know of , by any as yet in express terms denied . for indeed that all which is properly called faith with respect unto divine revelation , and is acceptted with god as such , is the work of the spirit of god in us , or is bestowed on us by him , cannot be questioned by any who own the gospel . i have also proved it elsewhere so fully and largly as that i shall give it at present no other confirmation , but what will necessarily fall in with the description of the nature of that faith whereby we do believe , and the way or manner of its being wrought in us . the work of the holy ghost unto this purpose consists in the saving illumination of the mind , and the effect of it is a supernatural light , whereby the mind is renewed , see rom. 12. 1. ephes. 1. 18 , 19. chap. 3. 16 , 17 , 18 , 19. it is called an heart to understand , eyes to see , ears to hear , deut. 29. 4. the opening of the eyes of our vunderstanding , ephes. 1. 18. the giving of an vnderstanding , 1 john 5. 20. hereby we are enabled to discern the evidences of the divine original and authority of the scripture that are in it self , as well as assent unto the truth contained in it ; and without it we cannot do so . for the natural man receives not the things of the spirit of god , for they are foolishness unto him , neither can be know them because they are spiritually discerned , 1 cor. 2. 14. and unto this end it is written in the prophets , that we shall be all taught of god , john 6. 45. that there is a divine and heavenly excellency in the scripture , cannot be denied by any , who on any grounds or motives whatever do own its divine original . for all the works of god do set forth his praise , and it is impossible that any thing should proceed immediately from him , but that there will be express characters of divine excellencies upon it ; and as to the communication of these characters of himself , he hath magnified his word above all his name . but these we cannot discern be they in themselves never so illustrious , without the effectual communication of the light mentioned unto our minds ; that is without divine supernatural illumination . herein he who commanded light to shine out of darkness , shineth into our hearts the knowledg of the glory of god , in the face of jesus christ , 2 cor. 4. 6. he irradiates the mind with a spiritual light , whereby it is enabled to discern the glory of spiritual things : this they cannot do in whom the god of this world hath blinded the eyes of them that believe not , lest the light of the glorious gospel of christ , who is the image of god should shine into them , v. 6. those who are under the power of their natural darkness and blindness , especially where there are in them also superadded prejudices begotten and increased by the craft of satan , as there are in the whole world of unbelievers , cannot see nor discern that divine excellency in the scripture , without an apprehension whereof no man can believe it a right to be the word of god. such persons may assent unto the truth of the scripture and its divine original , upon external arguments and rational motives , but believe it with faith divine and supernatural on those arguments and motives only , they cannot . there are two things which hinder or disenable men from believing with faith divine and supernatural , when any divine revelation is objectively proposed unto them . first , the natural blindness and darkness of their minds , which are come upon all by the fall , and the depravation of our nature that ensued thereon . secondly , the prejudices that through the crafts of satan the god of this world , their minds are possessed with , by traditions , educations , and converse in the world. this last obstruction or hinderance may be so far removed by external arguments and motives of credibility , as that men may upon them attain unto a moral perswasion concerning the divine original of the scripture . but these arguments cannot remove or take away the native blindness of the mind , which is removed by their renovation and divine illumination alone . wherefore none ( i think ) will positively affirm that we can believe the scripture to be the word of god , in the way and manner which god requireth , without a supernatural work of the holy spirit upon our minds in the illumination of them ; so david prays that god would open his eyes , that he might behold wonderous things out of the law , psal. 119. 10. that he would make him understand the way of his precepts , v. 27. that he would give him understanding and he should keep the law , v. 34. so the lord christ also opened the understandings of his disciples , that they might understand the scriptures , luk. 24. 45. as he had affirmed before that it was given unto some to know the mysteries of the kingdom of god , and not unto others , mat. 11. 25. chap. 13. 11. and neither are these things spoken in vain , nor is the grace intended in them needless . the communication of this light unto us the scripture calleth revealing and revelation , mat. 11. 25. thou hast hid these things from the wise and prudent , and hast revealed them unto babes ; that is giving them to understand the mysteries of the kingdom of heaven when they were preached unto them . and no man knoweth the father but he to whom the son revealeth him , v. 27. so the apostle prayeth for the ephesians , that god would give them the spirit of wisdom and revelation in the knowledg of christ , that the eyes of their understandings being enlightned , they might know &c. chap. 1. v. 17 , 18 , 19. it is true , these ephesians were already believers , or considered by the apostle as such ; but if he judged it necessary to pray for them , that they might have the spirit of wisdom and revelation to enlighten the eyes of their vnderstanding , with respect unto further degrees of faith and knowledge ; or as he speaks in another place , that they might come unto the full assurance of vnderstanding , to the acknowledgment of the mystery of god , col. 2. 2. then it is much more necessary to make them believers , who before were not so , but utter strangers unto the faith. but as a pretence hereof hath been abused , as we shall see afterwards , so the pleading of it is liable to be mistaken . for some are ready to apprehend , that this retreat unto a spirit of revelation , is but a pretence to discard all rational arguments , and to introduce enthusiasm into their room . now although the charge be grievous , yet because it is groundless , we must not forego what the scripture plainly affirms and instructs us in , thereby to avoid it . scripture testimonies may be expounded according to the analogy of faith , but denied or despised , seem they never so contrary unto our apprehension of things , they must not be . some ( i confess ) seem to disregard both the objective work of the holy spirit in this matter , whereof we shall treat afterwards , and his subjective work also in our minds , that all things may be reduced unto sense and reason . but we must grant that a spirit of wisdom and revelation to open the eyes of our understanding , is needful to enable us to believe the scripture to be the word of god in a due manner , or forgo the gospel . and our duty it is to pray continually for that spirit , if we intend to be established in the faith thereof . but yet we plead not for external immediate revelations , such as were granted unto the prophets , apostles , and other penmen of the scripture . the revelation we intend differs from them both in its especial subject and formal reason , or nature , that is in the whole kind . for , ( 1. ) the subject matter of divine prophetical revelation , by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or immediate divine inspiration , are things not made known before . things they were , hid in god , or the counsels of his will , and revealed unto the apostles and prophets by the spirit , ephes. 2. 5 , 9 , 10. whether they were doctrines or things , they were at least as unto their present circumstances made known from the counsels of god by their revelation . but the matter and subject of the revelation we treat of , is nothing but what is already revealed . it is an internal revelation of that which is outwardly and antecedent unto it ; beyond the bounds thereof it is not to be extended . and if any pretend unto immediate revelations of things not before revealed , we have no concernment in their pretences . ( 2. ) they differ likewise in their nature or kind . for immediate , divine , prophetical revelation consisted in an immediate inspiration , or afflatus , or in visions and voices from heaven , with a power of the holy ghost transiently affecting their minds , guiding their tongues and hands to whom they were granted , whereby they received and represented divine impressions , as an instrument of musick doth the skill of the hand whereby it is moved ; the nature of which revelation i have more fully discoursed elsewhere . but this revelation of the spirit consists in his effectual operation , freeing our minds from darkness , ignorance , and prejudice , enabling them to discern spiritual things in a due manner . and such a spirit of revelation is necessary unto them who would believe aright the scripture , or any thing else that is divine and supernatural contained therein . and if men who through the power of temptations and prejudices are in the dark , or at a loss as to the great and fundamental principle of all religion , namely , the divine original and authority of the scripture , will absolutely lean unto their own understandings , and have the whole difference determined by the natural power and faculties of their own souls , without seeking after divine aid and assistance , or earnest prayer for the spirit of wisdom and revelation to open the eyes of their understandings , they must be content to abide in their uncertainties , or to come off from them without any advantage to their souls . not that i would deny unto men , or take them off from the use of their reason in this matter ; for what is their reason given unto them for , unless it be to use it in those things which are of the greatest importance unto them ? only i must crave leave to say , that it is not sufficient of it self to enable us to the performance of this duty , without the immediate aid and assistance of the holy spirit of god. if any one upon these principles shall now ask us , wherefore we believe the scripture to be the word of god ? we do not answer , it is , because the holy ghost hath enlightned our minds , wrought faith in us , and enabled us to believe it . without this we say indeed , did not the spirit of god so work in us , and upon us , we neither should nor could believe with faith divine and supernatural . if god had not opened the heart of lydia , she would not have attended unto the things preached by paul so as to have received them ; and without it the light oftentimes shines into darkness , but the darkness comprehends it not . but this neither is nor can be the formal object of our faith , or the reason why we believe the scripture to be of god , or any thing else ; neither do we , nor can we rationally answer by it unto this question , why we do believe . this reason must be something external and evidently proposed unto us . for whatever ability of spiritual assent there be in the understanding which is thus wrought in it by the holy ghost , yet the understanding cannot assent unto any thing with any kind of assent natural or supernatural , but what is outwardly proposed unto it as true , and that with sufficient evidence that it is so . that therefore which proposeth any thing unto us as true , with evidence of that truth , is the formal object of our faith , or the reason why we do believe . and what is so proposed must be true , and must be evidenced to be true , or we cannot believe it ; and according to the nature of that evidence such is our faith ; humane if that be humane ; and divine if that be so . now nothing of this is done by that saving light which is infused into our minds , and is therefore not the reason why we believe what we do so . whereas therefore some who seem to conceive that the only general ground of believing the scripture to be the word of god , doth consist in rational arguments and motives of credibility , do grant that private persons may have their assurance hereof from the illumination of the holy ghost , though it be not pleadable to others ; they grant what is not , that i know of , desired by any , and which in it self is not true . for this work consisting solely in enabling the mind unto that kind of assent which is faith divine and supernatural , on supposition of an external formal reason of it duely proposed , is not the reason why any do believe , nor the ground whereunto their faith is resolved . it remains only that we enquire whether our faith in this matter be not resolved into an immediate internal testimony of the holy ghost , assuring us of the divine original and authority of the scripture , distinct from the work of spiritual illumination , before described . for it is the common opinion of protestant divines , that the testimony of the holy ghost is the ground whereon we believe the scriptures to be the word of god , and in what sense it is so shall be immediately declared . but hereon are they generally charged by those of the church of rome and others , that they resolve all the ground and assurance of faith into their own particular spirits , or the spirit of every one that will pretend thereunto . and this is looked upon as a sufficient warranty to reproach them with giving countenance unto enthusiasms , and exposing the minds of men to endless delusions . wherefore this matter must be a little further enquired into . and , by an internal testimony of the spirit , an extraordinary afflatus , or new immediate revelation may be intended . men may suppose they have , or ought to have an internal particular testimony that the scripture is the word of god , whereby , and whereby alone they may be infallibly assured that so it is . and this is supposed to be of the same nature with the revelation made unto the prophets and penmen of the scripture ; for it is neither an external proposition of truth , nor an internal ability to assent unto such a proposition . and besides these there is no divine operation in this kind , but an immediate prophetical inspiration or revelation . wherefore as such a revelation or immediate testimony of the spirit is the only reason why we do believe , so it is that alone which our faith rests on and is resolved into . this is that which is commonly imputed unto those who deny either the authority of the church , or any other external arguments or motives of credibility , to be the formal reason of our faith. howbeit there is no one of them that i know of , who ever asserted any such thing . and i do therefore deny that our faith is resolved into any such private testimony , immediate revelation or inspiration of the holy ghost . and that for the ensuing reasons . 1. since the finishing of the canon of the scripture , the church is not under that conduct , as to stand in need of such new extraordinary revelations . it doth indeed live upon the internal gracious operations of the spirit , enabling us to understand , believe , and obey the perfect compleat revelation of the will of god already made , but new revelations it hath neither need nor use of . and to suppose them , or a necessity of them , not only overthrows the perfection of the scripture , but also leaveth us uncertain whether we know all that is to be believed in order unto salvation , or our whole duty , or when we may do so . for it would be our duty to live all our days in expectation of new revelations , wherewith neither peace , assurance , nor consolation are consistent . 2. those who are to believe , will not be able on this supposition to secure themselves from delusion , and from being imposed on by the deceits of satan . for this new revelation is to be tryed by the scripture , or it is not . if it be to be tried and examined by the scripture , then doth it acknowledge a superiour rule , judgment and testimony , and so cannot be that which our faith is ultimately resolved into . if it be exempted from that rule of trying the spirits , then ( 1. ) it must produce the grant of this exemption , seeing the rule is extended generally unto all things and doctrines that relate unto faith or obedience . ( 2. ) it must declare what are the grounds and evidences of its own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or self-credibility , and how it may be infallibly or assuredly distinguished from all delusions , which can never be done . and if any tolerable countenance could be given unto these things , yet we shall shew immediatly that no such private testimony though real , can be the formal object of faith , or reason of believing . 3. it hath so fallen out in the providence of god , that generally all who have given up themselves in any things concerning faith or obedience unto the pretended conduct of immediate revelations , although they have pleaded a respect unto the scripture also , have been seduced into opinions and practices directly repugnant unto it . and this with all persons of sobriety is sufficient to discard this pretence . but this internal testimony of the spirit is by others explained quite in another way . for they say , that besides the work of the holy ghost before insisted on , whereby he takes away our natural blindness , and enlightning our minds enables us to discern the divine excellencies that are in the scripture ; there is another internal efficiency of his , whereby we are moved , perswaded and enabled to believe : hereby we are taught of god , so as that finding the glory and majesty of god in the word , our hearts do by an ineffable power assent unto the truth without any hesitation . and this work of the spirit carrieth its own evidence in it self , producing an assurance above all humane judgment , and such as stands in need of no further arguments or testimonies ; this faith rests on and is resolved into . and this some learned men seem to embrace , because they suppose that the objective evidence which is given in the scripture it self , is only moral , or such as can give only a moral assurance . whereas therefore faith ought to be divine and supernatural , so must that be whereinto it is resolved , yea it is so alone from the formal reason of it . and they can apprehend nothing in this work that is immediately divine , but only this internal testimony of the spirit , wherein god himself speaks unto our hearts . but yet neither , as it is so explained , can we allow it to be the formal object of faith , nor that wherein it doth acquiesce . for , 1. it hath not the proper nature of a divine testimony . a divine work it may be , but a divine testimony it is not ; but it is of the nature of faith to be built on an external testimony . however therefore our minds may be established and enabled to believe firmly and stedfastly by an ineffable internal work of the holy ghost , whereof also we may have a certain experience ; yet neither that work nor the effect of it can be the reason why we do believe , nor whereby we are moved to believe , but only that whereby we do believe . 2. that which is the formal object of faith , or reason whereon we believe , is the same , and common unto all that do believe . for our enquiry is not how or by what means this or that man came to believe , but why any one or every one ought so to do , unto whom the scripture is proposed . the object proposed unto all to be believed is the same ; and the faith required of all in a way of duty is the same , or of the same kind and nature , and therefore the reason why we believe must be the same also . but on this supposition there must be as many distinct reasons of believing as there are believers . 3. on this supposition , it cannot be the duty of any one to believe the scripture to be the word of god , who hath not received this internal testimony of the spirit . for where the true formal reason of believing is not proposed unto us , there it is not our duty to believe . wherefore although the scripture be proposed as the word of god , yet is it not our duty to believe it so to be , until we have this work of the spirit in our hearts , in case that be the formal reason of believing . but not to press any further , how it is possible men may be deceived and deluded in their apprehensions of such an internal testimony of the spirit , especially if it be not to be tried by the scripture ; which if it be , it loseth its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-credibility , or if it be it casteth us into a circle which the papists charge us withal ; it cannot be admitted as the formal object of our faith , because it would divert us from that which is publick , proper , every way certain and infallible . however that work of the spirit which may be called an internal real testimony is to be granted , as that which belongs unto the stability and assurance of faith. for if he did no otherwise work in us , or upon us , but by the communication of spiritual light unto our minds , enabling us to discern the evidences that are in the scripture of its own divine original , we should often be shaken in our assent , and moved from our stability . for whereas our spiritual darkness is removed but in part , and at best whilst we are here we see things but darkly , as in a glass , all things believed having some sort of inevidence or obscurity attending them ; and whereas temptations will frequently shake and disturb the due respect of the faculty unto the object , or interpose mists and clouds between them , we can have no assurance in believing unless our minds are further established by the holy ghost . he doth therefore three ways assist us in believing , and ascertain our minds of the things believed , so as that we may hold fast the beginning of our confidence firm and stedfast unto the end . for , 1. he gives unto believers a spiritual sense of the power and reality of the things believed , whereby their faith is greatly established . and although the divine witness , whereunto our faith is ultimately resolved , doth not consist herein , yet it is the greatest corroborating testimony whereof we are capable . this is that which brings us unto the riches of the full assurance of vnderstanding , col. 2. 2. as also , 1 thes. 1. 5. and on the account of this spiritual experience is our perception of spiritual things , so often expressed by acts of sense , as tasting , seeing , feeling , and the like means of assurance in things natural . and when believers have attained hereunto , they do find the divine wisdom , goodness , and authority of god so present unto them , as that they need neither argument , nor motive , nor any thing else to perswade them unto , or confirm them in believing . and whereas this spiritual experience which believers obtain through the holy ghost , is such as cannot rationally be contended about , seeing those who have received it , cannot fully express it , and those who have not , cannot understand it , nor the efficacy which it hath to secure and establish the mind ; it is left to be determined on by them alone , who have their senses exercised to discern good aad evil. and this belongs unto the internal subjective testimony of the holy ghost . 2. he assists , helps , and relieves us against temptations to the contrary , so as that they shall not be prevalent . our first prime assent unto the divine authority of the scripture upon its proper grounds and reasons , will not secure us against future objections and temptations unto the contrary , from all manner of causes and occasions . david's faith was so assaulted by them , as that he said in his hast , that all men were liars . and abraham himself , after he had received the promise , that in his seed all nations should be blessed , was reduced unto that anxious enquiry , lord god what wilt thou give me , seeing i go childless ? gen 15. 2. and peter was so winnowed by satan , that although his faith failed not , yet he greatly failed and fainted in its exercise . and we all know what fears from within , what fightings from without we are exposed unto in this matter . and of this sort are all those atheistical objections against the scripture , which these days abound withal ; which the devil useth as fiery darts to enflame the souls of men , and to destroy their faith ; and indeed this is that work which the powers of hell are principally ingaged in at this day . having lopt off many branches , they now lay their ax to the root of faith , and thence in the midst of the profession of christian religion , there is no greater controversy than whether the scriptures are the word of god or not . against all these temptations doth the holy ghost give in such a continual supply of spiritual strength and assistance unto believers , as that they shall at no time prevail , nor their faith totally fail . in such cases the lord christ intercedes for us , that our faith fail not , and gods grace is sufficient against the buffetings of these temptations . and herein the truth of christs intercession , with the grace of god , and its efficacy , are communicated unto us by the holy ghost . what are those internal aids whereby he establisheth and assureth our minds against the force and prevalency of objections and temptations against the divine authority of the scripture , how they are communicated unto us , and received by us , this is no place to declare in particular . it is in vain for any to pretend unto the name of christians , by whom they are denied . and these also have the nature of an internal real testimony , whereby faith is established . and because it is somewhat strange , that after a long quiet possession of the professed faith , and assent of the generality of the minds of men thereunto , there should now arise among us such an open opposition unto the divine authority of the scriptures , as we find there is by experience ; it may not be amiss in our passage to name the principal causes or occasions thereof : for if we should bring them all into one reckoning , as justly we may , who either openly oppose it and reject it , or who use it or neglect it at their pleasure , or who set up other guides in competition with it or above it , or otherwise declare that they have no sense of the immediate authority of god therein ; we shall find them to be like the moors or slaves in some countries or plantations , they are so great in number and force above their rulers and other inhabitants , that it is only want of communication , with confidence , and some distinct interests , that keep them from casting off their yoak and restraint . i shall name three causes only of this surprizing and perillous event . 1. a long continued outward profession of the truth of the scripture , without an inward experience of its power , betrays men at length to question the truth it self , at least not to regard it as divine . the owning of the scriptures to be the word of god bespeaks a divine majesty , authority , and power to be present in it and with it . wherefore after men , who have for a long time so professed , do find that they never had any real experience of such a divine presence in it by any effects upon their own minds , they grow insensibly regardless of it , or to allow it a very common place in their thoughts . when they have worn off the impressions that were on their mind from tradition , education , and custom , they do for the future rather not oppose it than in any way believe it . and when once a reverence unto the word of god on the account of its authority is lost , an assent unto it on the account of truth will not long abide . and all such persons , under a concurrence of temptations and outward occasions , will either reject it , or prefer other gnides before it . 2. the power of lust rising up unto a resolution of living in those sins , whereunto the scripture doth unavoidably annex eternal ruine , hath prevailed with many to cast off its authority . for whilst they are resolved to live in an outrage of sin , to allow a divine truth and power in the scripture is to cast themselves under a present torment , as well as to ascertain their future misery : for no other can be his condition who is perpetually sensible that god always condemns him in all that he doth , and will assuredly take vengeance of him , which is the constant language of the scripture concerning such persons . wherefore although they will not immediately fall into an open atheistical opposition unto it , as that which it may be is not consistent with their interest and reputation in the world , yet looking upon it as the devils did on jesus christ , as that which comes to torment them before their time , they keep it at the greatest distance from their thoughts and minds , until they have habituated themselves unto a contempt of it . there being therefore an utter impossibility of giving any pretence of reconciliation between the owning of the scriptures to be the word of god , and a resolution to live in an excess of known sin ; multitudes suffer their minds to be bribed by their corrupt affections to a relinquishment of any regard unto it . 3. the scandalous quarrels , and disputations of those of the church of rome against the scripture and its authority , have contributed much unto the ruine of the faith of many . their great design is by all means to secure the power , authority , and infallibility of their church . of these they say continually , as the apostle in another case of the mariners , unless these stay in the ship we cannot be saved ; without an acknowledgment of these things they would have it , that men can neither at present believe , nor be saved hereafter . to secure this interest , the authority of the scripture must be by all means questioned and impaired . a divine authority in it self they will allow it , but with respect unto us it hath none but what it obtains by the suffrage and testimony of their church . but whereas authority is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and consists essentially in the relation and respect which it hath unto others , or those that are to be subject unto it ; to say that it hath an authority in it self , but none towards us , is not only to deny that it hath any authority at all , but also to reproach it with an empty name . they deal with it as the souldiers did with christ , they put a crown on his head , and cloathed him with a purple robe , and bowing the knee before him mocked him , saying , hail king of the jews . the ascribe unto it the crown and robe of divine authority in it self , but not towards any one person in the world. so , if they please , god shall be god , and his word be of some credit among men . herein they seek continually to entangle those of the weaker sort , by urging them vehemently with this question , how do you know the scripture to be the word of god ? and have in continual readyness a number of sophistical artifices to weaken all evidences that shall be pleaded in its behalf . nor is that all ; but on all occasions they insinuate such objections against it from its obscurity , imperfection , want of order , difficulties , and seeming contradictions in it , as are suited to take off the minds of men from a firm assent unto it , or reliance on it . as if a company of men should conspire by crafty multiplied insinuations , divulged on all advantages , to weaken the reputation of a chast and sober matron ; although they cannot deprive her of her vertue ; yet unless the world were wiser than for the most part it appears to be , they will insensibly take off from her due esteem . and this is as bold an attempt as can well be made in any case . for the first tendency of these courses is to make men atheists , after which success it is left at uncertain hazard whether they will be papists or no. wherefore as there can be no greater nor more dishonourable reflection made on christian religion , than that it hath no other evidence or testimony of its truth , but the authority and witness of those by whom it is at present professed , and who have notable worldly advantages thereby ; so the minds of multitudes are secretly influenced by the poison of these disputes , to think it no way necessary to believe the scripture to be the word of god ; or at least are shaken off from the grounds whereon they have professed it so to be . and the like dis-service is done unto faith and the souls of men , by such as advance a light within , or immediate inspiration into competition with it , or the room of it . for as such imaginations take place and prevail in the minds of men , so their respect unto the scripture , and all sense of its divine authority doth decay , as experience doth openly manifest . it is , i say , from an unusual concurrence of these and the like causes and occasions , that there is at present among us such a decay in , relinquishment of , and opposition unto the belief of the scripture , as it may be former ages could not parallel . but against all these objections and temptations , the minds of true believers are secured by supplies of spiritual light , wisdom , and grace from the holy ghost . there are several other especial gracious actings of the holy spirit on the minds of believers , which belong also unto this internal real testimony , whereby their faith is established . such are his anointing and sealing of them , his witnessing with them , and his being an earnest in them , all which must be elsewhere spoken unto . hereby is our faith every day more and more increased and established . wherefore although no internal work of the spirit can be the formal reason of our faith , or that which it is resolved into ; yet is it such , as without it we can never sincerely believe as we ought , nor be established in believing against temptations and objections . and with respect unto this work of the holy ghost it is , that divines at the first reformation did generally resolve our faith of the divine authority of the scripture into the testimony of the holy spirit . but this they did not do exclusively unto the proper use of external arguments and motives of credibility , whose store indeed is great , and whose fountain is inexhaustible . for they arise from all the indubitable notions that we have of god or our selves , in reference unto our present duty or future happiness . much less did they exclude that evidence thereof which the holy ghost gives unto it in and by it self . their judgment is well expressed in the excellent words of one of them . maneat ergo ( saith he ) hoc fixum , quos spiritus intus docuit solidè acquiescere in scripturâ , & hanc quidem esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neque demonstrationi & rationibus subjici eam fas esse ; quam tamen meretur apud nos certitudinem spiritus testimonio consequi ; eisi enim reverentiam sua sibi ultro majestate conciliat , tunc tamen demum serio nos afficit , quum per spiritum obsignata est cordibus nostris . istius ergo veritate illuminati , jam non aut nostro , aut aliorum judicio credimus a deo esse scripturam ; sed supra humanum judicium certo certius constituimus , non secus ac si ipsius dei numen illic intueremur hominum ministerio , ab ipsissimo dei ore ad nos fluxisse . non argumenta , non veri similitudines quaerimus , quibus judicium nostrum incumbat ; sed ut rei extra estimandi aleam positae judicium ingeniumque nostrum subjicimus . non qualiter superstitionibus solent miseri homines captivam mentem addicere ; sed quia non dubiam vim numinis illic sentimus vigere & spirare , quam ad parendum scientes ac volentes , vividius tamen & efficacius quam pro humana aut voluntate aut scientia trahimur & accendimur . talis ergo est persuasio quae rationes non requirat , talis notitia cui optima ratio cosnstet , nempe , in qua securius constantiusque mens qui scat , quam in ullis rationibus ; talis denique sensus , qui nisi ex caelesti revelatione nequeat . non aliud loquor quam quod apud se experitur fidelium unusquisque nisi quod longe infra justam rei explicationem verba subsidunt . calv. instit. lib. 2. cap. 7 , 8 , 9. and we may here briefly call over what we have attained or passed through . for , ( 1. ) we have shewed in general both what is the nature of divine revelation , and divine illumination , with their mutual respect unto one another . ( 2. ) what are the principal external arguments or motives of credibility , whereby the scripture may be proved to b● of a divine original . ( 3. ) what kind of perswasion is the effect of them , or what is the assent which we give unto the truth of the scriptures on their account . ( 4. ) what objective evidence there is unto reason in the doctrine of the scriptures to induce the mind to assent unto them . ( 5. ) what is the nature of that faith whereby we believe the scripture to be the word of god , and how it is wrought in us by the holy ghost . ( 6. ) what is that internal testimony which is given unto the divine authority of the scriptures by the holy spirit , what is the force and use thereof . the principal part of our work doth yet remain . that which we have thus far made way for , and which is now our only remaining enquiry , is , what is the work of the holy ghost with respect unto the objective evidence which we have concerning the scripture , that it is the word of god , which is the formal reason of our faith , and whereinto it is resolved , that is , we come to enquire and to give a direct answer unto that question , why we believe the scripture to be the word of god ? what it is that our faith rests upon herein ? and what it is that makes it the duty of every man to believe it so to be , unto whom it is proposed . and the reason why i shall be the briefer herein is , because i have long since in another discourse cleared this argument , and i shall not here again call over any thing that was delivered therein , because what hath been unto this day gainsaid unto it , or excepted against it , hath been of little weight or consideration . unto this great enquiry therefore i say , we believe the scripture to be the word of god with divine faith for its own sake only ; or our faith is resolved into the authority and truth of god only , as revealing himself unto us therein and thereby . and this authority and veracity of god do infallibly manifest or evince themselves unto our faith , or our minds in the exercise of it , by the revelation it self in the scripture , and no otherwise or , thus saith the lord , is the reason why we ought to believe , and why we do so ; why we believe at all in general , and why we believe any thing in particular . and this we call the formal object or reason of faith. and it is evident that this is not god himself absolutely considered ; for so he is only the material object of our faith ; he that cometh unto god must believe that he is , heb. 11. 6. nor is it the truth of god absolutely , for that we believe as we do other essential properties of his nature : but it is the truth of god revealing himself , his mind and will unto us in the scripture . this is the sole reason why we believe any thing with divine faith. it is , or may be enquired , wherefore we do believe jesus christ to be the son of god , or that god is one in nature , subsisting in three persons , the father , son , and holy spirit ? i answer , it is , because god himself , the first truth , who cannot lie , hath revealed and declared these things so to be , and he who is our all , requireth us so to believe . if it be asked how , wherein , or whereby god hath revealed and declared these things so to be , or what is that revelation which god hath made hereof ? i answer , it is the scripture , and that only . and if it be asked , how i know this scripture to be a divine revelation , to be the word of god ? i answer , ( 1. ) i do not know it demonstratively , upon rational scientifical principles , because such a divine revelation is not capable of such a demonstration , 1. cor. 2. 9. ( 2. ) i do not assent unto it , or think it to be so upon arguments and motives highly probable , or morally uncontroulable only , as i am assuredly perswaded of many other things whereof i can have no certain demonstration , 1 thes. 2. 15. but i believe it so to be with faith divine and supernatural , resting on , and resolved into the authority and veracity of god himself , evidencing themselves unto my mind , my soul and conscience by this revelation it self , and not otherwise . here we rest , and deny that we believe the scripture to be the word of god formally for any other reason but it self , which assureth us of its divine authority . and if we rest not here , we must run on the rock of a moral certainty only ; which shakes the foundation of all divine faith , or fall into the gulf and labyrinth of an endless circle in proving two things mutually by one another , as the church by the scripture , and the scripture by the church in an everlasting rotation . unless we intend so to wander we must come to something wherein we may rest for its own sake , and that not with a strong and firm opinion , but with divine faith. and nothing can rationally pretend unto this priviledge , but the truth of god manifesting it self in the scripture . and therefore those , who will not allow it hereunto , do some of them wisely deny that the scriptures being the word of god is the object of divine faith directly , but only of a moral perswasion from eternal arguments and considerations . and i do believe that they will grant , that if the scripture be so to be believed , it must be for its own sake . for those who would have us to believe the scripture to be the word of god upon the authority of the church , proposing it unto us , and witnessing so to be , though they make a fair appearance of a ready and easy way for the exercise of faith , yet when things come to be sifted and tried , they do so confound all sorts of things , that they know not where to stand or abide . but it is not now my business to examine their pretences , i have done it elsewhere . i shall therefore prove and establish the assertion laid down , after i have made way to it by one or two previous observations . 1. we suppose herein all the motives of credibity before mentioned , that is , all the arguments ab extra , which vehemently perswade the scripture to be the word of god , and wherewith it may be protected against objections and temptations to the contrary . they have all of them their use , and may in their proper place be insisted on . especially ought they to be pleaded when the scripture is attacked by an atheism , arising from the love and practice of those lusts and sins which are severely condemned therein , and threatned with the utmost vengeance . with others they may be considered as previous inducements unto believing , or concomitant means of strengthning faith in them that do believe . in the first way , i confess , to the best of my observation of things past and present , their use is not great , nor ever hath been in the church of god. for assuredly the most that do sincerely believe the divine original and authority of the scripture , do it without any great consideration of them , or being much influenced by them . and there are many who , as austin speaks , are saved simplicitate credendi , and not subtilitate disputandi , that are not able to enquire much into them , nor yet to apprehend much of their force and efficacy , when they are proposed unto them . most persons therefore are effectually converted to god and have saving faith whereby they believe the scripture , and virtually all that is contained in it , before they have ever once considered them . and god forbid we should think that none believe the scripture aright , but those who are able to apprehend and manage the subtil arguments of learned men produced in their confirmation . yea we affirm on the contrary , that those who believe them on no other grounds have indeed no true divine faith at all . hence they were not of old insisted on for the ingenerating of faith in them to whom the word was preached , nor ordinarily are so to this day by any who understand what is their work and duty . but in the second way , wherever there is occasion from objections , oppositions , or temptations , they may be pleaded to good use and purpose . and they may do well to be furnished with them , who are unavoidably exposed unto trials of that nature . for as for that course which some take in all places and at all times to be disputing about the scriptures , and their authority ; it is a practice giving countenance unto atheism , and is to be abhorred of all that fear god , and the consequents of it are sufficiently manifest . 2. the ministry of the church , as it is the ground and pillar of truth , holding it up and declaring it , is in an ordinary way previously necessary unto believing . for faith cometh by hearing , and hearing by the word of god. we believe the scripture to be the word of god for it self alone , but not by it self alone . the ministry of the word is the means which god hath appointed for the declaration and making known the testimony which the holy spirit gives in the scripture unto its divine original . and this is the ordinary way whereby men are brought to believe the scripture to be the word of god. the church in its ministry , owning , witnessing , and avowing it so to be , instructing all sorts of persons out of it , there is together with a sense and apprehension of the truth and power of the things taught and revealed in it , faith in it self as the word of god , ingenerated in them . 3. we do also here suppose the internal effectual work of the spirit begetting faith in us as was before declared ; without which we can believe neither the scripture nor any thing else with faith divine , not for want of evidence in them but of faith in our selves . these things being supposed we do affirm , that it is the authority and truth of god , as manifesting themselves in the supernatural revelation made in the scripture , that our faith ariseth from and is resolved into . and herein consists that testimony which the spirit gives unto the word of god that it is so ; for it is the spirit that beareth witness , because the spirit is truth . the holy ghost being the immediate author of the whole scripture doth therein and thereby give testimony unto the divine truth and original of it , by the characters of divine authority and veracity impressed on it , and evidencing themselves in its power and efficacy . and let it be observed , that what we assert respects the revelation it self , the scripture , the writing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not meerly the things written or contained in it . the arguments produced by some to prove the truth of the doctrines of the scripture , reach not the cause in hand . for our enquiry is not about believing the truths revealed , but about believing the revelation it self , the scripture it self to be divine . and this we do only because of the authority and veracity of the revealer , that is of god himself , manifesting themselves therein . to manifest this fully , i shall do these things . 1. prove that our faith is so resolved into the scripture as a divine revelation , and not into any thing else , that is , we believe the scripture to be the word of god for its own sake , and not for the sake of any thing else , either external arguments , or authoritative testimony of men whatever . 2. shew how or by what means the scripture doth evidence its own divine original , or the authority of god is so evidenced in it and by it , as that we need no other formal cause or reason of our faith , whatever motives or means of believing we may make use of . and as to the first of these . 1. that is the formal reason whereon we do believe , which the scripture proposeth as the only reason why we should so do , why it is our duty to do so , and whereunto it requireth our assent . now this is to it self as it is the word of god , and because it is so . or it proposeth the authority of god in it self , and that alone , which we are to acquiesce in , and the truth of god and that alone which our faith is to rest on , and is resolved into . it doth not require us to believe it upon the testimony of any church , or on any other arguments that it gives us to prove that it is from god ; but speaks unto us immediately in his name , and thereon requires faith and obedience . some it may be , will ask , whether this prove the scripture to be the word of god , because it says so of it self , when any other writing may say the same ? but we are not now giving arguments to prove unto others the scripture to be the word of god , but only proving and shewing what our own faith resteth on , and is resolved into , or at least ought so to be . how it evidenceth it self unto our faith to be the word of god we shall afterwards declare . it is sufficient unto our present purpose , that god requires us to believe the scripture for no other reason but because it is his word , or a divine revelation from him ; and if so , his authority and truth are the formal reason why we believe the scripture or any thing contained in it . to this purpose do testimonies abound in particular , besides that general attestation which is given unto it in that sole preface of divine revelations , thus saith the lord ; and therefore they are to be believed . some of them we must mention . deut. 31. 11 , 12 , 13. when all israel is come to appear before the lord thy god in the place which he shall chuse , thou shalt read this law before all israel in their hearing ; gather the people together , men , women , and children , and the stranger that is within thy gates , that they may hear , and that they may learn , and fear the lord your god , and observe to do all the works of this law , and that their children which have not known any thing may hear and learn to fear the lord your god. it is plain that god here requireth faith and obedience of the whole people , men , women and children . the enquiry is what he requireth it unto ? it is to this law , to this law written in the books of moses , which was to be read unto them out of the book , at the hearing of which they were obliged to believe and obey . to evidence that law to be his , he proposeth nothing but it self . but it will be said , that generation was sufficiently convinced that the law was from god , by the miracles which they beheld in the giving of it . but moreover it is ordered to be proposed unto children of future generations , who knew nothing , that they may hear and learn to fear the lord. that which by the appointment of god is to be proposed unto them that know nothing that they may believe , that is unto them the formal reason of their believing . but this is the written word , thou shalt read this law unto them who have known nothing , that they may hear and learn , &c. whatever use therefore there may be of other motives or testimonies to commend the law unto us , of the ministry of the church especially , which is here required unto the proposal of the word unto men , it is the law it self , or the written word which is the object of our faith , and which we believe for its own sake ; see also chap. 29. 29. where revealed things are said to belong unto us and our children that we might do them , that is receive them on the account of their divine revelation . isa. 8. 19 , 20. and when they shall say unto you , seek unto them that have familiar spirits , and unto wizards , that peep and mutter ; should not a people seek unto their god ? for the living to the dead ? to the law , and to the testimony ; if they speak not according to this word , it is because there is no light in them . the enquiry is by what means men may come to satisfaction in their minds and consciences , or what their faith and trust is in . two things are proposed unto this end . ( 1. ) immediate diabolical revelations , real or pretended . ( 2. ) the written word of god , the law and the testimony . hereunto are we sent , and that upon the account of its own authority alone , in opposition unto all other pretences of assurance or security . and the sole reason why any one doth not acquiesce by faith in the written word , is because he hath no mornings , or light of truth shining on him . but how shall we know the law and testimony , this written word , to be the word of god , and believe it so to be , and distinguish it from every other pretended divine revelation , that is not so ? this is declared ; jerem. 23. 28 , 29. the prophet that hath a dream , let him tell a dream ; and he that hath my word , let him speak my word faithfully . what is the chaff to the wheat , saith the lord ? is not my word like as fire , saith the lord ? and like an hammer that breaketh the rock in pieces ? it is supposed that there are two persons in reputation for divine revelations esteemed prophets ; one of them only pretends so to be , and declares the dreams of his own fancy , or the divinations of his own mind , as the word of god. the other hath the word of god and declares it faithfully from him . yea but how shall we know the one from the other ? even as men know wheat from chaff , by their different natures and effects . for as false pretended revelations are but as chaff which every wind will scatter ; so the true word of god is like a fire , and like an hammer , is accompanied with that light , efficacy , and power , that it manifests it self unto the consciences of men so to be . hereon doth god call us to rest our faith on it in opposition unto all other pretences whatever . but is it of this authority and efficacy in it self ? see luk. 16. 27 , 28 , 29 , 30 , 31. then said he , [ the rich man in hell , ] i pray thee therefore father , that thou wouldest send him [ lazarus who was dead , ] unto my fathers house , for i have five brethren , that he may testify unto them lest they also come into this place of torment . abraham saith unto him , they have moses and the prophets , let them hear them . and he said , nay father abraham , but if one went unto them from the dead they would repent ; and he said unto him , if they hear not moses and the prophets , neither will they be perswaded though one rose from the dead . the question here between abraham and the rich man in this parable , indeed between the wisdom of god and the superstitious contrivances of men , is about the way and means of bringing those who are unbelievers and impenitent unto faith and repentance . he who was in hell apprehended that nothing would make them believe but a miracle , one rising from the dead and speaking unto them ; which or the like marvellous operations many at this day think would have mighty power and influence upon them to settle their minds and change their lives ; should they see one rise from the dead , and come and converse with them , this would convince them of the immortality of the soul , of future rewards and punishments , as giving them sufficient evidence thereof , so that they would assuredly repent and change their lives ; but as things are stated they have no sufficient evidence of these things , so that they doubt so far about them as that they are not really influenced by them ; give them but one real miracle and you shall have them for ever . this i say , was the opinion and judgment of him who was represented in hell , as it is of many who are posting thither apace . he who was in heaven thought otherwise , wherein we have the immediate judgment of jesus christ given in this matter , determining this controversy . the question is about sufficient evidence and efficacy to cause us to believe things divine and supernatural ; and this he determines to be in the written word , moses and the prophets . if he that will not believe on the single evidence of the written word to be from god , or a divine revelation of his will , will never believe upon the evidence of miracles nor any other motives , then that written word contains in it self the entire formal reason of faith , or all that evidence of the authority and truth of god in it , which faith divine and supernatural rests upon ; that is , it is to be believed for its own sake . but saith our lord jesus christ himself , if men will not hear , that is , believe moses and the prophets , neither will they be perswaded though one rose from the dead , and come and preach unto them , a greater miracle than which they could not desire . now this could not be spoken , if the scripture did not contain in it self the whole entire formal reason of believing ; for if it have not this , something necessary unto believing would be wanting , though that were enjoyed . and this is directly affirmed , john 20. 30 , 31. and many other signs truly did jesus in the presence of his disciples , which are not written in this book . but these are written , that you might believe that jesus is the christ the son of god , and that believing you might have life through his name . the signs which christ wrought did evidence him to be the son of god. but how come we to know and believe these signs ? what is the way and means thereof ? saith the blessed apostle , these things are written that you may believe ; this writing of them by divine inspiration is so far sufficient to beget and assure faith in you , as that thereby you may have eternal life through jesus christ. for if the writing of divine things and revelations be the means appointed of god to cause men to believe unto eternal life , then it must as such carry along with it sufficient reason why we should believe , and grounds whereon we should do so . and in like manner is this matter determined by the apostle peter , 2 pet. 1. 16 , 17 , 18 , 19 , 20 , 21. for we have not followed cunningly devised fables , when we made known unto you the power and coming of our lord jesus christ , but were eye-witnesses of his majesty . for he received from god the father honour and glory , when there came such a voice to him from the excellent glory ; this is my beloved son , in whom i am well pleased . and this voice which came from heaven we heard , when we were with him in the holy mount. we have also a more sure word of prophecy , whereunto ye do well that ye take heed , as unto a light shining in a dark place , until the day dawn , and the day-star arise in your hearts . knowing this first , that no prophecy of the scripture is of any private interpretation . for the prophecy came not in old time by the will of man ; but holy men of god spake as they were moved by the holy ghost . the question is about the gospel , or the declaration of the powerful coming of jesus christ , whether it were to be believed or no ? and if it were , upon what grounds ? some said it was a cunningly devised fable ; others , that it was a fanatical story of mad men , as festus thought of it when preached by paul , acts 26. 24. and very many are of the same mind still . the apostles on the contrary averred that what was spoken concerning him were words of truth and soberness , yea faithful sayings , and worthy of all acceptation , 1 tim. 1. 15. that is , to be believed for its worth and truth . the grounds and reasons hereof are two . ( 1. ) the testimony of the apostles , who not only conversed with jesus christ , and were eye witnesses of his majesty , beholding his glory , the glory as of the only begotten of the father , full of grace and truth , john 1. 14. which they gave in evidence of the truth of the gospel , 1 john 1. 1. but also heard a miraculous testimony given unto him immediately from god in heaven , ver . 17. 18. this gave them indeed sufficient assurance ; but whereinto shall they resolve their faith who heard not this testimony ? why they have a more sure , that is , a most sure word of prophecy , that is , the written word of god , that is sufficient of it self to secure their faith in this matter , especially as confirmed by the testimony of the apostles , whereby the church comes to be built in its faith on the foundation of the prophets and apostles , ephes. 2. 20. but why should we believe this word of prophecy ? may not that also be a cunningly devised fable , and the whole scripture be but the suggestions of mens private spirits , as is objected ? ver. 20. all is finally resolved into this , that the writers of it were immediately moved and acted by the holy ghost , from which divine original it carrieth along its own evidence with it . plainly that which the apostle teacheth us is , that we believe all other divine truths for the scriptures sake , or because they are declared therein ; but the scripture we believe for its own sake , or because holy men of god wrote it as they were moved by the holy ghost . so is the whole object of faith proposed by the same apostle , 2 pet. 3. 2. the words that were spoken before by the holy prophets , and the commandments of the apostles of the lord and saviour . and because our faith is resolved into them , we are said to be built upon the foundation of the prophets and apostles , as was said eph. 2. 20. that is , our faith rests solely , as on its proper foundation which bears the weight of it , on the authority and truth of god in their writings . hereunto we may add that of paul. rom. 16. 25 , 26. according to the revelation of the mystery which was kept secret since the world began , but now is made manifest , and by the scriptures of the prophets , according to the commandment of the everlasting god , made known unto all nations for the obedience of faith. the matter to be beleived is the mystery of the gospel , which was kept secret since the world began , or from the giving of the first promise , not absolutely , but with respect unto that full manifestation which it hath now received . this god commands to be believed , the everlasting god , he who hath sovereign authority over all , requires faith in a way of obedience hereunto . but what ground or reason have we to believe it ? this alone is proposed , namely , the divine revelation made in the preaching of the apostles , and writings of the prophets ; for faith cometh by hearing , and hearing by the word of god , rom. 10. 17. this course and no other did our saviour , even after his resurrection , take to beget and confirm faith in the disciples , luk. 24. 25 , 26 , 27. that great testimony to this purpose ; 2 tim. 3. 14 , 15 , 16 , 17. i do not plead in particular , because i have so fully insisted on it in another discourse . from these and many other testimonies to the same purpose , which might be produced , it is evident , 1. that it is the scripture it self , the word or will of god as revealed or written , which is proposed unto us as the object of our faith and obedience , which we are to receive and believe with faith divine and supernatural . 2. that no other reason is proposed unto us either as a motive to encourage us , or as an argument to assure us that we shall not be mistaken , but only its own divine original and authority , making our duty necessary , and securing our faith infallibly . and those testimonies are with me of more weight a thousand times than the plausible reasonings of any to the contrary . with some indeed it is grown a matter of contempt to quote or cite the scripture in our writings , such reverence have they for the ancient fathers , some of whose writings are nothing else but a perpetual contexture of scripture . but for such who pretend to despise those testimonies in this case , it is because either they do not understand what they are produced to confirm , or cannot answer the proof that is in them . for it is not unlikely but that some persons well conceited of their own understanding in things wherein they are most ignorant , will pride and please themselves in the ridiculousness of proving the scripture to be the word of god by testimonies taken out of it . but as was said , we must not forgo the truth because either they will not or cannot understand what we discourse about . 2. our assertion is confirmed by the uniform practice of the prophets and apostles , and all the penmen of the scripture , in proposing these divine revelations which they received by immediate inspiration from god. for that which was the reason of their faith unto whom they first declared those divine revelations , is the reason of our faith now they are recorded in the scripture . for the writing of it being by god's appointment , it comes into the room and supplies the place of their oral ministry . on what ground soever men were obliged to receive and believe divine revelations , when made unto them by the prophets and apostles , on the same are we obliged to receive and believe them now they are made unto us in the scripture , the vvriting being by divine inspiration , and appointed as the means and cause of our faith. it is true , god was pleased sometimes to bear witness unto their personal ministry by miracles , or signs and wonders , as heb. 2. 4. god bearing them witness . but this was only at some seasons , and with some of them . that which they universally insisted on , whether they wrought any miracles or no , was , that the word which they preached , declared , wrote , was not the word of man , came not by any private suggestion , or from any invention of their own , but was indeed the word of god , 1 thes. 2. 13. and declared by them as they were acted by the holy ghost . 2 pet. 1. 21. under the old testament , although the prophets sometimes referred persons unto the word already written , as that which their faith was to acquiesce in , isa. 8. 20 , mal. 4. 4. setting out its power and excellency for all the ends of faith and obedience , psal. 19. 7 , 8 , 9. psal. 119. and not to any thing else , nor to any other motives or arguments to beget and require faith , but it s own authority only ; yet as to their own especial messages and revelations , they laid the foundation of all the faith and obedience which they required , in this alone , thus saith the lord , the god of truth . and under the new testament , the infallible preachers and writers thereof do in the first place propose the writings of the old testament to be received for their own sake , or on the account of their divine original ; see john 45. 46 , 47. luk. 16. 29 , 31. mat. 21. 42. acts 18. 24 , 25 , 28. acts 24. 14. chap. 26. 22. 2 pet. 1. 21. hence are they called the oracles of god , rom. 3. 2. and oracles always required an assent for their own sakes , and other evidence they pleaded none . and for the revelations which they superadded , they pleaded that they had them immediately from god by jesus christ , gal. 1. 1. and this was accompanied with such an infallible assurance in them that received it as to be preferred above a supposition of the highest miracle to confirm any thing to the contrary ; gal. 1. 8. for if an angel from heaven should have preached any other doctrine than what they revealed and proposed in the name and authority of god , they were to esteem him accursed . for this cause they still insisted on their apostolical authority and mission , which included infallible inspiration and directions as the reason of the faith of them unto whom they preached and wrote . and as for those who were not themselves divinely inspired , or wherein those that were so did not act by immediate inspiration , they proved the truth of what they delivered by its consonancy unto the scriptures already written , referring the minds and consciences of men unto them for their ultimate satisfaction ; acts 18. 28. chap. 28. 33. 3. it was before granted , that there is required as subservient unto believing , as a means of it , or the resolution of our faith into the authority of god in the scriptures , the ministerial proposal of the scriptures and the truths contained in them , with the command of god for obedience unto them , rom. 16. 25. 26. this ministry of the church , either extraordinary or ordinary , god hath appointed unto this end , and ordinarily it is indispensible thereunto , rom. 10. 14 , 15. how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher , and how shall they preach unless they are sent ? without this ordinarily we cannot believe the scripture to be the word of god , nor the things contained in it to be from him , though we do not believe either the one or the other for it . i do grant that in extraordinary cases outward providences may supply the room of this ministerial proposal ; for it is all one as unto our duty by what means the scripture is brought unto us . but upon a supposition of this ministerial proposal of the word , which ordinarily includes the whole duty of the church in its testimony and declaration of the truth , i desire to know whether those unto whom it is proposed are obliged without further external evidence to receive it as the word of god , to rest their faith in it , and submit their consciences unto it ? the rule seems plain , that they are obliged so to do , mark 16. 16. we may consider this under the distinct ways of its proposal extraordinary , and ordinary . upon the preaching of any of the prophets by immediate inspiration of the holy ghost , or on their declaration of any new revelation they had from god , by preaching or writing , suppose isaiah or jeremiah , i desire to know whether or no all persons were bound to receive their doctrine as from god , to believe and submit unto the authority of god in the revelation made by him , without any external motives or arguments , or the testimony or authority of the church witnessing thereunto ? if they were not , then were they all excused as guiltless , who refused to believe the message they declared in the name of god , and in despising the warnings and instructions which they gave them . for external motives they used not , and the present church mostly condemned them and their ministry ; as is plain , and the case of jeremiah . now it is impious to imagine that those to whom they spake in the name of god were not obliged to believe them , and it tends to the overthrow of all religion . if we shall say that they were obliged to believe them , and that under the penalty of divine displeasure , and so to receive the revelation made by them , or their declaration of it , as the word of god ; then it must contain in it the formal reason of believing , or the full and entire cause . reason and ground why they ought to believe with faith divine and supernatural . or let another ground of faith in this case be assigned . suppose the proposal be made in the ordinary ministry of the church . hereby the scripture is declared unto men to be the word of god ; they are acquainted with it , and what god requires of them therein , and they are charged in the name of god to receive and believe it . doth any obligation unto believing hence arise ? it may be some will say that immediately there is not ; only they will grant that men are bound hereon to enquire into such reasons and motives , as are proposed unto them for its reception and admission . i say , there is no doubt but that men are obliged to consider all things of that nature which are proposed unto them , and not to receive it with brutish implicit belief . for the receiving of it is to be an act of mens own minds or understandings , on the best grounds and evidences which the nature of the thing proposed is capable of . but supposing men to do their duty in their diligent enquiries into the whole matter , i desire to know , whether by the proposal mentioned there come upon men an obligation to believe ? if there do not , then are all men perfectly innocent , who refuse to receive the gospel in the preaching of it , as to any respect unto that preaching ; which to say , is to overthrow the whole dispensation of the ministry . if they are obliged to believe upon the preaching of it , then hath the word in it self those evidences of its divine original and authority , which are a sufficient ground of faith , or reason of believing ; for what god requires us to believe upon , hath so always . as the issue of this whole discourse , it is affirmed , that our faith is built on and resolved into the scripture it self , which carries with it its own evidence of being a divine revelation . and therefore doth that faith ultimately rest in the truth and authority of god alone , and not in any human testimony , such as is that of the churh , nor in any rational arguments or motives that are absolutely fallible . it may be said that if the scripture thus evidence it self to be the word of god , as the sun manifesteth it self by light , and fire by heat , or as the first principles of reason are evident in themselves without further proof or testimony ; then every one , and all men , upon the proposal of the scripture unto them , and its own bare assertion , that it is the word of god , would necessarily on that evidence alone assent thereunto , and believe it so to be . but this is not so , all experience lyeth against it ; nor is there any pleadable ground of reason that so it is , or that so it ought to be . in answer unto this objection i shall do these two things . 1. i shall shew what it is , what power , what faculty in the minds of men , whereunto this revelation is proposed , and whereby we assent unto the truth of it , wherein the mistakes whereon this objection proceedeth will be discovered . 2. i shall mention some of those things , whereby the holy ghost testifieth and giveth evidence unto the scripture in and by it self , so as that our faith may be immediately resolved into the veracity of god alone . 1. and in the first place we may consider , that there are three ways whereby we assent unto any thing that is proposed unto us as true , and receive it as such . 1. by inbred principles of natural light , and the first rational actings of our minds . this in reason answers instinct in irrational creatures . hence god complains that his people did neglect and sin against their own natural light , and first dictates of reason , whereas brute creatures would not forsake the conduct of the instinct of their natures , isa. 1. 3. in general , the mind is necessarily determined to an assent unto the proper objects of these principles ; it cannot do otherwise . it cannot but assent unto the prime dictates of the light of nature , yea those dictates are nothing but its assent . its first apprehension of the things which the light of nature embraceth , without either express reasonings or further consideration , are this assent . thus doth the mind embrace in it self the general notions of moral good and evil , with the difference between them , however it practically complies notwith what they guide unto ; jude v. 10. and so doth it assent unto many principles of reason , as that the whole is greater than the part , without admitting any debate about them . 2. by rational considerations of things externally proposed unto us . herein the mind exerciseth its discursive faculty , gathering one thing out of another , and concluding one thing from another . and hereon is it able to assent unto what is proposed unto it in various degrees of certainty , according unto the nature and degree of the evidence it proceeds upon . hence it hath a certain knowledg of some things ; of others an opinion or perswasion prevalent against the objections to the contrary , which it knows , and whose force it understands ▪ which may be true or false . 3. by faith. this respects that power of our minds , whereby we are able to assent unto any thing as true , which we have no first principles concerning , no inbred notions of , nor can from more known principles make unto our selves any certain rational conclusions concerning them . this is our assent upon testimony , whereon we believe many things , which no sense , inbred principles , nor reasonings of our own , could either give us an acquaintance with , or an assurance of . and this assent also hath not only various degrees , but is also of divers kinds , according as the testimony is which it ariseth from , and resteth on ; as being humane if that be humane , and divine if that be so also . according to these distinct faculties and powers of our souls , god is pleased to reveal or make known himself , his mind or will three ways unto us . for he hath implanted no power on our minds , but the principal use and exercise of it are to be with respect unto himself , and our living unto him , which is the end of them all . and a neglect of the improvement of them unto this end , is the highest aggravation of sin. it is an aggravation of sin , when men abuse the creatures of god otherwise than he hath appointed , or in not using them to his glory ; when they take his corn , and wine and oil , and spend them on their lusts , hos. 2. 8. it is an higher aggravation when men in sinning abuse and dishonour their own bodies ; for these are the principal external workmanship of god , being made for eternity , and whose preservation unto his glory is committed unto us in an especial manner . this the apostle declareth to be the peculiar aggravation of the sin of fornication and uncleanness in any kind , 1 cor. 6. 18 , 19. but the height of impiety consists in the abuse of the faculties aud powers of the soul , wherewith we are endowed purposely and immediately for the glorifying of god. hence proceed unbelief , prophaness , blasphemy , atheism , and the like pollutions of the spirit of mind . and these are sins of the highest provocation . for the powers and faculties of our minds being given us only to enable us to live unto god , the diverting of their principal exercise unto other ends , is an act of enmity against him , and affront unto him . 1. he makes himself known unto us by the innate principles of our nature , unto which he hath communicated as a power of apprehending , so an indelible sense of his being , his authority and his will , so far as our natural dependance on him , and moral subjection unto him do require . for whereas there are two things in this natural light and first dictates of reason ; first , a power of conceiving , discerning , and assenting ; and secondly , a power of judging and determining upon the things so discerned and assented unto : by the one god makes known his being , and essential properties ; by the other his sovereign authority over all . as to the first , the apostle affirms , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 1. 19. that which may be known of god , ( his essence , being , subsistence , his natural , necessary , essential properties ) is manifest in them ; that is , it hath a self evidencing power , acting it self in the minds of all men indued with natural light and reason . and as unto his sovereign authority , he doth evidence it in and by the consciences of men , which are the judgment that they make , and cannot but make , of themselves and their actions , with respect unto the authority and judgment of god , rom. 2. 14 , 15. and thus the mind doth assent unto the principles of god's being and authority , antecedently unto any actual exercise of the discursive faculty of reason , or other testimony whatever . 2. he doth it unto our reason in its exercise , by proposing such things unto its consideration , as from whence it may and cannot but conclude in an assent unto the truth of what god intends to reveal unto us that way . this he doth by the works of creation and providence , which present themselves unavoidably unto reason in its exercise , to instruct us in the nature , being , and properties of god. thus the heavens declare the glory of god , and the firmament sheweth his handy-work . day unto day uttereth speech , and night unto night sheweth knowledge . there is no speech nor language where their voice is not heard , psal. 19. 1 , 2 , 3. but yet they do not thus declare , evidence and reveal the glory of god unto the first principles and notions of natural light , without the actual exercise of reason . only they do so when we consider his heavens the work of his fingers , the moon and the stars which he hath ordained , as the same psalmist speaks psal. 8. 3. a rational consideration of them , their greatness , order , beauty , and use , is required unto that testimony and evidence which god gives in them and by them unto himself , his glorious being , power . to this purpose the apostle discourseth at large concerning the works of creation , rom. 1. 20 , 21 , 22. as also of those of providence , acts 14. 15 , 16 , 17. chap. 17. 24 , 25 , 26 , 27 , 28. and the rational use we are to make of them , verse 29. so god calls unto men for the exercise of their reason about these things , reproaching them with stupidity and brutishness where they are wanting therein ; isa , 46. 7 , 8 , 9. chap. 44. 18 , 19. 20. 3. god reveals himself unto our faith , or that power of our souls whereby we are able to ass●nt unto the truth of what is proposed unto us upon testimony . and this he doth by his word , or the scriptures proposed unto us in the manner and way before expressed . he doth not reveal himself by his word unto the principles of natural light , nor unto reason in its exercise . but yet these principles , and reason it self , with all the faculties of our minds , are consequentially affected with that revelation , and are drawn forth into their proper exercise by it . but in the gospel the righteousness of god is revealed from faith to faith , rom. 1. 17. not to natural light , sense or reason in the first place . and it is faith that is the evidence of things not seen , as revealed in the word , heb. 11. 1. unto this kind of revelation , thus saith the lord , is the only ground and reason of our assent ; and that assent is the assent of faith , because it is resolved into testimony alone . and concerning these several ways of the communication or revelation of the knowledge of god , it must be always observed , that there is a perfect consonancy in the things revealed by them all . if any thing pretends from the one what is absolutely contradictory unto the other , or our senses as the means of them , it is not to be received . the foundation of the whole , as of all the actings of our souls , is in the inbred principles of natural light , or first necessary dictates of our intellectual rational nature . this , so far as it extends , is a rule unto our apprehension in all that follows . wherefore if any pretend in the exercise of reason , to conclude unto any thing concerning the nature , being , or will of god , that is directly contradictory unto those principles and dictates , it is no divine revelation unto our reason , but a paralogism from the defect of reason in its exercise . this is that which the apostle chargeth on , and vehemently urgeth against the heathen philosophers . inbred notions they had in themselves of the being and eternal power of god ; and these were so manifest in them thereby , that they could not but own them . hereon they set their rational discursive faculty at work in the consideration of god and his being . but herein were they so vain and foolish , as to draw conclusions directly contrary unto the first principles of natural light , and the unavoidable notions which they had of the eternal being of god , rom. 1. 21 , 22 , 23 , 24. and many upon their pretended rational consideration of the promiscuous event of things in the world , have foolishly concluded that all things had a fortuitous beginning , and have fortuitous events , or such as from a concatenation of antecedent causes are fatally necessarily , and are not disposed by an infinitely wise , unerring , holy providence . and this also is directly contradictory unto the first principles and notions of natural light , whereby it openly proclaims it self not to be an effect of reason in its due exercise , but a meer delusion . so if any pretend unto revelations by faith , which are contradictory unto the first principles of natural light , or reason in its proper exercise about its proper objects , it is a delusion . on this ground the roman doctrine of transubstantiation is justly rejected ; for it proposeth that as a revelation by faith , which is expresly contradictory unto our sense and reason in their proper exercise about their proper objects . and a supposition of the possibility of any such thing , would make the ways whereby god reveals and makes known himself , to cross and enterfere one with another ; which would leave us no certainty in any thing divine or humane . but yet as these means of divine revelation do harmonize and perfectly agree one with the other ; so they are not objectively equal , or equally extensive , nor are they coordinate , but subordinate unto one another . wherefore there are many things discernable by reason in its exercise , which do not appear unto the first principles of natural light. so the sober philosophers of old attained unto many true and great conceptions of god , and the excellencies of his nature , above what they arrived unto , who either did not or could not cultivate and improve the principles of natural light in the same manner as they did . it is therefore folly to pretend that things so made known of god are not infallibly true and certain , because they are not obvious unto the first conceptions of natural light , without the due exercise of reason , provided they are not contradictory thereunto . and there are many things revealed unto faith that are above and beyond the comprehension of reason , in the best and utmost of its most proper exercise . such are all the principal mysteries of christian religion . and it is the height of folly to reject them , as some do , because they are not discernable and comprehensible by reason , seeing they are not contradictory thereunto . wherefore these ways of gods revelation of himself , are not equally extensive , or commensurate , but are so subordinate one unto another , that what is wanting unto the one is supplied by the other , unto the accomplishment of the whole and entire end of divine revelation ; and the truth of god is the same in them all . the revelation which god makes of himself in the first way , by the inbred principles of natural light , doth sufficiently and infallibly evidence it self to be from him ; it doth it in , unto , and by those principles themselves . this revelation of god is infallible , the assent unto it is infallible , which the infallible evidence it gives of it self makes to be so . we dispute not now what a few atheistical scepticks pretend unto , whose folly hath been sufficiently detected by others . all the sobriety that is in the world consents in this , that the light of the knowledge of god , in and by the inbred principles of our minds and consciences , doth sufficiently , uncontroulably , and infallibly manifest it self to be from him , and that the mind neither is , nor can be possibly imposed on in its apprehensions of that nature . and if the first dictates of reason concerning god do not evidence themselves to be from god , they are neither of any use nor force ; for they are not capable of being confirmed by external arguments ; and what is written about them is to shew their force and evidence , not to give them any . wherefore this first way of gods revelation of himself unto us is infallible , and infallibly evidenceth it self in our minds according to the capacity of our natures . 2. the revelation that god maketh of himself by the works of creation and providence , unto our reason in exercise , or the faculties of our souls as discursive , concluding rationally one thing from another , doth sufficiently , yea infallibly evidence and demonstrate it self to be from him , so that it is impossible we should be deceived therein . it doth not do so unto the inbred principles of natural light , unless they are engaged in a rational exercise about the means of the revelation made ; that is , we must rationally consider the works of god , both of creation and providence , or we cannot learn by them what god intends to reveal of himself ; and in our doing so we cannot be deceived . for the invisible things of god from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead , rom. 1. 20. they are clearly seen , and therefore may be perfectly understood as to what they teach of god without any possibility of mistake . and wherever men do not receive the revelation intended in the way intended , that is , do not certainly conclude that what god teaches by his works of creation and providence , namely , his eternal power and godhead , with the essential properties thereof , infinite wisdom , goodness , righteousness , and the like , is certainly and infallibly so , believing it accordingly ; it is not from any defect in the revelation , or its self-evidencing efficacy , but only from the depraved , vitious habits of their minds , their enmity against god , and dislike of him . and so the apostle saith , that they who rejected or improved not the revelation of god , did it , because they did not like to retain god in their knowledg , rom. 1. 28. for which cause god did so severely revenge their natural unbelief , as is there expressed . see isa. 46. 8. chap 44. 15 , 19 , 20. that which i principally insist on from hence is , that the revelation which god makes of himself by the works of creation and providence , doth not evidence it self unto the first principles of natural light , so as that an assent should be given thereunto without the actual exercise of reason , or the discursive faculty of our minds about them ; but thereunto it doth infallibly evidence it self . so may the scripture have and hath a self evidencing efficacy , though this appear not unto the light of first natural principles , no nor to bare reason in its exercise . for , 3. unto our faith god reveals himself by the scripture , or his word which he hath magnified above all his name , psal. 138. 2. that is , implanted on it more characters of himself , and his properties , than on any other way whereby he revealeth or maketh himself known unto us . and this revelation of god by his word , we confess , is not sufficient nor suited to evidence it self unto the light of nature , or the first principles of our understanding , so that by bare proposal of it to be from god , we should by virtue of them immediately assent unto it , as men assent unto self-evident natural principles , as that the part is lesser than the whole , or the like . nor doth it evidence it self unto our reason in its meer natural exercise , as that by virtue thereof we can demonstratively conclude that it is from god , and that what is declared therein is certainly and infallibly true . it hath indeed such external evidences accompanying it , as makes a great impression on reason it self . but the power of our souls whereunto it is proposed is that whereby we can give an assent unto the truth upon the testimony of the proposer , whereof we have no other evidence . and this is the principal and most noble faculty and power of our natures . there is an instinct in brute creatures , that hath some resemblance unto our inbred natural principles ; and they will act that instinct , improved by experience , into a great likeness of reason in its exercise , although it be not so . but as unto the power or faculty of giving an assent unto things on witness or testimony , there is nothing in the nature of irrational creatures that hath the least shadow of it or likeness unto it . and if our souls did want but this one faculty of assenting unto truth upon testimony , all that remains would not be sufficient to conduct us through the affairs of this natural life . this therefore being the most noble faculty of our minds , is that whereunto the highest way of divine revelation is proposed . 4. that our minds in this especial case to make our assent to be according unto the mind of god , and such as is required of us in a way of duty , are to be prepared and assisted by the holy ghost , we have declared and proved before . on this supposition the revelation which god makes of himself by his word , doth no less evidence it self unto our minds in the exercise of faith to be from him , or gives no less infallible evidence as a ground and reason why we should believe it to be from him , than his revelation of himself by the works of creation and providence doth manifest it self unto our minds in the exercise of reason to be from him , nor with less assurance that what we assent unto in and by the dictates of natural light. and when god revealeth himself , that is , his eternal power and godhead , by the things that are made , the works of creation , the heavens declaring his glory , and the firmament shewing his handy-work ; the reason of men stirred up and brought into exercise thereby , doth infallibly conclude upon the evidence that is in that revelation , that there is a god , and he eternally powerful and wise , without any further arguments to prove the revelation to be true . so when god by his word reveals himself unto the minds of men , thereby exciting and bringing forth faith into exercise , or the power of the soul to assent unto truth upon testimony , that revelation doth no less infallibly evidence it self to be divine or from god , without any external arguments to prove it so to be . if i shall say unto a man that the sun is risen and shineth on the earth ; if he question or deny it , and ask how i will prove it ; it is a sufficient answer to say , that it manifesteth it self in and by its own light : and if he add , that this is no proof to him for he doth not discern it ; suppose that to be so , it is a satisfactory answer to tell him that he is blind ; and if he be not so , that it is to no purpose to argue with him who contradicts his own sense , for he leaves no rule whereby what is spoken may be tried or judged on . and if i tell a man that the heavens declare the glory of god , and the firmament sheweth his handy-work , or that the invisible things of god from the creation of the world are clearly seen , being understood by the things that are made ; and he shall demand how i prove it ; it is a sufficient answer to say , that these things in and by themselves do manifest unto the reason of every man in its due and proper exercise , that there is an eternal , infinitely wise and powerful being , by whom they were caused , produced and made ; so as that whosoever knoweth how to use and exercise his reasonable faculty in the consideration of them , their original , order , nature and use , must necessarily conclude that so it is . if he shall say , that it doth not so appear unto him that the being of god is so revealed by them ; it is a sufficient reply , in case he be so indeed , to say he is phrenetick , and hath not the use of his reason ; and if he be not so , that he argues in express contradiction unto his own reason , as may be demonstrated . this the heathen philosophers granted . quid potest ( saith cicero ) esse tam apertum tamque perspicuum , cum coelum suspeximus , coelestiaque contemplati sumus , quam esse aliquod numen praestantissimae mentis , quo haec reguntur ; quod qui dubitat haud sane intelligo cur non idem sol sit , an nullus sit dubitare possit . de natura deor. lib. 2. and if i declare unto any one , that the scripture is the word of god , a divine revelation , and that it doth evidence and manifest it self so to be . if he shall say , that he hath the use and exercise of his sense and reason as well as others , and yet it doth not appear unto him so to be ; it is as unto the present enquiry , a sufficient reply for the security of the authority of the scriptures ( though other means may be used for his conviction ) to say , that all men have not faith ; by which alone the evidence of the divine authority of the scriptures is discoverable ; in the light whereof alone we can read those characters of its divine extract , which are impressed on it , and communicated unto it . if it be not so , seeing it is a divine revelation , and it is our duty to believe it so to be , it must be either because our faith is not fitted , suited , nor able to receive such an evidence , suppose god would give it unto the revelation of himself by his word , as he hath done unto those by the light of nature and works of providence ; or because god would not or could not give such an evidence unto his word as might manifest it self so to be . and neither of these can be affirmed without an high reflection on the wisdom and goodness of god. that our faith is capable of giving such an assent is evident from hence , because god works it in us , and bestows it upon us for this very end. and god requireth of us that we should infallibly believe what he proposeth unto us , at least when we have infallible evidence that it is from him . and as he appointeth faith unto this end , and approveth of its exercise , so he doth both judg and condemn them who fail therein , 2 chron. 20. 20. isa. 7. 9. mark 16. 16. yea our faith is capable of giving an assent , though of another kind , more firm and accompanied with more assurance , than any is given by reason in the best of its conclusions . and the reason is , because the power of the mind to give assent upon testimony , which is its most noble faculty , is elevated and strengthned by the divine supernatural work of the holy ghost , before described . to say that god either could not or would not give such a power unto the revelation of himself by his word , as to evidence it self to be so , is exceedingly prejudicial unto his honour and glory , seeing the everlasting welfare of the souls of men is incomparably more concerned therein than in the other ways mentioned . and what reason could be assigned why he should implant a less evidence of his divine authority on this than on them , seeing he designed far greater and more glorious ends in this than in them . if any one shall say the reason is , because this kind of divine revelation is not capable of receiving such evidences ; it must be either because there cannot be evident characters of divine authority , goodness , wisdom , power , implanted on it or mixed with it ; or because an efficacy to manifest them cannot be communicated unto it . that both these are otherwise , shall be demonstrated in the last part of this discourse , which i shall now enter upon . it hath been already declared , that it is the authority and veracity of god , revealing themselves in the scripture and by it , that is the formal reason of our faith , or supernatural assent unto it as it is the word of god. it remains only that we enquire in the second place into the way and means whereby they evidence themselves unto us , and the scripture thereby to be the word of god , so as that we may undoubtedly and infallibly believe it so to be . now because faith , as we have shewed , is an assent upon testimony , and consequently divine faith is an assent upon divine testimony . there must be some testimony or witness in this case whereon faith doth rest . and this we say is the testimony of the holy ghost , the author of the scriptures , given unto them in them and by them . and this work or testimony of the spirit may be reduced unto two heads , which may be distinctly insisted on . 1. the impressions or characters which are subjectively left in the scripture and upon it , by the holy spirit its author , of all the divine excellencies or properties of the divine nature , are the first means evidencing that testimony of the spirit which our faith rests upon ; or they do give the first evidence of its divine original and authority , whereon we do believe it . the way whereby we learn the eternal power and deity of god from the works of creation , is no otherwise but by those marks , tokens and impressions of his divine power , wisdom and goodness that are upon them . for from the consideration of their subsistence , greatness , order , and use , reason doth necessarily conclude an infinite subsisting being , of whose power and wisdom these things are the manifest effects . these are clearly seen and understood by the things that are made ; we need no other arguments to prove that god made the world , but it self . it carrieth in it and upon it the infallible tokens of its original . see to this purpose the blessed meditation of the psalmist , psal. 104. throughout . now there are greater and more evident impressions of divine excellencies left on the written word from the infinite wisdom of the author of it , than any that are communicated unto the works of god , of what sort soever . hence david comparing the works and the word of god , as to their instructive efficacy in declaring god and his glory , although he ascribe much unto the works of creation , yet doth he prefer the word incomparably before them , psal. 19. 1 , 2 , 3 , 7 , 8 , 9. and psal. 146. ver . 8 , 9. &c. and 19. 20. and these do manifest the word unto our faith to be his more clearly , than the other do the works to be his , unto our reason . as yet i do not know that it is denied by any , or the contrary asserted , namely , that god , as the immediate author of the scripture , hath left in the very word it self evident tokens and impressions of his wisdom , prescience , omniscience , power , goodness , holiness , truth , and other divine , infinite excellencies , sufficiently evidenced unto the enlightned minds of believers . some i confess speak suspitiously herein ; but until they will directly deny it , i shall not need further to confirm it , than i have done long since in another treatise . and i leave it to be considered , whether ( morally speaking ) it be possible that god should immediately by himself from the eternal counsels of his will reveal himself , his mind , the thoughts and purposes of his heart , which had been hidden in himself from eternity , on purpose that we should believe them , and yeild obedience unto him according to the declaration of himself so made , and yet not give with it , or leave upon it any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any infallible token , evidencing him to be the author of that revelation . men who are not ashamed of their christianity , will not be so to profess and seal that profession with their blood , and to rest their eternal concernments on that security herein which they have attained , namely , that there is that manifestation made of the glorious properties of god in and by the scripture , as it is a divine revelation which incomparably excells in evidence all that their reason receives concerning his power from the works of creation . this is that whereon we believe the scripture to be the word of god with faith divine and supernatural , if we believe it so at all . there is in it self that evidence of its divine original from the characters of divine excellencies left upon it by its author the holy ghost , as faith quietly rests in , and is resolved into . and this evidence is manifest unto the meanest and most unlearned no less than unto the wisest philosophers . and the truth is , if rational arguments and external motives were the sole ground of receiving the scripture to be the word of god , it could not be , but that learned men and philosophers would have always been the forwardest and most ready to admit it , and most firmly to adhere unto it , and its profession . for whereas all such arguments do prevail on the minds of men according as they are able aright to discern their force and judge of them , learned philosophers would have had the advantage incomparably above others . and so some have of late affirmed , that it was the wise , rational , and learned men , who at first most readily received the gospel ; an assertion which nothing but gross ignorance of the scripture it self , and all the writings concerning the original of christianity , whether of christians or heathens , could give the least countenance unto ; see 1 cor. 1. 23 , 26. from hence is the scrip●ure so often compared unto light , called light , a light shining in a dark place , which will evidence it self unto all who are not blind , or do wilfully shut their eyes , or have their eyes blinded by the god of this world , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them ; which consideration i have handled at large elsewhere . 2. the spirit of god evidenceth the divine original and authority of the scripture , by the power and authority which he puts forth in it and by it over the minds and consciences of men , with its operation of divine effects thereon . this the apostle expresly affirms to be the reason and cause of faith , 1 cor. 14. 24 , 25. if all prophesy , and there comes in one that believeth not , or one unlearned , he is convinced of all , he is judged of all . and thus are the secrets of his heart made manifest , and so falling down on his face , he will worship god , and report that god is in you of a truth . the acknowledgment and confession of god to be in them or among them , is a profession of faith in the word administred by them . such persons assent unto its divine authority , or believe it to be the word of god. and on what evidence or ground of credibility they did so , is expresly declared . it was not upon the force of any external arguments produced and pleaded unto that purpose . it was not upon the testimony of this or that , or any church whatever ; nor was it upon a conviction of any miracles which they saw wrought in its confirmation . yea the ground of the faith and confession declared , is opposed unto the efficacy and use of the miraculous gift of tongues , v. 23 , 24. wherefore the only evidence whereon they received the word , and acknowledged it to be of god , was that divine power and efficacy , whereof they found and felt the experience in themselves . he is convinced of all , judged of all , and thus are the secrets of his heart made manifest , whereon he falls down before it with an acknowledgment of its divine authority , finding the vvord to come upon his conscience with an irresistible power of conviction and judgment thereon [ he is convinced of all , judged of all , ] he cannot but grant that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine efficacy in it , or accompanying of it . especially his mind is influenced by this , that the secrets of his heart are made manifest by it . for all men must acknowledge this to be an effect of divine power ; seeing god alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he who searcheth , knoweth , and judgeth the heart . and if the vvoman of samaria believed that jesus was the christ , because he told her all things that ever she did , john 4. 29. there is reason to believe that vvord to be from god , which makes manifest even the secrets of our hearts . and although i do conceive that by the word of god , heb. 4. 12. the living and eternal word is principally intended , yet the power and efficacy there ascribed to him is that which he puts forth by the vvord of the gospel . and so that vvord also , in its place and use , pierceth to the dividing asunder of soul and spirit , of the joynts and marrew , and is a discerner , or passeth a critical judgment on the thoughts and intents of the heart , or makes manifest the secrets of mens hearts , as it is here expressed . hereby then doth the holy ghost so evidence the divine authority of the word , namely , by that divine power which it hath upon our souls and consciences , that we do assuredly acquiesce in it to be from god. so the thessalonians are commended that they received the word not as the word of men , but as it is in truth the word of god , which effectually works in them that believe , 1 thess. 2. 15. it distinguisheth it self from the word of men , and evidences it self to be indeed the word of god by its effectual operation in them that believe . and he who hath this testimony in himself hath a higher and more firm assurance of the truth than what can be attained by the force of external arguments , or the credit of humane testimony . vvherefore i say in general , that the holy spirit giveth testimony unto , and evinceth the divine authority of the word , by its powerful operations and divine effects on the souls of them that do believe . so that although it be weakness and foolishness unto others , yet as is christ himself unto them that are called , it is the power of god , and the vvisdom of god. and i must say , that although a man be furnished with external arguments of all sorts concerning the divine original and authority of the scriptures ; although he esteem his motives of credibility to be effectually perswasive , and have the authority of any or all the churches in the vvorld to confirm his perswasion , yet if he have no experience in himself of its divine power , authority and efficacy , he neither doth nor can believe it to be the word of god in a due manner , with faith divine and supernatural . but he that hath this experience hath that testimony in himself which will never fail . this will be the more manifest , if we consider some few of those many instances , wherein it exerts its power , or the effects which are produced thereby . the principal divine effect of the word of god is in the conversion of the souls of sinners unto god. the greatness and glory of this work we have elsewhere declared at large . and all those who are acquainted with it as it is declared in the scripture , and have any experience of it in their own hearts , do constantly give it as an instance of the exceeding greatness of the power of god. it may be they speak not improperly , who prefer the work of the new creation before the work of the old , for the express evidences of almighty power contained in it , as some of the ancients do . now of this great and glorious effect the word is the only instrumental cause , whereby the divine power operates and is expressive of it self . for we are born again , born of god , not of corruptible seed , but of incorruptible by the word of god , which abideth for ever , 1 pet. 1. 21. for of his own will doth god beget us with the word of truth , jam. 1. 18. the word is the seed of the new creature in us , that whereby our whole natures , our souls and all their faculties are changed and renewed into the image and likeness of god. and by the same word is this new nature kept and preserved , 1 pet. 2. 2. and the whole soul carried on unto the enjoyment of god. it is unto believers an ingrafted word , which is able to save their souls ; james 1. 21. the word of god's grace , which is able to build us up , and give us an inheritance among them that are sanctified , acts 20. 32. and that because it is the power of god unto salvation unto them that do believe , rom. 1. 16. all the power which god puts forth and exerts in the communication of that grace and mercy unto believers , whereby they are gradually carried on and prepared unto salvation , he doth it by the word . therein , in an especial manner , is the divine authority of the word evidenced by the divine power and efficacy given unto it by the holy ghost . the vvork which is effected by it in the regeneration , conversion , and sanctification of the souls of believers , doth evidence it infallibly unto their consciences , that it is not the vvord of man , but of god. it will be said , this testimony is private in the minds only of them on whom this vvork is wrought . and therefore do i press it no further ; but he that believeth hath the witness in himself , 1 john 5. 10. let it be granted , that all who are really converted unto god by the power of the vvord , have that infallible evidence and testimony of its divine original , authority , and power in their own souls and consciences , that they thereon believe it with faith divine and supernatural , in conjunction with the other evidences before mentioned , as parts of the same divine testimony , and it is all i aim at herein . but yet although this testimony be privately received ( for in it self it is not so , but common unto all believers ) yet is it ministerially pleadable in the church , as a principal motive unto believing . a declaration of the divine power which some have found by experience in the vvord , is an ordinance of god to convince others , and to bring them unto the faith. yea of all the external arguments that are or may be pleaded to justify the divine authority of the scripture , there is none more prevalent nor cogent , than this of its mighty efficacy in all ages on the souls of men , to change , convert , and renew them into the image and likeness of god , which hath been visible and manifest . moreover there are yet other particular effects of the divine power of the word on the minds and consciences of men , belonging unto this general work , either preceding or following of it , which are clearly sensible and enlarge the evidence . as , 1. the work of conviction of sin on those who expected it not , who desired it not , and who would avoid it if by any means possible they could . the vvorld is filled with instances of this nature ; whilst men have been full of love to their sins , at peace in them , enjoying benefit and advantage by them , the vvord coming upon them in its power , hath awed , disquieted , and terrified them , taken away their peace , destroyed their hopes , and made them , as it were whether they would or no , that is , contrary to their desires , inclinations and carnal affections , to conclude that if they comply not with what is proposed unto them in that word , which before they took no notice of , nor had any regard unto , they must be presently or eternally miserable . conscience is the territory or dominion of god in man , which he hath so reserved unto himself , that no human power can possibly enter into it , or dispose of it in any wise . but in this vvork of conviction of sin , the vvord of god , the scripture , entreth into the conscience of the sinner , takes possession of it , disposeth it unto peace or trouble by its laws or rules , and no otherwise . vvhere it gives disquietments , all the vvorld cannot give it peace ; and where it speaks peace there is none can give it trouble . vvere not this the word of god , how should it come thus to speak in his name , and to act his authority in the consciences of men as it doth ? when once it begins this vvork , conscience immediately owns a new rule , a new ▪ law , a new government , in order to the judgment of god upon it and all its actions . and it is contrary to the nature of conscience to take this upon it self , nor would it do so , but that it sensibly finds god speaking and acting in it , and by it ; see 1 cor. 14. 25 , 26. an invasion may be made on the outward duties that conscience disposeth unto ; but none can be so upon its internal actings . no power under heaven can cause conscience to think , act , or judge otherwise than it doth by its immediate respect unto god. for it is the minds self-judging with respect unto god ; and what is not so , is no act of conscience . vvherefore to force an act of conscience implies a contradiction . however it may be defiled , bribed , seared , and at length utterly debauched ; admit of a superiour power , a power above or over it self under god it cannot . i know conscience may be prepossessed with prejudices ; and by education , with the insinuation of traditions , take on it self the power of false , corrupt , superstitious principles and errors , as means of conveying unto it a sense of divine authority ; so is it with the m●humetans , and other false worshippers in the world. but the power of those divine convictions , whereof we treat , is manifestly different from such prejudicate opinions . for where these are not imposed on men by artifices and delusions easily discoverable , they prepossess their minds and inclinations by traditions , antecedently unto any right judgment they can make of themselves or other things ; and they are generally wrapt up and condited in their secular interests . the convictions we treat of come from without , upon the minds of men , and that with a sensible power , prevailing over all their previous thoughts and inclinations . those first affect , deceive and delude the notional part of the soul , whereby conscience is insensibly influenced and diverted into improper respects , and is deceived as to its judging of the voice of god ; these immediately principle the practical understanding and self-judging power of the soul. wherefore such opinions and perswasions are gradually insinuated into the mind , and are admitted insensibly without opposition or reluctancy , being never accompanied at their first admission with any secular disadvantage . but these divine convictions by the word befall men , some when they think of nothing less , and desire nothing less ; some when they design other things , as the pleasing of their ears , or the entertainment of their company ; and some that go on purpose to deride and scoff at what should be spoken unto them from it . it might also be added unto the same purpose , how confirmed some have been in their carnal peace and security , by love of sin , with innumerable inveterate prejudices ; what losses and ruine to their outward concernments many have fallen into by admitting of their convictions ; what force , diligence , and artifices have been used to defeat them , what contribution of aid and assistance hath there been from satan unto this purpose ; and yet against all hath the divine power of the word absolutely prevailed , and accomplished its whole designed effect . see 2 cor. 10. 4 , 5. jerem. 23. 29. zach. 1. 6. 2. it doth it by the light that is in it , and that spiritual illuminating efficacy wherewith it is accompanied . hence it is called a light shining in a dark place , 2 pet. 1. 19. that light whereby god shines into the hearts and minds of men , 2 cor. 4. 4 , 6. without the scripture all the world is in darkness . darkness covers the earth , and thick darkness the people , isa ▪ 60. 2. it is the kingdom of satan filled with darkness and confusion . superstition , idolatry , lying vanities , wherein men know not at all what they do , nor whither they go , fill the whole world ; even as it is at this day . and the minds of men are naturally in darkness ; there is a blindness upon them that they cannot see nor discern spiritual things , no not when they are externally proposed unto them , as i have at large evinced elsewhere . and no man can give a greater evidence that it is so , than he who denies it so to be . with respect unto both these kinds of darkness the scripture is a light , and accompanied with a spiritual illuminating efficacy , thereby evidencing it self to be a divine revelation . for what but divine truth could recall the minds of men from all their wandrings in error , superstition , and other effects of darkness , which of themselves they love more than truth ? all things being filled with vanity , error , confusion , misapprehensions about god and our selves , our duty and end , our misery and blessedness ; the scripture , where it is communicated by the providence of god , comes in as a light into a dark place , discovering all things clearly and steadily , that concern either god or our selves , our present or future condition ; causing all the ghosts , and false images of things which men had framed and fancied unto themselves in the dark , to vanish and disappear . digitus dei ! this is none other but the power of god. but principally it evidenceth this its divine efficacy , by that spiritual saving light , which it conveighs into and implants on the minds of believers . hence there is none of them who have gained any experience by the observation of god's dealings with them , but shall , although they know not the ways and methods of the spirits operations by the word , yea can say with the man unto whom the lord jesus restored his sight , one thing i know , that whereas i was born blind , now i see . this power of the word , as the instrument of the spirit of god for the communication of saving light and knowledge unto the minds of men , the apostle declares , 2 cor. 3. 18. chap. 4. 4 , 6. by the efficacy of this power doth he evidence the scripture to be the word of god. those who believe , find by it a glorious supernatural light introduced into their minds , whereby they who before saw nothing in a distinct affecting manner in spirituals , do now clearly discern the truth , the glory , the beauty , and excellency of heavenly mysteries , and have their minds transformed into their image and likelineness . and there is no person who hath the witness in himself of the kindling of this heavenly light in his mind by the word , but hath also the evidence in himself of its divine original . 3. it doth in like manner evidence its divine authority by the awe , which it puts on the minds of the generality of mankind unto whom it is made known , that they dare not absolutely reject it . multitudes there are unto whom the word is declared , who hate all its precepts , despise all its promises , abhor all its threatnings , like nothing , approve of nothing of what it declares or proposes , and yet dare not absolutely refuse or reject it . they deal with it as they do with god himself , whom they hate also , according to the revelation which he hath made of himself in his word . they wish he were not , sometimes they hope he is not , would be glad to be free of his rule , but yet dare not , cannot absolutely deny and disown him , because of that testimony for himself , which he keeps alive in them whether they will or no. the same is the frame of their hearts and minds towards the scripture , and that for no other reason but because it is the word of god , and manifesteth it selfsso to be . they hate it , wish it were not , hope it is not true , but are not by any means able to shake off a disquiet in the sense of its divine authority . this testimony it hath fixed in the hearts of multitudes of its enemies ; psal. 45. 5. 4. it evidences its divine power in administring strong consolations in the deepest and most unrelievable distresses . some such there are , and such many men fall into , wherein all means and hopes of relief may be utterly removed and taken away . so is it when the miseries of men are not known unto any that will so much as pity them , or wish them relief ; or if they have been known , and there hath been an eye to pity them , yet there hath been no hand to help them . such hath been the condition of innumerable souls , as on other accounts , so in particular under the power of persecutors ; when they have been shut up in filthy and nasty dungeons , not to be brought out but unto death by the most exquisite tortures that the malice of hell could invent , or the bloody cruelty of man inflict . yet in these and the like distresses doth the word of god by its divine power and efficacy break through all interposing difficulties , all dark and discouraging circumstances , supporting , refreshing , and comforting such poor distressed sufferers , yea commonly filling them under overwhelming calamities with joy unspeakable , and full of glory . though they are in bonds , yet is the word of god not bound ; neither can all the power of hell , nor all the diligence or fury of men keep out the word from entring into prisons , dungeons , flames , and to administer strong consolations against all fears , pains , wants , dangers , deaths , or whatever we may in this mortal life be exposed unto . and sundry other instances of the like nature might be pleaded , wherein the word gives evident demonstrations unto the minds and consciences of men of its own divine power and authority ; which is the second way whereby the holy ghost its author gives testimony unto its original . but it is not meerly the grounds and reasons whereon we believe the scripture to be the word of god , which we designed to declare . the whole work of the holy spirit enabling us to believe them so to be was proposed unto consideration . and beyond what we have insisted on , there is yet a further peculiar work of his , whereby he effectually ascertains our minds of the scriptures being the word of god , whereby we are ultimately established in the faith thereof . and i cannot but both admire and bewail that this should be denied by any that would be esteemed christians . wherefore if there be any necessity thereof , i shall take occasion in the second part of this discourse further to confirm this part of the truth thus far debated , namely , that god by his holy spirit doth secretly and effectually perswade and satisfy the minds and souls of believers in the divine truth and authority of the scriptures , whereby he infallibly secures their faith against all objections and temptations whatsoever ; so that they can safely and comfortably dispose of their souls in all their concernments , with respect unto this life and eternity , according unto the undeceivable truth and guidance of it . but i shall no further insist on these things at present . three things do offer themselves unto consideration from what hath been discoursed . 1. what is the ground and reason why the meanest and most unlearned sort of believers do assent unto this truth , that the scriptures are the word of god , with no less firmness , certainty , and assurance of mind , than do the wisest and most learned of them . yea ofttimes the faith of the former sort herein is of the best growth , and firmest consistency against oppositions and temptations . now no assent of the mind can be accompanied with any more assurance , than the evidence whose effect it is , and which it is resolved into , will afford . nor doth any evidence of truth beget an assent unto it in the mind , but as it is apprehended and understood . wherefore the evidence of this truth , wherein soever it consists , must be that which is perceived , apprehended and understood by the meanest and most unlearned sort of true believers . for , as was said , they do no less firmly assent and adhere unto it , than the wisest and most learned of them . it cannot therefore consist in such subtil and learned arguments , whose sense they cannot understand or comprehend . but the things we have pleaded are of another nature . for those characters of divine wisdom , goodness , holiness , grace , and sovereign authority , which are implanted on the scripture by the holy ghost , are as legible unto the faith of the meanest , as of the most learned believer . and they also are no less capable of an experimental vnderstanding of the divine power and efficacy of the scriptures in all its spiritual operations , than those who are more wise and skillful in discerning the force of external arguments and motives of credibility . it must therefore of necessity be granted , that the formal reason of faith consists in those things , whereof the evidence is equally obvious unto all sorts of believers . 2. whence it is that the assent of faith , whereby we believe the scriptures to be the word of god , is usually affirmed to be accompanied with more assurance than any assent which is the effect of science upon the most demonstrative principles . they who affirm this , do not consider faith as it is in this or that individual person , or in all that do sincerely believe ; but in its own nature and essence , and what it is meet and able to produce . and the schoolmen do distinguish between a certainty or assurance of evidence , and an assurance of adherence . in the latter they say the certainty of faith doth exceed that of science ; but it is less in respect of the former . but it is not easily to be conceived how the certainty of adherence should exceed the certainty of evidence , with respect unto any object whatsoever . that which seems to render a difference in this case is , that the evidence which we have in things scientifical is speculative , and affects the mind only ; but the evidence which we have by faith effectually worketh on the will also , because of the goodness and excellency of the things that are believed . and hence it is that the whole soul doth more firmly adhere unto the objects of faith upon that evidence which it hath of them , than unto other things whereof it hath clearer evidence , wherein the will and the affections are little or not at all concerned . and bonaventure giveth a reason of no small weight , why faith is more certain than science , not with the certainty of speculation , but of adherence ; quoniam fideles christiani , nec argumentis , nec tormentis , nec blandimentis adduci possunt , vel inclinari , ut veritatem quam credunt ▪ vel ore tenus negent ; quod nemo peritus alicujus scientiae faceret , si acerrimis tormentis cogeretur scientiam suam de conclusione aliqua geometrica vel arithmetica retractare . stultus enim & ridiculus esset geometra , qui pro sua scientia in controversiis geometricis mortem anderet subire , nisi in quantum dictat fides , non esse mentiendum . and whatever may be said of this distinction , i think it cannot modestly be denied , that there is a greater assurance in faith , than any is in scientifical conclusions ; until as many good and wise men will part with all their worldly concernments , and their lives , by the most exquisite tortures , in the confirmation of any truth which they have received meerly on the ground of reason acting in humane sciences , as have so done on the certainty which they had by faith , that the scripture is a divine revelation . for in bearing testimony hereunto , have innumerable multitudes of the best , the holiest and the vvisest men that ever were in the vvorld , chearfully and joyfully sacrificed all their temporal , and adventured all their eternal concernments . for they did it under a full satisfaction that in parting with all temporary things , they should be eternally blessed , or eternally miserable , according as their perswasion in faith proved true or false . vvherefore unto the firmitude and constancy which we have in the assurance of faith , three things do concur . 1. that this ability of assent upon testimony , is the highest and most noble power or faculty of our rational souls ; and therefore where it hath the highest evidence whereof it is capable , which it hath in the testimony of god , it giveth us the highest certainty or assurance , whereof in this vvorld we are capable . 2. unto the assent of divine faith there is required an especial internal operation of the holy ghost . this rendreth it of another nature than any meer natural act and operation of our minds . and therefore if the assurance of it may not properly be said to exceed the assurance of science in degree , it is only because it is of a more excellent kind , and so is not capable of comparison unto it as to degrees . 3. that the revelation which god makes of himself , his mind and will by his word , is more excellent , and accompanied with greater evidence of his infinitely glorious properties , wherein alone the mind can find absolute rest and satisfaction ( which is its assurance ) than any other discovery of truth of what sort soever is capable of . neither is the assurance of the mind absolutely perfect in any thing beneath the enjoyment of god. wherefore the soul by faith making the nearest approaches , whereof in this life it is capable , unto the eternal spring of being , truth and goodness , it hath the highest rest , satisfaction and assurance therein that in this life it can attain unto . 3. it followeth from hence , that those that would deny either of those two things , or would so separate between them , as to exclude the necessity of either unto the duty of believing , namely , the internal work of the holy spirit on the minds of men , enabling them to believe , and the external work of the same holy spirit giving evidence in and by the scripture unto its own divine original ; do endeavour to expell all true divine faith out of the world , and to substitute a probable perswasion in the room thereof . for a close unto this discourse , which hath now been drawn forth unto a greater length than was at first intended , i shall consider some objections that are usually pleaded in opposition unto the truth asserted and vindicated . it is therefore objected in the first place , that the plea hitherto insisted on cannot be managed without great disadvantage to christian religion . for if we take away the rational grounds , on which we believe the doctrine of christ to be true and divine , and the whole evidence of the truth of it be laid on things not only derided by men of atheistical spirits , but in themselves such as cannot be discerned by any but such as do believe , on what grounds can we proceed to convince an unbeliever ? answer 1. by the way , it is one thing to prove and believe the doctrine of christ to be true and divine ; another to prove and believe the scripture to be given by inspiration of god , or the divine authority of the scripture , which alone was proposed unto consideration . a doctrine true and divine may be written in and proposed unto us by writings that were not divinely and infallibly inspired ; and so might the doctrine of christ have been , but not without the unspeakable disadvantage of the church . and there are sundry arguments which forcibly and effectually prove the doctrine of christ to have been true and divine , which are not of any efficacy to prove the divine authority of the scriptures ; though on the other hand , whatever doth prove the divine authority of the scriptures , doth equally prove the divine truth of the doctrine of christ. 2. there are two ways of convincing vnbelievers ; the one insisted on by the apostles and their followers , the other by some learned men since their days . the way principally insisted on by the apostles was by preaching the word it self unto them in the evidence and demonstration of the spirit , by the power whereof manifesting the authority of god in it , they were convinced ; and falling down acknowledged god to be in it of a truth ▪ 1 cor. 2. 4 , 5. ch . 14. 25 , 26. it is likely that in this their proposal of the gospel , the doctrine and truths contained in it unto unbelievers , that those of atheistical spirits would both deride them and it ; and so indeed it came to pass , many esteeming themselves to be bablers and their doctrine to be errant folly. but yet they desisted not from pursuing their work in the same way , whereunto god gave success . the other vvay is to prove unto vnbelievers that the scripture is true and divine by rational arguments , wherein some learned persons have laboured , especially in these last ages , to very good purpose . and certainly their labours are greatly to be commended , whilst they attend unto these rules . ( 1. ) that they produce no arguments but such as are cogent , and not liable unto just exceptions . for if to manifest their own skill or learning they plead such reasons as are capable of an answer and solution , they exceedingly prejudice the truth by subjecting it unto dubious disputations , whereas in it self it is clear , firm , and sacred . ( 2. ) that they do not pretend their rational grounds and arguments to be the sole foundation that faith hath to rest upon , or which it is resolved into . for this were the ready way to set up an opinion instead of faith supernatural and divine . accept but of these two limitations , and it is acknowledged that the rational grounds and arguments intended may be rationally pleaded , and ought so to be , unto the conviction of gainsayers . for no man doth so plead the self-evidencing power of the scripture , as to deny that the use of other external motives and arguments is necessary to stop the mouths of atheists , as also unto the further establishment of them who do believe . these things are subordinate , and no way inconsistent . the truth is , if we will attend unto our own and the experience of the whole church of god , the way whereby we come to believe the scripture to be the word of god ordinarily is this and no other . god having first given his word as the foundation of our faith and obedience , hath appointed the ministry of men , at first extraordinary , afterwards ordinary , to propose unto us the doctrines , truths , precepts , promises , and threatnings contained therein . together with this proposition of them , they are appointed to declare that these things are not from themselves , nor of their own invention , 2 tim. 3. 14 , 15 , 16 , 17. and this is done variously . unto some the vvord of god in this ministry thus comes , or is thus proposed , preached or declared , whilst they are in a condition not only utterly unacquainted with the mysteries of it , but filled with contrary apprehensions and consequently prejudices against it . thus it came of old unto the pagan world , and must do so unto such persons and nations as are yet in the same state with them . unto these the first preachers of the gospel did not produce the book of the scriptures , and tell them that it was the word of god , and that it would evidence it self unto them so to be . for this had been to despise the wisdom and authority of god in their own ministry . but they preached the doctrines of it unto them , grounding themselves on the divine revelation contained therein . and this proposition of the truth or preaching of the gospel was not left of god to work it self into the reasons of men by the suitableness of it thereunto ; but being his own institution for their illumination and conversion , he accompanied it with divine power , and made it effectual unto the ends designed , rom. 1. 16. and the event hereof among mankind was , that by some this new doctrine was derided and scorned , by others whose hearts god opened to attend unto it , it was embraced and submitted unto . among those who after the propagation of the gospel are born , as they say , within the pale of the church , the same doctrine is variously instilled into persons according unto the several duties and concerns of others to instruct them . principally the ministry of the word is ordained of god unto that end wheron the church is the ground and pillar of truth . those of both sorts unto whom the doctrine mentioned is preached or proposed , are directed unto the scriptures as the sacred repository thereof . for they are told that these things come by revelation from god , and that revelation is contained in the bible , which is his word . upon this proposal with enquiry into it and consideration of it , god co-operating by his spirit , there is that evidence of its divine original communicated unto their minds through its power and efficacy , with the characters of divine wisdom and holiness implanted on it , which they are now enabled to discern , that they believe it and rest in it as the immediate word of god. thus was it in the case of the woman of samaria , and the inhabitants of sychar , with respect unto their faith in christ jesus , john 4. 42. this is the way whereby men ordinarily are brought to believe the word of god , rom. 10. 14 , 15. and that neither by external arguments or motives , which no one soul was ever converted unto god by , nor by any meer naked proposal and offer of the book unto them , nor by miracles , nor by immediate revelation or private subjective testimony of the spirit ; nor is their faith a perswasion of mind , that they can give no reason of , but only that they are so perswaded . but it will be yet further objected , that if there be such clear evidences in the thing it self , that is , in the divine original and authority of the scriptures , that none who freely use their reason can deny it ; then it lies either in the naked proposal of the things unto the understanding ; and if so , then every one that assents unto this proposition , that the whole is greater than the part , must likewise assent unto this that the scripture is the word of god ; or the evidence must not ly in the naked proposal , but in the efficacy of the spirit of god in the minds of them unto whom it is proposed . answ. 1. i know no divine , ancient or modern , popish or protestant , who doth not assert that tere is a work of the holy ghost on the minds of men necessary unto a due belief of the scriptures to be the vvord of god. and the consideration hereof ought not by any christian to be excluded . but they say not that this is the objective testimony or evidence on which we believe the scripture to be the vvord of god , concerning which alone is our enquiry . 2. we do not dispute how far or by what means this proposition , the scripture is the word of god , may be evidenced meerly unto our reason ; but unto our understanding as capable of giving an assent upon testimony . it is not said that this is a first principle of reason , though it be of faith , nor that it is capable of a mathematical demonstration . that the whole is greater than the part , is self-evident unto our reason upon its first proposal ; but such none pretends to be in the scripture , because it is a subject not capable of it . nor do those who denying the self-evidence of the scripture , pretend by their arguments for its divine authority to give such an evidence of it unto reason , as is in first principles , or mathematical demonstrations , but content themselves with that which they call a moral certainty . but it is by faith we are obliged to receive the truth of this proposition , which respects the power of our minds of assent unto truth upon testimony , infallibly on that which is infallible . and hereunto it evidenceth its own truth , not with the same , but with an evidence and certainty of an higher nature and nobler kind than that of the strictest demonstration in things natural , or the most forcible argumens in things moral . 3. it will be objected , that if this be so , then none can be obliged to receive the scripture as the word of god who hath not faith , and none have faith but those in whom it is wrought by the spirit of god , and thereinto all will be resolved at last . answ. 1. indeed there is no room for this objection ; for the whole work of the spirit is pleaded only as he is the efficient cause of believing , and not the objective , or reason why we do believe . but 2. we must not be ashamed to resolve all we do well , spiritually and in obedience to the command of god , unto the efficacious operation of the holy ghost in us , unless we intend to be ashamed of the gospel . but this still makes his internal operation to be the efficient , and not his internal testimony to be the formal reason of our faith. 3. it is another question , whether all obligation unto duty is and must be proportionate unto our own strength without divine assistance ; which we deny : and affirm that we are obliged unto many things by virtue of gods command , which we have no power to answer but by virtue of his grace . 4. where the proposal of the scripture is made in the way before described , those unto whom it is proposed are obliged to receive it as the word of god , upon the evidence which it gives of it self so to be . yea every real , true , divine revelation made unto men , or every proposal of the scripture by divine providence , hath that evidence of its being from god accompanying of it , as is sufficient to oblige them unto whom it was made to believe it , on pain of his displeasure . if this were otherwise , then either were god obliged to confirm every particular divine revelation with a miracle ( which as to its obligation unto believing wants not its difficulty ) which he did not , as in many of the prophets ; nor doth at this day at the first proposal of the gospel to the heathen ; or else when he requires faith and obedience in such ways as in his wisdom he judgeth meet , that is in the ordinary ministry of the word , they are not obliged thereby , nor is it their sin to refuse a compliance with his will. 5. if this difficulty can be no otherwise avoided , but by affirming that the faith which god requires of us with respect unto his vvord , is nothing but a natural assent unto it upon rational arguments and considerations which we have an ability for , without any spiritual aid of the holy ghost , or respect unto his testimony , as before described ; which overthrows all faith , especially that which is divine . i shall rather ten thousand times allow of all the just consequences that can follow on the supposition mentioned , than admit of this relief . but of those consequences this is none , that any unto whom the scripture is proposed are excepted from an obligation unto believing . in like manner there is no difficulty in the usual objection which respects particular books of the scripture , why we receive them as canonical , and reject others ; as namely , the book of proverbs , and not of wisdom ; of ecclesiastes , and not ecclesiasticus . for , 1. as to the books of the old testament , we have the canon of them given us in the new , where it is affirmed , that unto the church of the jews were committed the oracles of god : which both confirms all that we receive , and excludes all that we exclude . and unto the new , there are no pretenders , nor ever were to the least exercise of the faith of any . 2. all books whatever that have either themselves pretended unto a divine original , or have been pleaded by others to be of that extract , have been and may be from themselves , without further help , evicted of falshood in that pretence . they have all of them hitherto in matter or manner , in plain confessions , or other sufficient evidence , manifested themselves to be of an human original . and much danger is not to be feared from any that for the future shall set forth with the same pretence . 3. vve are not bound to refuse the ministry of the church , or the advantages of providence whereby the scripture is brought unto us , with the testimonies which either directly or collaterally any one part of it gives unto another . although the scripture be to believed for it self , yet it is not ordinarily to be believed by it self , without the help of other means . 4. on these suppositions i fear not to affirm that there are on every individual book of the scripture , particularly those named , those divine characters and criteria , which are sufficient to difference them from all other vvritings whatever , and to testify their divine authority unto the minds and consciences of believers . i say of believers ; for we enquire not on what ground unbelievers , or those who do not believe , do believe the vvord of god , nor yet directly on what outward motives such persons may be induced so to do . but our sole enquiry at present is , what the faith of them who do believe is resolved into . it is not therefore said that when our lord jesus christ ( for we acknowledg that there is the same reason of the first giving out of divine revelations , as is of the scripture ) came and preached unto the jews , that those meer vvords , i am the light of the world , or the like ▪ had all this evidence in them or with them ; for nothing he said of that kind may be separated from its circumstances ; but supposing the testimonies given in the scripture before hand to his person , work , time , and manner of coming , with the evidence of the presence of god with him in the declaration that he made of his doctrine , and himself to be the messiah , the jews were bound to believe what he taught , and himself to be the son of god the saviour of the world , and so did many of them upon his preaching only , john 4. 42. and in like manner they were bound to believe the doctrine of john baptist , and to submit unto his institutions although he wrought no miracle , and those who did not , rejected the counsel of god for their good , and perished in their unbelief . but although our lord jesus christ wrought no miracles to prove the scripture then extant to be the vvord of god , seeing he wrought them among such only as by whom that was firmly believed ; yet the vvisdom of god saw it necessary to confirm his personal ministry by them . and without a sense of the power and efficacy of the divine truth of the doctrine proposed , miracles themselves will be despised ; so they were by some who were afterwards converted by the preaching of the vvord , acts 2. 13. chap. 3. 7 , 8. or they will produce only a false faith , or a ravished assent upon an amazement , that will not abide , acts 8. 13 , 21. appendix . a summary representation of the nature and reason of that faith wherewith we believe the scripture to be the word of god , with some attestations given unto the substance of what hath been delivered concerning it , shall give a close to this discourse . as to the first part of this design , the things that follow are proposed . i. unto the enquiry , on what grounds or for what reason we believe the scripture to be the word of god , many things are supposed , as on all hands agreed upon , whose demonstration or proof belongs not unto our present work. such are , 1. the being of god , and his self-subsistence , with all the essential properties of his nature . 2. our relation unto him and dependance on him , as our creator , benefactor , preserver , judge , and rewarder , both as unto things temporal , and eternal . wherefore , 3. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatever may be known of god by the light of nature , whatever is manifest in or from the works of creation or providence , and necessary actings of conscience , as to the being , rule and authority of god , is supposed as acknowledged in this enquiry . 4. that beyond the conduct and guidance of the light of nature , that men may live unto god , believe and put their trust in him , according to their duty , in that obedience which he requireth of them , so as to come unto the enjoyment of him , a supernatural revelation of his mind and will unto them , especially in that condition wherein all mankind are since the entrance of sin , is necessary . 5. that all those unto whom god hath granted divine revelations immediately from himself , for their own use , and that of all other men unto whom they were to be communicated , were infallibly assured that they came from god , and that their minds were no way imposed on in them . 6. that all these divine revelations , so far as they are any way necessary to guide and instruct men in the true knowledg of god , and that obedience which is acceptable unto him , are now contained in the scriptures , or those books of the old and new testament which are commonly received and owned among all sorts of christians . these things i say are supposed unto our present enquiry , and taken for granted ; so as that the reader is not to look for any direct proof of them in the preceding discourse . but on these suppositions it is alledged and proved , 1. that all men unto whom it is duly proposed as such , are bound to believe this scripture , these books of the old and new testament , to be the word of god ; that is to contain and exhibit an immediate ▪ divine , supernatural revelation of his mind and will , so far as is any way needful that they may live unto him ; and that nothing is contained in them , but what is of the same divine original . 2. the obligation of this duty of thus believing the scripture to be the word of god , ariseth partly from the nature of the thing it self , and partly from the especial command of god. for it being that revelation of the will of god , without the knowledg whereof , and assent whereunto , we cannot live unto god as we ought , nor come unto the enjoyment of him ; it is necessary that we should believe it unto those ends ; and god requireth it of us , that so we should do . 3. we cannot thus believe it in a way of duty , but upon a sufficient evidence and prevalent testimony that so it is . 4. there are many cogent arguments , testimonies , and motives to perswade , convince , and satisfy unprejudiced persons , that the scripture is the word of god , or a divine revelation , and every way sufficient to stop the mouths of gain-sayers , proceeding on such principles of reason , as are owned and approved by the generality of mankind . and arguments of this nature may be taken from almost all considerations of the properties of god , and his government of the world , of our relation unto him , of what belongs unto our present peace , and future happiness . 5. from the arguments and testimonies of this nature , a firm perswasion of mind defensible against all objections , that the scripture is the word of god , may be attained ; and that such , as that those who live not in contradiction unto their own light and reason through the power of their lusts , cannot but judg it their wisdom , duty , and interest to yield obedience unto his vvill as revealed therein . 6. but yet that perswasion of mind which may be thus attained , and which resteth wholly upon these arguments and testimonies , is not entirely that faith wherewith we are obliged to believe the scripture to be the vvord of god in a way of duty . for it is not to be meerly human , how firm soever the perswasions in it may be , but divine and supernatural , of the same kind with that whereby we believe the things themselves contained in the scripture . 7. vve cannot thus believe the scripture to be the vvord of god , nor any divine truth therein contained , without the effectual illumination of our minds by the holy ghost . and to exclude the consideration of his vvork herein is to cast the whole enquiry out of the limits of christian religion . 8. yet is not this vvork of the holy spirit in the illumination of our minds , whereby we are enabled to believe in a way of duty with faith supernatural and divine , the ground and reason why we do believe , or the evidence whereon we do so , nor is our faith resolved thereinto . 9. vvhereas also there are sundry other acts of the holy spirit in and upon our minds , establishing this faith against temptations unto the contrary , and further ascertaining us of the divine original of the scripture , or testifying it unto us ; yet are they none of them severally , nor all of them joyntly , the formal reason of our faith , nor the ground which we believe upon . yet are they such as that as without the first vvork of divine illumination we cannot believe at all in a due manner ; so without his other consequent operations we cannot believe stedfastly against temptations and oppositions . vvherefore , 10. those only can believe the scripture aright to be the vvord of god in a way of duty , whose minds are enlightned , and who are enabled to believe by the holy ghost . 11. those who believe not are of two sorts , for they are either such as oppose and gainsay the vvord as a cunningly devised fable ; or such as are willing without prejudice to attend unto the consideration of it . the former sort may be resisted , opposed , and rebuked by external arguments , and such moral considerations as vehemently perswade the divine original of the scripture , and from the same principles may their mouths be stopped as to their cavils and exceptions against it . the other sort are to be led on unto believing by the ministry of the church in the dispensation of the vvord it self , which is the ordinance of god unto that purpose . but , 12. neither sort do ever come truly to believe , either meerly induced thereunto by force of moral arguments only , or upon the authority of that church by whose ministry the scripture is proposed unto them to be believed . vvherefore , 13. the formal reason of faith divine and supernatural whereby we believe the scripture to be the vvord of god in the way of duty , and as it is required of us , is the authority and veracity of god alone , evidencing themselves unto our minds and consciences in and by the scripture it self . and herein consisteth that divine testimony of the holy ghost , which as it is a testimony gives our assent unto the scriptures the general nature of faith , and as it is a divine testimony gives it the especial nature of faith divine and supernatural . 14. this divine testimony given unto the divine original of the scripture in and by it self whereinto our faith is ultimately resolved , is evidenced and made known , as by the characters of the infinite perfections of the divine nature that are in it and upon it ; so by the authority , power and efficacy over and upon the souls and consciences of men , and the satisfactory excellency of the truths contained therein , wherewith it is accompanied . 15. wherefore although there be many cogent external arguments whereby a moral stedfast perwasion of the divine authority of the scriptures may be attained , and it be the principal duty of the true church in all ages to give testimony thereunto , which it hath done successively at all all times since first it was intrusted with it ; and so although there be many other means whereby we are induced , perswaded , and enabled to believe it , yet is it for its own sake only , efficaciously manifesting it self to be the word of god , or upon the divine testimony that is given in it and by it thereunto , that we believe it to be so with faith divine and supernatural . corel . those who either deny the necessity of an internal subjective work of the holy ghost enabling us to believe , or the objective testimony of the holy spirit given unto the scripture in and by it self , or do deny their joynt concurrence in and unto our believing , do deny all faith properly divine and supernatural . this being the substance of what is declared and pleaded for in the preceding treatise ; to prevent the obloquy of some , and confirm the judgment of others , i shall add the suffrage of antient and modern writers given unto the principal parts of it , and whereon all other things asserted in it do depend . clemens alexandrinus discourseth at large unto this purpose , stromat . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we have the lord himself for the principle or beginning of doctrine , who by the prophets , the gospel , and blessed apostles , in various manners and by divers degrees goeth before us , or leads us unto knowledg . [ this is that which we lay down as the reason and ground of faith , namely , the authority of the lord himself instructing us by the scriptures . ] so he adds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and if any one suppose that he needeth any o●her principle , the principle will not be kept . [ that is , if we need any other principle whereinto to resolve our faith , the word of god is no more a principle unto us . ] but he who is faithful from himself is worthy to be believed in his sovereign writing and voice , which as it appeareth is administred by the lord for the benefit of men . and certainly we use it as a rule of judging for the invention of things . but whatever is judged , is not credible or to be believed until it is judged ; and that is no principle which stands in need to be judged . the intention of his words is , that god who alone is to believed for himself , hath given us his word as the rule whereby we are to judg of all things . and this word is so to be believed , as not to be subject unto any other judgment ; because if it be so it cannot be either a principle or a rule . and so he proceeds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore it is meet that embracing by faith the most sufficient indemonstrable principle , and taking the demonstrations of the principle from the principle it self , we are instructed by the voice of the lord himself unto the acknowledgment of the truth . in few words he declares the substance of what we have pleaded for . no more do we maintain in this cause , but what clemens doth here assert ; namely , that we believe the scripture for it self , as that which needeth no antecedent or external demonstration ; but all the evidence and demonstration of its divine original is to be taken from it self alone ; which yet he further confirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for we would not attend or give credit simply to the definitions of men , seeing we have right also to define in contradiction unto them . and seeing it is not sufficient meerly to say or assert what appears to be truth , but to beget a belief also of what is spoken , we expect not the testimony of men , but confirm that which is enquired about with the voice of the lord , which is more full and firm than any demonstration , yea which rather is the only demonstration . — thus we taking our demonstrations of the scripture out of the scripture , are assured by faith , as by demonstration . and in other places , as strom. 4. he plainly affirms that the way of christians was to prove the scripture by it self , and all other things by the scripture . basilius speaks to the same purpose on psal. 115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . faith which draws the soul to assent above all methods of reasonings , faith which is not the effect of geometrical demonstrations , but of the efficacy of the spirit . the nature , cause , and efficacy of that faith whereby we believe the scripture to be the word of god , are asserted by him . nemesius de homin . cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the doctrine of the divine oracles hath its credibility from it self , because of its divine inspiration . the words of austin , though taken notice of by all , yet may here be again reported . confess . lib. ii. cap. 3. audiam & intelligam quo modo fecisti coelum & terram . scripsit hoc moses , scripsit & abiit , transivit hinc ad te ; neque enim nunc ante me est . nam si esset , tenerem eum , & rogarem eum , & per te obsecrarem , ut mihi ista panderet , & praeberem aures corporis mei , sonis erumpentibus ex ore ejus . at si hebraea voce loqueretur , frustra pulsaret sensum meum , nec inde mentem meam quicquam tangeret . si autem latinè , scirem quid diceret , sed unde scirem an verum diceret ? quod etsi hoc scirem num & ab illo scirem ? intus utique mihi , intus in domicilio cogitationis , nec hebraea , nec graeca , nec latina , nec barbara veritas , sine oris & linguae organis , sine strepitu syllabarum diceret , verum dicit ; at ego statim erectus confidenter illi homini tuo dicerem , verum dicis ; cum ergo illum interrogare non possim , te quo plenus vera dixit , veritas , te deus meus rogo , parce peccatis meis , & qui illi servo tuo dedisti haec dicere , da & mihi haec intelligere . i would hear , i would understand how thou madest the heaven and the earth . moses wrote this , he wrote it , and is gone hence to thee ; for he is not now before me ; for if he were , i would hold him , and ask him and beseech him for thy sake , that he would open these things unto me , and i would apply the ears of my body to the sounds breaking forth from his mouth . but if he should use the hebrew language , in vain should he affect my sense , for he would not at all touch my mind ; if he should speak latin , i should know what he said ; but whence should i know that he spake the truth ? and if i should know this also , should i know it of him ? within me , in the habitation of my own thoughts , truth neither in hebrew , greek , latin , nor any barbarous language , without the organs of mouth or tongue , without the noise of syllables , would say , he speaks the truth ; and i being immediately assured or certain of it , would say unto that servant of thine , thou speakest truth . whereas therefore i cannot ask him , i ask thee , o truth , with which he being filled spake the things that are true ; o my god , i ask of thee ; pardon my sins , and thou who gavest unto this thy servant to speak these things , give unto me to understand them . that which is most remarkable in these words is , that he plainly affirms that faith would not ensue on the declaration of the prophets themselves if they were present with us , unless there be an internal work of the holy spirit upon our minds to enable us , and perswade them thereunto . and indeed he seems to place all assurance of the truth of divine revelations in the inward assurance which god gives us of them by his spirit ; which we have before considered . the second arausican council gives full testimony unto the necessity of the internal grace of the spirit , that we may believe . can. 7. siquis evangelicae proedicationi consentire posse confirmat , absque illuminatione & inspiratione spiritus sancti , haeretico fallitur spiritu . to descend unto later times wherein these things have been much disputed , yet the truth hath beam'd such light into the eyes of many , as to enforce an acknowledgment from them , when they have examined themselves about it . the words of baptista mantuanus are remarkable ; de patient . lib. 3. cap. 2. saepe mecum cogitavi , unde tam suadibilis sit ipsa scriptura , unde tam potenter influat in animos auditorum , unde tantum habeat energiae , ut non ad opinandum tantum , sed ad solide credendum omnes inflectat ? non est hoc imputandum rationum evidentiae quas non adducit ; non artis industriae aut verbis suavibus ad persuadendum accomodatis quibus non utitur ; sed vide an id in causa sit quod persuasi sumus eam a prima veritate fluxisse ? sed unde sumus ita persuasi nisi ab ipsa ? quasi ad ei credendum nos suiipsius contrahat authoritas . sed unde oro hanc authoritatem sibi vendicavit ? neque enim vidimus nos deum concionantem , scribentem , docentem , tamen ac si vidissemus , credimus & tenemus a spiritu sancto fluxisse quae legimus ; forsan fuerit haec ratio firmiter adhaerendi , quod in ea veritas sit solidior quamvis non clarior ; habet enim omnis veritas vim inclinativam , & major majorem , & maxima maximam ; sed cur ergo non omnes credunt evangelio ? respond ▪ quod non omnes trahuntur a deo. sed longa opus est disputatione ? firmiter sacris scripturis ideo credimus quod divinam inspirationem intus accipimus . i have often thought with my self whence the scripture it self is so perswasive , from whence it doth so powerfully influence the minds of its hearers , that it inclines or leads them not only to receive an opinion , but surely to believe . this is not to be imputed to the evidence of reasons which it doth not produce , nor unto the industry of art , with words smooth and fit to perswade , which it useth not ; see then if this be not the cause of it , that we are perswaded that it comes from the first truth or verity . but whence are we so perswaded but from it self alone ? as if its own authority should effectually draw us to believe it . but whence i pray hath it this authority ? we saw not god preaching , writing , or teaching of it ; but yet as if we had seen him , we believe and firmly hold , that the things which we read proceeded from the holy ghost . it may be this is the reason why we so firmly adhere unto it , that truth is more solid in it , though not more clear than in other writings ; for all truth hath a perswasive power , the greater truth , the greater power , and that which is greatest the greatest efficacy of all . but why then do not all believe the gospel ? answ. because all are not drawn of god. but what need is there of any long disputation ? we therefore firmly believe the scriptures , because we have received a divine inspiration assuring of us . and in what sense this is allowed hath been declared in the preceding discourse . i shall close the whole with the testimony of them , by whom the truth which we assert is most vehemently opposed , when it riseth in opposition unto an especial interest of their own . two things there are which are principally excepted against in the doctrine of protestants , concerning our belief of the scripture . the first is with respect unto the holy spirit as the efficient cause of faith , for whereas they teach that no man can believe the scripture to be the word of god in a due manner and according unto his duty , without the real internal aid and operation of the holy ghost , however it be proposed unto him , and with what arguments soever the truth of its divine original be confirmed ; this is charged on them as an error and a crime . and secondly , whereas they also affirm that there is an inward testimony or witness of the holy spirit , whereby he assures and confirms the minds of men in the faith of the scriptures with an efficacy exceeding all the perswasive evidence of outward arguments and motives ; this also by some they are traduced for . and yet those of the roman church who are looked on as most averse from that resolution of faith which most protestants acquiesce in , do expresly maintain both these assertions . the design of stapleton , de principiis fidei , controver . 4. lib. 8. cap. 1. is to prove , impossibile esse sine speciali gratia , ac dono fidei divinitùs infuso , actum verae fidei producere , aut ex veri nominis fide credere . which he there proves with sundry arguments , namely , that it is impossible to produce any act of faith , or to believe with faith rightly so called , without special grace , and the divine infusion of the gift of faith. and bellarmin speaks to the same purpose ; argumenta quae articulos fidei nostrae credibiles faciunt , non talia sunt ut fidem omnino indubitatam reddant , nisi mens divinitùs adjuvetur . de grat. & lib. arbit . lib. 6. cap. 3. the arguments which render the articles of our faith credible , are not such as produce an undoubted faith , unless the mind be divinely assisted . melchior canus , loc . theol. lib. 2. cap. 8. disputes expresly to this purpose ; id statuendum est , authoritatem humanam & incitamenta omnia illa praedicta , sive alia quaecunque adhibita ab eo qui proponit fidem , non esse sufficientes causas ad credendum ut credere tenemur , sed praeterea opus esse interiori causa efficiente , id est , dei speciali auxilio moventis ad credendum . this is firmly to be held , that human authority , and all the motives before mentioned , nor any other which may be used by him who proposeth the object of faith to be believed , are not sufficient causes of believing as we are obliged to believe ; but there is moreover necessary an internal efficient cause moving us to believe , which is the especial help or aid of god. and a little after he speaks yet more plainly . externae igitur omnes & humanae persuasiones non sunt satis ad credendum , quantumcunque ab hominibus competenter ea quae sunt fidei proponantur ; sed necessaria est insuper causa interior , hoc est , divinum quoddam lumen incitans ad credendum , & oculi quidam interiores dei beneficio ad videndum dati . wherefore all external human perswasions or arguments are not sufficient causes of faith , however the things of faith may be sufficiently proposed by men ; there is moreover necessary an internal cause , that is , a certain divine light , inciting to believe , or certain internal eyes to see , given us by the grace of god. yea all other learned men of the same profession do speak to the same purpose . the other assertion also they do no less comply withal ; arcanum divini spiritus testimonium prorsus necessarium est , ut quis ecclesiae testimonio ac judicio circa scripturarum approbationem credat , ( saith stapleton ) . the secret testimony of the spirit is altogether necessary that a man may believe the testimony and judgment of the church about the scriptures . and the words of gregory de valentia are remarkable . cum hactenus ejusmodi argumenta pro authoritate christianae doctrinae fecerimus , quae per seipsa satis prudentibus esse debeant , ut animum inducant velle credere ; tamen nescio an non sit argumentum iis omnibus majus , quod qui vere christiani sunt , ita se animo affectos esse , quod ad fidem attinet , sentiunt , ut praecipue quidem propter nullum argumentum , quod vel hactenus fecimus vel ratione similiter excogitari possit , sed propter aliud nescio quid , quod alio quodam modo & longe fortius quam ulla argumenta persuadet , at ad firmiter credendum se intelligant . tom. 3. in thom. disp. 7. qu. 1. punc . 4. §. 2. let any man compare these words with those of calvin . institut . lib. 1. cap. 7. sect . 5. which as i remember i have cited before , and he will know whence the sense of them was taken . whereas ( saith he ) we have hitherto pleaded arguments for the authority of christian doctrine , which even by themselves ought to suffice prudent persons to induce their minds to belief , yet i know not whether there be not an argument greater than they all , namely , that those who are truly christians do find or feel by experience their minds so affected in this matter of faith , that they are moved ( and obliged ) firmly to believe , neither for any argument that we have used , nor for any of the like sort that can be found out by reason , but for somewhat else which perswades our minds in another manner , and far more effectually than any arguments whatever . and to shew what he means by this internal argument and perswasion , he affirms elsewhere , that , deus ipse imprimis est , qui christianam doctrinam atque adeo scripturam sacram veram esse , voce revelationis suae & interno quodam instinctu & impulsu , humanis mentibus contestatur . it is god himself who by the voice of his revelation , and by a certain internal instinct and impulse witnesseth unto the minds of men the truth of christian doctrine , or of the holy scripture . these few testimonies have i produced amongst the many that might be urged to the same purpose , not to confirm the truth which we have pleaded for , which stands on far surer foundations ; but only to obviate prejudices in the minds of some , who being not much conversant in things of this nature , are ready to charge what hath been delivered unto this purpose with singularity . finis . notes, typically marginal, from the original text notes for div a53726-e280 de naturae theologiae , lib. 3. ‖ de naturae theologiae lib. cap. * vbi supra de origine & progressu idololatriae . * exercitat . on the epist. to the heb. exer. 1. the excellency of theology compar'd with natural philosophy (as both are objects of men's study) / discours'd of in a letter to a friend by t.h.r.b.e. ... ; to which are annex'd some occasional thouhts about the excellency and grounds of the mechanical hypothesis / by the same author. boyle, robert, 1627-1691. 1674 approx. 344 kb of xml-encoded text transcribed from 156 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a28966 wing b3955 estc r32857 12774707 ocm 12774707 93740 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a28966) transcribed from: (early english books online ; image set 93740) images scanned from microfilm: (early english books, 1641-1700 ; 1521:12) the excellency of theology compar'd with natural philosophy (as both are objects of men's study) / discours'd of in a letter to a friend by t.h.r.b.e. ... ; to which are annex'd some occasional thouhts about the excellency and grounds of the mechanical hypothesis / by the same author. boyle, robert, 1627-1691. [32], 232, [6], 40 p. printed by t.n. for henry herringman ..., london : 1674. "about the excellency and ground of the mechanical hypothesis" has special t.p. and separate paging. "t.h.r.b.e." is the honourable robert boyle, esq. errata: p.[8] at beginning; p. [1] before about the excellency and ground of the mechanical hypothesis. reproduction of original in the union theological seminiary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith and reason. matter -constitution. physics -early works to 1800. 2006-05 tcp assigned for keying and markup 2006-11 spi global keyed and coded from proquest page images 2007-05 robyn anspach sampled and proofread 2007-05 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the excellency of theology , compar'd with natural philosophy , ( as both are objects of men's study . ) discours'd of in a letter to a friend . by t. h. r. b. e. fellow of the royal society . to which are annex'd some occasional thoughts about the excellency and grounds of the mechanical hypothesis . by the same author . felicitatem philosophi quaerunt ; theologi inveniunt ; soli religiosi possi●ent . london , printed by t. n. for henry herringman , at the anchor in the lower walk of the new exchange . 1674. the publisher's advertisement to the reader . when i shall have told the reader , that the following discourse was written in the year 1665 , while the authour , to avoid the great plague that then rag'd in london , was reduc'd with many others to go into the countrey , and frequently to pass from place to place , unaccompanied with most of his books ; it will not , i presume , be thought strange , that in the mention of some things taken from other writers , as his memory suggested them , he did not annex in the margent the precise places that are referr'd to . and , upon the same score , it ought not to seem strange , that he has not mention'd some late discoveries and books that might have been pertinently taken notice of , and would well have accommodated some parts of his discourse ; since things that may thus seem to have been omitted , are of too recent a date to have been known to him when he writ . but if it be demanded , why then a discourse finished so long ago , did not come abroad much sooner ? i must acquaint the reader , that 't was chiefly his real concern for the welfare of the study he seems to depreciate , that kept these papers so long by him . for he resisted for several years the desires of persons that have much power with him , and suppress'd the following discourse , whilst he fear'd it might be misapply'd by some enemies to experimental philosophy , that then made a noise against it , without suffering these papers to come abroad , till the addresses and encomiums of many eminent forreign virtuosi , and their desire to be admitted into the royal society , had sufficiently manifested , how little its reputation was prejudic'd , or like to be endanger'd , by the attempts of some envious or misinform'd persons . and to this reason must be added the authors backwardness to venture abroad a discourse of an unusual nature , on which account , among others , he declin'd to have his name prefix'd to it ; though , now the book is printed , he finds cause to fear , that 't will not be long conceal'd ; since he meets with some marginal references to other tracts of his , which ( these papers having long lain by him ) he forgot to have been set down for private use , and which should not have been expos'd to publick view . errata . in the author's preface , p. 13. l. 7 , 8. for somewhat , r. much . in the introduction , p. 2. l. 18. point thus , else ; our . in the book , p. 51. l. 17. for corpuscularium , r. corpuscularian . p , 75. l. 2. for he , r. we . p. 114. l. 3. r. theology for philosophy . p. 133. l. 10. r. yet many of . ibid. l. 19. r. else do but. p. 171. l. ult . for of . r. or . p. 172. l. 28. for indeed , r. 't will perhaps he said that . p. 201. l. 12. point thus ; predecessors , did unanimously teach . the author's preface . i am not so little acquainted with the temper of this age , and of the persons that are likeliest to be perusers of the following tract , as not to foresee it to be probable enough , that some will ask , for what reason a discourse of this nature was written at all ; and that others will be displeas'd that it has been written by me. those that would know , by what inducements my pen was engag'd on this subject , may be in great part inform'd by the epistle it self , in divers places whereof , as especially about the beginning , and at the close , the motives that invited me to put pen to paper are sufficiently express'd . and though several of those things are peculiarly apply'd , and ( if i may so speak ) appropriated to the person the letter is address'd to ; yet that undervaluation , i would disswade him from , of the study of things sacred , is not his fault alone , but is grown so rise among many ( otherwise ingenious ) persons , especially studiers of physicks , that i wish the ensuing discourse were much less seasonable than i fear it is . but i doubt , that some readers , who would not think a discourse of this nature needless or useless , may yet not be pleased at its being written by one , whom they imagine the acceptance his endeavours have met with , ought to oblige to spend his whole time in cultivating that natural philosophy , which in this letter he would perswade to quit the precedency , they think it may well challenge , before all other sorts of learning . i am not unsensible of the favourable reception that the philosophical papers i have hitherto ventured abroad , have had the happiness to receive from the curious : but i hope , they will not be displeas'd , if i represent , that i am no lecturer or professor of physicks , nor have ever engag'd my self by any promise made to the publick , to confine my self , never to write of any other subject ; nor is it reasonable , that what i did or may write , to gratifie other mens curiosity , should deprive me of mine own liberty , and confine me to one subject ; especially since there are divers persons , for whom i have a great esteem and kindness , who think they have as much right to solicit me for composures of the nature of this , that they will now have to go abroad , as the virtuosi have to exact of me physiological pieces . and though i be not ignorant , that ( in particular ) the following discourse , which seems to depreciate the study of nature , may at first sight appear somewhat improper for a person , that has purposely written to show the excellence and usefulness of it ; yet i confess , that , upon a more attentive consideration of the matter , i cannot reject , no , nor resist , their reasons , who are of a quite differing judgment . and 1. my condition , and my being a secular person ( as they speak ) are look'd upon as circumstances that may advantage an author that is to write upon such a subject as i have handled . i need not tell you , that as to religious books in general , it has been observ'd , that those penn'd by lay-men , and especially gentlemen , have ( caeteris paribus ) been better entertain'd , and more effectual than those of ecclesiasticks : and indeed 't is no great wonder , that exhortations to piety , and disswasions from vice , and from the lusts and vanities of the world , should be the more prevalent for being press'd by those , who have , and yet decline , the opportunities to enjoy plentifully themselves the pleasures they disswade others from . and ( to come yet closer to our present purpose ) though i will not venture to say with an excellent divine , that what ever comes out of the pulpit , does with many pass but for the foolishness of preaching ; yet it cannot well be deni'd , but that if all other circumstances be equal , he is the fittest to commend divinity , whose profession it is not ; and that it will somewhat add to the reputation of almost any study , and consequently to that of things divine , that 't is prais'd and preferr'd by those , whose condition and course of life exempting them from being of any particular calling in the common-wealth of learning , frees them from the usual temptations to partiality to this or that sort of study , which others may be engag'd to magnifie , because 't is their trade or their interest , or because 't is expected from them ; whereas these gentlemen are oblig'd to commend it , onely because they really love and value it . but there is another thing that seems to make it yet more fit , that a treatise on such a subject should be penn'd by the authour of this : for profess'd divines are suppos'd to be busied about studies , that even by their being of an higher , are confess'd to be of another , nature , than those that treat of things corporeal . and since it may be observ'd , that there is scarce any sort of learned men , that is more apt to undervalue those that are vers'd onely in other parts of knowledge , than many of our modern naturalists , ( who are conscious of the excellency of the science they cultivate , ) 't is much to be fear'd , that what would be said of the preeminences of divinity above physiology by preachers ( in whom the study of the latter is thought either but a preparatory thing , or an excursion ) would be look'd upon as the decision of an incompetent , as well as interressed , judge ; and their undervaluations of the advantages of the study of the creatures , would be ( as their depreciating the enjoyment of the creatures too often is , ) thought , to proceed but from their not having had sufficient opportunities to relish the pleasures of them . but these prejudices will not lie against a person , who has made the indagation of nature somewhat more than a parergon , and having by a not-lazie nor short enquiry manifested , how much he loves and can relish the delight it affords , has had the good fortune to make some discoveries in it , and the honour to have them publickly , and but too complementally , taken notice of by the virtuosi . and it may be not impertinent to add , that those who make natural philosophy their mistris , will probably be the less offended to find her in this tract represented , if not as an handmaid to divinity , yet as a lady of a lower rank ; because the inferiority of the study of nature is maintain'd by a person , who , even whilst he asserts it , continues ( if not a passionate ) an assiduous courter of nature : so that , as far as his example can reach , it may show , that as on the one side a man need not be acquainted with , or unfit to relish , the lessons taught us in the book of the creatures , to think them less excellent than those , that may be learned in the book of the scriptures ; so on the other side , the preference of this last book is very consistent with an high esteem and an assiduous study of the first . and if any should here object , that there are some passages , ( which i hope are but very few ) that seem a little too unfavourable to the study of natural things ; i might alledge for my excuse the great difficulty that there must be in comparing two sorts of studies , both of which a man much esteems , so to behave ones self , as to split a hair between them , and never offend either of them : but i will rather represent , that in such kind of discourses as the ensuing , it may justly be hop'd , that equitable readers will consider , not onely what is said , but on what occasion , and with what design 't is delivered . now 't is plain by the series of the following discourse , that the physeophilus , whom it most relates to , was by me look'd upon as a person , both very partial to the study of nature , and somewhat prejudic'd against that of the scripture ; so that i was not always to treat with him , as with an indifferent man , but , according to the advice , given in such cases by the wise , i was ( to use aristotle's expression ) to bend the crooked stick the contrary way , in order to the bringing it to be straight , and to depreciate the study of nature somewhat beneath its true value , to reduce a great over valuer to a just estimate of it . and to gain the more upon him , i allow'd my self now and then to make use of the contempt he had of the peripatetick and vulgar philosophy , and in some passages to speak of them more slightingly , than my usual temper permits , and than i would be forward to do on another occasion ; that , by such a complaisance for his opininions , i might have rises to argue with him from them . but to return to the motives that were alledg'd to induce me to the publication of these papers , though i have not nam'd them all , yet all of them together would scarce have prov'd effectual , if they had not been made more prevalent by the just indignation i conceived , to see even inquisitive men depreciate that kind of knowledge , which does the most elevate , as well as the most bless , mankind , and look upon the noblest and wisest employments of the understanding , as signs of weakness in it . 't is not that i expect , that whatever can be said , and much less what i have had occasion to say here , will make proselytes of those that are resolved against the being made so , and had rather deny themselves the excellentest kinds of knowledge , than allow that there can be any more excellent , than what they think themselves masters of : but i despair not , that what is here represented , may serve to fortifie in a high esteem of divine truths those that have already a just veneration for them , and preserve others from being seduc'd by injurious , though sometimes witty , insinuations , to undervalue that kind of knowledge , that is as well the most excellent in it self , as the most conducive to man's happiness . and for this reason i am the less displeas'd to see , that the following letter is swell'd to a bulk far greater than its being but a letter promises , and then i first intended . for i confess , that when the occasion hapned that made me put pen to paper , as i chanc'd to be in a very unsetled condition ( which i fear has had too much influence on what i have written , ) so i did not design the insisting near so long upon my subject as i have done ; but new things springing up ( if i may so speak ) under my pen , i was content to allow them room in my paper , because writing as well for my own satisfaction , as for that of my friend , i thought it would not be useless to lay before my own eyes , as well as his , those considerations that seem'd proper to justifie to my self as well as to him , the preference i gave divine truths ( before physiological ones ) and to confirm my self in the esteem i had for them . and though i freely confess , that the following discourse doth not consist of nothing but ratiocinations , and consequently is not altogether of an uniform contexture ; yet that will , i hope , be thought no more than was fit in a discourse , design'd not onely to convince , but to perswade : which if it prove so happy as to do , as i hope the peruser will have no cause to regret the trouble of reading it , so i shall not repent that of writing it . the introduction . sir , i hop'd you had known me better , than to doubt in good earnest , how i relish'd the discourse your learned friend entertain'd us with yester-night . and i am the more troubled at your question , because your way of inquiring , how much your friends discourse obtain'd of my approbation , gives me cause to fear , that you vouchsafe it more of yours then i could wish it . but before i can safely offer you my sense of the discourses , about which you desire to know it , i must put you in mind , that they were not all upon one subject , nor of the same nature : and i am enough his servant to acknowledge , without the least reluctancy , that he is wont to shew a great deal of wit , when he speaks like a naturalist , onely of things purely physical ; and when he is in the right , seldom wrongs a good cause by his way of managing it . but as for those passages , wherein he gave himself the liberty of disparaging the learned dr. n. onely because that doctor cultivates theological as well as physical studies and does both oftentimes read books of devotion ▪ and sometimes write them ; i am not so much a courtier , as to pretend that i liked them . 't is true , he did not deny the doctor to be a learned and a witty man , as indeed the wise providence of god has so ordered it , that to stop the bold mouthes of some , who would be easily tempted to imagine , and more easily to give out , that none are philosophers , but such as , like themselves , desire to be nothing else . our nation is happy in several men , who are as eminent for humane , as studious of divine learning ; and as great a veneration as they pay to moses and st. paul , are as well vers'd in the doctrine of aristotle , and of euclid ; nay , of epicurus and des cartes too , as those that care not to study any thing else . but though for this reason mr. n. had not the confidence to despise the doctor , and some of his resemblers , whom he took occasion to mention ; yet he too plainly disclos'd himself to be one of those , who though they will not deny , but that some , who own a value for theology , are men of parts ; yet they talk , as if such persons were so , in spight of their being religiously given ; that being , in their opinion , such a blemish , that a man must have very great abilities otherwise , to make amends for the disadvantage of valuing sacred studies , and surmount the disparagement it procures him . wherefore since this disdainful humour begins to spread much more than i could wish it did among differing sorts of men , among whom i should be glad not to find any naturalists ; and since the question you ask'd me , and the esteem you have for your friend , makes me fear you may look on it with very favourable eyes : i shall not decline the opportunity you put into my hands of giving you , together with a profession of my dislike of this practice , some of my reasons for that dislike ; and the rather , because i may do it without too much exceeding the limits of an epistle , or those which the haste , wherewith i must write this , does prescribe to me . for your friend does not oppose , but onely undervalue theology ; and professing to believe the scriptures ( which i so far credit , as to think he believes himself when he says so ) we agree upon the principles : so that i am not to dispute with him as against an atheist , that denies the authour of nature , but onely against a naturalist , that over-values the study of it . and the truths of theology are things , which i need not bring arguments for , but am allowed to draw arguments from them . but though , as i just now intimated , i design brevity ; yet for fear the fruitfulness and importance of my subject should suggest things enough to me to make some little method , requisite to keep them from appearing confused ; i shall divide the following epistle into two distinct parts . in the former of which i shall offer you the chief positive considerations , by which i would represent to you the study of divinity , as preferable to that of physicks : and in the second part i shall consider the allegations , that i foresee your friend may interpose : in favour of natural philosophy . from which distribution you will easily gather , that the motives on the one hand , and the objections on the other will challenge to themselves distinct sections in the respective parts whereto they belong . so that of the order of the particulars you will meet with , i shall not need to trouble you with any further account . the excellency of theology : or , the preeminence of the study of divinity , above that of natural philosophy . the first part . to address my self then , without any farther circumstance or preamble , to the things themselves , that i mainly intend in this discourse , i consider in the general , that as there are scarce any motives accounted fitter to engage a rational man in a study , than that the subject is noble , that 't is his duty to apply himself to it , and that his proficiency in it will bring him great advantages ; so there is not any of these three inducements , that does not concur in a very plentiful measure to recommend to us the study of theological truths . the first section . and first , the excellency and sublimity of the object we are invited to contemplate , is such , that none that does truly acknowledge a deity can deny , but that there is no speculation , whose object is comparable in point of nobleness , to the nature and attributes of god. the souls of inquisitive men are commonly so curious , to learn the nature and condition of spirits , as that the over-greedy desire to discover so much as that there are other spiritual substances besides the souls of men , has prevail'd with too many to try forbidden ways of attaining satisfaction ; and many have chosen rather to venture the putting themselves within the power of daemons , than remain ignorant whether or no there are any such beings : as i have learned by the private acknowledgments made me of such unhappy ( though not unsuccessful ) attempts , by divers learned men ( both of other professions , and that of physick , ) who themselves made them in differing places , and were persons neither timerous nor superstitious : ( but this onely upon the by. ) and certainly that man must have as wrong as mean a notion of the deity , and must but very little consider the nature and attributes of that infinitely perfect being , and as little the nature and infirmities of man , who can imagine the divine perfections to be subjects , whose investigation a man may ( inculpably ) despise , or be so much as fully sufficient for . not onely the scripture tells us , that his greatness is incomprehensible , and his wisdom is inscrutable ; that he humbles himself to look into ( or upon ) the heavens and the earth ; and , that not onely this or that man , but all the nations of the world are , in comparison of him , but like the small drop of a bucket , or the smaller dust of a ballance : but even the heathen philosopher , who wrote that eloquent book de mundo , ascrib'd to aristotle in his riper years , speaks of the power , and wisdom , and amiableness of god , in terms little less lofty , though necessarily inferiour to so infinitely sublime a subject ; which they that think they can , especially without revelation , sufficiently understand , do very little understand themselves . but perhaps your friend will object , that to the knowledge of god there needs no other then natural theology ; and i readily confess , being warranted by an apostle , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not unknown to the heathen philosophers ; and that so much knowledge of god is attainable by the light of nature , duly employ'd , as to encourage men to exercise themselves more than most of them do in that noblest of studies , and render their being no proficients in it , injurious to themselves as well as to their maker . but notwithstanding this , as god knows himself infinitely better then purblind man knows him , so the informations he is pleased to vouchsafe us , touching his own nature and attributes , are exceedingly preferable to any account , that we can give our selves of him , without him. and methinks , the differing prospects we may have of heaven , may not ill adumbrate to us the differing discoveries that may be made of the attributes of its maker . for as , though a man may with his naked eye see heaven to be a very glorious object , enobled with radiant stars of several sorts ; yet when his eye is assisted with a good telescope , he can not onely discover a number of stars ( fix'd and wandring ) which his naked eye would never have shown him ; but those planets which he could see before , will appear to him much bigger , and more distinct : so , although bare reason well improv'd will suffice to make a man behold many glorious attributes in the deity ; yet the same reason , when assisted by revelation , may enable a man to discover far more excellencies in god , and perceive them , he contemplated before , far greater and more distinctly . and to shew how much a dim eye , illuminated by the scriptures , is able to discover of the divine perfections , and how unobvious they are to the most piercing philosophical eyes , that enjoy but the dim light of nature ; we need but consider , how much more suitable conceptions and expressions concerning god are to be met with in the writings of those fishermen and others , that penn'd the new testament , and those illiterate christians that received it , than amongst the most civiliz'd nations of the world ( such as anciently the greeks and romans , and now the chineses and east-indians ) and among the eminentest of the wise-men and philosophers themselves , ( as aristotle , homer , hesiod , epicurus , and others . ) besides that the book of scripture discloses to us much more of the attributes of god , than the book of nature ; there is another object of our study , for which we must be entirely beholding to theology : for though we may know something of the nature of god by the light of reason , yet we must owe the knowledge of his will , or positive laws , to his own revelation . and we may ghess , how curious great princes and wise men have been to inform themselves of the constitutions established by wise and eminent legislators ; partly by the frequent travels of the ancient sages and philosophers into forreign countries , to observe their laws and government , as well as bring home their learning ; and partly by those royal and sumptuous expences , at which that great and learned monarch ptolomeus philadelphus stuck not to procure an authentick copy of the law of moses , whom he considered but as an eminent legislator . but certainly that , and other laws recorded in the bible , cannot but appear more noble and worthy objects of curiosity to us christians , who know them to proceed from an omniscient deity , who being the authour of mankind , as well as of the rest of the universe , cannot but have a far perfecter knowledge of the nature of man , than any other of the law-givers , or all of them put together can be conceived to have had . but there is a farther discovery of divine matters , wherewith we are also gratified by theology : for besides what the scripture teaches us of the nature and the will of god , it contains divers historical accounts ( if i may so call them ) of his thoughts and actions . the great alexander thought himself nobly employ'd , when he read of the grecian actions in homer's verses ; and , to know the sentiments of great and wise persons , upon particular occasions , is a curiosity so laudable , and so worthy of ▪ an inquisitive soul , that the southern queen has been more prais'd than admir'd , for coming from the remoter parts of the earth , to hear the wisdom of solomon . now the scripture does in many places give our curiosity a nobler employment , and thereby a higher satisfaction , than the king of macedon , or the queen of sheba could enjoy ; for in many places it does , with great clearness and ingenuity , give us accounts of what god himself hath declar'd of his own thoughts , of divers particular persons and things , and relates , what he that knows and commands all things , was pleas'd to say & do upon particular occasions . of this sort of passages are the things recorded to have been said by god to noah , about the sinful worlds ruine , and that just man's preservation ; and to moses in the case of the daughters of zelophehad . and of this sort are the conferences , mentioned to have pass'd betwixt god and abimelech , concerning abraham's wife ; betwixt god and abraham touching the destruction of sodom ; betwixt god and solomon , about that kings happy choice ; betwixt god and jonah , about the fate of the greatest city of the world : and above all these , those two strange and matchless passages , the one in the first book of kings , touching the seducing spirit that undertook to seduce ahab's prophets ; and the other , that yet more wonderful relation of what pas'd betwixt god and satan , wherein the deity vouchsafes not onely to praise , but ( if i may so speak with reverence ) to glory in a mortal . and the being admitted to the knowledge of these transactions of another world ( if i may so call them ) wherein god has been pleased to disclose himself so very much , is an advantage afforded us by the scripture , of so noble a nature , and so unattainable by the utmost improvement we our selves can make of our own reason , that , did the scripture contain nothing else that were very considerable , yet that book would highly deserve our curiosity and gratitude . and on this occasion , i must by no means leave unobserv'd another advantage that we have from some discourses made us in the bible ; since it too highly concerns us , not to be a very great one ; and it is , that the scripture declares to us the judgment , that god is pleas'd to make of some particular men , upon the estimate of their life and deportment . for though reason alone , and the grounds of religion in general , may satisfie us in some measure , that god is good and merciful , and therefore 't is likely he may pardon the sins and frailties of men , and accept of their imperfect services ; yet , besides that we do not know , whether he will pardon , unless we have his promise of it ; besides this ( i say ) though by vertue of general revelation , such as is pretended to in divers religions , we may be assured , that god will accept , forgive , and reward those that sincerely obey him , and perform the conditions of the covenant , whether it be express , or implicite , that he vouchsafes to make with them ; yet since 't is he that is the judge of the performance of the conditions , and of the sincerity of the person ; and since he is omniscient , and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so may know more ill of us , than even we know of our selves ; a concerned conscience may rationally doubt , whether in gods estimate any particular man was so sincere as to be accepted . but when he himself is pleas'd to give elogiums ( if i may with due respect so style them ) to david , job , noah , daniel , &c. whilst they were alive , and to others after they were dead , ( and consequently having finished their course , were pass'd into an irreversible state ) we may learn with comfort , both that the performance of such an obedience as god will accept , is a thing really practicable by men ; and that even great sins and misdemeanors are not ( if seasonably repented of ) certain evidences , that a man shall never be happy in the future life . and it seems to be for such an use of consolation to frail men ( but not at all to encourage licentious ones ) that the lapses of holy persons are so frequently recorded in the scriptures . and bating those divine writings , i know no books in the world , nor all of them put together , that can give a considering christian , who has due apprehensions of the inexpressible happiness or misery of an immortal state in heaven or in hell , so great and well grounded a consolation , as may be deriv'd from three or four lines in st. john's apocalypse , where he says , that he saw in heaven a great multitude , not to be numbred , of all nations , and tribes , and people , and tongues , standing before the throne , and before the lamb , clothed in white robes , with palms ( the ensigns of victory ) in their hands ; and the praises of god and of the lamb in their mouthes . for from thence we may learn , that heaven is not reserv'd onely for prophets , and apostles , and martyrs , and such extraordinary persons , whose sanctity the church admires , but that through gods goodness , multitudes of his more imperfect servants have access thither . though the infinite perfections and prerogatives of the deity be such , that theology it self can no more than philosophy afford us another object for our studies , any thing near so sublime and excellent , as what it discloses to us of god ; yet divinity favours us with some other discoveries , namely , about angels , the universe , and our own souls , which though they must needs be inferiour to the knowledge of god himself , are , for the nobleness of their objects , or for their importance , highly preferable to any that natural philosophy has been able to afford its votaries . but before i proceed to name any more particulars , disclos'd to us by revelation , 't will be requisite , for the prevention or removal of a prejudice , to mind you , that we should not make our estimates of the worth of the things we owe to revelation , by the impressions they are wont now to make upon us christians , who learned divers of them in our catechisms , and perhaps have several times met with most of the rest in sermons , or theological books . for 't is not to be admir'd , that we should not be strongly affected at the mention of those truths , which ( how valuable soever in themselves ) were for the most part taught us when we were either children , or too youthful to discern and prize their excellency and importance . so that though afterwards they were presented to our riper understanding , yet their being by that time become familiar , and our not remembring that we ignor'd them , kept them from making any vigorous impressions on us. whereas if the same things had been ( with circumstances evincing their truth ) discover'd to some heathen philosopher , or other vertuous and inquisitive man , who valu'd important truths , and had nothing but his own reason to attain them with , he would questionless have receiv'd them with wonder and joy . which to induce us to suppose we have sundry instances , both in the records of the primitive times , and in the recent relations of the conversion of men to christianity among the people of china , japan , and other literate nations . for though bare reason cannot discover these truths , yet when revelation has once sufficiently propos'd them to her , she can readily embrace , and highly value divers of them ; which being here intimated once for all , i now advance to name some of the revelations themselves . and first , as for angels , i will not now question , whether bare reason can arrive at so much as to assure us , that there are such beings in rerum naturâ . for though reason may assure , that their existence is not impossible , and perhaps too not improbable ; yet i doubt , whether 't were to meer ratiocination , or clear experience , or any thing else but revelation , convey'd to them by imperfect tradition , that those heathen philosophers , who believ'd that there were separate spirits other than humane , ow'd that perswasion . and particularly as to good angels , i doubt , whether those antient sages had any cogent reasons , or any convincing historical proofs , or , in short , any one unquestionable evidence of any kind , to satisfie a wary person so much as of the being ( much less to give a farther account ) of those excellent spirits . whereas theology is enabled by the scripture to inform us , that not onely there are such spirits , but a vast multitude of them ; that they were made by god and christ , and are immortal , and propagate not their species ; and that these spirits have their chief residence in heaven , and enjoy the vision of god , whom they constantly praise , and punctually obey , without having sinn'd against him ; that also these good angels are very intelligent beings , and of so great power , that one of them was able in a night to destroy a vast army ; that they have degrees among themselves , are enemies to the devils , and fight against them ; that they can assume bodies shap'd like ours , and yet disappear in a trice ; that they are sometimes employ'd about humane affairs , and that not onely for the welfare of empires and kingdomes , but to protect and rescue single good men . and though they are wont to appear in a dazling splendor , and an astonishing majesty , yet they are all of them ministring spirits , employ'd for the good of the designed heirs of salvation . and they do not onely refuse mens adoration , and admonish them to pay it unto god ; but , as they are in a sense made by jesus christ , who was true man as well as god ; so they do not onely worship him , and call him simply , as his own followers were were wont to do , the lord , but stile themselves fellow servants to his disciples . and as for the other angels , though the gentiles , as well philosophers as others , were commonly so far mistaken about them , as to adore them for true gods , and yet many of them to doubt whether they were immortal ; the scripture informs us , that they are not self-originated , but created beings ; that however a great part of mankind worships them , they are wicked and impure spirits , enemies to mankind , and seducers of our first parents to their ruine ; that though they beget and promote confusion among men , yet they have some order among themselves , as having one chief , or leader ; that they are evil spirits , not by nature , but apostacy ; that their power is very limited , insomuch that a legion of them cannot invade so contemptible a thing as a herd of swine , without particular leave from god ; that not onely good angels , but good men , may , by resisting them , put them to flight , and the sincere christians that worsted them here , will be among those that shall judge them hereafter ; that their being immortal , will make their misery so too ; that they do themselves believe and tremble at those truths , they would perswade men to reject ; and that they are so far from being able to confer that happiness , which their worshippers expect from them , that themselves are wretched creatures , reserv'd in chains of darkness to the judgment of the great day ; at which they shall be doom'd to suffer everlasting torments , in the company of those wicked men that they shall have prevail'd on . we may farther consider , that as to things corporeal themselves , which the naturalist challenges as his peculiar theme , we may name particulars , and those of the most comprehensive nature , and greatest importance , whose knowledge the naturalist must owe to theology . of which truths i shall content my self to give a few instances in the world it self , or the universal aggregate of things corporeal ; that being look'd upon as the noblest and chiefest object , that the physicks afford us to contemplate . and first , those that admit the truths reveal'd by theology , do generally allow , that god is not onely the author , but creator of the world. i am not ignorant of what anaxagoras taught , of what he call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ( and tully mentions ) in the production of the world ; and that what many other grecians afterwards taught of the worlds aeternity , is peculiarly due to aristotle , who does little less then brag , that all the philosophers that preceded him were of another mind . nor will i here examine ( which i else-where do ) whether , and how far by arguments meerly physical , the creation of the world may be evinc'd . but whether or no meer natural reason can reach so sublime a truth ; yet it seems not that it did actually , where it was not excited by revelation-discovery . for though many of the antient philosophers believ'd the world to have had a beginning , yet they all took it for granted , that matter had none ; nor does any of them , that i know of , seem to have so much as imagin'd , that any substance could be produced out of nothing . those that ascribe much more to god than aristotle , make him to have given form onely , not matter , to the world , and to have but contriv'd the pre-existent matter into this orderly systeme we call the universe . next , whereas very many of the philosophers that succeeded aristotle , suppose the world to have been aeternal ; and those that believ'd it to have been produc'd , had not the confidence to pretend to the knowing how old it was ; unless it were some extravagant ambitious people , such as those fabulous chaldaeans , whose fond account reach'd up to 40000 or 50000 years : theology teaches us , that the world is very far from being so old by 30 or 40 thousand years as they , and by very many ages , as divers others have presum'd ; and does , from the scripture , give us such an account of the age of the world , that it has set us certain limits , within which so long a duration may be bounded , without mistaking in our reckoning . whereas philosophy leaves us to the vastness of indeterminate duration , without any certain limits at all . the time likewise , and the order , and divers other circumstances of the manner , wherein the fabrick of the world was compleated , we owe to revelation ; bare reason being evidently unable to inform us of particulars that preceded the origine of the first man ; and though i do not think religion so much concern'd , as many do , in their opinion and practise , that would deduce particular theorems of natural philosophy from this or that expression of a book , that seems rather design'd to instruct us about spiritual than corporeal things . i see no just reason to embrace their opinion , that would so turn the two first chapters of genesis into an allegory , as to overthrow the literal and historical sense of them . and though i take the scripture to be mainly design'd to teach us nobler and better truths , than those of philosophy ; yet i am not forward to condemn those , who think the beginning of genesis contains divers particulars , in reference to the origine of things , which though not unwarily , or alone to be urg'd in physicks , may yet afford very considerable hints to an attentive and inquisitive peruser . and as for the duration of the world , which was by the old philosophers held to be interminable , and of which the stoicks opinion , that the world shall be destroyed by fire ( which they held from the jews ) was physically precarious ; theology teaches us expresly from divine revelation , that the present course of nature shall not last always , but that one day this world ( or at least this vortex of ours ) shall either be abolished by annihilation , or ( which seems far more probable ) be innovated , and , as it were , transfigur'd , and that by the intervention of that fire , which shall dissolve and destroy the present frame of nature : so that either way , the present state of things ( as well naturall as political ) shall have an end . and as theology affords us these informations about the creatures in general ; so touching the chiefest and noblest of the visible ones , men , revelation discovers very plainly divers very important things , where reason must needs be in the dark . and first , touching the body of man ; the epicureans attributed its original , as that of all things else , to the casual concourse of atoms ; and the stoicks absurdly and injuriously enough ( but much more pardonably than their follower herein , mr. hobbs ) would have men to spring up like mushrooms out of the ground ; and whereas other philosophers maintain conceits about it , too wild to be here recited ; the book of genesis assures us , that the body of man was first form'd by god in a peculiar manner , of a terrestrial matter ; and 't is there described , as having been perfected before the soul was united to it . and as theology thus teaches us , how the body of man had its first beginning ; so it likewise assures us , what shall become of the body after death , though bare natural reason will scarce be pretended to reach to so abstruse and difficult an article as that of a resurrection ; which , when propos'd by st. paul , produc'd among the athenian philosophers nothing else but wonder or laughter . not to mention , that theology teaches us divers other things about the origine and condition of mens bodies ; as , that all mankind is the off-spring of one man and one woman ; that the first woman was not made of the same matter , nor after the same manner as the first man , but was afterwards taken from his side ; that both adam and eve were not , as many epicureans and other philosophers fanci'd that the first men were , first infants ; whence they did , as we do , grow by degrees to be mature and compleat humane persons , but were made so all at once ; and , that hereafter , as all mens bodies shall rise again , so they shall all ( or at least all those of the just ) be kept from ever dying a second time . and as for the humane soul , though i willingly grant , that much may be deduc'd from the light of reason onely , touching its existence , properties , and duration ; yet divine revelation teaches it us with more clearness , and with greater authority ; as , sure , he that made our souls , and upholds them , can best know what they are , and how long he will have them last . and as the scripture expresly teaches us , that the rational soul is distinct from the body , as not being to be destroy'd by those very enemies that kill the body ; so about the origine of this immortal soul ( about which philosophers can give us but wide and precarious conjectures ) theology assures us , that the soul of man had not such an origination , as those of other animals , but was gods own immediate workmanship , and was united to the body already form'd : and yet not so united , but that upon their divorce , she will survive , and pass into a state , in which death shall have no power over her . i expect you will here object , that for the knowledge of the perpetual duration of separate souls , we need not be beholding to the scripture , since the immortality of the soul may be sufficiently prov'd by the sole light of nature , and particularly has been demonstrated by your great des cartes . but you must give me leave to tell you , that , besides that a matter of that weight and concernment cannot be too well prov'd , and consequently ought to procure a welcome for all good mediums of probation ; besides this , i say , i doubt many cartesians do , as well as others , mistake , both the difficulty under consideration , and the scope of des cartes's discourse . for i grant , that by natural philosophy alone , the immortality of the soul may be prov'd against its usual enemies , atheists and epicureans . for the ground , upon which these men think it mortal , being , that 't is not a true substance , but onely a modification of body , which consequently must perish , when the frame or structure of the body , whereto it belongs , is dissolv'd : their ground being this , i say , if we can prove by some intellectual operations of the rational soul , which matter , however modifi'd , cannot reach , that it is a substance distinct from the humane body , there is no reason , why the dissolution of the latter should infer the destruction of the former , which is a simple substance , and as real a substance as matter it self , which yet the adversaries affirm to be indestructible . but though by the mental operations of the rational soul , and perhaps by other mediums it may , against the epicureans , and other meer naturalists , who will not allow god to have any thing to do in the case , be prov'd to be immortal in the sense newly propos'd ; yet the same proofs will not evince , that absolutely it shall never cease to be ▪ if we dispute with philosophers , who admit , as the cartesians and many others do , that god is the sole creator and preserver of all things . for how are we sure but that god may have so ordain'd , that , though the soul of man , by the continuance of his ordinary and upholding concourse , may survive the body , yet , as 't is generally believ'd , not to be created till it be just to be infus'd into the body ; so it shall be annihilated when it parts with the body , god withdrawing at death that supporting influence , which alone kept it from relapsing to its first nothing . whence it may appear , that notwithstanding the physical proofs of the spirituality and separableness of the humane soul , we are yet much beholding to divine revelation for assuring us , that its duration shall be endless . and now to make good what i was intimating above , concerning the cartesians , and the scope of des cartes's demonstration , i shall appeal to no other than his own expressions to evince , that he consider'd this matter for the main as we have done , and pretended to demonstrate , that the soul is a distinct substance from the body ; but not that absolutely speaking it is immortal . cur ( answers that excellent author ) de immortalitate animae nihil scripserim , jam dixi in synopsi mearum meditationum . quod ejus ab omni corpore distinctionem satis probaverim , supra ostendi . quod vero additis , ex distinctione animae á corpore non sequi ejus immortalitatem , quia nihilominus dici potest , illam à deo talis naturae factam esse , ut ejus duratio simul cum duratione vitae corporeae finiatur , fateor á me refelli non posse . neque enim tantum mihi assumo ut quicquam de iis quae à libera dei voluntate dependent , humanae rationis vi determinare aggrediar . docet naturalis cognitio , &c. sed si de absoluta dei potestate quaeratur , an forte decreverit , ut humanae animae iisdem temporibus esse desinant , quibus corpora quae illis adjunxit ; solius dei est , respondere . and if he would not assume to demonstrate by natural reason , so much as the existence of the soul after death , unless upon a supposition ; we may well presume , that he would less take upon him to determine , what shall be the condition of that soul after it leaves the body . and that you may not doubt of this , i will give you for it his own confession , as he freely writ it in a private letter to that admirable lady , the princess elizabeth , first daughter to frederick king of bohemia , who seems to have desir'd his opinion on that important question , about which he sends her this answer , pour ce qui , &c. i. e. as to the state of the soul after this life , my knowledge of it is far inferiour to that of monsieur ( he means sir kenelm ) digby . for , setting aside that which religion teaches us of it , i confess , that by mee● natural reason we may indeed make many conjectures to our own advantage , and have fair hopes , but not any assurance : and accordingly in the next clause he gives the imprudence , of quitting what is certain for an uncertainty , as the cause why , according to natural reason , we are never to seek death . nor do i wonder he should be of that mind . for all that meer reason can demonstrate , may be reduced to these two things ; one , that the rational soul , being an incorporeal substance , there is no necessity that it should perish with the body ; so that , if god have not otherwise appointed , the soul may survive the body , and last for ever : the other , that the nature of the soul , according to des cartes , consisting in its being a substance that thinks , we may conclude , that , though it be by death separate from the body , it will nevertheless retain the power of thinking . but now , whether either of these two things , or both , be sufficient to endear the state of separation after death , to a considering man , i think may be justly question'd . for , immortality or perseverance in duration , simply consider'd , is rather a thing presuppos'd to , or a requisite of , felicity , than a part of it ; and being in it self an adiaphorous thing , assumes the nature of the state or condition to which 't is joyn'd , and does not make that state happy or miserable , but makes the possessors of it more happy or more miserable than otherwise they would be . and though some school-men , upon aery metaphysical notions , would have men think it is more eligible to be wretched , than not to be at all ; yet we may oppose to their speculative subtilties the sentiments of mankind , and the far more considerable testimony of the saviour of mankind ▪ who speaking of the disciple that betray'd him , says , that it had been good for that man if he had never been born . and eternity is generally conceived to aggravate no less the miseries of hell , than it heightens the joys of heaven . and here we may consider , first , that meer reason cannot so much as assure us absolutely , that the soul shall survive the body : for the truth of which we have not onely cartesius's confession , lately recited , but a probable argument , drawn from the nature of the thing , since , as the body and soul were brought together , not by any meer physical agents , and since their association and union whilst they continued together , was made upon conditions that depended solely upon gods free and arbitrary institution ; so , for ought reason can secure us of , one of the conditions of that association may be , that the body and soul should not survive each other . secondly , supposing that the soul be permitted to outlive the body , meer reason cannot inform us what will become of her in her separate state , whether she will be vitally united to any other kind of body or vehicle ; and if to some , of what kind that will be , and upon what terms the union will be made . for possibly she may be united to an unorganiz'd , or very imperfectly organiz'd , body , wherein she cannot exercise the same functions she did in her humane body . as we see , that even in this life the souls of natural fools are united to bodies , wherein they cannot discourse , or at least cannot philosophize . and 't is plain , that some souls are introduc'd into bodies , which , by reason of paralytical and other diseases , they are unable to move , though that does not always hinder them from being obnoxious to feel pain . so that , for ought we naturally know , a humane soul , separated from the body , may be united to such a portion of matter , that she may neither have the power to move it , nor the advantage of receiving any agreeable informations by its interventions , having upon the account of that union no other sense than that of pain . but let us now consider what will follow , if i should grant that the soul will not be made miserable , by being thus wretchedly matched . suppose we then , that she be left free to enjoy what belongs to her own nature : that being onely the power of always thinking , it may well be doubted , whether th'exercise of that power wil suffice to make her happy . you will perchance easily believe , that i love as well as another to entertain my self with my own thoughts , and to enjoy them undisturbed by visits , and other avocations ; i would , onely accompanied by a servant and a book , go to dine at an inn upon a road , to enjoy my thoughts the more freely for that day . but yet , i think , the most contemplative men would , at least in time , grow weary of thinking , if they received no supply of objects from without , by reading , seeing , or conversing ; and if they also wanted the opportunity of executing their thoughts , by moving the members of their bodies , or of imparting them , either by discoursing , or writing of books , or by making of experiments . on this occasion i remember , that i knew a gentleman , who was , in spain , for a state-crime , which yet he thought an heroick action , kept close prisoner for a year in a place , where though he had allowed him a diet not unfit for a person of note , as he was ; yet he was not permitted the benefit of any light , either of the day or candles , and was not accosted by any humane creature , save at certain times by the jaylor , that brought him meat and drink , but was strictly forbidden to converse with him . now though this gentleman by his discourse appear'd to be a man of a lively humour , yet being ask'd by me , how he could do to pass the time in that sad solitude , he confessed to me , that , though he had the liberty of walking too and fro in his prison , and though by often recalling into his mind all the adventures and other passages of his former life , and by several ways combining and diversifying his thoughts , he endeavoured to give his mind as much variety of employment as he was able ; yet that would not serve his turn , but he was often reduc'd , by drinking large draughts of wine , and then casting himself upon his bed , to endeavour to drown that melancholly , which the want of new objects cast him into . and i can easily admit , he found a great deal of difference between the sense he had of thinking when he was at liberty , and that which he had when he was confin'd to that employment , whose delightfulness , like fire , cannot last long , when it is , as his was , denied both fuel and vent . and , in a word , though i most readily grant , that thinking interwoven with conversation and action , may be a very pleasant way of passing ones time , yet man being by nature a sociable creature , i fear , that alone would be a dry and wearisome imployment to spend eternity in . before i proceed to the next section , i must not omit to take notice , that though the brevity i propos'd to my self , keeps me from discoursing of any theological subjects , save what i have touch'd upon about the divine attributes , and the things i have mention'd about the universe in general , and the humane soul ; yet there are divers other things , knowable by the help of revelation , and not without it , that are of so noble and sublime a nature , that the greatest wits may find their best abilities both fully exercis'd , and highly gratifi'd by making enquiries into them . i shall not name for proof of this the adorable mystery of the trinity , wherein 't is acknowledg'd , that the most soaring speculators are wont to be pos'd , or to loose themselves : but i shall rather mention the redemption of mankind , and the decrees of god concerning men. for though these seem to be less out of the ken of our natural faculties ; yet 't is into some things that belong to the former of them , that the scripture tells us , the angels desire to pry ; and 't was the consideration of the latter of them , that made one that had been caught up into the mansion of the angels , amazedly cry out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. not are these the onely things that the scripture it self terms mysteries , though , for brevities sake , instead of specifying any of them , i shall content my self to represent to you in general ; that , since gods wisdom is boundless , it may , sure , have more ways than one to display it self . and though the material world be full of the productions of his wisdom ; yet that hinders not but that the scripture may be enobled with many excellent impresses , and , as it were , signatures of the same attribute . for , as i was beginning to say , it cannot but be highly injurious to the deity , in whom all other true perfections , as well as omniscience , are both united and transcendent , to think , that he can contrive no ways to disclose his perfections , besides the ordering of matter and motion , and cannot otherwise deserve to be the object of mens studies , and their admiration , than in the capacity of a creator . and i think , i might safely add , that besides these grand and mysterious points i came from mentioning , there are many other noble and important things , wherein unassisted reason leaves us in the dark ; which though not so clearly reveal'd in the scripture , are yet in an inviting measure discover'd there , and consequently deserve the indagation of a curious and philosophical soul. shall we not think it worth enquiring , whether the satisfaction of christ was necessary to appease the justice of god , and purchase redemption for mankind ? or whether god , as absolute and supreme governour of the world , might have freely remitted the penalties of sin ? shall we not think it worth the inquiring , upon what account , and upon what terms , the justification of men ●●wards god is transacted , especially considering how much it imports us to know , and how perplexedly a doctrine , not in it self abstruse , is wont to be delivered ? shall not we inquire , whether or no the souls of men , before they were united to their bodies , pre-existed in a happier state , as many of the ancient and modern jews and platonists , and ( besides origen ) some learned men of our times do believe ▪ and shall not we be curious to know , whether , when the soul leaves the body , it do immediately pass to heaven or hell ( as 't is commonly believed , ) or for want of organs be laid , as it were , asleep in an insensible and unactive state , till it recover the body at the resurrection ? ( as many socinians and others maintain : ) or whether it be conveyed into secret recesses , where , though it be in a good or bad condition , according to what it did in the body , 't is yet repriev'd from the flames of hell , and restrain'd from the beatifick vision till the day of judgment ? ( which seems to have been the opinion of many , if not most of the primitive fathers and christians . ) shall not we be curious to know , whether at that great decretory day , this vast fabrick of the world , which all confess must have its frame quite shatter'd , shall be suffer'd to relapse into its first nothing , ( as several divines assert ; ) or shall be , after its dissolution , renew'd to a better state , and , as it were , transfigur'd ? and shall not we inquire , whether or no in that future state of things , which shall never have an end , we shall know one another ? ( as adam , when he awak'd out of his profound sleep , knew eve whom he never saw before ; ) and whether those personal friendships and affections , we had for one another here , and the pathetick consideration of the relations ( as of father and son , husband and wife , chaste mistris and virtuous lover , prince and subject , ) on which many of them were grounded , shall continue ? or whether all those things , as antiquated and slight , shall be obliterated , and , as it were , swallowed up ? ( as the former relation of a cousin a great way off , is scarce at all consider'd , when the persons come so to change their state , as to be united by the strict bonds of marriage . ) but 't were tedious to propose all the other points , whereof the divine takes cognizance , that highly merit an inquisitive mans curiosity ; and about which , all the writings of the old greek and other heathen philosophers put together , will give us far less information , than the single volume of canonical scripture . i foresee indeed , that it may nevertheless be objected , that in some of these inquiries , revelation incumbers reason , by delivering things , which reason is obliged to make its hypothesis consistent with . but , besides that this cannot be so much as pretended of all ; if you consider how much unassisted reason leaves us in the dark about these matters , wherein she has not been able to frame so much as probable determinations , especially in comparison of those probabilities that reason can deduce from what it finds one way or other delivered in the scripture : if you consider this , i say , you will , i presume , allow me to say , that the revealed truths , which reason is obliged to comply with , if they be burdens to it , are but such burdens as feathers are to a hawk , which instead of hindring his flight by their weight , enable him to soar toward heaven , and take a larger prospect of things , than , if he had not feathers , he could possibly do . and on this occasion , sir , the greater reverence i owe to the scripture it self , than to its expositors , prevails upon me to tell you freely , that you will not do right , either to theology , or ( the greatest repository of its truths ) the bible ; if you imagine that there are no considerable additions to be made to the theological discoveries we have already , nor no clearer expositions of many texts of scripture , or better reflections on that matchless book , than are to be met with in the generality of commentators , or of preachers , without excepting the antient fathers themselves . for , there being in my opinion two things requisite , to qualifie a commentator to do right to his theme , a competency of critical knowledge , and a concern for the honour and interest of christianity in general , assisted by a good judgment to discern and select those things that may most conduce to it ; i doubt , there are not many expositors , as they are call'd , of the scripture , that are not deficient in the former or the latter of these particulars , and i wish there be not too many that are defective in both . that the knowledge of at least greek and hebrew is requisite to him , that takes upon him to expound writings penn'd originally in those languages , if the nature of the thing did not manifest it , you might easily be perswaded to believe , by considering with what gross mistakes the ignorance of languages has oftentimes blemish'd not onely the interpretations of the school-men and others , but even those of the venerable fathers of the church . for though generally they were worthy men , and highly to be regarded , as the grand witnesses of the doctrines and government of the antient churches ; most of them very pious , many of them very eloquent , and some of them ( especially the two criticks , origen and jerom ) very learned ; yet so few of the greek fathers were skill'd in hebrew , and so few of the latin fathers either in hebrew or greek , that many of their homilies , and even comments , leave hard texts as obscure as they found them ; and , sometimes misled by bad translations , they give them senses exceeding wide of the true : so that many times in their writings they appear to be far better divines then commentators , and in an excellent discourse upon a text , you shall find but a very poor exposition of it . many of their eloquent and devout sermons being much better encomiasts of the divine mysteries they treat of , than unvailers . and though some modern translations deserve the praise of being very useful , and less unaccurate than those which the latine fathers us'd ; yet when i read the scriptures ( especially some books of the old testament ) in their originals , i confess i cannot but sometimes wonder , what came into the mind of some , even of our modern translators , that they should so much mistake , and sometimes injure certain texts as they do ; and i am prone to think , that there is scarce a chapter in the bible ( especially that part of it which is written in hebrew ) that may not be better translated , and consequently more to the credit of the book it self . this credit it misses of , not onely by mens want of sufficient skill in critical learning , but ( to come to the second member of our late division ) for want of their having judgment enough to observe , and concern enough to propose those things in the scripture , and in theology , that tend to the reputation of either . for i fear there are too many , both commentators and other divines , that ( though otherwise perhaps pious men ) having espous'd a church or party , and an aversion from all dissenters , are solicitous when they peruse the scripture , to take notice chiefly , if not onely ( i mean in points speculative ) of those things , that may either suggest arguments against their adversaries , or answers to their objections . but i meet with much fewer than i could wish , who make it their business to search the scriptures for those things ( such as unheeded prophecies , over-look'd mysteries , and strange harmonies ) which being clearly and judiciously proposed , may make that book appear worthy of the high extraction it challenges ( and consequently of the veneration of considering men ) and who are sollicitous to discern and make out , in the way of governing and of saving men , reveal'd by god , so excellent an oeconomy , and such deep contrivances , and wise dispensations , as may bring credit to religion , not so much as 't is roman , or protestant , or socinian , but as 't is christian . but ( as i intimated before ) these good affections for the repute of religion in general , are to be assisted by a deep judgment . for men that want either that , or a good stock of critical learning , may easily over-see the best observations ( which usually are not obvious ) or propose as mysteries , things that are either not grounded , or not weighty enough ; and so ( notwithstanding their good meaning ) may bring a disparagement upon what they desire to recommend . and i am willing to grant , that 't is rather for want of good skill and good judgment , than good will , that there are so few that have been careful to do right to the reputation of the scripture , as well as to its sense . and indeed when i consider , how much more to the advantage of those sacred writings , and of christian theology in general , divers texts have been explain'd and discours'd of by the excellent grotius , by episcopius , masius , mr. mede , and sir francis bacon , and some other late great wits ( to name now no living ones ) in their several kinds ; than the same places have been handled by vulgar expositors , and other divines : and when i remember too , that none of these newly named worthies was at once a great philosopher , and a great critick ; ( the three first being not so well vers'd in philosophical learning , and the last being unacquainted with the eastern tongues : ) i cannot but hope , that when it shall please god to stir up persons of a philosophical genius , well furnish'd with critical learning , and the principles of true philosophy , and shall give them a hearty concern for the advancement of his truths ; these men , by exercising upon theological matters , that inquisitiveness and sagacity that has made in our age such a happy progress in philosophical ones , will make explications and discoveries , that will justifie more than i have said in praise of the study of our religion and the divine books that contain the articles of it . for these want not excellencies , but onely skilful unvailers . and if i do not tell you , that you should no more measure the wisdom of god couch'd in the bible , by the glosses or systems of common expositors and preachers , than estimate the wisdome he has express'd in the contrivance of the world by magirus's or eustachius's physicks ; yet i shall not scruple to say , that you should as little think , that there are no more mysteries in the books of scripture , besides those that the school-divines and vulgar commentators have taken notice of , and unfolded ; as that there are no other mysteries in the book of nature , than those which the same school-men ( who have taken upon them to interpret aristotle and nature too ) have observ'd and explain'd . all the fine things , that poets , orators , and even lovers have hyperbolically said in praise of the beauty of eyes , will nothing near so much recommend them to a philosophers esteem , as the sight of one eye skilfully dissected , or the unadorn'd account given of its structure , and the admirable uses of its several parts , in scheiner's oculus , and des-cartes's excellent dioptricks . and though i do not think my self bound to acquiesce in , and admire every thing that is propos'd as mysterious and rare by many interpreters and preachers ; yet i think , i may safely compare several things in the books we call the scripture , to several others in that of nature , in ( at least ) one regard . for , though i do not believe all the wonders , that pliny , aelian , porta , and other writers of that stamp , relate of the generation of animals ; yet by perusing such faithful and accurate accounts , as sometimes galen , de usu partium , sometimes vesalius , sometimes our harvey ( de ovo ) and our later anatomists , and sometimes other true naturalists , give of the generation of animals , and of the admirable structure of their bodies , especially those of men , and such other parts of zoology , as pliny , and the other writers i nam'd with him , could make nothing considerable of ; by perusing these ( i say ) i receive more pleasure and satisfaction , and am induc'd more to admire the works of nature , than by all their romantic and superficial narratives . and thus ( to apply this to our present subject ) a close and critical account of the more vail'd and pregnant parts of scripture , and theological matters , with such reflections on them , as their nature and collation would suggest to a philosophical , as well as critical , speculator , would far better please a rational considerer , and give him a higher , as well as a better grounded , veneration for the things explain'd , than a great many of those sleighter or ill-founded remarks , wherewith the expositions and discourses of superficial writers , though never so florid or witty , gain the applause of the less discerning sort of men . and here , on this occasion , i shall venture to add , that i despair not , but that a further use may be made of the scripture , than either our divines or philosophers seem to have thought on . some few theologues indeed have got the name of supralapsarians , for venturing to look back beyond the fall of adam for god's decrees of election and reprobation . but , besides that their boldness has been dislik'd by the generality of divines , as well as other christians , the object of their speculation is much too narrow to be any thing near and adequate to such an hypothesis as i mean. for me-thinks , that the encyclopedia's and pansophia's , that even men of an elevated genius have aimed at , are not diffus'd enough to comprehend all that the reason of a man , improv'd by philosophy , and elevated by the revelations already extant in the scripture , may , by the help of free ratiocination , and the hints contain'd in those pregnant . writings ( with those assistances of god's spirit , which he is still ready to vouchsafe to them that duly seek them , ) attain unto in this life . the gospel comprises indeed , and unfolds the whole mystery of man's redemption , as far forth as 't is necessary to be known for our salvation : and the corpusculariùm or mechanical philosophy , strives to deduce all the phoenomena of nature from adiaphorous matter , and local motion . but neither the fundamental doctrine of christianity , nor that of the powers and effects of matter and motion , seems to be more than an epicycle ( if i may so call it ) of the great and universal system of god's contrivances , and makes but a part of the more general theory of things , knowable by the light of nature , improv'd by the information of the scriptures : so that both these doctrines , though very general , in respect of the subordinate parts of theology and philosophy , seem to be but members of the universal hypothesis , whose objects , i conceive , to be the nature , counsels , and works of god , as far as they are discoverable by us ( for i say not to us ) in this life . for those , to whom god has vouchsafed the priviledge of mature reason , seem not to enlarge their thoughts enough , if they think , that the omniscient and almighty god has bounded the operations of his power , and wisdom , and goodness , to the exercise that may be given them for some ages , by the production and government of matter and motion , and of the inhabitants of the terrestrial globe , which we know to be but a physical point in comparison of that portion of universal matter , which we have already discover'd . for i account , that there are four grand communities of creatures , whereof things meerly corporeal make but one ; the other three , differing from these , are distinct also from one another . of the first sort are the race of mankind , where intellectual beings are vitally associated with gross and organical bodies . the second are daemons , or evil angels ; and the third , good angels ; ( whether in each of those two kinds of spirits , the rational beings be perfectly free from all union with matter , though never so fine and subtile ; or whether they be united to vehicles , not gross , but spirituous , and ordinarily invisible to us. ) nor may we think , because angels and devils are two names quickly utter'd , and those spirits are seldome or never seen by us , there are therefore but few of them , and the speculation of them is not considerable . for , as their excellency is great , ( as we shall by and by shew ) so for their number , they are represented in scripture as an heavenly host , standing on the right and left hand of the throne of god. and of the good angels , our saviour speaks of having more than twelve legions of them at his command . nay , the prophet daniel saith , that to the antient of days , no less than millions ministred unto him , and hundreds of millions stood before him . and of the evil angels the gospel informs us , that enough to call them a legion ( which you know is usually reckon'd , at a moderate rate ▪ to consist of betwixt six and seven thousand ) possess'd one single man. for my part , when i consider , that matter , how vastly extended , and how curiously shap'd soever , is but a brute thing , that is onely capable of local motion and its effects and consequents on other bodies , or the brain of man , without being capable of any true , or at least any intellectual , perception , or true love or hatred ; and when i consider the rational soul as an immaterial and immortal being , that bears the image of its divine maker , being indow'd with a capacious intellect , and a will that no creature can force : i am by these considerations dispos'd to think the soul of man a nobler and more valuable being , than the whole corporeal world ; which though i readily acknowledge it to be admirably contriv'd , and worthy of the almighty and omniscient author , yet it consists but of an aggregate of portions of brute matter , variously shap'd and connected by local motion ( as dow , and roles , and loves , and cakes , and vermicelli , wafers , and pie-crust , are all of them diversified meal ; ) but without any knowledge either of their own nature , or of that of their author , or of that of their fellow-creatures . and as the rational soul is somewhat more noble and wonderful , than any thing meerly corporeal , how vast soever it can be , and is of a more excellent nature , than the curiousest piece of mechanism in the world , the humane body ; so to enquire what shall become of it , and what fates it is like to undergo hereafter , does better deserve a man's curiosity , than to know what shall befall the corporeal universe , and might justly have been to nebuchadnezzar a more desirable part of knowledge , than that he was so troubled for want of , when it was adumbrated to him in the mysterious dream , that contain'd the characters and fates of the four great monarchies of the world. and as man is intrusted with a will of his own , whereas all material things move onely as they are mov'd , and have no self-determining power , on whose account they can resist the will of god ; and as also of angels , at least some orders of them , are of a higher quality ( if i may so speak ) than humane souls ; so 't is very probable , that in the government of angels , whether good or bad , that are intellectual voluntary agents , there is requir'd and employ'd far greater displays of gods wisdom , power , and goodness , than in the guidance of adiaphorous matter ; and the method of god's conduct in the government of these , is a far nobler object for men's contemplation , than the laws , according to which the parts of matter hit against , and justle , one another , and the effects or results of such motions . and accordingly we find in scripture , that , whereas about the production of the material world , and the setting of the frame of nature , god employ'd onely a few commanding words , which speedily had their full effects ; to govern the race of mankind , even in order to their own happiness , he employ'd not onely laws and commands , but revelations , miracles , promises , threats , exhortations , mercies , judgments , and divers other methods and means ; and yet oftentimes , when he might well say , as he did once by his prophet , what could i have done more to my vineyard that i have not done it ? he had just cause to expostulate as he did in the same place , wherefore , when i looked that it should bring forth grapes , brought it forth wild grapes ? and to complain of men , as by that very prophet he did even of israel , i have spread out my hands all the day to a rebellious people . but not to wander too far in this digression ; what we have said of men , may render it probable , that the grand attributes of god are more signally exercis'd , and made more conspicuous in the making and governing of each of the three intellectual communities , than in the framing and upholding the community of meer bodily things . and since all immaterial substances are for that reason naturally immortal , and the universal matter is believ'd so too , possibly those revolutions , that will happen after the day of judgment , wherein though probably not the matter , yet that state and constitution of it , on whose account it is this world , will be destroyed , and make way for quite new frames and sets of things corporeal , and the beings that compose each of these intellectual communities , will , in those numberless ages they shall last , travel through i know not how many successive changes and adventures ; perhaps , i say , these things will no less display , and bring glory , to the divine attributes , than the contrivance of the world , and the oeconomy of man's salvation , though these be ( and that worthily ) the objects of the naturalists and the divines contemplation . and there are some passages in the prophetical part of the scripture , and especially in the book of the apocalypse , which , as they seem to intimate , that as god will perform great and noble things , which mechanical philosophy never reach'd to , and which the generality of divines seem not to have thought of ; so divers of those great things may be , in some measure , discover'd by an attentive searcher into the scriptures , and that so much to the advantage of the devout indagator , that st. john , near the beginning of his revelations , pronounces them happy , that read the matters contain'd in this prophecy , and * observe the things written therein . which implies , that by heedful comparing together the indications couched in those prophetick writings , with events and occurrences in the affairs of the world , and the church , we may discover much of the admirable oeconomy of providence in the governing of both : and i am prone to think , the early discoveries of such great and important things , to be in gods account no mean vouchsafements , not onely because of the title of happy is here given to him that attains them , but because the two persons , to whom the great discoveries of this kind were made , i mean , the prophet daniel and st. john , the first is by the angel said to be , on that account , a person highly favour'd ; and the other is in the gospel represented as our saviour's beloved disciple . and you will the more easily think the foreknowledge of the divine dispensations gatherable from scripture to be highly valuable , if you consider , that , according to st. paul , those very angels that are call'd principalities and powers in heavenly places , learnt by the church some abstruse points of the manifold wisdom of god. but i must no longer indulge speculations , that would carry my curiosity beyond the bounds of time it self , and therefore beyond those that ought to be plac'd to this occasional excursion . and yet , as on the one side , i shall not allow my self the presumption of framing conjectures about those remote dispensations , which will not , most of them , have a beginning before this world shall have an end ; so on the other side i would not discourage you , or any pious inquirer , from endeavouring to advance in the knowledge of those attributes of god , that may successfully be studied , without prying into the secrets of the future . and here , sir , let me freely confess to you , that i am apt to think , that , if men were not wanting to gods glory , and their own satisfaction , there would be far more discoveries made , than are yet attain'd to , of the divine attributes . when we consider the most simple or uncompounded essence of god , we may easily be perswaded , that what belongs to any of his attributes ( some of which thinking men generally admire ) must be an object of enquiry exceeding noble , and worthy of our knowledge . and yet the abstruseness of this knowledge is not in all particulars so invincible , but that i strongly hope , a philosophical eye , illustrated by the revelations extant in the scripture , may pierce a great deal farther than has yet been done , into those mysterious subjects , which are too often ( perhaps out of a mistaken reverence ) so poorly handled by divines and schoolmen , that not onely what they have taught , is not worthy of god ( for that 's a necessary , and therefore excusable , deficiency ) but too frequently it is not worthy of men , i mean , of rational creatures , that take upon them to treat of such high points , and instruct others about them . and i question not but your friend will the less scruple at this , if he call to mind those new and handsome notions about some of the attributes of god , that his master cartesius , though but moderately vers'd in the scriptures , has presented us with . nor do i doubt but that a much greater progress might be made in the discovery of subjects , where , though we can never know all , we may still know farther , if speculative genius's would propose to themselves particular doubts and enquiries about particular attributes , and frame and examine hypotheses , establish theorems , draw corollaries ; and ( in short ) apply to this study the same sagacity , affiduity , and attention of mind , which they often imploy about inquiries of a very much inferiour nature ; insomuch as des-cartes ( how profound a geometrician soever he were ) confesses in one of his epistles , that he employ'd no less then six weeks to find the solution of a problem or question of pappus . and pythagoras was so addicted to , and concern'd for geometrical speculations , that when he had found that famous proposition , which makes the 47 th . in euclid's i. book , he is recorded to have offer'd a hecatomb , to express his joy and gratitude for the discovery : which yet was but of one property of one sort of right-lin'd triangles . and certainly if christian philosophers did rightly estimate , how noble and fertile subjects the divine attributes are , they would find in them wherewithall to exercise their best parts , as well as to recompence the imployment of them . but because what i would disswade , does not perhaps proceed onely from laziness , but from a mistake ; as if there were little to be known of so incomprehensible an object as god , save that in general all his attributes are like himself , infinite , and consequently not to be fully known by humane understandings , because they are finite ; i shall add , that though it be true , that by reason of god's infinity , we cannot comprehend him , that is , have a full and adequate knowledge of him ; yet we may not onely know very many things concerning him , but , which is more , may make an endless progress in that knowledge . as , no doubt , pythagoras ( newly mention'd ) knew very well what a triangle was , and was acquainted with divers of its properties and affections before he discover'd that famous one. and though since him , euclid , archimedes , and other geometricians have demonstrated , i know not how many other affections of the same figure , yet they have not to this day exhausted the subject : and possibly , i , ( who pretend not to be a mathematician ) may now and then in managing certain aequations i had occasion for , have lighted upon some theorems about triangles , that occurr'd not to any of them . the divine attributes are such fruitful themes , and so worthy of our admiration , that the whole fabrick of the universe , and all the phenomena exhibited in it , are but imperfect expressions of gods wisdom , and some few of his other attributes . and i do not much marvel , that the angels themselves are represented in scripture as imploy'd in adoring god , and admiring his perfections . for even they being but finite , can frame but inadequate conceptions of him ; and consequently must endeavour by many of them to make amends for the incompleatness of every one of them ; which yet they can never but imperfectly do . and yet gods infinity can but very improperly be made a discouragement of our enquiries into his nature and attributes . for ( not now to examine whether infinity , though express'd by a negative word , be not a positive thing in god ) we may , notwithstanding his infinity , discover as much of him as our nature is capable of knowing : and what harm is it to him that is drinking in a river , that he cannot drink up all the water , if he have liberty fully to quench his thirst , and take in as much liquor as his stomack can contain . infinity therefore should not hinder us from a generous ambition to learn as much as we can of an object , whose being infinite does but make our knowledge of it the more noble and desirable , which indeed it is in such a degree , that we need not wonder that the angels are represented as never weary of their employment of contemplating and praising god. for , as i lately intimated , that they can have but inadequate idea's of those boundless perfections , and by no number of those idea's can arrive to make amends for the incompleatness of them ; so it need not seem strange that in fresh discoveries of new parts ( if i may so call them ) of the same object , it being such a one , they should find nobler and happier entertainments than any where else variety could afford them . the second section . having thus taken notice of some particulars of those many which may be employ'd to shew , how noble the objects are , that theology proposes to be contemplated ; i now proceed to some considerations that may make us sensible how great an obligation there lies on us , to addict our selves to the study of them . yet of the particulars whereon this obligation may be grounded , i shall now name but two , they being indeed comprehensive ones , obedience , and gratitude . and first let me represent , that it needs not , i suppose , be solicitously proved , that 't is the will and command of god , that men should learn those truths that he has been pleased to teach , whether concerning his nature or attributes , or the way wherein he will be served and worshipped by man. for if we had not injunctions of scripture to that purpose , yet your friend is too rational a man to believe , that god would so solemnly cause his truths to be published to mankind , both by preaching and writing , without intention to oblige , those ( at least ) that have the capacity and opportunity to enquire into some of them ; and if it appear to be his will , that a person so qualified , should search after the most important truths that he hath reveal'd , it cannot but be their duty to do so . for though the nature of the thing it self did not lay any obligation on us , yet the authority of him that commands it , would : since being the supreme and absolute lord of all his creatures , he has as well a full right to make what laws he thinks fit , and enjoyn what service he thinks fit , as a power to punish those that either violate the one , or deny the other ; and accordingly 't is very observable , that before adam fell , and had forfeited his happy state by his own transgression , he not onely had a law impos'd upon him , but such a law , as , being about a matter it self indifferent ( for so it was to eat or not to eat of the tree of life as well as of any other , ) derived its whole power of obliging from the meer will and pleasure of the law-giver . whence we may learn , that man is subject to the laws of god , not as he is obnoxious to him , but as he is a rational creature , and that the thing that is not a duty in its own nature , may become an indispensible one barely by its being commanded . and indeed , if our first parent in the state of innocency and happiness , wherein he tasted of gods bounty , without , as yet , standing in need of his mercy , was most strictly obliged out of meer obedience to conform to a law , the matter of which was indifferent in it self ; sure we , in our laps'd condition , must be under a high obligation to obey the declared will of god , whereby we are enjoyned to study his truths , and perform that which has so much of intrinsick goodness in it , that it would be a duty , though it were not commanded ; and has such recompences proposed to it , that it is not more a duty , then it will be an advantage . but it is not onely obedience and interest that should engage us to the study of divine things , but gratitude , and that exacted by so many important motives , that he who said , ingratum si dixeris , omnia dixeris , could not think ingratitude so much worse than ordinary vices , as a contempt of the duty i am pressing , would be worse than an ordinary ingratitude . it were not difficult on this occasion to manifest , that we are extremely great debtors unto god , both as he is the authour and the preserver of our very beings ; and as he ( immediately or mediately ) fills up the measure of those continual benefits with all the prerogatives and other favours we do receive from him as men ; and the higher blessings , which ( if we are not wanting to our selves ) we may receive from him as christians . but to shew , in how many particulars , and to how high a degree , god is our benefactor , were to lanch out into too immense a subject ; which 't were the less proper for me to do , because i have in other papers discours'd of those matters already . i will therefore single out a motive of gratitude , which will be peculiarly pertinent to our present purpose . for whereas your friend does so highly value himself upon the study of natural philosophy , and despises not onely divines , but states-men , and even the learned'st men in other parts of philosophy and knowledge , because they are not vers'd in physicks ; he ows to god that very skill , among many other vouchsafements . for it is god who made man unlike the horse and the mule , who have no understanding , and endow'd him with that noble power of reason , by the exercise of which he attains to whatever knowledge he has of natural things above the beasts that perish . for , that may justly be applied to our other acquisitions , which moses , by gods appointment , told the israelites concerning the acquists of riches ; where he bids the people beware , that when their herds , and their flocks , and other treasures were multipli'd , their heart be not lifted up , and prompt them to say , my power , and the might of my hand hath gotten me this wealth . but , ( subjoyns that excellent person , as well as matchless law-giver ) thou shalt remember the lord thy god , for it is he that giveth thee power to get wealth . but to make men rational creatures , is not all god has done towards the making them philosophers . for , to the knowledge of particular things , objects are as well requisite as faculties ; and if we admit the probable opinion of divines , who teach us , that the angels were created before the material world , as being meant by those sons of god , and morning stars , that with glad songs and acclamations celebrated the foundations of the earth ; we must allow , that there were many creatures endowed with at least as much reason as your friend , who yet were unacquainted with the mysteries of nature , since she her self had not yet receiv'd a being . wherefore god having as well made the world , as given man the faculties whereby he is enabled to contemplate it ; naturalists are as much obliged to god for their knowledge , as we are for our intelligence to those that write us secrets in cyphers , and teach us the skill of decyphering things so written ; or to those who write what would fill a page in the compass of a single peny , and present us to boot a microscope to enable us to read it . and as the naturalist hath peculiar inducements to gratitude for the endowment of knowledge ; so ingenuity lays this peculiar obligation on him to express his gratitude in the way i have been recommending , that 't is one of the acceptablest ways it can be express'd in ; especially since by this way , philosophers may not onely exercise their own gratitude towards god , but procure him that of others . how pleasing mens hearty praises are to god , may appear among other things , by what is said and done by that royal poet , whom god was pleased to declare a man after his own heart ; for he introduces god pronouncing , whoso offereth praise , glorifieth me ; where the word our interpreters render offereth , in the hebrew signifies to sacrifice ; with which agrees , that else-where those that pay god their praises , are said to sacrifice to him the calves of their lips . and that excellent person , to whom god vouchsafed so particular a testimony , was so assiduous in this exercise , that the book which we , following the greek , call psalms , is , in the original , from the things it most abounds with , called sepher tehillim , i. e. the book of praises . and to let you see , that many of his praises were such , as the naturalist may best give , he exclaims in one place , how manifold are thy works , o lord ? how wisely hast thou made them , ( as junius and tremellius render it , and the hebrew will bear ) and else-where , the heavens declare the glory of god , and the firmament sheweth his handy-work , &c. again , in another place , i will praise thee , because i am fearfully and wonderfully made . marvellous are thy works , and that my soul knoweth right well . and not content with many of the like expressions , he does several times in a devout transport , and poetical strain , invite the heavens , and the stars , and the earth , and the seas , and all the other inanimate creatures , to joyn with him in the celebration of their common maker . which though it seem to be meerly a poetical scheme , yet in some sort it might become a naturalist , who by making out the power , wisdom , and goodness of the creator , and by reflecting thence on those particulars wherein those attributes shine , may , by such a devout consideration of the creatures , make them , in a sense , joyn with him in glorifying their author . in any other case , i dare say , your friend is not so ill natur'd , but that he would think it an unkind piece of ingratitude , if some great and excellent prince , having freely and transcendently obliged him , he should not concern himself to know what manner of man his benefactor is ; and should not be solicitous to inform himself of those particulars , relating to the person and affairs of that obliging monarch , which were not onely in themselves worthy of any mans curiosity , but about which the prince had solemnly declar'd he was very desirous to have men inquisitive . and sure 't is very disingenious , to undervalue or neglect the knowledge of god himself for a knowledge which we cannot attain without him , and by which he design'd to bring us to that study we neglect for it : which is not onely not to use him as a benefactor , but as if he meant to punish him ( if i may so speak ) for having oblieged us , since we so abuse some of his favours , as to make them inducements to our unthankful disregard of his intentions in the rest . and this ingratitude is the more culpable , because the laws of ingenuity , and of justice it self , charge us to glorifie the maker of all things visible , not onely upon our own account , but upon that of all his other works . for by gods endowing of none but man here below with a reasonable soul , not onely he is the sole visible being that can return thanks and praises in the world , and thereby is oblieged to do so , both for himself , and for the rest of the creation ; but 't is for mans advantage , that god has left no other visible beings in the world , by which he can be studied and celebrated . for , reason is such a ray of divinity , that , if god had vouchsafed it to other parts of the universe besides man , the absolute empire of man over the rest of the world must have been shar'd , or abridg'd . so that he , to whom it was equally easie to make creatures superior to man ( as the scripture tells us of legions , and myriads of angels ) as to make them inferiour to him , dealt so obligingly with mankind , as rather to trust ( if i may so speak ) our ingenuity , whether he shall reap any celebrations from the creatures we converse with , than lessen our empire over them , or our prerogatives above them . but i fear , that , notwithstanding all the excellency of reveal'd truths , and consequently of that onely authentic repository of them , the scripture , you , as well as i , have met with some ( for i hope there are not many ) virtuosi , that think to excuse the neglect of the study of it , by alledging , that to them who are lay-men , not ecclesiasticks , there is requir'd to salvation the explicit knowledge but of very few points , which are so plainly summ'd up in the apostles creed , and are so often and conspicuously set down in the scripture , that one needs not much search or study it to find them there . in answer to this allegation , i readily grant , that through the great goodness of god , who is willing to have all men saved , and come to the knowledge of the truth , that is necessary to be so , there are much fewer articles absolutely necessary to be by all men distinctly believed , than may be met with in divers long confessions of faith , some of which have , i fear , less promoted knowledge than impair'd charity . but then it may be also consider'd , 1. that 't is not so easie for a rational man , that will trouble himself to enquire no farther than the apostles creed , to satisfie himself upon good grounds , that all the fundamental articles of christianity are contain'd in it . 2. that the creed proposes onely the credenda , not the agenda of religion ; whereas the scriptures were designed , not onely to teach us what truths we are to believe , but by what rules we are to live ; the obedience to the laws of christianity being as necessary to salvation , as the belief of its mysteries . 3. that besides the things which are absolutely necessary , there are several that are highly useful , to make us more clearly understand , and more rationally and firmly believe , and more steadily practise , the points that are necessary . 4. and since , whether or no those words of our saviour to the jews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be to be rendred in the imperative or the indicative mode ; st. paul would have the word of christ to dwell richly in us , ( by which , whether he mean the holy scriptures then extant , or the doctrine of christ , is not here material ; ) thereby teaching us , that searching into the matters of religion may become necessary as a duty , though it were not otherwise necessary as a means of attaining salvation . and indeed 't is far more pardonable to want or miss the knowledge of truths , than to despise or neglect it . and the goodness of god to illiterate or mistaken persons , is to be suppos'd meant in pity to our frailties , not to encourage our laziness ; nor is it necessary , that he that pardons those seekers of his truths that miss them , should excuse those despisers that will not seek them . but whether or no by this design'd neglect of theology the persons , i deal with , do sufficiently consult their own safety , i doubt they will not much recommend their ingenuity . for to have received from god a greater measure of intellectual abilities than the generality of christians , and yet willingly to come short of very many of them , in the knowledge of the mysteries and other truths of christianity , which he often invites us , if not expresly commands , to search after , is a course that will not relish of over-much gratitude . is it a piece of that , and of ingenuity , to receive ones understanding and ones hopes of eternal felicity from the goodness of god , without being sollicitous of what may be known of his nature and purposes by so excellent a way as his own revelation of them ? to dispute anxiously about the properties of an atome , and be careless about the inquiry into the attributes of the great god , who formed all things ; to investigate the spontaneous generation of such vile creatures as insects , than the mysterious generation of the adorable son of god ; and , in a word , to be more concern'd to know every thing that makes a corporeal part of the world , than the divine and incorporeal authour of the whole ? and then , is it not , think you , a great piece of respect , that these men pay to those truths , which god thought fit to send sometimes prophets and apostles , sometimes angels , and sometimes his onely son himself to reveal , that such truths are so little valued by them , that rather than take the pains to study them , they will implicitly , and at adventures believe , what that society of christians , they chance to be born and bred in , have ( truly or falsly ) delivered concerning them ? and does it argue a due regard to points of religion , that those , who would not believe a proposition in staticks , perhaps about a meer point , the centre of gravity , or in geometry , about the properties of some nameless curve line , or some such other things , ( which to ignore , is usually not a blemish , and about which , to be mistaken , is more usually without danger , ) should yet take up the articles of faith , concerning matters of great and everlasting consequence , upon the authority of men , fallible as themselves , when satisfaction may be had without them from the infallible word of god ? in this very unlike those bereans , whom the evangelist honours with the title of noble , that when the doctrines of the gospel were proposed to them , they searched the scriptures daily , whether those things were so . again , if a man should refuse to learn to read any more , than just as much as may serve his turn , by intituling him to the benefit of the clergy , to save him from hanging , would these men think so small a measure of literature , as he had acquir'd on such an account , could prove that man to be a lover of learning ; and yet a neglecter of the study of all not absolutely necessary-divine truths , during ones life , because the belief of the articles of the creed may make a shift to keep him from being doom'd to hell for ignorance after his death , will not by ( what in a learned man must be ) so pitiful a degree of knowledge be much better intitled to that ingenuous love of god and his truths , that becomes a rational creature and a christian . the antient prophets , though honour'd by god with direct illuminations , were yet very solicitous to find out and learn the very circumstances of the evangelical dispensations , which yet they did not know . and some of the gospel mysteries are of so noble and excellent a nature , that the angels themselves desire to look into them . and though all the evangelical truths are not precisely necessary to be known , it may be both a duty not to despise the study of them , and a happiness to employ our selves about it . it was the earnest prayer of a great king , and no less a prophet , that his eyes might be opened to behold ( not the obvious and necessary truths , but ) the wondrous things of gods law. he is pronounced happy in the beginning of the apocalypse , that reads and observes the things contain'd in that dark and obscure part of scripture . and 't is not onely those truths that make articles of the creed , but divers other doctrines of the gospel , that christ himself judged worthy to be concluded with this epiphonema , he that hath ears to hear , let him hear ; on which the excellent grotius makes this just paraphrase , intellectus nobis à deo potissimum datus est , ut eum intendamus documentis ad pietatem pertinentibus the third section . i come now to our third and last inducement to the study of divine things , which consists in , and comprises the advantages of that study , which do as much surpass those of all other contemplations , as divine things transcend all other objects . and indeed , the utility of this study is so pregnant a motive , and contains in it so many invitations , that your friend must have as little sense of interest as of gratitude , if he can neglect such powerful and such ingaging invitations . for , in the first place , theological studies ought to be highly endeared to us by the delightfulness of considering such noble and worthy objects as are therein propos'd . the famous answer given by an excellent philosopher , who being ask'd what he was born for , repli'd , to contemplate the sun , may justly recommend their choice , who spend their time in contemplating the maker of the sun , to whom that glorious planet it self is but a shadow . and perhaps that philosopher failed more in the instance than in the notion : for his answer implies , that man's end and happiness consists in the exercise of his noblest faculties on the noblest objects . and surely the seat of formal happiness being the soul , and that happiness consequently consisting in the operations of her faculties ; as the supreme faculty of the mind is the understanding , so the highest pleasures may be expected from the due exercise of it upon the sublimest and worthiest objects . and therefore i wonder not , that though some of the school-men would assign the will a larger share in mans felicity , than they will allow the intellect ; yet the generality of them are quite of another mind , and ascribe the preheminence in point of felicity to the superiour faculty of the soul. but , whether or no this opinion be true in all cases , it may at least be admitted in ours : for , the chief objects of a christian philosophers contemplation , being as well the infinite goodness , as the other boundless perfections of god , they are naturally fitted to excite in his mind an ardent love of that adorable being , and those other joyous affections and virtuous dispositions , that have made some men think happiness chiefly seated in the will. but having intimated thus much by the way , i pass on to add , that the contentment afforded by the assiduous discovery of god and divine mysteries , has so much of affinity with the pleasures , that shall make up mens blessedness in heaven it self , that they seem rather to differ in degree than in kind . for , the happy state even of angels is by our saviour represented by this imployment , that they continually see the face of his father who is in heaven . and the same infallible teacher , intending elsewhere to express the celestial joys that are reserv'd for those , who for their sake deny'd themselves sensual pleasures , imploys the vision of god as an emphatical periphrase of felicity , blessed , said he , are the pure in heart , for they shall see god. and as aristotle teaches , that the soul doth after a sort become that which it speculates , st. paul and st. john assure us , that god is a transforming object , and that in heaven we shall be like him , for ( or , because ) we shall see him as he is . and though i readily admit , that this beatisick vision of god , wherein the understanding is the proper instrument , includes divers other things which will concur to the compleat felicity of the future life ; yet i think , we may be allowed to argue , that that ravishing contemplation of divine objects , will make no small part of that happy estate , which in these texts take its denomination from it . i have above intimated , that the scripture attributes to the angels themselves transports of wonder and joy upon the contemplation of god , and the exercises they consider of his wisdom , justice , or some other of his attributes . but least in referring you to the angels , you should say , that i do in this discourse lay aside the person of a naturalist , in favour of divines ; i will refer you to des cartes himself , whom i am sure your friend will allow to have been a rigid philosopher , if ever there were any . thus then speaks he in that treatise , where he thinks he imploys a more than mathematical rigor ; and where he was obliged to utter those ( i had almost said passionate ) words , i am going to cite from him , onely by the impressions made on him by the transcendent excellency of the ob●●… he contemplated ; sed priusquam ( says he ) hoc diligentius examinem , simulque in alias veritates quae inde colligi possunt , inquiram , placet hic aliquandiu in ipsius dei contemplatione immorari , ejus attributa apud me expendere , & immensi hujus luminis pulchritudinem , quantum caligantis ingenii mei acies ferre poterit , intueri , admirari , adorare . ut enim in hac sola divinae majestatis contemplatione summam alterius vitae felicitatem ex consistere fide credimus ; ita etiam jam ex eadem , licet multo minus perfecta , maximam , cujus in hac vita capaces simus , voluptatem , percipi posse experimur . but as high a satisfaction as the study of divine things affords by the nobleness of its object , the contentment is not much inferiour that accrues from the same study upon the score of the sense of a mans having in it performed his duty . to make actions of this nature satisfactory to us , there is no need , that the things we are employ'd about , should in themselves be excellent or delightful ; the inward gratulations of conscience for having done our duties is able to ●●…d the bitterest pills , and , like the wood that grew by the waters of marah , to correct and sweeten that liquor , which before was the most distastful . those antient pagan heroes , whose vertues may make us blush , being guided but by natural reason , and innate principles of moral virtues , could find the most difficult and most troublesome duties , upon the bare account of their being duties , not onely tolerable but pleasant . and though to deny some lusts be , in our saviours esteem , no less uneasie , then for a man to pluck out his right eye , or cut off his right hand ; yet even ladies have with satisfaction chosen , not onely to deny themselves the greatest pleasures of the senses , but to sacrifice the seat of them , the body it self , to preserve the satisfaction of being chaste . nor are they onely the dictates of obedience that we comply with in this study , but those of gratitude ; and that is a vertue that has so powerful an ascendant upon ingenuous minds , that those , whose principles and aims were not elevated by religion , have , in acknowledgment to their parents and their countrey , courted the greatest hardships , and hazards , and sufferings , as if they were as great delights and advantages . and a gratefull person spends no part of his life to his greater satisfaction , than that which he ventures or imploys for those to whom he is oblieged for it ; and oftentimes finds a greater contentment even in the difficultest acknowledgments of a favour , than he did in receiving of it . another advantage , and that no mean one , that may accrue from the contemplation of theological truths , is , the improvement of the contemplator himself in point of piety and virtue . for , as the gospel is styl'd , the mystery of godliness ; and st. paul elsewhere calls what it teaches , the truth which is according to godliness , that is , a doctrine fram'd and fitted to promote the interest of piety and virtue in the world : so this character and encomium belongs ( though perhaps not equally ) to the more retir'd truths discover'd by speculation , as well as to those more obvious ones , that are familiarly taught in catechisms and confessions of faith. i would by no means lessen the excellency and prerogatives of fundamentals ; but , since the grand and noblest engagements to piety and virtue , are a high veneration for god and his christ , and an ardent love of them ; i cannot but think , that those particular inquiries , that tend to make greater discoveries of the attributes of god , of the nature , and offices , and life of our saviour , and of the wisdom and goodness they have display'd in the contrivance and effecting of man's redemption ; do likewise tend to increase our admiration , and inflame our love , for the possessors of such divine excellencies , and the authors of such invaluable benefits . and as the brazen serpent , that was but a type of one of the gospel mysteries , brought recovery to those that look'd up to it ; so the mysteries themselves , being duly consider'd , have had a very sanative influence on many that contemplated them. nor is it likely , that he that discerns more of the depth of gods wisdom and goodness , should not , caeteris paribus , be more disposed than others to admire him , to love him , to trust him , and so to resign up himself to be governed by him : which frame of mind both is it self a great part of the worship of god , and doth directly tend to the production and increase of those vertues , without the practise of which , the scripture plainly tells us , that we can neither obey god , nor express our love to him . and from this bettering of the mind by the study of theology , will flow ( to add that upon the by ) another benefit , namely , that by giving us a higher value for god and his truths , it will endear heaven to us , and so not onely assist us to come thither , but heighten our felicity there . i know it may be said , that the melioration of the mind is but a moral advantage . but give me leave to answer , that , besides that 't is such a moral advantage as supposes an intellectual improvement whose fruit it is , a moral benefit may be great enough , even in the judgment of a meer philosopher , and an epicurean , to deserve as much study as natural philosophy it self . and that you may not think that i speak this onely , because i write in this epistle as a friend to divines , i will tell you , that epicurus himself , who has now adays so numerous a sect of naturalists to follow him , studied physicks , and writ so many treatises about them for this end , that by knowing the natural causes of thunder , lightning , and other dreadful phaenomena , the mind might be freed from the disquieting apprehensions men commonly had , that such strange and formidable things proceeded from some incensed deity , and so might trouble the mind , as well as the air. this account i have been giving of epicurus his design , is but what seems plainly enough intimated by his own words , preserved us by laertius , near the end of his physiological epistle to herodotus , where recommending to him the consideration of what he had delivered about physical principles in general , and meteors in particular , he subjoyns , si enim ab istis non discesserimus , tum id unde oritur perturbatio , quodque metum ingerit , recta cum ratione edisseremus , nosque ab ipsis eximemus . and to this in the close of his meteorological epistle to pythocles , his best interpreter , gassendus , makes him speak consonantly , in these words , maxime veró dede teipsum speculationi principiorum , ex quibus constant omnia , & infinitatis naturae , aliorumque his cohaerentium insuper veró & criteriorum , affectuumque animi , & scopum illius in quem ista edisserentes collineavimus , attende , tranquillitatem intelligo statumque mentis imperturbatum . but this is not all the testimony i can give you from epicurus himself to the same purpose , for among his ratae sententiae , preserved us by laertius , ( himself reputed an epicurean ) i find one that goes further ; si nihil ( says he ) conturbaret nos quod suspicamur , veremu que ex rebus sublimibus , neque item quod ex ipsa morte , ne quando nimirum ad nos pertine at aliquid , ac nosse praeterea possemus , qui germani fines dolorum atque cupiditatum sint ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nihil physiologiâ indigeremus . thus far the testimony of epicurus , of whose mind though i am not at all , as to what he would intimate , that physiology is either proper to free the mind from the belief of a provident deity , and the souls immortality , or fit for no other considerable purposes ; yet this use we may well make of these declarations , that , in epicurus's opinion , a moral advantage that relates to the government of the affections , may deserve the pains of making inquiries into nature . and since it hence appears , that a meer philosopher , who admitted no providence , may think it worth his pains , to search into the abstrusest parts of physicks , and the difficultest phaenomena of nature , onely to ease himself of one troublesome affection , fear ; it need not be thought unphilosophical , to prosecute a study , that will not onely restrain one undue passion , but advance all vertues , and free us from all servile fears of the deity ; and tend to give us a strong and well-grounded hope in him ; and make us look upon gods greatest power , not with terrour , but with joy. there is yet another advantage belonging to the study of divine truths , which is too great to be here pretermitted . for whereas there is scarce any thing more incident to us whilst we inhabit our ( batté chómer ) cottages of clay , and dwell in this vale of tears , than afflictions ; it ought not a little to endear to us the newly mention'd study , that it may be easily made to afford us very powerful consolations in that otherwise uneasie state . i know it may be said , that the speculations about which the naturalist is busied , are as well pleasing diversions , as noble imployments of the mind . and i deny not that they are often so , when the mind is not hinder'd from applying it self attentively to them ; so that afflictions slight and short may well be weather'd out by these philosophical avocations ; but the greater and sharper sort of afflictions , and the approaches of death , require more powerful remedies , than these diversions can afford us . for in such cases , the mind is wont to be too much discompos'd , to apply the attention requisite to the finding a pleasure in physical speculations ; and in sicknesses , the soul is oftentimes as indispos'd to relish the pleasures of meerly humane studies , as the languishing body is to relish those meats , which at other times were delightful : and there are but few that can take any great pleasure to study the world , when they apprehend themselves to be upon the point of being driven out of it , and in danger of losing all their share in the objects of their contemplation . it will not much qualifie our sense of the burning heat of a feaver , or the painful gripes of the cholick , to know , that the three angles of a triangle are equal to two right ones ; or that heat is not a real quality ( as the schools would have it , ) but a modification of the motion of the insensible parts of matter ; and pain not a distinct , inherent quality in the things that produce it , but an affection of the sentiment . the naturalists speculations afford him no consolations that are extraordinary in , or peculiar to , the state of affliction ; and the avocations they present him with , do rather amuse the mind from an attention to lesser evils , than bring it any advantages to remove or compensate them ▪ and so work rather in the nature of opiates , than of true cordials . but now , if such a person as dr. n. falls into adversity , the case is much otherwise ; for we must consider , that when the study of divine things is such as it ought to be , though , that in it self , or in the nature of the imployment , be an act or exercise of reason ; yet being apply'd to , out of obedience , and gratitude , and love to god , it is upon the account of its motives , and its aim , an act of religion ; and as it proceeds from obedience , and thankfulness , and love to god , so it is most acceptable to him ; and upon the account of his own appointment , as well as goodness , is a most proper and effectual means of obtaining his favour ; and then i presume , it will easily be granted , that he who is so happy as to enjoy that , can scarce be made miserable by affliction . for not now to enter upon the common-place of the benefits of afflictions to them that love god , and to them that are lov'd by him , it may suffice , that he who ( as the scripture speaks ) knows our frame , and has promised those that are his , that they shall not be over-burden'd , is dispos'd and wont to give his afflicted servants , both extraordinary comforts in afflictions , and comforts appropriated to that state . for though natural philosophy be like its brightest object , the stars , which , however the astronomer can with pleasure contemplate them , are unable , being meer natural agents , to afford him a kinder influence than usual , in case he be cast upon his bed of languishing , or into prison ; yet the almighty and compassionate maker of the stars , being not onely a voluntary , but the most free , agent , can suit and proportion his reliefs to our necessities , and alleviate our heaviest afflictions by such supporting consolations , that not onely they can never surmount our patience , but are oftentimes unable so much as to hinder our joy ; and when death , that king of terrours , presents it self , whereas the meer naturalist sadly expects to be depriv'd of the pleasure of his knowledge by losing those senses and that world , which are the instruments and the objects of it ; and perhaps ( discovering beyond the grave nothing but either a state of eternal destruction , or of eternal misery , ) fears either to be confin'd for ever to the sepulchre , or expos'd to torments that will make even such a condition desirable ; the pious student of divine truths , is not onely freed from the wracking apprehensions of having his soul reduc'd to a state of annihilation , or cast into hell , but enjoys a comfortable expectation of finding far greater satisfaction than ever in the study he now rejoyces to have pursu'd ; since the change , that is so justly formidable to others , will but bring him much nearer to the divine o●jects of his devout curiosity , and strangely elevate and inlarge his faculties to apprehend them . and this leads me to the mention of the last advantage belonging to the study i would perswade you to ; and indeed , the highest advantage that can recommend any study , or invite men to any undertaking ; for this is no less than the everlasting fruition of the divine objects of our studies hereafter , and the comfortable expectation of it here . for the employing of ones time and parts , to admire the nature and providence of god , and contemplate the divine mysteries of religion , as it is one of the chief of those homages and services , whereby we venerate and obey god ; so it is one of those , to which he hath been pleased to apportion no less a recompence , than ( that which can have no greater ) the enjoyment of himself . the saints and angels in heaven have divers of them been employ'd to convey the truths of theology , and are sollicitous to look into those sacred mysteries ; and god hath been pleased to appoint , that those men who study the same lessons that they do here , shall study them in their company hereafter . and doubtless , though heaven abound with unexpressible joys , yet it will be none of the least that shall make up the happiness even of that place , that the knowledge of divine things , that was here so zealously pursu'd , shall there be compleatly attain'd . for those things that do here most excite our desires , and quicken the curiosity and industry of our searches , will not onely there continue , but be improv'd to a far greater measure of attractiveness and influence . for all those interests , and passions , and lusts , that here below either hinder us from clearly discerning , or keep us from sufficiently valuing , or divert us from attentively enough considering , the beauty and harmony of divine truths , will there be either abolish'd , or transfigur'd : and as the object will be unveil'd ; so our eye will be enlighten'd , that is , as god will there disclose those worthy objects of the angels curiosity , so he will inlarge our faculties , to enable us to gaze without being dazl'd upon those sublime and radiant truths , whose harmony as well as splendor we shall be then qualifi'd to discover , and consequently with transports to admire . and this enlargement and elevation of our faculties , will , proportionably to its own measure , increase our satisfaction at the discoveries it will enable us to make . for theology is like a heaven , which wants not more stars than appear in it , but we want eyes , quick-sighted and piercing enough to reach them . and as the milky way , and other whiter parts of the firmament , have been full of immortal lights from the beginning , and our new telescopes have not plac'd , but found them , there ; so , when our saviour , after his glorious resurrection , instructed his apostles to teach the gospel , 't is not said that he alter'd any thing in the scriptures of moses and the prophets , but onely open'd and enlarg'd their intellects , that they might understand the scriptures : and the royal prophet makes it his prayer , that god would be pleased to open his eyes , that he might see wonderful things out of the law ; being ( as was above intimated ) so well satisfi'd , that the word of god wanted not admirable things , that he is onely sollicitous for the improvement of his own eyes , that they might be qualifi'd to discern them . i had almost forgotten one particular , about the advantages of theological studies , that is too considerable to be left unmention'd : for as great as i have represented the benefits accruing from the knowledge of divine truths ; yet to endear them to us , it may be safely added , that , to procure us these benefits , the actual attainment of that knowledge is not always absolutely necessary , but a hearty endeavour after it may suffice to entitle us to them . the patient chymist , that consumes himself and his estate in seeking after the philosophers stone , if he miss of his idoliz'd elixir , had as good , nay better , have never sought it , and remains as poor in effect , as he was rich in expectation . the husbandman that employs his seed and time , to obtain from the ground a plentiful harvest , if , after all , an unkind season happen , must see his toil made fruitless ; — longique perit labor irritus anni . too many patients , that have punctually done and suffer'd for recovery all that physicians could prescribe , meet at last with death in stead of health . you know what entertainment has been given by skilful geometricians to the laborious endeavours , even of such famous writers as scaliger , longomontanus , and other tetragonists ; and that their successor mr. hobbs , after all the ways he has taken , and those he has propos'd , to square the circle , and double the cube , by missing of his end , has , after his various attempts , come off , not onely with disappointment , but with disgrace . and ( to give an instance even in things celestial ) how much pains has been taken to find out longitudes , and make astrological precictions with some certainty , which for want of coming up to what they aimed at , have been useless , if not prejudicial to the attempters . but god ( to speak with st. paul on another occasion ) that made the world , and all things therein , and is lord of heaven and earth , seeks not our services , as though he needed any thing , seeing he giveth life , and breath , and all things : his self-sufficiency and bounty are such , that he seeks in our obedience the occasions of rewarding it , and prescribes us services , because the practise of them is not onely sutable to our rational nature , but such as will prevail with his justice , to let his goodness make our persons happy . agreeably to this doctrine we find in the scripture , that abraham is said to have been justified by faith , when he offered his son isaac upon the altar , ( though he did not actually sacrifice him ) because he endeavour'd to do so ; although , god graciously accepting the will for the deed , accepted also of the bloud of a ram instead of isaac's . and thus we know , that 't was not david , but solomon that built the temple of hierusalem , and yet god says to the former of those kings ( as we are told by the latter ) for asmuch as it was in thine heart to build an house for my name thou didst well in that it was in thine heart ; notwithstanding thou shalt not build the house , &c. and if we look to the other circumstances of this story , as they are delivered in the second book of samuel , we shall find , that upon david's declaration of a design to build god an house , god himself vouchsafes to honour him , as he once did moses , with the peculiar title of his servant ; and commands the prophet to say to him , also the lord tells thee , that he will make thee an house : to which is added one of the graciousest messages that god ever sent to any particular man. by which we may learn , that god approves and accepts even those endeavours ( of his servants ) if they be real and sincere , that never come to be actually accomplished : good designs and endeavours are our part , but the events of those , as of all other things , are in the all-disposing hand of god , who , if we be not wanting to what lies in us , will not suffer us to be losers by the defeating dispositions of his providence ▪ but crown our endeavours either with success , or with some other recompence , that will keep us from being losers by missing of that . and indeed , if we consider the great elogies that the scripture , as well frequently as justly , gives god's goodness ( which it represents as over , or as above , all his works ) and that his purer eyes punish , as well as see , the murder and adultery of the heart , when those intentional sins are hinder'd from advancing into actual ones ; we can scarce doubt but he , whose justice punishes sinful aims , will allow his infinite goodness to recompense pious attempts : and therefore our saviour pronounces them blessed , that hunger and thirst after righteousness , assuring them that they shall be satisfi'd , and thereby sufficiently intimating to us , that an earnest desire after a spiritual grace ( and such is the knowledge of divine things ) may entitle a man to the complete possession of it , if not in this life , yet in the next , where we shall not any more walk by faith , but by sight , and obtain as well a knowledge as other endowments , befitting that glorious state , wherein the purchaser of it for us , assures us , that we shall be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] equal , or like to the angels . the considerations , sir , i have hitherto laid before you , to recommend the study of divine truths , have , i hope , perswaded you , that 't is on many accounts both noble and eligible in it self ; and therefore i shall here conclude the first part of this discourse . and in regard that the undervaluation physiophilus expresses for that excellent imployment , seems to flow ( chiefly at least ) from his fondness and partiality for natural philosophy ; it will next concern us to compare the study of theology with that of physicks , and show , that the advantages which your friend alledges in favour of the latter , are partly much lessen'd by disadvantageous circumstances , and partly much out-weigh'd by the transcendent excellencies of theological contemplations : the study whereof will thereby appear to be not onely eligible in it self , but preferrible to its rival . and i must give you warning to expect to find the second part , which the making this comparison challenges to it self , a good deal more prolix than the first ; not onely because it often requires more trouble , and more words to detect and disprove an errour , than to make out a truth ; but also because that divers things tending to the credit of divinity , and which consequently might have been brought into the first part of this discourse , were thought more fit to be interwoven with other things , in the answers made to the objections examin'd in the second . the excellency of theology : or , the preeminence of the study of divinity , above that of natural philosophy . the second part . i shall , without preamble , begin this discourse , by considering the delightfulness of physicks , as the main thing that inveigles your friend , and divers other virtuosi , from relishing , as they ought , and otherwise would , the pleasantness of theological discoveries . and to deal ingenuously with you , i shall not scruple to acknowledge , that though the address i have made to nature has lasted several years , and has been toilsome enough , and not unexpensive ; yet i have been pleas'd enough with the favours , such as they are , that she has from time to time accorded me , not to complain of having been unpleasantly imploy'd . but though i readily allow the attainments of naturalists to be able to give philosophical souls sincerer pleasures , than those that the more undiscerning part of mankind is so fond of ; yet i must not therefore allow them to surpass , or even equal , the contentment , that may accrue to a soul qualified by religion , to relish the best things most from some kind of theological contemplations . this , i presume , will sufficiently appear , if i shew you , that the study of physiology is not unattended with considerable inconveniencies , and that the pleasantness of it may be , by a person studious of divinity , enjoy'd with endearing circumstances . but before i name any of the particular reasons that i am to represent , i fear it may be requisite to interpose a few words , to obviate a mistake , which , if not prevented , may have an ill aspect , not onely upon the first section , but upon a great part of the following discourse . for i know that it may be said , that whereas i alledge divers things , to lessen the lately mentioned delightfulness of the study of physic , and to depreciate some other advantages , by which the following sections would recommend it , some of the same things may be objected against the delightfulness of the study of divinity . but this objection will not , i presume , much move you , if you consider the argument and scope of the two parts of this letter . for in the former i have shewn by positive proofs , that the study of theology is attended with divers advantages , which belong to it , either onely as some of them do , or principally as others . and now in the second part i come to consider , whether what is alledged in behalf of the study of philosophy , deserve to counter-ballance those prerogatives or advantages ; and therefore it neither need be , nor is my design , to compare , for instance , the delightfulness of the two studies , philosophy and physicks , but by shewing the inconveniences that allay the latter , to weaken the argument that is drawn from that delightfulness , to conclude it preferrable to the study of theology . so that my work , in this and the following sections , is , not so much to institute comparisons , as to obviate or answer allegations . for since i have in the past discourse grounded the excellency of the study of divinity , chiefly upon those great advantages that are peculiar to it ; my reasonings would not be frustrated , though it should appear , that in point of delightfulness , certainty , &c. that study should , in many cases , be liable to the same objections with the study of nature , since 't is not mainly for these qualities , but , as i was saying , for other and peculiar excellencies that i recommended divinity , and therefore , supposing the delightfulness , &c. of that and of physicks , to be allayed by the same , or equal inconveniences or imperfections ; that supposition would not hinder the scales to be swayed in favour of divinity , upon the score of those advantages that are unquestion'd , and peculiarly belong to it . i know not whether i need add , that , notwithstanding this , you are not to expect , that i should give philosophy the wounds of an enemy . for my design being not to discourage you , nor any ingenious man , from courting her at all , nor from courting her much , but from courting her too much , and despising divinity for her , i employ against her not a sword to wound her , but a ballance , to shew , that her excellencies , though solid and weighty , are less so , than the preponderating ones of theology . and this temper and purpose of mine renders my task difficult enough to have , perhaps , some right to your pardon ▪ as well as some need of it , if i do not every where steer so exactly , as equally to avoid injuring the cause i am to plead for , and disparaging a study , which i would so little depreciate , that i allow it a great part of my inclinations , and not a little share of my time. and having said this , to keep the design of this discourse from being misunderstood , i hope we may now proceed to the particulars , whose scope we have been declaring . returning then to what i was about to say before this long , but needful , advertisement interrupted me , i shall resume my discourse of the delightfulness of the study of physicks , about which i was going in the first place to tell you , that i know you and your friend will freely grant me , that the knowledge of the empty and barren physiology , that is taught in the schools , as it exacts not much pains to be acquir'd , so it affords but little satisfaction when attain'd . and as i know you will give me leave to say this ; so , being warranted by no slight experience of my own , i shall take leave to say also , that the study of that experimental philosophy , which is that whereof your friend is so much enamour'd , is , if it be duly prosecuted , a very troublesome and laborious imployment . for , ( to mention at present but this ) that great variety of objects the naturalist is not onely by his curiosity , but by their secret dependances upon one another , engag'd to consider , and several ways to handle , will put him upon needing , and consequently upon applying himself to such a variety of mechanick people , ( as distillers , drugsters , smiths , turners , &c. ) that a great part of his time , and perhaps all his patience , shall be spent in waiting upon trades-men , and repairing the losses he sustains by their disappointments , which is a drudgery greater than any , who has not try'd it , will imagine , and which yet being as inevitable as unwelcome , does very much counter-ballance and allay the delightfulness of the study we are treating of . in which so great a part of a mans care and time must be laid out in providing the apparatus'es necessary for the trying of experiments . but this is not all . for when you have brought an experiment to an issue , though the event may often prove such as you will be pleas'd with ; yet it will seldome prove such as you can acquiesce in . for it fares not with an inquisitive mind in studying the book of nature , as in reading of aesop's fables , or some other collection of apologues of differing sorts , and independant one upon another ; where when you have read over as many at one time as you think fit , you may leave off when you please , and go away with the pleasure of understanding those you have perus'd , without being sollicited by any troublesome itch of curiosity to look after the rest , as those which are needful to the better understanding of those you have already gone over , or that will be explicated by them , and scarce without them . but in the book of nature , as in a well contriv'd romance , the parts have such a connection and relation to one another , and the things we would discover are so darkly or incompleatly knowable by those that precede them , that the mind is never satisfied till it comes to the end of the book ; till when all that is discover'd in the progress , is unable to keep the mind from being molested with impatience to find that yet conceal'd , which will not be known till one does at least make a further progress . and yet the full discovery of natures mysteries , is so unlikely to fall to any mans share in this life , that the case of the pursuers of them is at best like theirs , that light upon some excellent romance , of which they shall never see the latter parts . for indeed ( to speak now without a simile ) there is such a relation betwixt natural bodies , and they may in so many ways ( and divers of them unobserv'd ) work upon , or suffer from , one another , that he who makes a new experiment , or discovers a new phaenomenon , must not presently think , that he has discover'd a new truth , or detected an old error . for , ( at least if he be a considering man ) he will oftentimes find reason to doubt , whether the experiment or observation have been so skilfully and warily made in all circumstances , as to afford him such an account of the matter of fact , as a severe naturalist would desire . and then , supposing the historical part no way defective , there are far more cases than are taken notice of , wherein so many differing agents may produce the exhibited phaenomenon , or have a great influence upon the experiment or observation , that he must be less jealous than becomes a philosopher , to whom experiments doe not oftentimes as well suggest new doubts , as present new phaenomena . and even those trials , that end in real discoveries , do , by reason of the connection of physical truths , and the relations that natural bodies have to one another , give such hopes and such desires of improving the acquists we have already made , to the explicating of other difficulties , or the making of further discoveries , that an inquisitive naturalist finds his work to increase daily upon his hands , and the event of his past toils , whether it be good or bad , does but engage him into new ones , either to free himself from his scruples , or improve his successes . so that , though the pleasure of making physical discoveries , is , in it self consider'd , very great ; yet this does not a little impair it , that the same attempts which afford that delight , do so frequently beget both anxious doubts , and a disquieting curiosity . so that , if knowledge be , as some philosophers have styl'd it , the aliment of the rational soul , i fear i may too truly say , that the naturalist is usually fain to live upon sallads and sauces , which though they yield some nourishment , excite more appetite than they satisfie , and give us indeed the pleasure of eating with a good stomach , but then reduce us to an unwelcome necessity of always rising hungry from the table . of divers things , that lessen the delightfulness of physiological studies , i do so amply discourse in other papers , that i might well remit you thither ; but indeed it is not necessary that i should insist on this argument any further . 't is true , that such a reference might be very proper , if the mysteries of theology and physick were like those of theology and necromancy , or some other part of unlawful magick , whereof the former could not be well relish'd without an abhorrence of the latter . but as the two great books , of nature and of scripture , have the same authour ; so the study of the latter does not at all hinder an inquisitive man's delight in the study of the former . the doctor i am pleading for , may as much relish a physical discovery , as physiophilus ; nay , by being addicted to theology and religion , he is so far from being uncapable of the contentments accruing from the study of nature , that beside those things that recommend it to others , there are several things that peculiarly endear it to him. for i. he has the contentment to look upon the wonders of nature , not onely as the productions of an admirably wise author of things , but of such an one as he intirely honours and loves , and to whom he is related . he that reads an excellent book , or sees some rare engine , will be otherwise affected with the sight or the perusal , if he knows it to have been made by a friend , or a parent , than if he considers it but as made by a stranger , whom he has no particular reason to be concern'd for . and if rehoboam did not as well degenerate from the sentiments of mankind , as from his family , he could not but look upon that magnificent temple of solomon with another eye , than did the throngs of strangers that came onely to gaze at it , as an admirable piece of architecture , whilst he consider'd that 't was his father that built it . and if ( as we see ) the same heroick actions , which we read in history , of some great monarch , that strangers barely and unconcernedly admire , the natives of his countrey do not onely venerate , but affectionately interest themselves therein , because they are his countrey-men , and their ancestors were his subjects : how much may we suppose the same actions would affect them , if they had the honour to be that prince's children ? we may well therefore presume , that 't is not without a singular satisfaction , that the contemplator , we are speaking of , does in all the wonders of nature discover , how wise , and potent , and bountiful that author of nature is , in whom he has a great interest , and that so great an one , as both to be admitted into the number of his friends , and adopted into the number of his sons , and is thereby in some measure concern'd in all the admirations and praises , that are paid either by himself or others , to those adorable attributes that god has displayed in that great master-piece of power and wisdom , the world. and when he makes greater discoveries in these expresses and adumbrations of the divine perfections , the delightfulness of his contemplation is proportionably increas'd upon such an account , as that , which indears to the passionate lover of some charming beauty an excellent , above an ordinary , picture of her ; because that the same things that make him , as it does other gazers , look upon it as a finer piece , make him look upon it as the more like his mistress , and thereby entertain him with the sublimer idea's of the belov'd original ; to whose transcendent excellencies he supposes that the noblest representations must be the most resembling . and there is a farther reason , why our contemplator should find a great deal of contentment in these discoveries . for we have in our nature so much of imperfection , and withall so much of inclination to self-love , that we do too confidently proportion our idea's of what god can do for us , to what we have already the knowledge or the possession of . and though , when we make it our business , we are able with much ado somewhat to enlarge our apprehensions , and raise our expectations beyond their wonted pitch ; yet still they will be but scantly promoted and heightned , if those things themselves be but mean and ordinary , which we think we have done enough if we make them surpass . a countrey villager , born and bred in a homely cottage , cannot have any suitable apprehensions of the pleasures and magnificence of a great monarchs court. and if he should be bid to scrue up his imagination to frame idea's of them , they would be borrow'd from the best tiled house he had seen in the market-towns where he had sold his turnips or corn , and the wedding-feast of some neighbouring farmers daughter . and though a child in the mother's womb had the perfect use of reason , yet could it not in that dark cell have any idea's of the sun or moon , or beauties or banquets , or algebra or chymistry , and many other things , which his elder brothers , that breath fresh air , and freely behold the light , and are in a more mature estate , are capable of knowing and enjoying . now among thinking men , whose thoughts run much upon that future state which they must shortly enter into , but shall never pass out of ; there will frequently and naturally arise a distrust , which though seldome own'd , proves oftentimes disquieting enough ! for such men are apt to question , how the future condition which the gospel promises , can afford them so much happiness as it pretends to ; since they shall in heaven but contemplate the works of god , and praise him , and converse with him , all which they think may , though not immediately , be done by men here below , without being happy : but he that by telescopes and microscopes , dexterous dissections , and well imploy'd furnaces , &c. discovers , the wondrous power and skill of him that contriv'd so vast and immense a mass of matter , into so curious a piece of workmanship as this world , will pleasingly be convinc'd of the boundless power and goodness of the great architect . and when he sees how admirably every animal is furnish'd with parts requisite to his respective nature ; and that there is particular care taken , that the same animal , as for example , man , should have differing provisions made for him according to his differing states within the womb , and out of it , ( a humane egg , and an embrio , being much otherwise nourished and fitted for action , than is a ( compleat ) man ; ) he , i say , who considers this , and observes the stupendious providence , and excellent contrivances , that the curious priers into nature ( and none but they ) can discover , will be as well enabled as invited to reason thus within himself : that sure god , who has with such admirable artifice fram'd silk-worms , butterflies , and other meaner insects , and with such wonderful providence taken care , that the nobler animals should as little want any of all the things requisite to the compleating of their respective natures ; and who , when he pleases , can furnish some things with qualifications , quite differing from those which the knowledge of his other works could have made us imagine , ( as is evident in the load-stone and in quick-silver among minerals , and the sensitive plant among vegetables , the camelion among animals , &c. ) this god , i say , must needs be fully able to furnish those he delights to honour ▪ with objects suitable to their improv'd . faculties , and with all that is requisite to the happiness he intends them in their glorifi'd state ; and is able to bring this to pass by such amazing contrivances , as perhaps will be quite differing from any , that the things we have yet seen suggest to us any idea's of . and sure he , that has in so immense , so curious , and so magnificent a fabrick , made such provision for men , who are either desperately wicked , or but very imperfectly good , and in a state where they are not to enjoy happiness , but by obedience and sufferings to fit themselves for it , may safely be trusted with finding them in heaven imployments and delights becoming the felicity he designs them there ; as we see that here below , he provides as well for the soaring eagle , as for the creeping caterpillar , ( and is able to keep the ocean as fully supply'd with rivers , as lakes or ponds are with springs and brooks . ) and as a state of celestial happiness is so great a blessing , that those things that afford us either greater assurances , or greater foretastes of it , are of the number of the greatest contentments and advantages , that short of it we can enjoy ; so 't is hard for any divine to receive so much of this kind of satisfaction , as he who by skilfully looking into the wonders of nature , has his apprehensions of god's power and manifold wisdom ( as an apostle calls it ) elevated and enlarg'd . as when the queen of sheba had particularly survey'd the astonishing prudence that solomon display'd in the ordering of his magnificent court ; she transportedly concluded those servants of his to be happy enough to deserve a monarchs envy , that were allowed the honour and priviledge of a constant and immediate attendance on him . the second section . i doubt not but you have too good an opinion of your friend , not to think that you may alledge in his favour , that the chief thing which makes him prefer physiology to all other kind of knowledge , is , that it enables those who are proficients in it to do a great deal of good , both by improving of trades , and by promoting of physick it self . and i am too mindful of what i writ to pyrophilus , to deny , either that it can assist a man to advance physick and trades , or that , by so doing , he may highly advantage mankind . and this , i , ( who would not lessen your friends esteem for physicks , but onely his partiality ) willingly acknowledge to be so allowable an endearment of experimental philosophy , that i do not know any thing , that to men of a humane , as well as ingenious disposition , ought more to recommend the study of nature ; except the opportunity it affords men to be just and grateful to the author both of nature and of man. i do not then deny , that the true naturalist may very much benefit mankind ; but i affirm , that , if men be not wanting to themselves , the divine may benefit them much more . it were not perchance either unseasonable , or impertinent to tell you on this occasion , that he who effectually teaches men to subdue their lusts and passions , does as much as the physician contribute to the preservation of their bodies , by exempting them from those vices , whose no less usual than destructive effects are wars , and duels , and rapines , and desolations , and the pox , and surfets , and all the train of other diseases that attend gluttony and drunkenness , idleness and lust ; which are not enemies to mans life and health barely upon a physical account , but upon a moral one , as they provoke god to punish them with temporal as well as spiritual judgments ; such as plagues , wars , famines , and other publick calamities , that sweep away a great part of mankind ; besides those personal afflictions of bodily sickness , and disquiets of conscience , that do both shorten mens lives , and imbitter them . whereas piety having ( as the scripture assures us ) promises both of this life , and of that which is to come , those teachers that make men virtuous and religious , by making them temperate , and chaste , and inoffensive , and calm , and contented , do not onely procure them great and excellent dispositions to those blessings , both of the right hand and of the left , which god's goodness makes him forward to bestow on those , who by grace and virtue are made fit to receive them ; but do help them to those qualifications , that by preserving the mind in a calm and cheerful temper , as well as by affording the body all that temperance can confer , do both lengthen their lives , and sweeten them . these things , i say , 't were not impertinent to insist on , but i will rather chuse to represent to you , that the benefits which men may receive from the divine , surpass those which they receive from the naturalist , both in the nobleness of the advantages , and in the duration of them . be it granted then , that the naturalist may much improve both physick and trades ; yet since these themselves were devised for the service of the body , ( the one to preserve or restore his health , and the other to furnish it with accommodations or delights ; ) the boasted use of natural philosophy , by its advancing trades and physick , will still be to serve the body ; which is but the lodging and instrument of the soul , and which , i presume , your friend , and which i am sure your self , will be far from thinking the noblest part of man. i know it may be said , nor do i deny it , that divers mechanical arts are highly beneficial , not onely to the inventors , but to those places , and perhaps those states , where such improvements are found out and cherish'd . but though i most willingly grant , that this consideration ought to recommend experimental philosophy , as well to states as to private persons ; yet , besides that many of these improvements do rather transfer than increase mankind's goods , and prejudice one sort of men as much as they advantage another , ( as in the case of the eastern spices , of whose trade the portugals and dutch by their later navigations , did , by appropriating it to themselves , deprive the venetians ) or else does but increase that , which , though very beneficial to the producers , is not really so to mankind in general : of which we have an example in the invention of extracting gold and silver out of the oar , with mercury . for though it have vastly enrich'd the spaniards in the west indies , yet 't is not of any solid advantage to the world ; no more than the discovery of the peruvian and other american mines ; by which , ( especially reckoning the multitudes of unhappy men that are made miserable , and destroyed in working them , ) mankind is not put into a better condition than it was before . and if the philosopher's stone it self , ( supposing there be such a thing ) were not an incomparable medicine , but were onely capable of transmuting other metalls into gold , i should perhaps doubt , whether the discoverer of it would much advantage mankind ; there being already gold and silver enough to maintain trade and commerce among men ; and for all other purposes , i know not , why a plenty of iron , and brass , and quick-silver , which are far more useful metalls , should not be more desirable . but not to urge this ; we may consider , that these advancements of inriching trades do still bring advantages but to the outward man , and those many arts and inventions that aim at the heightning the pleasures of the senses , belong but to the body ; and even in point of gratifying that , are not so requisite and important , as many suppose : education , custome , &c. having a greater interest than most imagine in the rellish men have even of sensitive pleasures . and as for physick , not to mind you , that it has been lowdly ( how justly , i here examine not , ) complain'd of , that the new philosophy has made it far greater promises than have yet been perform'd ; i shall onely take notice , that since all that physick is wont to pretend to , is , to preserve health , or restore it , there are multitudes in the world that have no need of the assistance the naturalist would give the physician ; and a healthy man , as such , is already in a better condition , than the philosopher can hope to place him in , and is no more advantag'd by the naturalist's contribution to physick , than a sound man that sleeps in a whole skin , is by all the fine tools of a chirurgeons case of instruments , and the various compositions of his chest . and as the benefits that may be derived from theology , much surpass those that accrue from physicks , in the nobleness of the subject they relate to ; so have they a great advantage in point of duration . for all the service that medicines , and engines , and improvements can do a man , as they relate but to this life , so they determine with it . physick indeed and chymistry do , the one more faintly , and the other more boldly , pretend sometimes not onely to the cure of diseases , but the prolongation of life : but since none will suspect , but that the masters of those parts of knowledge would employ their utmost skill to protract their own lives , those that remember , that solomon and helmont liv'd no longer , than millions that were strangers to philosophy ; and that even paracelsus himself , for all his boasted arcana , is by helmont and other chymists confessed to have died some years short of 50 ; we may very justly fear , that nature will not be so kind to her greatest votaries , as to give them much more time than other men , for the payment of the last debt all men owe her . and if a few years respite could by a scrupulous and troublesome use of diet and remedies be obtain'd ; yet that , in comparison of the eternity that is to follow , is not at all considerable . but , whereas within no great number of years , ( a little sooner , or a little later ) all the remedies , and reliefs , and pleasures , and accommodations , that philosophical improvements can afford a man , will not keep him from the grave , ( which within very few days will make the body of the greatest virtuoso as hideous and as loathsome a carcase as that of any ordinary man ; ) the benefits that may accrue to us by divinity , as they relate chiefly , though not onely , to the other world ; so they will follow us out of this , and prove then incomparably greater than ever , when they alone shall be capable of being enjoy'd . so that philosophy , in the capacity we here consider it , does but as it were provide us some little conveniences for our passage ( like some accommodations for a cabbin , which out-lasts not the voyage , ) but religion provides us a vast and durable estate , or , as the scripture styles it , an unshaken kingdom , when we are arriv'd at our journeys end . and therefore the benefits accruing from religion , may well be concluded preferible to their competitors , since they not onely reach to the mind of man , but reach beyond the end of time it self ; whereas all the variety of inventions that philosophy so much boasts of , as whilst they were in season they were devis'd for the service of the body , so they make us busie , and pride our selves about things , that within a short time will not ( so much as upon its score ) at all concern us . the third section . i expect you should here urge on your friends behalf , that the study of physicks has one prerogative , ( above that of divinity , ) which , as it is otherwise a great excellency , so does much add to the delightfulness of it . i mean , the certainty , and clearness , and the thence resulting satisfactoriness of our knowledge of physical , in comparison of any we can have of theological matters , whose being dark and uncertain , the nature of the things themselves , and the numerous controversies of differing sects about them , sufficiently manifest . but upon this subject , divers things are to be consider'd . for first , as to the fundamental and necessary articles of religion , i do not admit the allegation , but take those articles to be both evident , and capable of a moral demonstration . and if there be any articles of religion , for which a rational and cogent proof cannot be brought , i shall for that very reason conclude , that such articles are not absolutely necessary to be believ'd ; since it seems no way reasonable to imagine , that god having been pleased to send not onely his prophets and his apostles , but his onely son into the world , to promulgate to mankind the christian religion , and both to cause it to be consign'd to writing , that it may be known , and to alter the course of nature by numerous miracles , that it might be believ'd ; it seems not reasonable , i say , to imagine , that he should not propose those truths , which he in so wonderful and so solemn a manner recommended , with at least so much clearness , as that studious and well-dispos'd readers may certainly understand such as are necessary for them to believe . 2. though i will not here engage my self in a disquisition of the several kinds , or , if you please , degrees , of demonstration , ( which yet is a subject that i judge far more considerable than cultivated , ) yet i must tell you , that as a moral certainty ( such as we may attain about the fundamentals of religion ) is enough in many cases for a wise man , and even a philopher to acquiesce in ; so that physical certainty , which is pretended for the truths demonstrated by naturalists , is , even where 't is rightfully claim'd , but an inferiour kind or degree of certainty , as moral certainty also is . for even physical demonstrations can beget but a physical certainty , ( that is , a certainty upon supposition that the principles of physick be true , ) not a metaphysical certainty , ( wherein 't is absolutely impossible , that the thing believ'd should be other than true . ) for instance , all the physical demonstrations of the antients about the causes of particular phaenomena of bodies , suppose , that ex nihilo nihil fit ; and this may readily be admitted in a physical sense , because according to the course of nature , no body can be produc'd out of nothing , but speaking universally it may be false , as christians generally , and even the cartesian naturalists , asserting the creation of the world , must believe , that , de facto , it is . and so whereas epicurus does , i remember , prove , that a body once dead cannot be made alive again , by reason of the dissipation and dispersion of the atoms , 't was , when alive , compos'd of ; though all men will allow this assertion to be physically demonstrable , yet the contrary may be true , if god's omnipotence intervenes , as all the philosophers that acknowledge the authority of the new testament , where lazarus and others are recorded to have been raised from the dead , must believe , that it actually did appear , and even all unprejudic'd reasoners must allow it to be possible , there being no contradiction impli'd in the nature of the thing . but now to affirm , that such things as are indeed contradictories cannot be both true , or , that factum infectum reddi non potest , are metaphysical truths , which cannot possibly be other than true , and consequently beget a metaphysical and absolute certainty . and your master cartesius was so sensible of a dependance of physical demonstrations upon metaphysical truths , that he would not allow any certainty not onely to them , but even to geometrical demonstrations , till he had evinc'd , that there is a god , and that he cannot deceive men that make use of their faculties aright . to which i may add , that even in many things that are look'd upon as physical demonstrations , there is really but a moral certainty . for when , for instance , des-cartes and other modern philosophers , take upon them to demonstrate , that there are divers comets that are not meteors , because they have a parallax lesser than that of the moon , and are of such a bigness , and some of them move in such a line , &c. 't is plain , that divers of these learned men had never the opportunity to observe a comet in their lives , but take these circumstances upon the credit of those astronomers that had such opportunities . and though the inferences , as such , may have a demonstrable certainty ; yet the premisses they are drawn from having but an historical one , the presumed physico-mathematical demonstration can produce in a wary mind but a moral certainty , and not the greatest neither of that kind that is possible to be attain'd ; as he will not scruple to acknowledge , that knows by experience , how much more difficult it is , than most men imagine , to make observations about such nice subjects , with the exactness that is requisite for the building of an undoubted theory upon them . and there are i know not how many things in physicks , that men presume they believe upon physical and cogent arguments , wherein they really have but a moral assurance ; which is a truth heeded by so few , that i have been invited to take the more particular notice of them in other papers , written purposely to show the doubtfulness and incompleatness of natural philosophy ; of which discourse , since you may command a sight , i shall not scruple to refer you thither for the reasons of my affirming here , that the most even of the modern virtuosi are wont to fancy more of clearness and certainty in their physical theories , than a critical examiner will find . onely that you may not look upon this as a put off , rather than a reference , i will here touch upon a couple of subjects , which men are wont to believe to be , and which indeed ought to be , the most throughly understood ; i mean the nature of body in general , and the nature of sensation . and for the first of these , since we can turn our selves no way , but we are every where environ'd , and incessantly touch'd by corporeal substances , one would think that so familiar an object , that does so assiduously , and so many ways affect our senses , and for the knowledge of which we need not inquire into the distinct nature of particular bodies , nor the properties of any one of them , should be very perfectly known unto us . and yet the notion of body in general , or what it is that makes a thing to be a corporeal substance , and discriminates it from all other things , has been very hotly disputed of , even among the modern philosophers , & adhuc sub judice lis est . and though your favourite des-cartes , in making the nature of a body to consist in extension every way , has a notion of it , which 't is more easie to find fault with , than to substitute a better ; yet i fear , 't will appear to be attended , not onely with this inconvenience , that god cannot , within the compass of this world , wherein if any body vanish into nothing , the place or space left behind it must have the three dimensions , and so be a true body , annihilate the least particle of matter , at least without , at the same instant and place , creating as much , ( which agrees very ill with that necessary and continual dependance , which he asserts matter it self to have on god for its very being ; ) but with such other inconveniences , that some friends of yours , otherwise very inclinable to the cartesian philosophy , know not how to acquiesce in it : and yet i need not tell you , how fundamental a notion the deviser of it asserts it to be . neither do i see , how this notion of a corporeal substance will any more , than any of the formerly received definitions of it , extricate us out of the difficulties of that no less perplexed , than famous controversie , de compositione continui . and though some ingenious men , who perhaps perceive better than others , how intricate it is , have of late endeavoured to shew , that men need not be sollicitous to determine this controversie , it not being rightly propos'd by the schoolmen that have started it ; and though i perhaps think , that natural philosophy may be daily advanc'd without the decision of it , because there is a multitude of considerable things to be discover'd and perform'd in nature , without so much as dreaming of this controversie ; yet still , as i would propose the question , the difficulties , till removed , will spread a thick night over the notion of body in general . for , either a corporeal and extended substance is ( either really or mentally ) divisible into parts endow'd with extension , and each of these parts is divisible also into other corporeal parts , lesser and lesser , in infinitum ; or else this subdivision must stop somewhere , ( for there is no mean between the two members of the distinction ; ) and in either case the opinion pitch'd upon will be liable to those inconveniences , not to say absurdities , that are rationally urg'd against it by the maintainers of the opposite ; the objections on both sides being so strong , that some of the more candid , even of the modern metaphysicians , after having tir'd themselves and their readers with arguing pro and con , have confess'd the objections on both sides to be insoluble . but though we do not clearly understand the nature of body in general ; yet sure we cannot but be perfectly acquainted with what passes within our selves in reference to the particular bodies we daily see , and hear , and smell , and taste , and touch. but alas , though we know but little , save by the informations of our senses ; yet we know very little of the manner by which our senses informs us . and to avoid prolixity , i will at present suppose with you , that the ingenious des cartes and his followers have given the fairest account of sensation , that is yet extant . now according to him , a man's body being but a well organiz'd statue , that which is truly called sensation is not perform'd by the organ , but by the mind , which perceives the motion produc'd in the organ ; ( for which reason he will not allow brutes to have sense properly so call'd ; ) so that if you ask a cartesian , how it comes to pass that the soul of man , which he justly asserts to be an immaterial substance , comes to be wrought upon , and that in such various manners , by those external bodies that are the objects of our senses , he will tell you , that by their impressions on the sensories , they variously move the fibres or threds of the nerves , wherewith those parts are endow'd , and by which the motion is propagated to that little kernel in the brain , call'd by many writers the conarion , where these differing motions being perceiv'd by the there residing soul , become sensations , because of the intimate union , and , as it were , permistion ( as cartesius himself expresses it ) of the soul with the body . but now , sir , give me leave to take notice , that this union of an incorporeal with a corporeal substance , ( and that without a medium ) is a thing so unexampled in nature , and so difficult to comprehend , that i somewhat question , whether the profound secrets of theology , not to say the adorable mystery it self of the incarnation , be more abstruse than this . for how can i conceive , that a substance purely immaterial , should be united without a physical medium , ( for in this case there can be none , ) with the body , which cannot possibly lay hold on it , and which it can pervade and flie away from at pleasure , as des-cartes must confess the soul actually does in death . and 't is almost as difficult to conceive , how any part of the body , without excepting the animal spirits , or the conarion , ( for these are as truly corporeal as other parts of the humane statue , ) can make impressions upon a substance perfectly incorporeal , and which is not immediately affected by the motions of any other parts , besides the genus nervosum . nor is it a small difficulty to a meer naturalist ( who , as such , does not in physical matters take notice of revelations about angels , ) to conceive how a finite spirit can either move , or , which is much the same thing , regulate and determine the motion of a body . but that which i would on this occasion invite you to consider , is , that supposing the soul does in the brain perceive the differing motions communicated to the outward senses ; yet this , however it may give some account of sensation in general , will not at all show us a satisfactory reason of particular and distinct sensations . for if i demand , why , for instance , when i look upon a bell that is ringing , such a motion or impression in the conarion produces in the mind that peculiar sort of perception , seeing , and not hearing ; and another motion , though coming from the same bell at the same time , produces that quite differing sort of perception that we call sound , but not vision ; what can be answered , but that it was the good pleasure of the author of humane nature to have it so ? and if the question be ask'd about the differing objects of any one particular sense ; as , why the great plenty of unperturbed light that is reflected from snow , milk , &c , does produce a sensation of whiteness , rather than redness or yellowness ? or why the smell of castor , or assa foetida , produces in most persons that which they call a stink , rather than a perfume ? ( especially since we know some hysterical women , that think it not onely a wholesome , but a pleasing smell . ) and if also you further ask , why melody and sweet things do generally delight us ? and discords and bitter things do generally displease us ? nay , why a little more than enough of some objects that produce pleasure , will produce pain ? ( as may be exemplifi'd in a cold hand , as it happens to be held out at a just , or at too near a distance from the fire : ) if , i say , these , and a thousand other questions of the like kind , be ask'd , the answer will be but the general one , that is already given , that such is the nature of man. for to say , that moderate motions are agreeable to the nature of the sensory they are excited in , but violent and disorderly ones , ( as j●ring sounds , and scorching heat ) do put it into too violent a motion for its texture ; will by no means satisfie . for , besides that this answer gives no account of the variety of sensations of the same kind , as of differing colours , tastes , &c. but reaches onely to pleasure and pain ; even as to these , it will reach but a very little way ; unless the givers of it can show , how an immaterial substance should be more harm'd by the brisker motion of a body , than by the more languid . and as you and your friend think , you may justly smile at the aristotelians , for imagining that they have given a tolerable account of the qualities of bodies , when they have told us , that they spring from certain substantial forms , though when they are ask'd particular questions about these incomprehensible forms , they do in effect but tell us in general , that they have such and such faculties , or effects , because nature , or the author of nature , endow'd them therewith ; so i hope you will give me leave to think , that it may keep us from boasting of the clearness and certainty of our knowledge about the operations of sensible objects , whilst , as the aristotelians cannot particularly show , how their qualities are produc'd , so we cannot particularly explicate , how they are perceiv'd ; the principal thing that we can say , being , in substance , this , that our sensations depend upon such an union or permistion of the soul and body , as we can give no example of in all nature , nor no more distinct account of , than that it pleased god so to couple them together . but i beg your pardon for having detain'd you so long upon one subject , though perhaps it will not prove time mis-spent , if it have made you take notice , that in spight of the clearness and certainty , for which your friend so much prefers physicks before theology , we are yet to seek , ( i say yet , because i know not what time may hereafter discover ) both for the definition of a corporeal substance , and a satisfactory account of the manner of sensation : though without the true notion of a body we cannot understand that object of physicks in general , and without knowing the nature of sensation , we cannot know that , from whence we derive almost all that we know of any body in particular . if after all this your friend shall say , that des-cartes's account of body , and other things in physicks , being the best that men can give , if they be not satisfactory , it must be imputed to humane nature not to the cartesian doctrine , i shall not stay to dispute how far the allegation is true ; especially since , though it be admitted , it will not prejudice my discourse . for , whatsoever the cause of the imperfection of our knowledge about physical matters be , that there is an imperfection in that knowledge is manifest ; and that ought to be enough to keep us from being puffed up by such an imperfect knowledge , and from undervaluing upon its account the study of those mysteries of divinity , which , by reason of the nobleness and remoteness of the objects , may much better than the nature of corporeal things , ( which we see , and feel , and continually converse with , ) have their obscurity attributed to the weakness of our humane understandings . and if it be a necessary imperfection of humane nature , that , whilst we remain in this mortal condition , the soul being confin'd to the dark prison of the body , is capable ( as even aristotle somewhere confesses ) but of a dim knowledge ; so much the greater value we ought to have for christian religion , since by its means ( and by no other without it ) we may attain a condition , wherein , as our nature will otherwise be highly blessed and advanced ; so our faculties will be elevated and enlarged , and probably made thereby capable of attaining degrees and kinds of knowledge , to which we are here but strangers . in favour of which i will not urge the received opinion of divines , that before the fall ( which yet is a less noble condition than is reserved for us in heaven , ) adam's knowledge was such , that he was able at first sight of them to give each of the beasts a name expressive of its nature ; because that in spight of some skill ( which my curiosity for divinity , not philosophy , gave me ) in the holy tongue , i could never find , that the hebrew names of animals , mention'd in the beginning of genesis , argued a ( much ) clearer insight into their natures , than did the names of the same or some other animals in greek , or other languages ; wherefore , ( as i said ) i will not urge adam's knowledge in paradise for that of the saints in heaven , though the notice he took of eve at his first seeing of her , ( if it were not convey'd to him by secret revelation ) may be far more probably urg'd , than his naming of the beasts : but i will rather mind you , that the proto-martyr's sight was strengthened so , as to see the heavens open'd , and jesus standing at the right hand of god ; and when the prophet had pray'd , that his servant's eyes might be open'd , he immediately saw the mountain , where they were , all cover'd with chariots and horsemen , which , though mention'd to be of fire , were altogether invisible to him before . to which , as a higher argument , i shall onely add a couple of passages of scripture , which seem to allow us even vast expectations as to the knowledge our glorifi'd nature may be advanc'd to . the one is that which st. paul says to the corinthians , for now we see through a glass darkly , but then face to face : now i know in part , but then shall i know even as also i am known . and the other , where christ's favourite-disciple tells believers , beloved , now we are the sons of god , and it doth not yet appear what we shall be ; but we know , that when he shall appear , we shall be like him : for we shall see him as he is . what has hitherto been discours'd , contains the first consideration , that i told you might be propos'd about the certainty ascrib'd to the knowledge we are said to have of natural things ; but this is not all i have to represent to you on this subject . for i consider further , that 't is not onely by the certainty we have of them , that the knowledge of things is endear'd to us , but also by the worthiness of the object , the number of those that are unacquainted with it , the remoteness of it from common apprehensions , the difficulty of acquiring it without peculiar advantages , the usefulness of it when attain'd , and other particulars , which 't is not here necessary to enumerate . i presume , you doubt not but your friend does very much prefer the knowledge he has of the mysteries of nature ( at many of which we have as yet but ingenious conjectures ) to the knowledge of one that understands the elements of arithmetick , though he be demonstratively sure of the truth of most of his rules and operations . and questionless copernicus received a much higher satisfaction in his notion about the stability of the sun , and the motion of the earth , though it were not so clear but that tycho , ricciolus , and other eminent astronomers have rejected it , than in the knowledge of divers of the theorems about the sphere , that have been demonstrated by euclid , theodosius , and other geometricians . our discovering that some comets are not , as the schools would have them , sublunary meteors , but celestial bodies , and the conjectural theory , which is all that hitherto we have been able to attain of them , do much better please both your friend , and you , and me , than the more certain knowledge we have of the time of the rising and setting of the fixed stars . and the estimates we can make , by the help of parallaxes , of the heights of those comets , and of some of the planets , though they are uncertain enough , ( as may appear by the vastly different distances that are assigned to those bodies by eminent astronomers ; ) yet these uncertain measures of such elevated and celestial lights do far more please us , than that we can by the help of a geometrical quadrant , or some such instrument , take with far greater certainty the height of a tower or a steeple . and so a mathematician , when he probably conjectures at the compass of the ter●estrial globe , and divides , though but unaccurately , its surface , first , into proportions of sea and land , and then into regions of such extents and bounds , and , in a word , skilfully plays the cosmographer ; thinks himself much more nobly and pleasantly imploy'd , than when , being reduc'd to play the surveyor , he does with far more certainty measure how many acres a field contains , and set out with what hedges and ditches it is bounded . now , that the knowledge of god , and of those mysteries of theology , that are ignor'd by far the greatest part of mankind , has more sublime and excellent objects , and is unattain'd to by much the greatest part even of learned men , and nevertheless is of unvaluable importance , and of no less advantage towards the purifying and improving of us here , and the making us perfect and happy hereafter , the past discourse has very much miscarried if it have not evinc'd . wherefore , as to be admitted into the p●ivy-council of some great monarch , and thereby be enabled to give a probable ghess at those thoughts and designs of his , that govern kingdoms , and make the fates of nations , is judged preferrable to that clearer knowledge that a notary can have of the dying thoughts and intentions of an ordinary person whose will he makes : and as the knowledge of a skilful physician , whose art is yet conjectural , is preferrable to that of a cutler that makes his dissecting knives , though this man can more certainly perform what he designs in his own profession , than the physician can in his : and ( in fine ) as the skill of a jeweller , that is conversant about diamonds , rubies , saphires , and some other sorts of small stones , which being for the most part brought us out of the indies , we must take many things about them upon report , is , because of the nobleness of the object , preferr'd to that of a mason that deals in whole quarries of common stones , and may be sure upon his own experience of divers things concerning them , which as to jewels we are allowed to know but upon tradition : so a more dimm and imperfect knowledge of god , and the mysteries of religion , may be more desirable , and upon that account more delightful , than a clearer knowledge of those inferior truths that physicks are wont to teach . i must now mention one particular more , which may well be added to those that peculiarly indear physicks to the divine that is studious of them . for , as he contemplates the works of nature not barely for themselves , but to be the better qualified and excited to admire and praise the author of nature ; so his contemplations are delightful to him , not barely as they afford a pleasing exercise to his reason , but as they procure him a more welcome approbation from his conscience , these distinct satisfactions being not at all inconsistent . and questionless , though esau did at length miss of his aim , yet , while he was hunting venison for the good old patriark that desired it of him , besides the pleasure he was us'd to take in pursuing the deer he chas'd , he took a great one in considering , that now he hunted to please his father , and in order to obtain of him an inestimable blessing . so , when david imployd his skilful hand and voice in praising god with vocal and instrumental musick , he receiv'd in one act a double satisfaction , by exercising his skill and his devotion ; and was no less pleas'd with those melodious sounds , as they were hymns , than as they were songs . and this example prompts me to add , that as the devout student of nature we were speaking of , does intentionally refer the knowledge he seeks of the creatures to the glory of the creator ; so in his discoveries , that which most contents him , is , that the wonders he observes in nature , heighten that admiration he would fain raise to a less disproportion to the wisdom of god ; and furnish him with a nobler holocaust for those sacrifices of praise he is justly ambitious to offer up to the deity . and as there is no doubt to be made , but that , when david invented ( as the scripture intimates that he did ) new instruments of musick , there was nothing in that invention that pleas'd him so much , as that they could assist him to praise god the more melodiously ; go the pious student of nature finds nothing more welcome in the discoveries he makes of her wonders , than the rises and helps they may afford him , the more worthily to celebrate and glorifie the divine attributes adumbrated in the creatures . and as a huntsman or a fowler , if he meets with some strange bird or beast , or other natural rarity , thinks himself much the more fortunate if it happen to be near the court , where he may have the king to present it to , than if he were to keep it but for himself or some of his companions ; so our devout naturalist has his discoveries of natures wonders indear'd to him , by having the deity to present them to , in the veneration they excite in the finder , and which they inable him to ingage others to joyn in . the fourth section . but i confess ( sir ) i much fear , that that which makes your friend have such detracting thoughts of theology , is a certain secret pride , grounded upon a conceit , that the attainments of natural philosophers are of so noble a kind , and argue so transcendant an excellency of parts in the attainer , that he may justly undervalue all other learning , without excepting theology it self . you will not , i suppose , expect , that a person , who has written so much in the praise of physiques , and laboured so much for a little skill in it , should now here endeavour to depretiate that so useful part of philosophy . but i do not conceive , that it will be at all injurious to it , to prefer the knowledge of supernatural , to that of meer natural things , and to think , that the truths , which god indiscriminately exposes to the whole race of mankind , and to the bad as well as to the good , are inferiour to those mysterious ones , whose disclosure he reckons among his peculiar favours , and whose contemplation employs the curiosity , and , in some points , exacts the wonder of the very angels . that i may therefore repress a little the overweening opinion your friend has of his physical attainments , give me leave to represent a few particulars conducive to that purpose . and first , as for the nobleness of the truths taught by theology and physicks , those of the former sort have manifestly the advantage , being not onely conversant about far nobler objects , but discovering things that humane reason of it self can by no means reach unto ; as has been sufficiently declared in the foregoing part of this letter . next , we may consider , that , whatever may be said to excuse pride ( if there were any ) in moscus the phoenician , who is affirmed to have first invented the atomical hypothesis , and in democritus and leucippus , ( for epicurus scarce deserves to be named with them , ) that highly advanc'd that philosophy ; and in monsieur des-cartes , who either improv'd , or at least much innovated the corpuscula●ian hypothesis : whatever ( i say ) may be alledged on the behalf of these mens pride ; i see no great reason , why it should be allowed in such as your friend ; who , though ingenious men , are neither inventors , nor eminent promoters of the philosophy they would be admir'd for , but content themselves to learn what others have taught , or at least to make some little further application of the principles that others have established , and the discoveries they have made . and whereas your friend is not a little proud of being able to confute several errours of aristotle and the antients , it were not amiss if he consider'd , that many of the chief truths that overthrow those errours , were the productions of time and chance , and not of his daring ratiocinations : for , there needs no great wit to disprove those that maintain the uninhabitableness of the torrid zone , or deny the antipodes , since navigators have found many parts of the former well peopl'd , and sailing round the earth , have found men living in countreys diametrically opposite to ours . nor will it warrant a man's pride , that he believes not the moon to be the onely planet that shines with a borrowed light , or the galaxy to be a meteor ; since that now the telescope shows us , that venus has her full and wain like the moon , and that the milky way is made up of a vast multitude of little stars , inconspicuous to the naked eye . and indeed of those other discoveries that overthrow the astronomy of the antients , and much of their philosophy about the celestial bodies , few or none have any cause to boast , but the excellent galileus , who pretends to have been the inventor of the telescope : for that instrument once discover'd ; to be able to reject the septenary number of the planets by the detection of the four satellites of jupiter , or talk of the mountains and valleys in the moon , requires not much more excellency in your friend , than it would to descry in a ship , where the naked eye could discern but the body of the vessel , ( to descry , i say ) by the help of a prospective glass , the masts , and sails , and deck , and perceive a boat tow'd at her stern : though indeed galileo himself had no great cause to boast of the invention , though we are much oblig'd to him for the improvement of the telescope , since no less a master of dioptricks than des-cartes , does acknowledge with other writers , that perspective-glasses were not first found out by mathematicians or philosophers , but casually by one metius , a dutch spectacle-maker . on which occasion i shall mind you , that to hide pride from man , divers others of the chief discoveries that have been made in physicks , have been the productions , not of philosophy , but chance , by which gunpowder , glass , and , for ought we know , the verticity of the load-stone , ( to which we owe both the indies ) came to be found in these later ages ; as ( more recently ) the milky vessels of the mesentery , the new receptacle of the chyle , and that other sort of vessels which most men call the lymphae-ducts , were lighted on but by chance , according to the ingenious confession of the discoverers themselves . we may farther consider , that those very things which are justly are alledg'd in the praise of the corpuscularian philosophy it self , ought to lessen the pride of those that but make use of it . for that hypothesis , supposing the whole universe ( the soul of man excepted ) to be but a great automaton , or self-moving engine , wherein all things are perform'd by the bare motion ( or rest ) the size , the shape , and the scituation or texture of the parts of the universal matter it consists of ; all the phaenomena result from those few principles , single or combin'd , ( as the several tunes or chimes that are rung on five bells , ) and these fertile principles being already establish'd by the inventors and promoters of the particularian hypothesis ; all that such persons as your friend , are wont farther to do , is but to investigate or guess , by what kind of motions the three or four other principles are varied . so that the world being but , as it were , a great piece of clock-work , the naturalist as such , is but a mechanitian ; however the parts of the engine , he considers , be some of them much larger , and others much minuter , than those of clocks or watches . and for an ordinary naturalist to despise those that study the mysteries of religion , as much inferiour to physical truths , is no less unreasonable , than it were for a watch-maker , because he understands his own trade , to despise privy-counsellers , who are acquainted with the secrets of monarchs , and mysteries of state ; or than it were for a ship-carpenter , because he understands more of the fabrick of the vessel , to despise the admiral , that is acquainted with the secret designs of the prince , and imploy'd about his most important affairs . that great restorer of physicks , the illustrious verulam , who has trac'd out a most useful way to make discoveries in the intellectual globe , as he calls it , confesses , that his work was ( to speak in his own terms ) partus temporis potius quám ingenii . and though i am not of his opinion , where he says in another place , that his way of philosophizing does exaequare ingenia ; yet i am apt to think , that the fertile principles of the mechanical philosophy being once setled , the methods of inquiring and experimenting being found out , and the physico-mechanical instruments of working on natures and arts productions being happily invented , the making of several lesser improvements , especially by rectifying of some almost obvious or supine errours ▪ of the schools , by the assistance of such facilitating helps , may fall to the lot of persons not endow'd with any extraordinary sagacity , or acuteness of parts . and though the investigation and clear establishment of the true principles of philosophy , and the devising the instruments of knowledge , be things that may be allowed to be the proper work of sublimer wits ; yet , if a man be furnish'd with such assistances , 't is not every discourse that he makes , or thing which he does by the help of them , that is difficult enough to raise him to that illustrious rank . and indeed , divers of the vulgar errours , as well as of scholars as other men , being mainly grounded upon the meer , and often mistaken , authority of aristotle , and perhaps some frivolous reasons of his scholastic interpreters of such precarious and ungrounded things , that to ruine them , does oftentimes require more of boldness than skill ; it may perhaps be said of your friend , in relation to his philosophical successes against such vulgar errours , as i am speaking of , what a roman said of alexander's triumph over the effeminate asiaticks , quod nihil aliud quám bene ausus sit vana contemnere . and in some cases it happens , that , when once a grand truth , or a happy way of experimenting has been found , divers phaenomena of nature , that had been left unexplain'd , or were left mis-explain'd by the schools , did , in my opinion , require a far less straining exercise of the mind to unriddle and explain them , than must have been requisite to dispel the darkness that attended divers theological truths that are now clear'd up , and perhaps than i have my self now and then imploy'd in some of those attempts , to illustrate theological matters , that you may have met in some papers that i have presum'd to write on such subjects . and indeed the improvements , that such virtuosi as your friend are wont to make of the fertile theorems and hints , that have been presented them by the founders or prime benefactors of true natural philosophy , are so poor and slender , and do so much oftner proceed from industry and chance , than they argue a transcendent sagacity , or a sublimity of reason , that , though such persons may have cause enough to be delighted with what they have done , yet they have none to be proud of it ; and their performances may deserve our thanks , and perhaps some of our praise , but reach not so high as to merit our admiration ; which is to be reserv'd for those , that have been either framers , or grand promoters , of true and comprehensive hypotheses , or ( else ) the authors of other noble and useful discoveries , many ways applicable . it will not perhaps be improper to add on this occasion , that , as our knowledge is not very deep , not reaching with any certainty to the bottom of things , nor penetrating to their intimate or innermost natures ; so its extent is not very large , not being able to give us , with any clearness and particularity , an account of the celestial and deeply subterraneal parts of the world , of which all the others make but a very small ( not to say contemptible ) portion . for , as to the very globe that we inhabit , not to mention , how many plants , animals , and minerals , we are as yet wholly ignorant of , and how many others we are but slenderly acquainted with ; i consider , that the objects about which our experiments and inquiries are conversant , do all belong to the superficial parts of the terrestrial globe , of which the earth , known to us , seems to be but as it were the crust or scurf . but what the internal part of this globe is made up of , is no less disputable than of what substance the remotest stars we can descry , consist : for even among the modern philosophers some think , the internal portion of the earth to be pure and elementary earth , which ( say they ) must be found there , or no where . others imagine it to be fiery , and the receptacle either of natural or hellish flames . others will have the body of the terrestrial globe to be a great and solid magnet . and the cartesians on the other side , ( though they all admit store of subterraneal loadstones ) teach , that the same globe was once a fix'd star , and that , though it have since degenerated into a planet , yet the internal part of it is still of the same nature that it was before ; the change it has received proceeding onely from having had its outward parts quite cover'd over with thick spots ( like those to be often observ'd about the sun , ) by whose condensation the firm earth we inhabit was form'd . and the mischief is , that each of these jarring opinions is almost as difficult to be demonstratively prov'd false as true. for , whereas to the centre of the earth there is , according to the modestest account of our late cosmographers , above three thousand and five hundred miles ; my inquiries among navigators and miners have not yet satisfi'd me , that mens curiosity has actually reached above one mile or two at most downwards , ( and that not in above three or four places , ) either into the earth or into the sea. so that as yet our experience has scarce grated any thing deep upon the husk , ( if i may so speak ) without at all reaching the kernel of the terraqueous globe . and alas ! what is this globe of ours , of which it self we know so little , in comparison of those vast and luminous globes that we call the fix'd stars , of which we know much less ? for , though former astronomers have been pleased to give us , with a seeming accurateness , their distances and bignesses , as if they had had certain ways of measuring them ; yet later and better mathematicians will ( i know ) allow me to doubt of what those have deliver'd . for since 't is confess'd , that we can observe no parallax in the fix'd stars ( nor perhaps in the highest planets , ) men must be yet to seek for a method to measure the distance of those bodies . and not onely the copernicans make it to be i know not how many hundred thousands of miles greater than the ptolomeans , and very much greater than even tycho ; but ricciolus himself , though a great anti-copernican , makes the distance of the fix'd stars vastly greater , than not onely tycho , but ( if i mis-remember not ) than some of the copernicans themselves . nor do i wonder at these so great discrepances , ( though some amount perhaps to some millions of miles , ) when i consider , that astronomers do not measure the distance of the fix'd stars by their instruments , but accommodate it to their particular hypotheses . and by this uncertainty of the remoteness of the fix'd stars you will easily gather , that we are not very sure of their bulk , no not so much as in reference to one another ; since it remains doubtful , whether the differing sizes , they appear to us to be of , proceed from a real inequality of bulk , or onely from an inequality of distance , or partly from one of those causes , and partly from the other . but 't is not my design to take notice of those things , which the famous disputes among the modern astronomers manifest to be dubious . for i consider , that there are divers things relating to the stars , which are so remote from our knowledge , that the causes of them are not so much as disputed of , or inquired into , such as may be among others , why the number of the stars is neither greater nor lesser than it is ? why so many of those celestial lights are so plac'd , as not to be visible to our naked eyes , nor even when they are help'd by ordinary telescopes ? ( which extraordinary good ones have assured me of . ) why among the familiarly visible stars , there are so many in some parts of the sky , and so few in others ? why their sizes are so differing , and yet not more differing ? why they are not more orderly plac'd , so as to make up constellations of regular or handsome figures ( of which the triangle is , perhaps , the single example ) but seem to be scatter'd in the skie as it were by chance , and have as confus'd configurations , as the drops that fall upon ones hat in a shower of rain ? to which divers other questions might be added , as about the stars , so about the interstellar part of heaven , which several of the modern epicureans would have to be empty , save where the beams of light ( and perhaps some other celestial effluvia ) pass through it ; and the cartesians on the contrary think to be full of an aethereal matter , which some , that are otherwise favourers of their philosophy , confess they are reduc'd to take up but as an hypothesis . so that our knowledge is much short of what many think , not onely if it be consider'd intensively , but extensively , ( as a schoolman would express it . ) for there being so great a disproportion between the heavens and the earth , that some moderns think the earth to be little better than a point in comparison even of the orb of the sun ; and the cartesians , with other copernicans , think the great orb it self , ( which is equal to what the ptolomeans call'd the sun's orb ) to be but a point in respect of the firmament ; and all our astronomers agree , that at least the earth is but a physical point in comparison of the starry heaven : of how little extent must our knowledge be , which leaves us ignorant of so many things , touching the vast bodies that are above us , and penetrates so little a way even into the earth that is beneath us , that it seems confin'd to but a small share of the superficial part of a physical point ! of which consideration the natural result will be , that , though what we call our knowledge , may be allowed to pass for a high gratification to our minds , it ought not to puff them up ; and what we know of the system , and the nature of things corporeal ▪ is not so perfect and satisfactory , as to justifie our despising the discoveries of spiritual things . one of the former parts of this letter may furnish me with one thing more , to evince the excellencies and prerogatives of the knowledge of the mysteries of religion ; and that one thing is such , that i hope i shall need to add nothing more , because it is not possible to add any thing higher ; and that is , that the preeminence above other knowledge , adjudg'd to that of divine truths by a judge above all exception , and above all comparison , namely , by god himself . this having been but lately shown , i shall not now repeat it , but rather apply what hath been there evinc'd , by representing , that if he , who determines in favour of divine truths , were such an one , as was less acquainted , than our over-weening naturalists with the secrets of their idoliz'd physicks ; or if he were , though an intelligent , yet ( like an angel ) a bare contemplator of what we call the works of nature , without having any interest in their productions , your friends not acquiescing in his estimate of things might have , though not a fair excuse , yet a stronger temptation . but when he , by whose direction we prefer the higher truths revealed in the scripture , before those which reason alone teaches us concerning those comparatively mean subjects , things corporeal , is the same god that not onely understands the whole universe , and all its parts , far more perfectly , than a watch-maker can understand one of his own watches , ( in which he can give an account onely of the contrivance , and not of the cause of the spring , nor the nature of the gold , steel , and other bodies his watch consists of , ) but did make both this great automaton , the world , and man in it : we have no colour to imagine , that he should either be ignorant of , or injuriously disparage , his own workmanship , or impose upon his favourite-creature , man , in directing him what sort of knowledge he ought most to covet and prize . so that since 't is he who fram'd the world , and all those things in it we most admire , that would have us prefer the knowledge he has vouchsafed us in his word , before that which he has allow'd us of his works , sure 't is very unreasonable and unkind to make the excellencies of the workmanship a disparagement to the author , and the effects of his wisdom a motive against acquiescing in the decisions of his judgment ; as if , because he is to be admir'd for his visible productions , he were not to be believ'd , when he tells us , that there are discoveries that contain truths more valuable than those which relate but to the objects , that he has expos'd to all men's eyes . the fifth section . i doubt , i should be guilty of a most important omission , if i should here forget to consider one thing , which i fear has a main stroak in the partiality your friend expresseth in his preference of physicks to theology ; and that is , that he supposes he shall by the former acquire a fame , both more certain and more durable , than can be hop'd for from the latter . and i acknowledge , not onely with readiness , but with somewhat of gratulation of the felicity of this age , that there is scarce any sort of knowledge more in request , than that which natural philosophy pretends to teach ; and that among the awaken'd and inquisitive part of mankind , as much reputation and esteem may be gain'd by an insight into the secrets of nature , as by being intrusted with those of princes , or dignifi'd with the splendid'st marks of their favour . but though i readily confess thus much , and though perhaps i may be thought to have had , i know not by what fate , as great a share of that perfum'd smoak , applause , as ( at least ) some of those , which among the writers that are now alive , your friend seems most to envy for it ; yet i shall not scruple to tell you , partly from observation of what has happen'd to others , and partly too upon some little experience of my own , that neither is it so easie as your friend seems to believe it , to get by the study of nature a sure and lasting reputation , neither ought the expectation of it , in reason , make men undervalue the study of divinity . nor would it here avail to object ( by way of prevention ) that the difficulties and impediments of acquiring and securing reputation , lie as well in the way of divines as philosophers , since this objection has been already consider'd at the beginning of this second part of our present tract . besides , that the progress of our discourse will shew , that the naturalist , aspiring to fame , is liable to some inconveniences , which are either not at all , or not near equally incident to the divine . wherefore without staying to take any further notice of this preventive allegation , i shall proceed to make good the first part of the assertion that preceded it ; which that i may the more fully do , give me leave ( after having premised , that a man must either be a writer , or forbear to print what he knows ; ) to propose to you the following considerations . and first , if your physeophilus should think to secure a great reputation , by forbearing to couch any of his thoughts or experiments in writing , he may thereby find himself not a little mistaken . for if once he have gain'd a repute ( upon what account soever ) of knowing some things that may be useful to others , or of which studious men are wont to be very desirous , he will not avoid the visits and questions of the curious . or , if he should affect a solitude , and be content to hide himself , that he may hide the things he knows ; yet he will not escape the sollicitations that will be made him by letters . and if these ways of tempting him to disclose himself , prevail not at all with him to do so , he will provoke the persons that have employ'd them ; who finding themselves disoblieg'd by being defeated of their desires , if not also their expectations , will for the most part endeavour to revenge themselves on him , by giving him the character of an uncourteous and ill-natur'd person ; and will endeavour , perhaps successfully enough , to decry his parts , by suggesting , that his affected concealments proceed but from a conscientiousness , that the things he is presum'd to possess , are but such , as , if they should begin to be known , would cease to be valu'd . you will say ( perchance , ) that so much reservedness is a fault : nor shall i dispute it with you , whether it be or not ; but , if he be open and communicative in discourse to those strangers that come to pump him , such is the disingenious temper of too too many , that he will be in great danger of having his notions or experiments arrogated by those to whom he imparts them , or at least by others , to whom those may ( though perchance designlessly ) happen to discourse of them . and then , if either physeophylus , or any of his friends that know him to be author of what is thus usurp'd , should mention him as such , the usurpers and their friends would presently become his enemies ; and , to secure their own reputation , will be sollicitous to lessen and blemish his . and if you should now tell me , that your friend might here take a middle way , as that which in most cases is thought to be the best , by discoursing at such a rate of his discoveries , as may somewhat gratifie those that have a curiosity to learn them , and yet not speak so clearly as divest himself of his propriety in them ; i should reply , that neither is this expedient a sure one , nor free from inconveniences . for most men are so self-opinionated , that they will easily believe themselves masters of things , if they do but half understand them . and however , though the persons to whom the discourse was immediately made , should not have too great an opinion of themselves , no more than too great a sagacity ; yet they may easily , by repeating what they heard and observ'd , give some more piercing wit a hint sufficient to enable him to make out the whole notion , or the discovery , which he will then without scruple , and without almost any possibility of being disprov'd , assume for his own . but if it happen , ( as it often will in extemporaneous discourse ) that a philosopher be not rightly understood ; either because he has not the leisure , no more than a design , to explain himself fully , or because the persons he converses with bring not a competent capacity and attention , he then runs a greater danger than before . for the vanity most men take in being known to have convers'd with eminent philosophers , makes them very forward to repeat what they heard such a famous wit say ; and oftentimes being secure of not being contradicted , ignorantly to misrecite it , or wittingly to wrest it in favour of the opinion they would countenance by it . so that , whereas by the formerly mention'd franckness of discourse he is onely in danger to have the truths he discover'd arrogated by others , this reservedness exposes him to have opinions and errours that he never dream'd of , father'd on him. and when a man's opinions or discoveries come once to be publickly discours'd of , without being propos'd by himself , or some friend well instructed by him , he knows not , what errours or extravagancies may be imputed to him ( and that without a moral possibility left to most men to discern them , ( by the mistake of the weak , or the disingenuity of the partial , or the artifices of the malitious . and even the greatness of a mans reputation does sometimes give such countenance to vain reports and surmises , as by degrees to shake , if not ruine , it . as we see , that fryer bacon , and trithemius , and paracelsus , who for their times were knowing as well as famous men , had such feats ascrib'd to them , as by appearing fabulous to most of the judicious , have tempted many to think , that all the great things that were said of them were so too . these are some of the inconveniences that a naturalist may be liable to , if he forbear the communicating of his thoughts and discoveries himself : but if physeophilus should , to shun these , aspire to fame by the usual way of writing books , he may indeed avoid these , but perhaps not without running into other inconveniences and hazards , very little inferiour to them . first then , we may consider , that whether a man writes in a systematical way , as they have done who have publish'd entire bodies of natural philosophy , or methodical treatises of some considerable part of it , or whether he write in a more loose and unconfin'd way , of any particular subject that belongs to physicks ; whichsoever , i say , of these two ways of writing books he shall make choice of , he will find it liable to inconvenience enough . for if he write systematically , first , he will be obliged ( that he may leave nothing necessary undeliver'd ) to say divers things that have been said ( perhaps many times ) by others already , which cannot but be unpleasant , not onely to the reader , but ( if he be ingenious ) to the writer . next , there are so many things in nature , whereof we know little or nothing , and so many more of which we do not know enough , that our systematical writer , though we should grant him to be very learned , must needs , either leave divers things that belong to his theme untreated of , or discourse of them slightly , and oftentimes ( in likelihood ) erroneously . so that in this kind of books there is always much said that the reader did know , and commonly not a little that the writer does not know . and to this i must add in the third place , that natural philosophy , being so vast and pregnant a subject , that ( especially in so inquisitive an age as this ) almost every day discovers some new thing or other about it , 't is scarce possible for a method , that is adapted but to what is already known , to continue long the most proper ; as the same clothes will not long fit a child , whose age will make him quickly out-grow them . and therefore succeeding writers will have a fair pretence to compile new systems , that may be more adequate to philosophy improv'd since the publication of the former . and though there were little of new to be added , and it were more easie to alter than to mend the method of our supposed authour ; yet novelty it self is a thing so pleasing and inviting to the generality of men , that it often recommends things that have nothing else to recommend them ; and we may apply to a great many other things , what i remember a famous courtier of my acquaintance used to say of mistresses , that another was preferable to a better , ( the better being but the same . ) but now if , declining the systematical way , one shall choose the other of writing loose tracts and discourses , he may indeed avoid some of the lately mention'd inconveniences , but will scarce avoid the being plunder'd by systematical writers : for these will be apt to cull out those things that they like best , and insert them in their methodical books , ( perhaps much curtal'd , or otherwise injur'd in the repeating , ) and will place them , not as their own authour did , where they may best confirm or adorn his discourse , and be illustrated or upheld by it ; but where it may best serve the turn of the compiler : and these methodical books promise so much more compendious a way than others to the attainment of the sciences they treat of , that though really for the most part they prove greater helps to the memory , than the understanding ; yet most readers , being , for want of judgment or of patience , of another mind , they are willing to take it for granted , that in former writers , if there have been any thing considerable , it has been all carefully extracted , as well as orderly digested by the later compilers : and though i take this to be a very erroneous and prejudicial conceit , yet it obtains so much , that as gol●smiths that onely give shape and lustre to gold are far more esteem'd , and in a better condition , than miners , who find the ore in the bowels of the earth , and with great pains and industry dig it up , and refine it into metall ; so those that with great study and toil successfully penetrate into the hidden recesses of nature , and discover latent truths , are usually less regarded or taken notice of by the generality of men , than those who by plausible methods and a neat style reduce the truths , that others have found out , into systems of a taking order and a convenient bulk . i consider in the second place , that as the method of the books one writes , so the bulk of them may prove prejudicial to the naturalist that aspires to fame : for if he write large books , 't is odds but that he will write in them many things unaccurate , if not impertinent , or that he will be oblig'd to repeat many things that others have said before ; and if he write but small tracts , as is the custome of the judiciousest authors , who have no mind to publish but what is new and considerable , as their excellency will make them to be the sooner dispers'd , so the smallness of the bulk will endanger them to be quickly lost ; as experience shows us of divers excellent little tracts , which , though publish'd not many years ago , are already out of print , ( as they speak ) and not to be met with , save by chance , in stationers shops . so that these writings ( which deserve a better fate ) come , after a while , either to be lost , ( which is the case of divers , ) or to have their memory preserv'd onely in the larger volume of some compiler , whose industry is onely preferable to his judgment ; it being observable , that ( by i know not what unlucky fate ) very few ( for i do not say , none ) that addict themselves to make collections out of others , have the judgment to cull out the choisest things in them ; and the small tracts , we are speaking of , being preserv'd but in such a quoter or abridger , will run a very great danger of being convey'd to posterity but under such a representation as it pleases the compiler . and this ( that i may proceed to my third consideration ) may make the naturalists fame very uncertain , not onely because of the want of judgment , that ( as i newly said ) is too often observable in compilers , whereby they frequently leave far better things than they take , but for the want of skill to understand the author they cite and epitomize , or candor to do him right . for sometimes mens physical opinions , and several passages of their writings , are so misrepresented by mistake or design , especially if those that recite their opinions be not of them , that men are made to teach or deliver things quite differing from their sense , and perhaps quite contrary to it ; of which , i my self have had some unwelcome experience , a learned writer pretending , i know not how often , that i asserted an opinion , about which i did expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and another noted writer having ( not out of design , but unacquaintedness with mechanicks , and the subject i writ of , ) given me commendations for having , by a new experiment , prov'd a thing , the quite contrary whereof i intended thereby to evince , and am not alone mistaken , if i did not do it . other naturalists i have met with , whose writings compilers have traduc'd out of hatred to their persons , or their religion ; as if truth could in nothing be a friend to one that is the traducers's enemy ; or as if a man that falls into an errour in religion , could not light upon a good notion in philosophy , in spite of all the truths we owe to aristotle , epicurus , and the other heathen philosophers . nay , some there are , that will set themselves to decry a man's writings , not because they are directly his enemies , but because he is esteem'd by theirs ; as you may remember an instance in a servant of yours , who had divers things written against him upon this very account . nor is it onely by the citations of profess'd adversaries or opponents , that a worthy writer's reputation may be prejudic'd , since 't is not unfrequently so by those , that mention him with an encomium , and seem dispos'd to honour him . for i have observ'd it to be the trick of certain writers , to name an author with much complement , onely for some one or few of the least considerable things they borrow of him ; by which artifice they endeavour to conceal their being plagiaries of more and better ; which yet is more excusable than the practise of some , who proceed to that pitch of disingenuity , that they will rail at an author , to whom indeed they owe too much , that they may not be thought to be beholden to him . but ( 4. ) i must add , that besides these dangers that a naturalists reputation with posterity may run through the ignorance or perversness of men , it is liable to divers other hazards , from the very nature both of men , of opinions , and of things . for , as men's genius's and inclinations are naturally various in reference to studies , one man passionately affecting one sort of them , and another being fond of quite differing ones ; so those inclinations are oftentimes variously and generally determin'd by external and accidental causes . as when some great monarch happens to be a great patron , or a despiser , and perhaps adversary , of this or that kind of learning : and when some one man has gain'd much applause for this or that kind of study ; imitation , or emulation oftentimes makes many others addict themselves to it . thus though rome under the consuls was inconsiderable for learning , yet the reputation of cicero , and favour of augustus , brought learning into request there ; where the small countenance it met with among most of the succeeding emperours , kept it far inferiour to what it had been among the greeks about alexander's age. and the age of the same augustus was enobled with store of poets , not onely by the countenance which he and maecenas afforded them , but probably also by the examples they gave to , and the emulation they excited in , one another . and after the decay of the roman empire , in the fourth century , natural philosophy and the mathematicks being very little valued , and less understood , by reason that mens studies were , by the genius of those ages apply'd to other subjects , every hundred years scarce produc'd one improver , ( not to say one eminent cultivator ) either of mathematicks or of physicks : by which you may see , how little certainty there is , that , because a man is skill'd in natural philosophy , and that science is now in request , his reputation shall be as great as now , when perhaps the science it self will be grown out of repute . but besides the contingencies that may happen to a naturalist's fame upon this account , that the science he cultivates , is , as well as others , subject to wanes and eclipses in the general esteem of men ; there is another uncertainty arising from the vicissitudes that are to be met with in the estimates men make of differing hypotheses , sects , and ways of philosophizing about the same science , and particularly about natural philosophy . for during those learned times , when physicks first and most flourish'd among the grecians , democritus , leucippus , epicurus , anaxagoras , plato , and almost all the naturalists that preceded aristotle , were corpuscularians , endeavouring , though not all by the same way , to give an account of the phaenomena of nature , and even of qualities themselves , by the bigness , shape , motion , &c. of corpuscles , or the minutest active parts of matter : whereas aristotle , having attempted to deduce the phaenomena from the four first qualities , the four elements , and some few other barren hypotheses , ascribing what could not be explicated by them , ( and consequently far the greatest part of natures phaenomena ) to substantial forms and occult qualities ; ( principles that are readily nam'd , but scarce so much as pretended to be understood , ) and having upon these slight and narrow principles reduc'd physicks into a kind of system , which the judicious modesty of the corpuscularians had made them backward to do ; the reputation that his great pupil alexander , as well as his learning gave him ; the easiness of the way he propos'd to the attainment of natural philosophy ; the good luck his writings had to survive those of democritus , and almost all the rest of the corpuscularians , when charles the great began to establish learning in europe : these , i say , and some other lucky accidents that concurr'd , did for about seven or eight hundred years together , make the corpuscularian philosophy not onely be justled , but even exploded out of the schools by the peripatetick ; which in our times is , by very many , upon the revival of the corpuscularian philosophy , rejected , and , by more than a few , derided as precarious , unintelligible , and useless . and to give an instance in a particular thing , ( which , though formerly named , deserves to be again mention'd to our present purpose , ) aristotle himself somewhere confesses , ( not to say brags ) that the greek philosophers , his predecessors did , unanimously teach , that the world was ( i say not created , but ) made , and yet he , almost by his single authority , and the subtile arguments ( as some have been pleased to think them , ) that he employ'd , ( though divers of them were borrow'd of ocellus lucanus , ) was able for many ages to introduce into the schools of philosophers that irreligious and ill-grounded opinion of the eternity of the world , which afterwards the christian doctrine made men begin to question , and which now both that and right reason have perswaded most men to reject . and this invites me to consider farther , that the present success of the opinions that your physeophilus befriends , ought not to make him so sure as he thinks he is , that the same opinions will be always in the same , or greater vogue , and have the same advantages , in point of general esteem that they now have , over their corrivals . for , opinions seem to have their fatal seasons and vicissitudes , as well as other things ; as may appear , not onely by the examples of it newly given , but also by the hypothesis of the earths motion , which having been in great request before pythagoras , ( who yet is commonly thought the inventor of it , ) had its reputation much increas'd by the suffrage of the famous sect of the pythagoreans , ( whom aristotle himself takes notice of as the patrons of that opinion ; ) and yet afterwards for near 2000 years it was laugh'd at , as not onely false , but ridiculous . after all which time , this so long antiquated opinion being reviv'd by copernicus , has in a little time made so great a progress among the modern astronomers and philosophers , that if it go on to prevail at the same rate , the motion of the earth will be acknowledg'd by all its mathematical inhabitants . but though it be often the fate of an oppress'd truth , to have at length a resurrection , yet 't is not always its peculiar priviledge ; for , obsolete errours are sometimes reviv'd , as well as discredited truths : so that the general disrepute of an opinion in one age will not give us an absolute security , that 't will not be in as general request in another , in which it may perhaps not onely revive , but reign . nor is it onely in the credit of mens opinions about philosophical matters , that we may observe an inconstancy and vicissitude , but in the very way and method of philosophizing ; for democritus , plato , pythagoras , and others , who were of the more sincere and ingenious cultivators of physicks among the greeks , exercis'd themselves chiefly either in making particular experiments and observations , as democritus did in his manifold dissections of animals ; or else apply'd the mathematicks to the explicating of a particular phaenomenon of nature , as may appear ( not to mention what hero teaches in his pneumaticks , ) by the accounts , democritus , plato , and others , give of fire and other elements , from the figure and motion of the corpuscles they consist of . and although this way of philosophizing were so much in request before aristotle , that ( albeit he unluckily brought in another , yet ) there are manifest and considerable footsteps of it to be met with in some of his writings , ( and particularly in his books of animals , and his mechanical questions ; ) yet the scholastick followers of aristotle did , for many ages , neglect the way of philosophizing of the antients , and ( to the great prejudice of learning ) introduc'd every where in stead of it a quite contrary way of writing . for , not onely they laid aside the mathematicks , ( of which they were for the most part very ignorant , ) but instead of giving us intelligible and explicite ( if not accurate ) accounts of particular subjects , grounded upon a distinct and heedful consideration of them , they contented themselves with hotly disputing , in general , certain unnecessary , or at least unimportant questions about the objects of physicks , about materia prima , substantial forms , privation , place , generation , corruption , and other such general things , with which when they had quite tyr'd themselves and their readers , they usually remain'd utter strangers to the particular productions of that nature , about which they had so much wrangled , and were not able to give a man so much true and useful information about particular bodies , as even the meanest mechanicks , such as mine-diggers , butchers , smiths , and even dary-maids , could do . which made their philosophy appear so imperfect and useless , not onely to the generality of men , but to the more elevated and philosophical wits , that our great verulam attempted with much skill and industry , ( and not without some indignation ) to restore the more modest and useful way practis'd by the antients , of inquiring into particular bodies , without hastening to make systems , into the request it formerly had ; wherein the admirable industry of two of our london physicians , gilbert and harvey , has not a little assisted him . and i need not tell you , that since him , des-cartes , gassendus , and others , having taken in the application of geometrical theorems , for the explication of physical problems ; he , and they , and other restorers of natural philosophy , have brought the experimental and mathematical way of inquiring into nature into at least as high and growing an esteem , as ever it possess'd when it was most in vogue among the naturalists that preceded aristotle . to the considerations i have hitherto deduc'd , which ( perhaps ) might alone suffice for my purpose , i shall yet subjoyn one that i take to be of greater weight than any of them , for the manifesting how difficult it is to be sure , that the physical opinions , which at present procure a champion or promoter of them veneration , shall be still in request . for besides that inconstant fate of applauded opinions , which may be imputed to the inconstancy of men , there is a greater danger that threatens the aspirers reputation from the very nature of things : for the most general principles of all , viz. the figure , bigness , motion , and other mechanical affections of the small parts of matter , being ( as your friend believes ) sufficiently and clearly establish'd already ; he must expect to raise his reputation from subordinate hypotheses and theories ; and in these i shall not scruple to say , that 't is extremely difficult , even for those that are more exercis'd than he , in framing them and in making of experiments to have so reaching and attentive a prospect of all things fit to be known , as not to be liable to have their doctrine made doubtful , or disprov'd by something that he did not discover , or that after-times may . this , i doubt not , but you would easily be prevail'd with to allow , if i had leisure and conveniency to transmit to you my sceptical naturalist . and without having recourse to that tract , it may possibly suffice , that we consider , that one of the conditions of a good * hypothesis is , that it fairly comport not onely with all other truths , but with all other phaenomena of nature , as well as those 't is fram'd to explicate . for this being granted , ( which cannot be deny'd , ) he that establishes a theory , which he expects shall be acquiesc'd in by all succeeding times , and make him famous in them , must not onely have a care , that none of the phaenomena of nature , that are already taken notice of , do contradict his hypothesis at the present , but that no phaenomena that may be hereafter discover'd , shall do it for the future . and i very much question , whether physiophilus do know , or , upon no greater a number and variety of experiments than most men build upon , can know , how incompleat the history of nature we yet have , is , and how difficult it is to build an accurate hypothesis upon an incompleat history of the phaenomena 't is to be fitted to ; especially considering that ( as i was saying ) many things may be discover'd in after-times by industry or chance , which are not now so much as dream'd of , and which may yet overthrow doctrines speciously enough accommodated to the observations that have been hitherto made . those antient philosophers , that thought the torrid zone to be uninhabitable , did not establish their opinion upon wild reasonings ; and as it continu'd uncontrol'd for many ages , so perhaps it would have always done , if the discoveries made by modern navigations had not manifested it to be erroneous . the solidity of the celestial orbs was , for divers centuries above 1000 years , the general opinion of astronomers and philosophers , and yet in the last age and in ours , the free trajection , that has been observ'd in the motion of some comets from one of the supposed orbs to another , and the intricate motions in the planet mars , ( observ'd by kepler and others , to be sometimes nearer , as well as sometimes remoter from the earth than is the sun ; ) these , i say , and other phenomena undiscover'd by the antients , have made even tycho , as well as most of the recent astronomers , exchange the too long receiv'd opinion of solid orbs for the more warrantable belief of a fluid aether . and though the celestial part of the world , by reason of its remoteness from us , be the most unlikely of any other to afford us the means of overthrowing old theories by new discoveries ; yet even in that we may take notice of divers instances to our present purpose , though i shall here name but this one , viz. that , after the ptolemaick number and order of the planets had past uncontradicted for very many ages ; and even the tychonians and copernicans , ( however they did by their differing hypotheses dissent from the ptolemaick system ( as to the order , ) did ( yet ) acquiesce in it as to the number of the planets ; by the happy discoveries , made by galilaeo of the satellites of jupiter , and by the excellent hugenius , of the new planet about saturn , ( which i think i had the luck to be the first that observ'd and shew'd disbelievers of it in england , ) the astronomers of all perswasions are brought to add to the old septenary number of the planets , and take in five others that their predecessors did not dream of . that the chyle prepar'd in the stomach pass'd through the mesaraick veins to the liver , and so to the heart , was for many ages the unanimous opinion , not onely of physicians , but anatomists , whose numerous diffections did not tempt them to question it ; and yet , since the casual , though lucky , discoveries made of the milky vessels in the thorax by the dextrous pecquet , those that have had with you and i the curiosity to make the requisite experiments , are generally convinc'd , that ( at least ) a good part of the chyle goes from the stomach to the heart , without passing through the mesaraick veins , or coming at all to the liver . 't were easie to multiply instances of this kind , but i rather choose to add , that 't is not onely about the qualities , and other attributes of things , but about their causes also , that new and oftentimes accidental discoveries may destroy the credit of long and generally approv'd opinions . that quick-lime exceedingly heats the water that is pour'd on to quench it , on the account of antiperistasis , has been very long and universally receiv'd by the school-philosophers , where 't is the grand and usual argument , urg'd to establish antiperistasis ; and yet i presume you have taken notice , that this proof is made wholly ineffectual in the judgment of many of the virtuosi , by some contrary experiments of mine , and particularly that of exciting in quick-lime full as great an effervescence by the affusion of hot water in stead of cold ▪ so it has been generally believ'd , that in the congelation of water , that liquor is condens'd into a narrower room ; whereas our late experiments * have satisfied most of the curious , that ice is water expanded , or ( if you please ) that ice takes up more room than the water did , whilst it remain'd unfrozen . and whereas the notion of natures abhorrence of a vacuum , has not onely ever since aristotle's time made a great noise in the schools , but seems to be confirmable by a multitude of phaenomena ; the experiments of torricellius , and some of * ours , evidencing , that the air has a great weight and a strong spring , have , i think , perswaded almost all , that have impartially consider'd them , that , whether there be or be not such a thing as they call fuga vacui , yet suction , and the ascension of water in pumps , and those other phaenomena that are generally ascrib'd to it , may be very well explicated without it , and are indeed caus'd by the weight of the atmosphere , and the elastical power of the air. and this puts me in mind to take notice , that even practical inventions , where one would think the matter of fact to be evident , may by undream'd of discoveries be brought to lose the general reputation they had for compleatness in their kind . for to endear the invention of sucking pumps and of syphons , it has been generally presum'd , that by means of either of these , water and any other liquor may , ob fugam vacui , be rais'd to what height one pleases ; and accordingly ways have been propos'd by famous authors , to convey water from one side of an high mountain to the other : whereas first the unexpected disappointments that were met with by some pump-makers , and afterwards experiments purposely made , sufficiently evince , that neither a pump nor a syphon will raise water to above 35 foot or thereabouts , nor quicksilver to so many inches . and as to the invention of weather-glasses , which has been so much and justly applauded and us'd , as it has been generally receiv'd for the truest standard of the heat and cold of the weather ; so it seems to be liable to no suspition of deceiving us : for not onely 't is evident , that in winter , when the air is very cold , the water rises much higher than in summer and other seasons , when 't is not so ; but if you but apply your warm hand to the bubble at the top , the water will be visibly depress'd by the rarifi'd air , which upon the removal of the hand returning to its former coldness , the water will forthwith as manifestly ascend again . and yet by finding , that , as the atmosphaere has a considerable weight , so this weight is not always the same , but varies much , and that , as far as i can yet discover , uncertainly enough ; i have had the luck to satisfie many of the curious , that these open thermometers are not to be safely rely'd on , since in them the liquor is made to rise and fall , not onely , as men have hitherto suppos'd , by the cold and heat of the ambient air , but ( as i have shewn by divers new experiments ) according to the varying gravity of the atmosphaere ; which variation has not onely a sensible , but a very considerable influence upon the weather-glass . to these instances i shall annex onely one more , from which we may learn , that notwithstanding a very heedful survey of all that at present a man can take notice of , or well suspect that he ought to take into his consideration , the case may be such , that having devis'd an instrument , he may use it many years with good success ; and yet , unless he were able to live very many more , he shall not be sure to out-live the danger of finding the same instrument ( though to sense as well condition'd as ever ) fallacious : as he that first appli'd a magnetick needle to the finding of the meridian line , might very probably conclude , that his needle pointing directly n. and s. or declining from it just two or three , or some other determinate number of degrees , he had discover'd a certain and ready way , without the help of sun or stars , or astronomical instruments , to describe a meridian line , and if he liv'd but an ordinary number of years after his observation , he might probably have found his instrument not deceitful ; which yet it may now be , the magnetick needle not onely declining in many places from the true points of n. and s. but ( as later discoveries inform us ) varying in tract of time its declination in the self same place . the considerations hitherto propos'd might easily enough be encreas'd by more of the same tendency , especially if i thought fit to borrow from a discourse ( of mine ) purposely written about the partiality and uncertainty of fame ; but in stead of adding to their number , i should think my self oblieged to excuse my having already mention'd so many , and insisted so much upon them , if i did not vehemently suspect , that in your physiophilus , ( as well as in many other modern naturalists , ) scarce any thing does more contribute to an undervaluation of the study of divinity , than that being eagerly ambitious of a certain , as well as a posthume fame , he is confident that physiologie will help to it ; and therefore the design of his discourse made me think it expedient to spend some time to manifest , that 't is far less easie than he thinks , to be as sure that he shall have the praises of future ages , as that ( though he have them ) he shall not hear them . the past considerations have , i presume , convinc'd you , that 't is no such easie matter for a naturalist to acquire a great reputation and be sure it will prove a lasting one . wherefore , that i may also confirm the second part of what formerly i propos'd , i now proceed to show , that , though the case were otherwse , yet he would have no reason to slight the study of divinity . 1. for , in the first place , nothing hinders , but that a man who values and inquires into the mysteries of religion , may attain to an eminent degree in the knowledge of those of nature . for frequently men of great parts may successfully apply themselves to more than one study ; and few of them have their thoughts and hours so much ingross'd by that one subject or imployment , but that , if they have great inclinations as well as fitness for the study of nature , they will find time , not onely to cultivate it , but to excel in it . you need not be told , that copernicus , to whom our late philosophers owe so much , was a churchman ; that his champion lansbergius was a minister , and that gassendus himself was a doctor of divinity . among the jesuites you know , that clavius and divers others have as prosperously addicted themselves to mathematicks as divinity . and as to physicks , not onely scheiner , aquilonius , kircher , schottus , zucchius , and others , have very laudably cultivated the optical and some other parts of philosophy ; but ricciolus himself , the learned compiler of that voluminous and judicious work of the almagestum novum , wherein he has inserted divers accurate observations of his own , is not onely a divine , but a professor of divinity . and without going out of our own countrey , i could , if i durst for fear of offending the modesty of those i should name , or injuring the merit of those i should omit ; i could ( i say ) if it were not for this , among our english ecclesiasticks name you divers , who though they apply themselves so much to the study of the scripture , as to be not onely solid divines , but excellent preachers , have yet been so happily conversant with nature , that , if they had liv'd in the learned times of the greeks , they would have rivall'd , if not eclips'd , some of them , pythagoras and euclid ; others of them , anaxagoras and epicurus ; and some of them , even archimedes and democritus themselves . and certainly , provided there be curiosity and industry enough imploy'd in the study of nature , it is not necessary , that the knowledge of nature should be the ultimate end of that study ; a fondness of the object being requir'd onely in order to the engaging the mind to such a serious application , as a higher aim may sufficiently invite us to ; and will rather promote than discourage . david became no less skilful in musick , than those that were addicted to it onely to please themselves in it ; though we may reasonably suppose , that so pious an authour of psalms and instruments aspired to an excellency in that delightful science , that he might apply and prefer it to the service of the temple , and promote the celebration of god's praises with it . and as experience has manifested , that the heathen philosophers , that courted moral vertue for her self , did not raise it to that pitch , to which 't was advanc'd by the heroick practises of those true christians , that in the highest exercise of vertue had a religious aim at the pleasing and injoying of god ; so i see not , why natural knowledge must be more prosperously cultivated by those selfish naturalists , that aim but at the pleasing of themselves in the attainment of that knowledge , than those religious naturalists , who are invited to attention and industry , not onely by the pleasantness of the knowledge it self , but by a higher and more ingaging consideration ; namely , that by the discoveries they make in the book of nature , both themselves and others may be excited and qualifi'd the better to admire and praise the authour , whose goodness does so well match the wisdom they celebrate , that he declares in his word , that those that honour him , he will honour . and as a man that is not in love with a fair lady , but has onely a respect for her , may have as true and perfect , though not as discomposing an idea of her face , as the most passionate inamorato ; so i see not , why a religious and inquisitive contemplator of nature may not be able to give a good account of her , without preferring her so far to all other objects of his study , as to make her his mistress , and perhaps too his idol . ii. and now i proceed to consider in the second place , that matters of divinity may , as well as those of philosophy , afford a reputation to him that discovers , or illustrates them . for though the fundamental articles of christian religion be , as i have formerly declar'd , little less evident than important ; yet there are many other points in divinity , and passages in the scripture , which ( for reasons that i have elsewhere mention'd ) are exceeding hard to be clear'd , and do not onely pose ordinary readers , and the common sort of scholars , but will sufficiently exercise the abilities of a great wit , and give him opportunity enough to manifest that he is one. for divers of the points i speak of are much benighted upon the score of the sublimity of the things they treat of ; such as are the nature , attributes , and decrees of god , which cannot be easie to the dimm understandings of us that are but men : and many other particulars that are not abstruse in their own nature , are yet made obscure to us by our ignorance , ( or at least imperfect knowledge , ) of the disus'd languages wherein they are deliver'd , and the great remoteness of the ages when , and the countreys where , the things recorded were done or said . so that oftentimes a man may need and show as great learning and judgment to dispel the darkness , wherein time has involv'd things , as that which nature has cast on them : and in effect we see , that st. augustine , st. hierom , origen , and others of the fathers , have acquir'd no less a reputation , than empedocles , anaxagoras , or zeno ; and grotius , salmasius , mr. mede , dr. hamond , and some other critical expounders of difficult texts of scripture , have thereby got as much credit , as fracastorius by his book de sympathia & antipathia ; levinus lemnius by his de occultis rerum miraculis ; or cardanus ( and his adversary scaliger ) by what they writ de subtilitate ; or even fernelius himself by his book de abditis rerum causis . and it will contribute to the credit which theological discoveries and illustrations may procure a man , that the importance of the subjects , and the earnestness wherewith men are wont to busie themselves about them , some upon the score of piety , and others upon that of interest , some to learn truths , and others to defend what they have long or publickly taught for truth , does make greater numbers of men take notice of such matters , and concern themselves far more about them , than about almost any other things , and especially far more , than about matters purely philosophical , which but few are wont to think themselves fit to judge of , and concern'd to trouble themselves about . and accordingly we see , that the writings of socinus , calvin , bellarmine , padre paulo , arminius , &c. are more famous , and more studied , than those of telesius , campanella , severinus danus , magnenus , and divers other innovators in natural philosophy . and erastus , though a very learned physician , is much less famous for all his elaborate disputations against paracelsus , than for the little tract against particular forms of church-government . and i presume you have taken notice , as well as i , that there are scarce any five new controversies in all physicks , that are known to , and hotly contended for by so many , as are the five articles of the remonstrants . iii. my second consideration being thus dispatch'd , it remains , that i tell you in the third place , that supposing , but not granting , that to prosecute the study of divinity , one must of necessity neglect the acquist of reputation ; yet this inconvenience it self ought not to deter us from the duty it would disswade . for in all deliberations , wherein any thing is propos'd to be quitted or declin'd , to obey or please god ; me thinks , we may fitly apply that of the prophet to the jewish king , who being perswaded ( to express his concern for god's glory ) to decline the assistance of an idolatrous army of israelites , and objecting , that by complying with the advice given him , he should lose a sum of money , amounting to no less than the hire of a potent army ; receiv'd from the prophet this brisk , but rational , answer , the lord is able to give thee far more than this . the apostle paul , who had been traduc'd , revil'd , buffetted , scourg'd , imprison'd , shipwrack'd , and ston'd for his zeal to propagate the truths , whose study i plead for ; after he had once had a glimpse of that great recompense of reward that is reserved for us in heaven , scruples not to pronounce , that he finds upon casting up the account ( for he uses the arithmetical term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that the sufferings of this present time are not worthy to be compared with the glory that is to be reveal'd in us . and if all that the persecuted christians of his time could suffer were not suitable ( for so i remember the same greek word to signifie elsewhere ) or proportionable to that glory ; it will sure far out-weigh what we can now forego or decline for it . the loss of an advantage , and much more the bare missing of it , being usually but a negative affliction , in comparison of the actual sufferance of evil. christ did not onely tell his disciples , that he who should give the least of his followers so much as a cup of cold water upon the score of their relation to him , should not be unrewarded ; but when the same persons asked him , what should be done to them , who had left all to follow him ; he presently allots them thrones , as much outvaluing that all they had lost , as an ordinary recompense may exceed a cup of cold water . and indeed god's goodness is so great , and his treasures so unexhausted , that as he is forward to recompence even the least services that can be done him , so he is able to give the greatest a proportionable reward . solomon had an opportunity , such as never any mortal had , ( that we know of , ) either before or since , of satisfying his desires , whether of fame , or any other thing that he could wish ; ask what i shall give thee , was the proffer made him by him , that could give all things worth receiving ; and yet the wisdom even of solomon's choice , approv'd by god himself , consisted in declining the most ambition'd things of this life , for those things that might the better qualifie him to serve and please god. and to give you an example in a greater than solomon , we may consider , that he who being in the form of god , thought it not robbery to be equal with god ; and who by leaving heaven , did , to dwell on earth , quit more than any inhabitant of the earth can to gain heaven , and deny'd more to become capable of being tempted , than he did when he was tempted with an offer of all the kingdoms of the world , and the glory of them : this saviour , i say , is said in scripture to have , for the joy that was set before him , endured the cross , and despised the shame ; as if heaven had been a sufficient recompence for even his renouncing honours , and embracing torments . he that declines the acquist of the applause of men for the contemplation of the truths of god , does but forbear to gather that whilst 't is immature , which by waiting god's time he will more seasonably gather when 't is full ripe , and wholesome , and sweet . that immarcescible crown ( as st. peter calls it ) which the gospel promises to them , who by patient continuance in well doing seek for glory and honour , will make a rich amends for the declining of a fading wreath here upon earth , where reputation is oftentimes as undeservedly acquir'd , as lost : whereas in heaven , the very having celestial honours argues a title to them . and since 't is our saviour's reasoning , that his disciples ought to rejoyce when their reputation is pursued by calumny , as well as their lives by persecution , because their reward is great in heaven , we may justly infer , that the grounded expectation of so illustrious a condition may bring us more content , even when 't is not attended with a present applause , than this applause can give those who want that comfortable expectation . so that , upon the whole matter , we have no reason to despond , or to complain of the study of theology , for but making us decline an empty and transitory fame for a solid and eternal glory . the conclusion . by this time , sir , i have said as much as i think fit ( and therefore , i hope , more than upon your single account was necessary ) to manifest , that physeophilus had no just cause to undervalue the study of divinity , nor our friend the doctor , for addicting himself to it . i hope you have not forgotten what i expressly enough declar'd at the beginning of this letter , that both your friend and you admitting the holy scriptures , i knew my self thereby to be warranted to draw proofs from their authority . and if i need not remind you of this , perhaps i need not tell you by way of apology , that i am not so unacquainted with the laws of discoursing , but that , if i had been to argue with atheists or scepticks , i should have forborn to make use of divers of the arguments i have imploy'd , as fetch'd from unconceded topicks , and substituted others for such as yet i think it very allowable for me to urge , when i deal with a person , that , as your friend does onely undervalue the study of the scriptures , not reject their authority . and if the prolixity i have been guilty of already did forbid me to increase it by apologies not absolutely necessary , i should perchance rather think my self obliged to excuse the plainness of the style of this discourse ; which both upon the subject's score , and yours , may seem to challenge a richer dress . but the matter is very serious , and you are a philosopher , and when the things we treat of are highly important , i think truths clearly made out to be the most perswasive pieces of oratory . and a discourse of this nature is more likely to prove effectual on intelligent perusers , by having the reasons it presents perspicuously propos'd , and unprejudic'dly entertain'd , than by their being pathetically urg'd , or curiously adorn'd . and i have the rather forborn expressions that might seem more proper to move than to convince ; because i foresee , i may very shortly have occasion to employ some of the former sort in another letter to a friend of yours and mine , who will , i doubt , make you a sharer in the trouble of reading it . but writing this for you and physeophilus , i was far more sollicitous to give the arguments i imploy a good temper , than a bright gloss . for even when we would excite devotion , if it be in rational men , the most effectual pieces of oratory are those , which like burning-glasses inflame by nothing but numerous and united beams of light. if this letter prove so happy as to give you any satisfaction , it will thereby bring me a great one . for prizing you as i do , i cannot but wish to see you esteem those things now , which i am confident we shall always have cause to esteem ; and then most , when the light of glory shall have made us better judges of the true worth of things . and it would extremely trouble me to see you a disesteemer of those divine things , which as long as a man undervalues , the possession of heaven it self would not make him happy . and therefore , if the blessing of him whose glory is aim'd at in it , make the success of this paper answerable to the wishes , the importance of the subject , will make the service done you by it suitable to the desires of , sir , your most faithful , most affectionate , and most humble servant . finis . errata . in the introduction , p. 2 l. 18. point thus ; else ; our . p. 51. l. 17. r. corpuscularian . p. 114. l. 3. r. theology for philosophy . p. 133. l. 10. r. yet many of . ibid. l. 19. r. else do but. p. 201. l. 12. point thus , predecessors , did unanimously teach . about the excellency and grounds of the mechanical hypothesis , some considerations , occasionally propos'd to a friend . by t. h. r. b. e. fellow of the royal society . london , printed by t. n. for henry herringman , at the anchor in the lower walk of the new exchange . 1674. the publisher's advertisement . the following paper having been but occasionally and hastily pen'd , long after what the author had written ( by way of dialogue ) about the requisites of a good hypothesis , it was intended , that if it came forth at all , it should do so as an appendix to that discourse ; because though one part of it does little more than name some of the heads treated of in the dialogue , yet , according to the exigency of the occasion , the other part contains several things , either pretermitted , or but more lightly touched on in the discourse . but , although the author's design were to reserve these thoughts , as a kind of paralipomena to his dialogue ; yet , since he is not willing to let that , at least quickly , come abroad , and these are fallen into my hands ; i will make bold , with his good leave , to annex them to the fore-going treatise , not onely to compleat the bulk of the book , but because o● some affinity between them , since both aim at manifesting the excellency of the studies they would recommend . and perhaps 't will not be unwelcome to some of the curious to find , that our noble author in the same book , wherein he prefers the study of divine things to that of natural ones , does himself prefer the mechanical principles before all other hypotheses about natural things ; they being in their own nature so accommodate to make considering men understand , rather than dispute of , the effects of nature . of the excellency and grounds of the corpuscular or mechanical philosophy . the importance of the question , you propose , would oblige me to refer you to the dialogue about a good hypothesis , and some other papers of that kind , where you may find my thoughts about the advantages of the mechanical hypothesis somewhat amply set down , and discours'd of . but , since your desires confine me to deliver in few words , not what i believe resolvedly , but what i think may be probably said for the preference or the preeminence of the corpuscular philosophy above aristotles , or that of the chymists , you must be content to receive from me , without any preamble , or exact method , or ample discourses , or any other thing that may cost many words , a succinct mention of some of the chief advantages of the hypothesis we incline to . and i the rather comply , on this occasion , with your curiosity , because i have often observ'd you to be allarm'd and disquieted , when you hear of any book that pretends to uphold , or repair the decaying philosophy of the schools , or some bold chymist , that arrogates to those of his sect the title of philosophers , and pretends to build wholly upon experience , to which he would have all other naturalists thought strangers . that therefore you may not be so tempted to despond , by the confidence or reputation of those writers , that do some of them applaud , and others censure , what , i fear , they do not understand , ( as when the peripateticks cry up , substantial forms , and the chymists , mechanical explications ) of nature's phaenomena , i will propose some considerations , that , i hope , will not onely keep you kind to the philosophy you have embrac'd , but perhaps , ( by some considerations which you have not yet met with , ) make you think it probable , that the new attempts you hear of from time to time , will not overthrow the corpuscularian philosophy , but either be foiled by it , or found reconcilable to it . but when i speak of the corpuscular or mechanical philosophy , i am far from meaning with the epicureans , that atoms , meeting together by chance in an infinite vacuum , are able of themselves to produce the world , and all its phaenomena ; nor with some modern philosophers , that , supposing god to have put into the whole mass of matter such an invariable quantity of motion , he needed do no more to make the world , the material parts being able by their own unguided motions , to cast themselves into such a system ( as we call by that name ) ; but i plead onely for such a philosophy , as reaches but to things purely corporeal , and distinguishing between the first original of things , and the subsequent course of nature , teaches , concerning the former , not onely that god gave motion to matter , but that in the beginning he so guided the various motions of the parts of it , as to contrive them into the world he design'd they should compose , ( furnish'd with the seminal principles and structures or models of living creatures , ) and establish'd those rules of motion , and that order amongst things corporeal , which we are wont to call the laws of nature . and having told this as to the former , it may be allowed as to the latter to teach , that the universe being once fram'd by god , and the laws of motion being setled and all upheld by his incessant concourse and general providence ; the phaenomena of the world thus constituted , are physically produc'd by the mechanical affections of the parts of matter , and what they operate upon one another according to me●hanical laws . and now having shewn what kind of corpuscular philosophy 't is that i speak of i p●oceed to the particulars that i thought the most proper to recommend it . i. the first thing that i shall mention to this purpose , is the intelligibleness or clearness of mechanical principles and explications . i need not tell you , that among the peripateticks , the disputes are many and intricate about matter , privation , substantial forms , and their eduction , &c. and the chymists are sufficiently puzled , ( as i have elsewhere shewn , ) to give such definitions and accounts of their hypostatical principles , as are reconcileable to one another , and even to some obvious phaenomena . and much more dark and intricate are their doctrines about the archeus , astral beings , gas , blass , and other odd notions , which perhaps have in part occasion'd the darkness and ambiguity of their expressions , that could not be very clear , when their conceptions were far from being so . and if the principles of the aristotelians and spagyrists are thus obscure , 't is not to be expected , the explications that are made by the help onely of such principles should be clear . and indeed many of them are either so general and slight , or otherwise so unsatisfactory , that granting their principles , 't is very hard to understand or admit their applications of them to particular phaenomena . and even in some of the more ingenious and subtle of the peripatetick discourses upon their superficial and narrow theories , me thinks , the authors have better plaid the part of painters than philosophers , and have onely had the skill , like drawers of landskips , to make men fancy , they see castles and towns , and other structures that appear solid and magnificent , and to reach to a large extent , when the whole piece is superficial , and made up of colours and art , and compris'd within a frame perhaps scarce a yard long . but to come now to the corpuscular philosophy , men do so easily understand one anothers meaning , when they talk of local motion , rest , bigness , shape , order , situation , and contexture of material substances ; and these principles do afford such clear accounts of those things , that are rightly deduc'd from them onely , that even those peripateticks or chymists , that maintain other principles , acquiesce in the explications made by these , when they can be had , and seek not any further , though perhaps the effect be so admirable , as would make it pass for that of a hidden form , or occult quality . those very aristotelians , that believe the celestial bodies to be mov'd by intelligences , have no recourse to any peculiar agency of theirs to account for eclipses . and we laugh at those east-indians , that , to this day , go out in multitudes , with some instruments that may relieve the distressed luminary , whose loss of light they fancy to proceed from some fainting fit , out of which it must be rouz'd . for no intelligent man , whether chymist or peripatetic , flies to his peculiar principles , after he is informed , that the moon is eclipsed by the interposition of the earth betwixt her and it , and the sun by that of the moon betwixt him and the earth . and when we see the image of a man cast into the air by a concave spherical looking-glass , though most men are amaz'd at it , and some suspect it to be no less than an effect of witchcraft , yet he that is skill'd enough in catoptricks , will , without consulting aristotle , or paracelsus , or flying to hypostatical principles and substantial forms , be satisfied , that the phaenomenon is produc'd by the beams of light reflected , and thereby made convergent according to optical , and consequently mathematical laws . but i must not now repeat what i elsewhere say , to shew , that the corpuscular principles have been declin'd by philosophers of different sects , not because they think not our explications clear , if not much more so , than their own ; but because they imagine , that the applications of them can be made but to few things , and consequently are insufficient . ii. in the next place i observe , that there cannot be fewer principles than the two grand ones of mechanical philosophy , matter and motion . for , matter alone , unless it be moved , is altogether unactive ; and whilst all the parts of a body continue in one state without any motion at all , that body will not exercise any action , nor suffer any alteration it self , though it may perhaps modifie the action of other bodies that move against it . iii. nor can we conceive any principles more primary , than matter and motion . for , either both of them were immediately created by god , or , ( to add that for their sakes that would have matter to be unproduc'd , ) if matter be eternal , motion must either be produc'd by some immaterial supernatural agent , or it must immediately flow by way of emanation from the nature of the matter it appertains to . iv. neither can there be any physical principles more simple than matter and motion ; neither of them being resoluble into any things , whereof it may be truly , or so much as tolerably , said to be compounded . v. the next thing i shall name to recommend the corpuscular principle , is their great comprehensiveness . i consider then , that the genuine and necessary effect of the sufficiently strong motion of one part of matter against another , is , either to drive it on in its intire bulk , or else to break or divide it into particles of determinate motion , figure , size , posture , rest , order , or texture . the two first of these , for instance , are each of them capable of numerous varieties . for the figure of a portion of matter may either be one of the five regular figures treated of by geometricians , or some determinate species of solid figures , as that of a cone , cylinder , &c. or irregular , though not perhaps anonymous , as the grains of sand , hoops , feathers , branches , forks , files , &c. and as the figure , so the motion of one of these particles may be exceedingly diversified , not onely by the determination to this or that part of the world , but by several other things , as particularly by the almost infinitely varying degrees of celerity , by the manner of its progression with , or without , rotation , and other modifying circumstances ; and more yet by the line wherein it moves , as ( besides streight ) circular , elliptical , parabolical , hyperbolical , spiral , and i know not how many others . for , as later geometricians have shewn , that those crooked lines may be compounded of several motions , ( that is , trac'd by a body whose motion is mixt of , and results from , two or more simpler motions , ) so how many more curves may , or rather may not be made by new compositions and decompositions of motion , is no easie task to determine . now , since a single particle of matter , by vertue of two onely of the mechanical affections , that belong to it , be diversifiable so many ways ; how vast a number of variations may we suppose capable of being produc'd by the compositions and decompositions of myriads of single invisible corpuscles , that may be contained and contex'd in one small body , and each of them be imbued with more than two or three of the fertile catholick principles above mention'd ? especially since the aggregate of those corpuscles may be farther diversifi'd by the texture resulting from their convention into a body , which , as so made up , has its own bigness , and shape , and pores , ( perhaps very many , and various ) and has also many capacities of acting and suffering upon the score of the place it holds among other bodies in a world constituted as ours is : so that , when i consider the almost innumerable diversifications , that compositions and decompositions may make of a small number , not perhaps exceeding twenty of distinct things , i am apt to look upon those , who think the mechanical principles may serve indeed to give an account of the phaenomena of this or that particular part of natural philosophy , as staticks , hydrostaticks , the theory of the planetary motions , &c. but can never be applied to all the phaenomena of things corporeal ; i am apt , i say , to look upon those , otherwise learned , men , as i would do upon him , that should affirm , that by putting together the letters of the alphabet , one may indeed make up all the words to be found in one book , as in euclid , or virgil ; or in one language , as latine , or english ; but that they can by no means suffice to supply words to all the books of a great library , much less to all the languages in the world . and whereas there is another sort of philosophers , that , observing the great efficacy of the bigness , and shape , and situation , and motion , and connexion in engines , are willing to allow , that those mechanical principles may have a great stroke in the operations of bodies of a sensible bulk , and manifest mechanism , and therefore may be usefully imploy'd in accounting for the effects and phaenomena of such bodies , who yet will not admit , that these principles can be apply'd to the hidden transactions that pass among the minute particles of bodies ; and therefore think it necessary to refer these to what they call nature , substantial forms , real qualities ▪ and the like un-mechanical principles and agents . but this is not necessary ; for , both the mechanical affections of matter are to be found , and the laws of motion take place , not onely in the great masses , and the middle-siz'd lumps , but in the smallest fragments of matter ; and a lesser portion of it , being as well a body as a greater , must , as necessarily as it , have its determinate bulk and figure : and he that looks upon sand in a good microscope , will easily perceive , that each minute grain of it has as well it s own size and shape , as a rock or mountain . and when we let fall a great stone and a pibble from the top of a high building , we find not but that the latter as well as the former moves conformably to the laws of acceleration in heavy bodies descending . and the rules of motion are observ'd , not onely in canon bullets , but in small shot ; and the one strikes down a bird according to the same laws , that the other batters down a wall. and though nature ( or rather its divine author ) be wont to work with much finer materials , and employ more curious contrivances than art , ( whence the structure even of the rarest watch is incomparably inferiour to that of a humane body ; ) yet an artist himself , according to the quantity of the matter he imploys , the exigency of the design he undertakes , and the bigness and shape of the instruments he makes use of , is able to make pieces of work of the same nature or kind of extremely differing bulk , where yet the like , though not equal , art and contrivance , and oftentimes motion too , may be observ'd : as a smith , who with a hammer , and other large instruments , can , out of masses of iron , forge great bars or wedges , and make those strong and heavy chains that were imploy'd to load malefactors , and even to secure streets and gates , may , with lesser instruments , make smaller nails and filings , almost as minute as dust ; and may yet , with finer tools , make links of a strange slenderness and lightness , insomuch that good authors tell us of a chain of divers links that was fastned to a flea , and could be mov'd by it ; and , if i mis-remember not , i saw something like this , besides other instances that i beheld with pleasure of the littleness that art can give to such pieces of work , as are usually made of a considerable bigness . and therefore to say , that , though in natural bodies , whose bulk is manifest and their structure visible , the mechanical principles may be usefully admitted , that are not to be extended to such portions of matter , whose parts and texture are invisible ; may perhaps look to some , as if a man should allow , that the laws of mechanism may take place in a town-clock ; but cannot in a pocket-watch ; or ( to give you an instance , mixt of natural and artificial , ) as if , because the terraqueous globe is a vast magnetical body of seven or eight thousand miles in diameter , one should affirm , that magnetical laws are not to be expected to be of force in a spherical piece of loadstone that is not perhaps an inch long : and yet experience shews us , that notwithstanding the inestimable disproportion betwixt these two globes , the terrella , as well as the earth , hath its poles , aequator , and meridians , and in divers other magnetical properties , emulates the terrestrial globe . they that , to solve the phaenomena of nature , have recourse to agents which , though they involve no self-repugnancy in their very notions , as many of the judicious think substantial forms and real qualities to do ; yet are such that we conceive not , how they operate to bring effects to pass : these , i say , when they tell us of such indeterminate agents , as the soul of the world , the universal spirit , the plastic power , and the like ; though they may in certain cases tell us some things , yet they tell us nothing that will satisfie the curiosity of an inquisitive person , who seeks not so much to know , what is the general agent , that produces a phenomenon , as , by what means , and after what manner , the phenomenon is produc'd . the famous senner●us , and some other learned physicians , tell us of diseases which proceed from incantation ; but sure 't is but a very slight account , that a sober physician , that comes to visit a patient reported to be bewitch'd , receives of the strange symptoms he meets with , and would have an account of , if he be coldly answer'd , that 't is a witch or the devil that produces them ; and he will never sit down with so short an account , if he can by any means reduce those extravagant symptoms to any more known and stated diseases , as epilepsies , convulsions , hysterical fits , &c. and , if he can not , he will confess his knowledge of this distemper to come far short of what might be expected and attain'd in other diseases , wherein he thinks himself bound to search into the nature of the morbific matter , and will not be satisfi'd till he can , probably at least , deduce from that , and the structure of an humane body , and other concurring physical causes , the phaenomena of the malady . and it would be but little satisfaction to one , that desires to understand the causes of what occurrs to observation in a watch , and how it comes to point at , and strike , the hours , to be told , that 't was such a watch-maker that so contriv'd it : or to him that would know the true cause of an eccho , to be answer'd , that 't is a man , a vault , or a wood that makes it . and now at length i come to consider that which i observe the most to alienate other sects from the mechanical philosophy ; namely , that they think it pretends to have principles so universal and so mathematical , that no other physical hypothesis can comport with it , or be tolerated by it . but this i look upon as an easie indeed , but an important , mistake ; because by this very thing , that the mechanical principles are so universal , and therefore applicable to so many things , they are rather fitted to include , than necessitated to exclude , any other hypothesis that is founded in nature , as far as it is so . and such hypotheses , if prudently consider'd by a skilful and moderate person , who is rather dispos'd to unite sects than multiply them , will be found , as far as they have truth in them , to be either legitimately , ( though perhaps not immediately , ) deducible from the mechanical principles , or fairly reconcilable to them . for , such hypotheses will probably attempt to account for the phaenomena of nature , either by the help of a determinate number of material ingredients , such as the tria prima of the chymists , by participation whereof other bodies obtain their qualities ; or else by introducing some general agents , as the platonic soul of the world , or the universal spirit , asserted by some spagyrists ; or by both these ways together . now to dispatch first those , that i named in the second place ; i consider , that the chief thing , that inquisitive naturalists should look after in the explicating of difficult phaenomena , is not so much what the agent is or does , as , what changes are made in the patient , to bring it to exhibit the phaenomena that are propos'd ; and by what means , and after what manner , those changes are effected . so that the mechanical philosopher being satisfied , that one part of matter can act upon another but by vertue of local motion , or the effects and consequences of local motion , he considers , that as , if the propos'd agent be not intelligible and physical , it can never physically explain the phaenomena ; so , if it be intelligible and physical , 't will be reducible to matter , and some or other of those onely catholick affections of matter , already often mentioned . and , the indefinite divisibility of matter , the wonderful efficacy of motion , and the almost infinite variety of coalitions and structures , that may be made of minute and insensible corpuscles , being duly weighed , i see not why a philosopher should think it impossible , to make out by their help the mechanical possibility of any corporeal agent , how subtil , or diffus'd , or active soever it be , that can be solidly proved to be really existent in nature , by what name soever it be call'd or disguis'd . and though the cartesians be mechanical philosophers , yet , according to them , their materia subtilis , which the very name declares to be a corporeal substance , is , for ought i know , little ( if it be at all ) less diffus'd through the universe , or less active in it than the universal spirit of some spagyrists , not to say , the anima mundi of the platonists . but this upon the by ; after which i proceed , and shall venture to add , that whatever be the physical agent , whether it be inanimate or living , purely corporeal , or united to an intellectual substance , the above mention'd changes , that are wrought in the body that is made to exhibit the phaenomena , may be effected by the same or the like means , or after the same or the like manner ; as , for instance , if corn be reduc'd to meal , the materials and shape of the milstones , and their peculiar motion and adaptation , will be much of the same kind , and ( though they should not , yet ) to be sure the grains of corn will suffer a various contrition and comminution in their passage to the form of meal ; whether the corn be ground by a water-mill , or a wind-mill , or a horse-mill , or a hand-mill ; that is , by a mill whose stones are turned by inanimate , by brute , or by rational , agents . and , if an angel himself should work a real change in the nature of a body , 't is scarce conceivable to us men , how he could do it without the assistance of local motion ; since , if nothing were displac'd or otherwise mov'd than before , ( the like hapning also to all external bodies to which it related , ) 't is hardly conceivable , how it should be in it self other , than just what it was before . but to come now to the other sort of hypotheses formerly mention'd ; if the chymists , or others that would deduce a compleat natural philosophy from salt , sulphur , and mercury , or any other set number of ingredients of things , would well consider what they undertake , they might easily discover , that the material parts of bodies , as such , can reach but to a small part of the phaenomena of nature , whilst these ingredients are consider'd but as quiescent things , and therefore they would find themselves necessitated to suppose them to be active ; and that things purely corporeal cannot be but by means of local motion , and the effects that may result from that , accompanying variously shap'd , siz'd , and aggregated parts of matter : so that the chymists and other materialists , ( if i may so call them , ) must ( as indeed they are wont to do ) leave the greatest part of the phaenomena of the universe unexplicated by the help of the ingredients , ( be they fewer or more than three , ) of bodies , without taking in the mechanical and more comprehensive affections of matter , especially local motion . i willingly grant , that salt , sulphur , and mercury , or some substances analogous to them , are to be obtain'd by the action of the fire , from a very great many dissipable bodies here below ; nor would i deny , that , in explicating divers of the phaenomena of such bodies , it may be of use to a skilful naturalist to know and consider , that this or that ingredient , as sulphur , for instance , does abound in the body propos'd , whence it may be probably argu'd , that the qualities , that usually accompany that principle when predominant , may be also , upon its score , found in the body that so plentifully partakes of it . but not to mention , what i have elsewhere shown , that there are many phaenomena , to whose explication this knowledge will contribute very little or nothing at all ; i shall onely he●e observe , that , though chymical explications be sometimes the most obvious and ready , yet they are not the most fundamental and satisfactory : for , the chymical ingredient it self , whether sulphur or any other , must owe its nature and other qualities to the union of insensible particles in a convenient size , shape , motion or rest , and contexture ; all which are but mechanical affections of convening corpuscles . and this may be illustrated by what happens in artificial fire-works . for , though in most of those many differing sorts that are made either for the use of war , or for recreation , gunpowder be a main ingredient , and divers of the phaenomena may be deriv'd from the greater or lesser measure , wherein the compositions partake of it ; yet , besides that there may be fire-works made without gun-powder , ( as appears by those made of old by the greeks and romans , ) gun-powder it self owes its aptness to be fir'd and exploded to the mechanical contexture of more simple portions of matter , nitre , charcoal , and sulphur ; and sulphur it self , though it be by many chymists mistaken for an hypostatical principle , owes its inflammability to the convention of yet more simple and primary corpuscles ; since chymists confess , that it has an inflammable ingredient , and experience shews , that it very much abounds with an acid and uninflammable salt , and is not quite devoide of terrestreity . i know , it may be here alledg'd , that the productions of chymical analyses are simple bodies , and upon that account irresoluble . but , that divers substances , which chymists are pleased to call the salts , or sulphurs , or mercuries of the bodies that afforded them , are not simple and homogeneous , has elsewhere been sufficiently proved ; nor is their not being easily dissipable or resoluble a clear proof of their not being made up of more primitive portions of matter . for , compounded and even decompounded bodies , may be as difficultly resoluble , as most of those that chymists obtain by what they call their analysis by the fire ; witness common green glass , which is far more durable and irresoluble than many of those that pass for hypostatical substances . and we see , that some amels will be several times even vitrified in the fire , without losing their nature , or oftentimes so much as their colour ; and yet amel is manifestly not onely a compounded , but a decompounded body , consisting of salt and powder of pebbles or sand , and calcin'd tinn , and , if the amel be not white , usually of some tinging metall or mineral . but how indestructible soever the chymical principles be suppos'd , divers of the operations ascrib'd to them will never be well made out , without the help of local motion , ( and that diversified too ; ) without which , we can little better give an account of the phaenomena of many bodies , by knowing what ingredients compose them , than we can explain the operations of a watch , by knowing of how many and of what metalls the balance , the wheels , the chain , and other parts , are made ; or than we can derive the operations of a wind-mill from the bare knowledge , that 't is made up of wood , and stone ; and canvas , and iron . and here let me add , that 't would not at all overthrow the corpuscularian hypothesis , though either by more exquisite purifications , or by some other operations than the usual analysis of the fire , it should be made appear , that the material principles or elements of mixt bodies should not be the tria prima of the vulgar chymists , but either substances of another nature , or else fewer , or more in number ; as would be , if that were true , which some spagyrists affirm , ( but i could never find , ) that from all sorts of mixt bodies , five , and but five , differing similar substances can be separated : or , as if it were true , that the helmontians had such a resolving menstruum as the alkahest of their master , by which he affirms , that he could reduce stones into salt of the same weight with the mineral , and bring both that salt and all other kind of mixt and tangible bodies into insipid water . for , what ever be the numnumber or qualities of the chymical principles , if they be really existent in nature , it may very possibly be shewn , that they may be made up of insensible corpuscles of determinate bulks and shapes ; and by the various coalitions and contextures of such corpuscles , not onely three or five , but many more material ingredients , may be compos'd or made to result : but , though the alkahestical reductions newly mention'd should be admitted , yet the mechanical principles might well be accommodated , even to them . for , the solidity , taste , &c. of salt , may be fairly accounted for , by the stifness , sharpness , and other mechanical affections of the minute particles , whereof salts consist ; and if , by a farther action of the alkahest , the salt or any other solid body , be reduc'd into insipid water , this also may be explicated by the same principles , supposing a further comminution of the parts , and such an attrition , as wears off the edges and points that inabled them to strike briskly the organ of taste : for , as to fluidity and firmness , those mainly depend upon two of our grand principles , motion and rest . and i have else-where shewn , by several proofs , that the agitation or rest , and the looser contact , or closer cohaesion , of the particles , is able to make the same portion of matter , at one time a firm , and at another time , a fluid body . so that , though the further sagacity and industry of chymists ( which i would by no means discourage ) should be able to obtain from mixt bodies homogeneous substances differing in number , or nature , or both , from their vulgar salt , sulphur , and mercury ; yet the corpuscular philosophy is so general and fertile , as to be fairly reconcilable to such a discovery ; and also so useful , that these new material principles will , as well as the old tria prima , stand in need of the more catholick principles of the corpuscularians , especially local motion . and indeed , what ever elements or ingredients men have ( that i know of ) pitched upon , yet if they take not in the mechanical affections of matter , their principles have been so deficient , that i have usually observ'd , that the materialists , without at all excepting the chymists , do not onely , as i was saying , leave many things unexplain●d , to which their narrow principles will not extend ; but , even in the particulars they presume to give an account of , they either content themselves to assign such common and indefinite causes , as are too general to signifie much towards an inquisitive mans satisfaction ; or if they venture to give particular causes , they assign precarious or false ones , and liable to be easily disproved by circumstances , or instances , whereto their doctrine will not agree , as i have often elsewhere had occasion to shew . and yet the chymists need not be frighted from acknowledging the prerogative of the mechanical philosophy , since that may be reconcileable with the truth of their own principles , as far as these agree with the phaenomena they are apply'd to . for these more confind hypotheses may be subordinated to those more general and fertile principles , and there can be no ingredient assign'd , that has a real existence in nature , that may not be deriv'd either immediately , or by a row of decompositions , from the universal matter , modifi'd by its mechanical affections ▪ for , if with the same bricks , diversly put together and rang'd , several walls , houses , furnaces , and other structures , as vaults , bridges , pyramids , &c. may be built , meerely by a various contrivement of parts of the same kind ; how much more may great variety of ingredients be produc'd by , or , according to the institution of nature , result from , the various coalitions and contextures of corpuscles , that need not be suppos'd , like bricks , all of the same , or near the same , size and shape , but may have amongst them , both of the one and the other , as great a variety as need be wish'd for , and indeed a greater than can easily be so much as imagin'd . and the primary and minute concretions that belong to these ingredients , may , without opposition from the mechanical philosophy , be suppos'd to have their particles so minute and strongly coherent , that nature of her self does scarce ever tear them asunder ; as we see , that mercury and gold may be successively made to put on a multitude of disguises , and yet so retain their nature , as to be reducible to their pristine forms . and you know , i lately told you , that common glass and good amels , though both of them but factitious bodies , and not onely mix'd , but decompounded concretions , have yet their component parts so strictly united by the skill of illiterate tradesmen , as to maintain their union in the vitrifying violence of the fire . nor do we find , that common glass will be wrought upon by aqua fortis , or aqua regis , though the former of them will dissolve mercury , and the later gold. from the fore-going discourse it may ( probably at least ) result , that if , besides rational souls , there are any immaterial substances ( such as the heavenly intelligences , and the substantial forms of the aristotelians ) that regularly are to be numbred among natural agents , their way of working being unknown to us , they can but help to constitute and effect things , but will very little help us to conceive how things are effected ; so that , by what ever principles natural things be constituted , 't is by the mechanical principles that their phaenomena must be clearly explicated . as for instance , though we should grant the aristotelians , that the planets are made of a quintessential matter , and moved by angels , or immaterial intelligences ; yet , to explain the stations , progressions , and retrogradations , and other phaenomena of the planets , we must have recourse either to eccentricks , epicycles , &c. or to motions made in elliptical or other peculiar lines ; and , in a word , to theories , wherein the motion , and figure , scituation , and other mathematical or mechanical affections of bodies are mainly employ'd . but if the principles propos'd be corporeal things , they will be then fairly reducible , or reconcilable , to the mechanical principles ; these being so general and pregnant , that , among things corporeal , there is nothing real , ( and i meddle not with chymerical beings , such as some of paracelsus's , ) that may not be deriv'd from , or be brought to , a subordination to such comprehensive principles . and when the chymists shall shew , that mix'd bodies owe their qualities to the predominancy of this or that of their three grand ingredients , the corpuscularians will shew , that the very qualities of this or that ingredient flow from its peculiar texture , and the mechanical affections of the corpuscles 't is made up of . and to affirm , that , because the furnaces of chymists afford a great number of uncommon productions and phaenomena , there are bodies or operations amongst things purely corporeal , that cannot be deriv'd from , or reconcil'd to , the comprehensive and pregnant principles of the mechanical philosophy , is , as if , because there are a great number and variety of anthems , hymns , pavins , threnodies , courants , gavots , branles , sarabands , jigs , and other ( grave and sprightly ) tunes to be met with in the books and practises of musitians , one should maintain , that there are in them a great many tunes , or at least notes , that have no dependence on the scale of music ; or , as if , because , besides rhombusses , rhomboids , trapeziums , squares , pentagons , chiliagons , myriagons , and innumerable other polygons , regular and irregular , one should presume to affirm , that there are among them some rectilinear figures , that are not reducible to triangles , or have affections that will overthrow what euclid has taught of triangles and polygons . to what has been said , i shall add but one thing more ; that , as , according to what i formerly intimated , mechanical principles and explications are for their clearness preferr'd , even by materialists themselves , to others in the cases where they can be had ; so , the sagacity and industry of modern naturalists and mathematicians , having happily apply'd them to seueral of those difficult phaenomena , ( in hydrostaticks , the practical part of opticks , gunnery , &c. ) that before were , or might be referr'd to 〈◊〉 qualities , 't is probable , that , when this philosophy is deeplier searched into , and farther improv'd , it will be found applicable to the solution of more and more of the phaenomena of nature . and on this occasion let me observe , that 't is not always necessary , though it be always desirable , that he that propounds an hypothesis in astronomy , chymistry , anatomy , or other part of physicks , be able , à priori , to prove his hypothesis to be true , or demonstratively to shew , that the other hypotheses propos'd about the same subject must be false . for as , if i mistake not , plato said , that the world was god's epistle written to mankind , & might have added , consonantly to another saying of his , 't was written in mathematical letters : so , in the physical explications of the parts and system of the world , me thinks , there is somewhat like what happens , when men conjecturally frame several keys to enable us to understand a letter written in cyphers . for , though one man by his sagacity have found out the right key , it will be very difficult for him , either to prove otherwise than by trial , that this or that word is not such as 't is ghess'd to be by others according to their keys ; or to evince , à priori , that theirs are to be rejected , and his to be preferr'd ; yet , if due trial being made , the key he proposes , shall be found so agreeable to the characters of the letter , as to enable one to understand them , and make a coherent sense of them , its suitableness to what it should decipher , is , without either confutations , or extraneous positive proofs , sufficient to make it be accepted as the right key of that cypher . and so , in physical hypotheses , there are some , that , without noise , or falling foul upon others , peaceably obtain discerning mens approbation onely by their fitness to solve the phaenomena , for which they were devis'd , without crossing any known observation or law of nature . and therefore , if the mechanical philosophy go on to explicate things corporeal at the rate it has of late years proceeded at , 't is scarce to be doubted , but that in time unprejudic'd persons will think it sufficiently recommended by its consistency with it self , and its applicableness to so many phenomena of nature . a recapitulation . perceiving , upon a review , of the foregoing paper , that the difficulty and importance of the subject , has seduc'd me to spend many more words about it that i at first design'd ▪ t will not now be amiss to give you this short summary of what came into my mind to recommend to you the mechanical phelosophy , and obviate your fears of seeing it supplanted ; having first premis'd once for all , that presupposing the creation and general providence of god , i pretend to treat but of things corporeal , and do abstract in this paper from immaterial beings , ( which otherwise i very willingly admit , ) and all agents and operations miraculous or supernatural . i. of the principles of things corporeal , none can be more few , without being insufficient , or more primary than matter and motion . ii. the natural and genuine effect of variously determin'd motion in portions of matter , is , to divide it into parts of differing sizes , and shapes , and to put them into different motions , and the consequences , that flow from these , in a world fram'd as ours is , are , as to the separate fragments , posture , order , and situation , and , as to the conventions of many of them , peculiar compositions and contextures . iii. the parts of matter endow'd with these catholick affections are by various associations reduc'd to natural bodies of several kinds , according to the plenty of the matter , and the various compositions and decompositions of the principles ; which all suppose the common matter they diversifie : and these several kinds of bodies , by vertue of their motion , rest , and other mechanical affections , which fit them to act on , and suffer from , one another , become indow'd with several kinds of qualities , ( whereof some are call'd manifest , and some occult , ) and those that act upon the peculiarly fram'd organs of sense , whose perceptions by the animadversive faculty of the soul are sensations . iv. these principles , matter , motion , ( to which rest is related ) bigness , shape , posture , order , texture , being so simple , clear , and comprehensive , are applicable to all the real phaenomena of nature , which seem not explicable by any other not consistent with ours . for , if recourse be had to an immaterial principle or agent , it may be such an one , as is not intelligible ; and however it will not enable us to explain the phaenomena , because its way of working upon things material would probably be more difficult to be physically made out , than a mechanical account of the phaenomena . and , notwithstanding the immateriality of a created agent , we cannot conceive , how it should produce changes in a body , without the help of mechanical principles , especially local motion ; and accordingly we find not , that the reasonable soul in man is able to produce what changes it pleases in the body , but is confin'd to such , as it may produce by determining or guiding the motions of the spirits , and other parts of the body , subservient to voluntary motion . v. and if the agents or active principles resorted to , be not immaterial , but of a corporeal nature , they must either in effect be the same with the corporeal principles above-nam'd ; or , because of the great universality & simplicity of ours , the new ones propos'd must be less general than they , and consequently capable of being subordinated or reduc'd to ours , which by various compositions may afford matter to several hypotheses , and by several coalitions afford minute concretions exceedingly numerous and durable , and consequently fit to become the elementary ingredients of more compounded bodies , being in most trials similar , and as it were the radical parts , which may , after several manners , be diversified ; as in latin , the themes are by prepositions , terminations , &c. and in hebrew , the roots by the haeemantic letters ▪ so that the fear , that so much of a new physical hypothesis , as is true , will overthrow or make useless the mechanical principles , is , as if one should fear , that there will be a language propos'd , that is discordant from , or not reducible to , the letters of the alphabet . finis . notes, typically marginal, from the original text notes for div a28966-e970 ps . 145. ps . 147.5 . ps . 113.6 . isa . 40.15 . rom. j. 19 . genes . vj. numb . xxvij . 7 . genes . xx . genes . xviij . 1 kings iij. jonah iv . 1 kings ▪ xxij . from ver . 19. to ver . 24. job j. 6 , 7 , &c. job ij . 3 . see heb. v. 9 . psal . ciij. 17 , 18. acts j. 21 . 1 joh. iij. 20 . revel . vij . 9 . matth. xxvj . 53. dan. vij . 10 . joh. j. 3 . heb. j. 7 . luke xx . 35 , 36. col. j. 16 . matth. xxiv . 36 . mark xiij . 32 . matth. xviij . 10 . isa . vj. 2 , 3 matth. vj. 10 . 2 sam. xiv . 20 . mark xiij . 32 . 2 king. xix . 35 . 1 thess . iv . 16 . jude ix . dan. x. 13 , 21. col. j. 16 . revel . xij . 7 . acts xij . 7 , 8 , 9 , 10. dan. x. 13 . acts xij . 11 . 2 kings vj. 17 . luke xxiv . 4 . judg. xiij . 6 . heb. j. 14 . revel . xix . 10 . revel . xxij . 9 . matth. xxviij . 6 . revel . xix . 10 . joh. j. 3 coloss . j. 16 . matth. viij . 7 . luke iv . 33 . joh. viij , 34. 1 pet. v. 8 . 2 cor. xj . 3 . revel . xij . 9 . revel . xij . 7 . matth. xxv . 41 . 1 joh. iij. 8 . jude 6. mark v. 9 , 10 , 13. jam. iv . 7 . 1 pet. v. 9 . 1 cor. vj. 3 . matth. xxv . 41 . jam. ij . 19 . 2 pet. ij . 4 . jude 6 , 13. matth. xxv . 41 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jam. iij. 6 . 2 pet. iij. ● , 10 , 13. gen. ij . 7 . acts xxiv . 15 . acts xvij . 20 , 32. gen. ij . acts xvij . 26 . gen. ij . 21 , 22. acts xxv . 15 . luke xx . 35 , 36. matth. x. 28 . gen. ij 7. zek. xij . 1 . luke xx . 35 , 36. matt. xxv . 46 . d●s cartes responsione ad objectiones secundas , pag. m. 95. mark xiv . 21 . 1 pet. j. 12 . rom. xj . 33 . gen. ij . 21 , 22 , 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. v. 39 . acts xx . 27 . matth. xxvj . 53 . dan. vij . 10 . mark v. 9 . luke viij . 30 . dan. ij . 31 , 32 , &c. isa . v. 4 . isa . lxv . 2 . * * rev. j. 3 . to render the original word ( observe , or ) watch , rather than keep , seems more congruous to the sense of the text , and is a criticism suggested to me by an eminent mathematician as well as divine , who took notice , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is us'd by the greeks as a term of art , to express the astronomical observation of eclipses , planetary conjunctions , oppositions , and other celestial phaenomena . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephis . iij. 10 ▪ isa . vj. 2 , 3. luke ij . 13 , 14. revel . v. 11 , 12. gen. ij . 16 , 17. seraph . love. psal . xxxij . 9 . deut. viij . 10 , 11 , 12 , 13 , 14 , 18 , job xxxviij . 5 , 6 , 7. psa . l.23 . hos . xiv . 2 . psal . civ . 24 . psal . xix . 1 . psal . cxxxix . 14 . 1 tim. ij . 4 . joh. xiij . 7 . heb. v. 9 . joh. v. 39 . search , or , you search the scriptures . coloss . iij. 16 . prov. xxvj . 10 . acts xvij . 11 . 1 pe● . j. 10 , 11. 1 pet. j. ●2 . psal . cxix . 18 . revel . j. matth. xj . 15 . mark iv . ● , 23. luke viij . 8 . matth. v. 8 . 1 joh. iij. 2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medit. tertia sub finem . exod. xv . 25 . matth. v. 29 , 30. 1 tim. iij. 16 . tit. j. 1 . numb . xxj . 9 . diogenis laertii libr. 10. iob iv . 19 . psal . ciij. 14 . 1 cor. 10.13 . job xviij . 14 . dan. ix . 21 , 22. luke j. 11 , 26. acts x. 4 , 5 , 6. 1 pet. j. 12 . luke xxiv . 45 . psal . cxix . 18 . acts xvij . 24 , 25. jam. ij . 21 . 2 chron. vj. 8 , 9. 2 sam. vij . ver . 5. ver . 11. hab. j. 13 . matth. v. 6 . 2 cor. v. 7 . luke xx . 36 . notes for div a28966-e7520 ephes . iij. 10 . see examples of this in my notes about sensation and sensible qualities . acts vij . 56 . 2 kings vj. 17 . 1 cor. xiij . 12 . 1 joh. iij. 2 . gen. xxxvij . amos vj. 5 . * * see the requisites of a good hypothesis . see this subject handled at large in an appendix to the author's ex●men of antiperistasis . * * in the history of cold. * * now publish'd in the book of new physico-mechanical experiments . see a tract on this subject , premis'd by the authour to his book of cold. amos vj. 5 . 1 sam. ij . 30 . 2. chron. xxv . 9 . rom. viij . 18 . luke xxiij . 15 . ● kings iij. 5 . phil. ij . 6 . heb. xij . 2 . rom. ij . 7 . matth. v. 11 , 12. notes for div a28966-e12720 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the christian virtuoso shewing that by being addicted to experimental philosophy, a man is rather assisted than indisposed to be a good christian / by t.h.r.b., fellow of the royal society ; to which are subjoyn'd, i. a discourse about the distinction that represents some things as above reason, but not contrary to reason, ii. the first chapters of a discourse entituled, greatness of mind promoted by christianity, by the same author. boyle, robert, 1627-1691. 1690 approx. 239 kb of xml-encoded text transcribed from 120 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a28945 wing b3931 estc r19536 12258621 ocm 12258621 57680 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a28945) transcribed from: (early english books online ; image set 57680) images scanned from microfilm: (early english books, 1641-1700 ; 172:8) the christian virtuoso shewing that by being addicted to experimental philosophy, a man is rather assisted than indisposed to be a good christian / by t.h.r.b., fellow of the royal society ; to which are subjoyn'd, i. a discourse about the distinction that represents some things as above reason, but not contrary to reason, ii. the first chapters of a discourse entituled, greatness of mind promoted by christianity, by the same author. boyle, robert, 1627-1691. boyle, robert, 1627-1691. reflections upon a theological distinction. boyle, robert, 1627-1691. greatness of mind promoted by christianity. [20], 120, [4], 35, [2], 57 p. printed by edw. jones for john taylor ... and john wyat ..., in the savoy : 1690. "reflections upon a theological distinction" and "greatness of mind promoted by christianity" each has special t.p. first ed., 2nd issue. cf. nuc pre-1956. the second part of the christian virtuoso never published. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng philosophy and religion -early works to 1800. faith and reason -early works to 1800. 2006-05 tcp assigned for keying and markup 2006-05 apex covantage keyed and coded from proquest page images 2007-03 robyn anspach sampled and proofread 2007-03 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the christian virtuoso : in two parts . tome i. the christian virtuoso : shewing , that by being addicted to experimental philosophy , a man is rather assisted , than indisposed , to be a good christian . the first part. by t. h. r. b. fellow of the royal society . to which are subjoyn'd , i. a discourse about the distinction , that represents some things as above reason , but not contrary to reason . ii. the first chapters of a discourse , entituled , greatness of mind promoted by christianity . by the same avthor . in the savoy : printed by edw. jones , for john taylor at the ship , and john wyat at the golden-lion , in st. paul's church-yard , 1690. the preface . when , many years ago , i was induced to write something about the subject of the following treatise ; i did it , partly to give some satisfaction to a friend , and partly to impose upon myself an obligation , to consider the more attentively upon what grounds it may be asserted , that there is no inconsistence between a man's being an industrious virtuoso , and a good christian . how little fond i was of troubling the publick with a discourse of this nature , may be guessed by my having thrown it aside , among other neglected papers , for several years . and it had still continued in that obscurity , if the , formerly unprevalent , desires of those that would have it appear in publick , had not been enforced by an observation or two , that i could not but make . for i could scarce avoid taking notice of the great and deplorable growth of irreligion , especially among those that aspired to pass for wits , and several of them too for philosophers . and on the other side , it was obvious , that divers learned men , as well as others , partly upon the score of their abhorrence of these infidels and libertines , and partly upon that of a well-meaning , but ill-informed , zeal , had brought many good men to think , that religion and philosophy were incompatible ; both parties contributing to the vulgar error , but with this difference , that the libertines thought a virtuoso ought not to be a christian ; and the others , that he could not be a true one. 't is like , it may seem to some readers , that i have too much enlarged the notion of experience , and too much insisted on the proofs deducible from that topick : but 't is not improbable , that others may approve the reasons , with which that ample notion of experience is , where it is proposed , accompanied . and the ingenious person , i was chiefly to please , being a great lover and valuer of experience , and of arguments grounded on it , the desire of gratifying him enticed me to say so much , that when i took up the thoughts of making this treatise publick , i found the effects of my complaisance so interwoven with the other parts of the discourse , that i could not make any great alteration , ( for some i did make ) without almost spoiling the contexture of it . i hope the equitable reader will not expect to find every subject , of which i have occasion to discourse , fully treated of : for i neither designed nor pretended to write a body of natural theology , nor a demonstration of the christian religion ; but thought it sufficient for me , to consider the points i wrote of , as far forth as was necessary , or very conducive , to my purpose . and therefore i thought myself , not only warranted , but obliged , ( in point of discretion ) to decline the mention of several arguments and reflections , that would indeed have been very proper , if my design had been , to shew , why one should be a christian ; but impertinent , to shew , that a virtuoso , while such , may be a true christian . but , as for this reason , i omitted many things , that would have enrich'd or adorn'd my discourse ; so i have endeavoured to make some amends , both by suggesting some new subjects , and by adding on those that have been already treated of by others , divers thoughts , into which i was led by the attentive consideration of the subject itself ; on which score , they may probably not have yet occurr'd to the reader , and may appear to him , either to be new , as to the substance ; or , if any of them be coincident with the more known ones , to have something of peculiar , as to the way of propounding , or of applying , them . and , i confess , i was somewhat encouraged to communicate my thoughts on these subjects , by considering , that ( thô is ought not to be so , yet ) 't is notorious , that in the age we live in , there are too many persons that are like to be found more indisposed to be impress'd on by arguments , in favour of religion , from profess'd divines , how worthy soever , than from such as i , who am a lay-man , and have been look'd upon as no undiligent cultivator of experimental philosophy . and that the style might not be unsuitable to the writer , and the design ; i thought fit , in my arguments and illustrations , both to employ comparisons drawn from telescopes , microscopes , &c. and to make frequent use of notions , hypotheses , and observations , in request among those , that are called the new philosophers . which i the rather did ; because some experience has taught me , that such a way of proposing and elucidating things , is , either as most clear , or , upon the account of its novelty , wont to be more acceptable , than any other , to our modern virtuosi ; whom thus to gratify , is a good step towards the persuading of them . for 't is easie to observe , that some men are more accessible to truth , and will be more prevailed upon by it , when it is presented to them in one dress , than when it appears in another : as we daily see , that some persons will be more easily prevailed with to take a medicine , and that it will have a more kindly operation upon them , if it be exhibited in that form and consistence , that is best lik'd by the patients ; whereof some love to have the ingredients , the medicine is to consist of , offer'd them in a liquid , others in a soft , and others in a dry , form. though i am wont , as well as inclinable to spare the present age ; and though my censures of some reputed virtuosi that live in it , are written with as harmless and friendly designs , as was the seeming rudeness of the angel to st. peter , when he struck him on the side , and hastily rouzed him , but to awake him , to take off his chains , and to free him from the dangers that threatned him ; yet i shall be more troubled than surprized , if i shall find the following treatise disliked by divers persons , that would pass for virtuosi , and by some that really are so . for some men , that have but superficial , thô conspicuous , wits , are not fitted to penetrate such truths , as require a lasting and attentive speculation ; and divers , that want not abilities , are so taken up by their secular affairs , and their sensual pleasures , that they neither have disposition , nor will have leisure , to discover those truths , that require both an attentive and penetrating mind . and more than of either of these sorts of men there are , whom their prejudices do so forestal , or their interest byas , or their appetites blind , or their passions discompose , too much , to allow them a clear discernment , and right judgment , of divine things . upon which , and other accounts , i shall not think it strange , if what i write shall make no great impression on readers thus qualified , whom to convert , 't is not enough to convince them : nor shall i be greatly discouraged , or think much the worse of my arguments , if they do not make proselytes of those , whom sinister considerations make such resolved adversaries to the truth , that he alone , that can preach from heaven , is able to prevail upon them ; and they must be converted , almost as saul the persecutor was , by an extraordinary light from heaven , and a power able to strike them to the ground . but though i am not so little acquainted with the present age , as to expect to plead for religion with the approbation of atheists , or of libertines , yet i shall not think my pains altogether mispent , if what i have written , either startle any irreligious reader so far , as to engage him to consult abler assertors of christianity and virtue , than i pretend to be ; or else prove so happy , as to confirm and strengthen , by new arguments and motives , those that have heartily embraced the christian faith and morals , though perhaps not upon the firmest grounds . for it will be no small satisfaction to me , if , though i cannot convert the resclvedly irreligious , i shall at least furnish those that are not so , with preservatives against them , and hinder their impiety from being contagious . but i fear , that those that are enemies , both to the doctrines i propose , and to the aims i persue , will not be the only persons that will find fault with the following tract ; since , perhaps , there will not be wanting some ingenious men , that expected , as well as desired , that i should never write but as a naturalist , because they themselves esteem nothing , save the laws and phoenomena of nature , to be subjects worthy of a philosophical pen : as if , because rational spirits are invisible and immaterial . beings , all disquisitions about them must be airy and uncertain speculations , and , like their objects , devoid of solidity and usefulness . but though among these ingenious men there are several , whose expectations from me i am much more disposed to gratify , than disappoint ; yet , on such an occasion as this , i must take the liberty to own , that i do not think the corporeal world , nor the present state of things , the only or the principal subjects , that an inquisitive man's pen may be worthily employed about ; and , that there are some things that are grounded , neither upon mechanical , nor upon chymical , notices or experiments , that are yet far from deserving to be neglected , and much less to be despised , or so much as to be left uncultivated , especially by such writers , as being more concerned to act as christians , than as virtuosi , must also think , that sometimes they may usefully busy themselves about the study of divine things , as well as at other times employ their thoughts about the inspection of natural ones . there are some objects , whose nobleness is such , that , though we derive no advantage from them , but the contentment of knowing them , and that but very imperfectly too ; yet our virtuosi themselves justly think much pains and time , and , perhaps , cost too , well spent in endeavouring to acquire some conjectural knowledge of them : as may be instanced in the assiduous and industrious researches they have made about the remote coelestial part of the world , especially the stars and comets that our age has exposed to their curiosity . for most of these , though they require chargeable telescopes , and tedious , as well as unhealthy , nocturnal observations , are objects , of which we can know very little with any certainty ; and which , for ought appears , we can make no useful experiments with . since therefore we so much prize a little knowledge , of things that are not only corporeal , but inanimate ; methinks we should not undervalue the studies of those men , that aspire to the knowledge of incorporeal and rational beings , which are incomparably more noble , than all the stars in the world , which are , as far as we know , but masses of senseless and stupid matter . since also the virtuosi deservedly applaud and cherish the laborious industry of anatomists , in their enquiries into the structure of dead , ghastly , and oftentimes unhealthfully as well as offensively foetid , bodies : can it be an employment improper for a christian virtuoso , or unworthy of him , to endeavour the discovery of the nature and faculties of the rational mind ; which is that , that enobles its mansion , and gives man the advantage he has of the beasts that perish ? i am content , that merely natural philosophy should often employ my thoughts , and my pen ; but i cannot consent it should engross them , and hinder me from being conversant with theological subjects . and since , among my friends , i have some , ( and those not inconsiderable for their number , and much less for their merit , ) that press me to treat of religious matters , as well as others , that would have me addict myself to cultivate physical ones ; i , who think myself a debtor to both these sorts , am willing to endeavour to gratify both ; and having already , on many occasions , presented the later sort with large , as well as publick , effects of my complaisance for them , i hope , they will not think it strange , that i should now and then have regard to the former sort , too ; especially , since i had higher motives , than complaisance ought to be , to induce me to treat sometimes of things that might be grateful to those friends , that are much so to religious composures . i presume , it will be taken notice of , that , in the following treatise , as well as in divers of my other writings , especially about subjects that are purely , or partly , philosophical ; i make frequent use of similitudes , or comparisons : and therefore i think myself here obliged to acknowledge , once for all , that i did it purposely . and my reasons for this practise , were , not only because fit comparisons are wont to delight most readers , and to make the notions , they convey , better kept in memory ; whence the best orators and preachers have made great and successful use of metaphors , allegories , and other resemblances ; but i was induced to employ them chiefly for two other reasons : 1. that though i freely confess , that arbitrary similitudes , and likewise those that are foreign to the subject treated of , such as are most of the vulgar ones , that are usually borrowed from the fictions of the poets , and from the uncertain , and often ill-applied , relations of pliny , aelian , and other too frequently fabulous writers , are scarce fit to be made use of but to vulgar readers , or popular auditories ; yet comparisons fitly chosen , and well applied , may , on many occasions , usefully serve to illustrate the notions for whose sake they are brought , and , by placing them in a true light , help men to conceive them far better , than otherwise they would do . and , 2. apposite comparisons do not only give light , but strength , to the passages they belong to , since they are not always bare pictures and resemblances , but a kind of arguments ; being oftentimes , if i may so call them , analogous instances , which do declare the nature , or way of operating , of the thing they relate to , and by that means do in a sort prove , that , as 't is possible , so it is not improbable , that the thing may be such as 't is represented : and therefore , not only the illustrious verulam , though not more a florid , than a iudicious , writer , has , much to the satisfaction of his readers , frequently made use of comparisons , in whose choice , and application , he was very happy ; but that severe philosopher monsieur des cartes himself somewhere says , that he scarce thought , that he understood any thing in physiques , but what he could declare by some apt similitude ; of which , in effect , he has many in his writings ; [ as , where he compares the particles of fresh water , to little eels ; and the corpuscles of salt in the sea-water , to little rigid staves ; and where , after the stoicks , he compares the sense of objects by the intervention of light , to the sense that a blind man hath of stones , mud , &c. by the intervention of his staff. ] to which i shall add , that proper comparisons do the imagination almost as much service , as microscopes do the eye ; for , as this instrument gives us a distinct view of divers minute things , which our naked eyes cannot well discern ; because these glasses represent them far more large , than by the bare eye we judge them ; so a skilfully chosen , and well-applied , comparison much helps the imagination , by illustrating things scarce discernible , so as to represent them by things much more familiar and easy to be apprehended . i confess , i might , on some occasions , have spoken , not only more positively , and boldly ; but , as to many learned readers , more acceptably , if i would have discoursed altogether like a cartesian , or as a partizan of some other modern sect of philosophizers . but , besides that , i am not minded to give myself up to any sect , i thought it convenient , that a discourse , designed to work on persons of differing persuasions about philosophical matters , should not declare itself dogmatically , or unreservedly , of a party , but employ rather the dictates of reason , or principles either granted , or little contested , than proceed upon the peculiar principles of a distinct party of philosophizers . if now and then i have insisted upon some particular subjects , more than appears absolutely necessary , i did it , because that , though i wrote this treatise chiefly for my friends , yet i did not write it for them only ; but was willing to lay hold on some of the occasions that the series of my discourse offered me , to excite in myself those dispositions that i endeavoured to produce in others : and , by insisting upon some reflections , impress them more deeply upon my own mind ; especially when i was treating of some points , either so important , or so opposed , or both , that they can scarce be too much inculcated . the name of the person , to whom the following papers were address'd , not being necessary to be made publick ; some reasons made it thought convenient , that it should remain unmentioned . postscript . to give an account of the prolixity , that some might otherwise censure , of the foregoing preface , i must advertise the reader , that 't is of an ancient date , and that the first part of the treatise , that it belongs to , was already written , and 't was then designed , that the second part should accompany it to the press : on which score 't was presumed , that , as the particulars that make up the preamble would not appear superfluous , in regard of the variety of subjects to be treated of ; so , its length would scarce be found disproportionate to the bulk of the whole designed book . the christian virtuoso : shewing , that by being addicted to experimental philosophy , a man is rather assisted , than in disposed , to be a good christian . the first part. sir , i perceive by what you intimate , that your friends , dr. w. and mr. n. think it very strange , that i , whom they are pleas'd to look upon as a diligent cultivater of experimental philosophy , should be a concern'd embracer of the christian religion ; tho' divers of its articles are so far from being objects of sense , that they are thought to be above the sphere of reason . but , tho' i presume they may find many objects of the like wonder , among those with whom i am compriz'd by them , under the name of the new virtuosi ; and among these , they may meet with divers persons more able than i , to ease them of their wonder ; yet , since they are pleas'd by singling me out , as it were to challenge me to do it , i shall endeavour to make them think it at least less strange , that a great esteem of experience , and a high veneration for religion , should be compatible in the same person . wherefore i shall not deny , that i am now and then busied in devising , and putting in practice , tryals of several sorts , and making reflections upon them : and i own too , that ( about natural things ) i have a great reverence for experience , in comparison of authority . but withal , i declare , that to embrace christianity , i do not think i need to recede from the value and kindness i have for experimental philosophy , any thing near so far as your friends seem to imagin . and i hope it will appear , that , if the experimental way of philosophising i am addicted to , have any things in it that indispose a man to assent to the truth , and live according to the laws , of the christian religion ; those few things are more than countervail'd by the peculiar advantages , that it affords a man of a well-dispos'd mind , towards the being a good christian . i said , a man of a well-dispos'd mind ; that is , one , that is both docile , and inclin'd to make pious applications of the truths he discovers ; because such a qualification of mind , i hope , god , through his goodness , has vouchsaf'd me ; and the occasion given by your friends to the following discourse , relating peculiarly to me , a personal account of my opinions , and reasons of them , ought to suffice . and 't will be ex abundanti , ( as they speak , ) if my discourse be found , as it often will be , to extend much farther . which reflection , i desire you would frequently have in your thoughts , to prevent mistaking the design of the following epistle . i doubt not , but the popular prejudices , that i perceive your two friends , among many other more devout than well-inform'd persons , have entertain'd , will make them think , that what i have now deliver'd needs good proof , and perhaps better than it is capable of . and therefore i hope you will easily allow me the liberty , i am going to take , of briefly premising some things , to clear the way for the principal points , design'd to be discours'd of in this letter . i know you need not be told , that the philosophy ▪ which is most in request among the modern virtuosi , and which by some is call'd the new , by others the corpuscularian , by others the real , by others ( tho' not so properly ) the atomical , and by others again the cartesian , or the mechanical , philosophy ; is built upon two foundations , reason and experience . but it may not be impertinent to observe to you , that although the peripatetick , and some other philosophies , do also pretend to be grounded upon reason and experience ; yet there is a great difference betwixt the use that is made of these two principles , by the school-philosophers , and by the virtuosi . for those , in the framing of their system , make but little use of experience ; contenting themselves for the most part to employ but few and obvious experiments , and vulgar traditions , usually uncertain , and oftentimes false ; and superstructing almost their whole physicks upon abstracted reason ; by which , i mean , the rational faculty endowed but with its own congenit or common notions and idea's , and with popular notices ; that is , such as are common among men , especially those that are any thing learned . but now , the virtuosi i speak of , and by whom , in this whole discourse , i mean those , that understand and cultivate experimental philosophy , make a much greater and better use of experience in their philosophical researches . for they consult experience both frequently and heedfully ; and , not content with the phaenomena that nature spontaneously affords them , they are solicitous , when they find it needful , to enlarge their experience by tryals purposely devis'd ; and ever and anon reflecting upon it , they are careful to conform their opinions to it ; or , if there be just cause , reform their opinions by it . so that our virtuosi have a peculiar right to the distinguishing title that is often given them , of experimental philosophers . i can scarce doubt , but your friends have more than once oblig'd you to take notice , of the prophane discourses and licentious lives of some virt●…osi , that boast much of the principles of the new philosophy . and i deny not , but that , if the knowledge of nature falls into the hands of a resolved atheist , or a sensual libertine , he may misemploy it to oppugn the grounds , or discredit the practice , of religion . but it will fare much otherwise , if a deep insight into nature be acquir'd by a man of probity and ingenuity , or at least free from prejudices and vices , that may indispose him to entertain and improve those truths of philosophy , that would naturally lead him to sentiments of religion . for , if a person thus qualify'd in his morals , and thereby dispos'd to make use of the knowledge of the creatures to confirm his belief , and encrease his veneration , of the creator , ( and such a person i here again advertise you , and desire you would not forget it , i suppose the virtuoso this paper is concern'd in , to be ) shall make a great progress in real philosophy ; i am perswaded , that nature will be found very loyal to her author , and in stead of alienating his mind from making religious acknowledgments , will furnish him with weighty and uncommon motives , to conclude such sentiments to be highly rational and just . on which occasion , i must not pretermit that judicious observation of one of the first and greatest experimental philosophers of our age , ( sir francis bacon ) that god never wrought a miracle to convince atheists ; because in his visible works he had plac'd enough to do it , if they were not wanting to themselves . the reason he gives for which remark , i shall confirm , by observing , that 't is intimated in a passage of st. paul , asserting both that the invisible things of god are clearly seen from the creation of the world , as tokens and effects , ( as i remember the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek doth elsewhere signify , ) and that his divinity and eternal power may be so well understood by the things that are made , that the gentiles , who had but the light of nature to lead them to the acknowledgment of the true god , were excuseless , for not being brought by that guide to that acknowledgment . and indeed , the experimental philosophy giving us a more clear discovery , than strangers to it have , of the divine excellencies display'd in the fabrick and conduct of the universe , and of the creatures it consists of , very much indisposeth the mind , to ascribe such admirable effects to so incompetent and pitiful a cause as blind chance , or the tumultuous justlings of atomical portions of senseless matter ; and leads it directly to the acknowledgment and adoration of a most intelligent , powerful and benign author of things , to whom alone such excellent productions may , with the greatest congruity , be ascrib'd . and therefore , if any of the cultivaters of real philosophy pervert it to countenance atheism , 't is certainly the fault of the persons , not the doctrine ; which is to be judg'd of by it's own natural tendency , not by the ill use that some bad men may make of it ; especially if the prevaricating persons are but pretenders to the philosophy they misemploy ; which character will perhaps be found to belong to most , if not all , the atheistical and prophane men , the objection means . for most of these do as little understand the mysteries of nature , as believe those of christianity ; and of divers of them it may be truly said , that their sensuality , and lusts , and passions , darken'd and seduc'd their intellects : their immorality was the original cause of their infidelity ; nor were they led by philosophy to irreligion , but got and perverted some smattering of philosophy , to countenance the irreligious principles , they brought with them to the study of it . but all this notwithstanding , i fear , if not foresee , that you will surmise , that the study of natural philosophy , how innocent soever it may be in it self , will , in this libertine city , engage me to converse with many , who , tho' they pass for virtuosi , are indeed atheists ; whose contagious company must endanger , if not infect , me . this obliges me to tell you , that tho' i have no reason to take it at all unkindly , that you are jealous of me on the score of being solicitous for my safety ; yet i hope my danger is not so great as you may apprehend it . for first , i must own to you , that i do not think there are so many speculative atheists , as men are wont to imagin . and tho' my conversation has been pretty free and general among naturalists , yet i have met with so few true atheists , that i am very apt to think , that men's want of due information , or their uncharitable zeal , has made them mistake or misrepresent many for denyers of god , that are thought such , chiefly because they take uncommon methods in studying his works , and have other sentiments of them , than those of vulgar philosophers . and in the next place i must tell you , that having , through the goodness of god , chosen my religion , not inconsiderately , but upon mature deliberation ; i do not find those virtuosi , you call atheists , such formidable adversaries , as those that are afraid to hear them , do , by that apprehension , appear to think them . and indeed , i have observ'd the physical arguments of the atheists to be but very few , and those far enough from being unanswerable . and as for the very chief of them , tho' they are wont to puzzle such as are not vers'd in nice speculations , because they represent the assertion of a deity , as a doctrine encumber'd with inextricable difficulties ; yet i do not think the objections solidly grounded , since the same difficulties , or others not inferior , may be urg'd against those hypotheses and principles , that the deniers of god do or must admit . and indeed , most of the perplexing difficulties the atheists lay so much stress on , do not proceed from any absurdity contained in the tenent of the theists , but from the nature of things ; that is , partly from the dimness and other imperfections of our human understandings , and partly from the abstruse nature , that , to such bounded intellects , all objects must appear to have , in whose conception infinity is involv'd ; whether that object be god , or atoms , or duration , or some other thing that is uncausable . for , however we may flatter our selves , i fear we shall find , upon strict and impartial tryal , that finite understandings are not able clearly to resolve such difficulties , as exact a clear comprehension of what is really infinite . but to persue this discourse , would lead us too far . and 't is more fit , after so much has been said concerning not only the design of this tract , but the new philosophy , the virtuosi , and my self ; to proceed to those more particular things , that directly tend to the main scope of our epistle . the first advantage , that our experimental philosopher , as such , hath towards being a christian , is ▪ that his course of studies conduceth much , to settle in his mind a firm belief of the existence , and divers of the chief ▪ attributes , of god : which belief , is , in the order of things , the first principle of that natural religion , which it self is pre-required to reveal'd religion in general , and consequently to that in particular , which is embrac'd by christians . that the consideration of the vastness , beauty , and regular motions , of the heavenly bodies ; the excellent structure of animals and plants ; besides a multitude of other phaenomena of nature , and the subserviency of most of these to man ; may justly induce him , as a rational creature , to conclude , that this vast , beautiful , orderly , and ( in a word ) many ways admirable system of things , that we call the world , was fram'd by an author supremely powerful , wise , and good , can scarce be deny'd by an intelligent and unprejudic'd considerer . and this is strongly confirm'd by experience , which witnesseth , that in almost all ages and countries , the generality of philosophers , and contemplative men , were persuaded of the existence of a deity , by the consideration of the phaenomena of the universe ; whose fabrick and conduct they rationally concluded could not be deservedly ascrib'd , either to blind chance , or to any other cause than a divine being . but , tho' it be true , that god hath not left himself without witness , even to perfunctory considerers ; by stamping upon divers of the more obvious parts of his workmanship , such conspicuous impressions of his attributes , that a moderate degree of understanding , and attention , may suffice to make men acknowledg his being ; yet , i scruple not to think , that assent very much inferior to the belief , that the same objects are fitted to produce in an heedful and intelligent contemplator of them : for the works of god are so worthy of their author , that , besides the impresses of his wisdom , and goodness , that are left as it were upon their surfaces ; there are a great many more curious and excellent tokens , and effects , of divine artifice , in the hidden and innermost recesses of them ; and these are not to be discovered by the perfunctory looks of oscitant or unskilful beholders ; but require , as well , as deserve , the most attentive and prying inspection of inquisitive and well-instructed considerers . and sometimes in one creature , there may be i know not how many admirable things , that escape a vulgar eye , and yet may be clearly discern'd by that of a true naturalist ; who brings with him , besides a more than common curiosity and attention , a competent knowledge of anatomy , opticks , cosmography , mechanicks , and chymistry . but treating elsewhere purposely of this subject , it may here suffice to say , that god has couch'd so many things in his visible works , that the clearer light a man has , the more he may discover of their unobvious exquisiteness , and the more clearly and distinctly he may discern those qualities that lye more obvious . and the more wonderful things he discovers in the works of nature , the more auxiliary proofs he meets with to establish and enforce the argument , drawn from the universe and its parts , to evince that there is a god : which is a proposition of that vast weight and importance , that it ought to endear every thing to us , that is able to confirm it , and afford us new motives to acknowledge and adore the divine author of things . in reference to this matter , we may confidently say , that the experimental philosophy has a great advantage of the scholastick . for in the peripatetick schools , where things are wont to be ascrib'd to certain substantial forms , and real qualities ; ( the former of which are acknowledg'd to be very abstruse and mysterious things , and the later are many of them confessedly occult ; ) the accounts of natures works may be easily given in a few words , that are general enough to be applicable to almost all occasions . but these uninstructive terms do neither oblige , nor conduct , a man to deeper searches into the structure of things , nor the manner of being produc'd , and of operating upon one another . and consequently , are very insufficient to disclose the exquisite wisdom , which the omniscient maker has express'd in the peculiar fabricks of bodies , and the skilfully regulated motions of them , or of their constituent parts : from the discernment of which things , nevertheless , it is , that there is , by way of result , produc'd in the mind of an intelligent contemplator , a strong conviction of the being of a divine opificer , and a just acknowledgment of his admirable wisdom . to be told , that an eye is the organ of sight , and that this is perform'd by that faculty of the mind , which from its function is call'd visive ; will give a man but a sorry account of the instruments and manner of vision it self , or of the knowledge of that opificer , who , as the scripture speaks , form'd the eye . and he that can take up with this easy theory of vision , will not think it necessary to take the pains to dissect the eyes of animals , nor study the books of mathematicians , to understand vision ; and accordingly , will have but mean thoughts of the contrivance of the organ , and the skill of the artificer , in comparison of the idea's that will be suggested of both of them , to him that , being profoundly skill'd in anatomy and opticks , by their help takes asunder the several coats , humours , and muscles , of which , that exquisite dioptrical instrument consists : and having separately consider'd the figure , size , consistence , texture , diaphaneity , or opacity , situation , and connexions , of each of them , and their coaptation in the whole eye , shall discover , by the help of the laws of opticks , how admirably this little organ is fitted , to receive the incident beams of light , and dispose them in the best manner possible , for compleating the lively representation of the almost infinitely various objects of sight . 't is easie for men to say in general terms , that the world is wisely fram'd ; but i doubt it often happens , that men confess , that the creatures are wisely made , rather because upon other grounds they believe god to be a wise agent , than because so slight an account as the school philosophy gives of particular creatures , convinces them of any divine wisdom in the creator . and tho' i am willing to grant , that some impressions of god's wisdom are so conspicuous , that ( as i lately intimated ) even a superficial philosopher may thence infer , that the author of such works must be a wise agent ; yet , how wise an agent he has in those works express'd himself to be , none but an experimental philosopher can well discern . and 't is not by a slight survey , but by a diligent and skilful scrutiny , of the works of god , that a man must be , by a rational and affective conviction , engag'd to acknowledge with the prophet , that the author of nature is wonderful in counsel , and excellent in working , isa . xxviii . 29. ii. after the existence of the deity , the next grand principle of natural religion , is , the immortality of the rational soul ; whose genuine consequence is , the belief and expectation of a future and everlasting state. for this important truth , divers arguments may be alledg'd , that may persuade a sober and well-disposed man to embrace it : but to convince a learned adversary , the strongest argument , that the light of nature supplies us with , seems to be that which is afforded by the real philosophy . for this teacheth us to form true and distinct notions of the body , and the mind ; and thereby manifests so great a difference in their essential attributes , that the same thing cannot be both . this it makes out more distinctly , by enumerating several faculties and functions of the rational soul ; such as , to understand , and that so , as to form conceptions of abstracted things , of universals , of immaterial spirits , and even of that infinitely perfect one , god himself : and also , to conceive , and demonstrate , that there are incommensurable lines , and surd numbers ; to make ratiocinations , and both cogent and concatenated inferences , about these things ; to express their intellectual notions , pro re natâ , by words or instituted signs , to other men ; to exercise free-will about many things ; and to make reflections on its own acts , both of intellect and will. for these and the like prerogatives , that are peculiar to the human mind , and superior to any thing that belongs to the outward senses , or to the imagination it self , manifest , that the rational soul is a being of an higher order , than corporeal ; and consequently , that the seat of these spiritual faculties , and the source of these operations , is a substance , that being in its own nature distinct from the body , is not naturally subject to dye or perish with it . and in reference to this truth , our virtuoso hath an advantage of a mere school-philosopher . for being acquainted with the true and real causes of putrefaction , and other physical kinds of corruption ; and thereby discerning , that the things that destroy bodies , are the avolation , or other recess , of some necessary parts , and such a depraving transposition of the component portions of matter , as is altogether incongruous to the structure and mechanical modification , that is essential to a body of that species , or kind , it belongs to : our naturalist , i say , knowing this , plainly perceives , that these causes of destruction can have no place in the rational soul ; which being an immaterial spirit , and consequently a substance not really divisible , can have no parts expell'd or transpos'd , and so being exempted from the physical causes of corruption that destroy bodies , she ought to last always . and being a rational creature , endow'd with internal principles of acting , as appears in free-will , she ought to live for ever , unless it please god to annihilate her ; which we have no reason to suppose he will do . but on the other side , the modern peripateticks ( for i question whether aristotle himself were of the same opinion ) maintain substantial forms , by some of them , styl'd semi-substantiae , to which in apes , elephants , and others , that pass for ingenious animals , they ascribe some such faculties and functions , as seem to differ but gradually from those of the rational soul ; and ( how innocent soever i grant their intentions to be ) their doctrine tends much to enervate , if not quite to disable , the chief physical way of probation , whence the immortality of man's mind is justly inferr'd . for since according to the peripateticks , substantial forms , are , as they speak , educ'd out of the power or potentiality of the matter ; and do so depend upon it , not only as to action , but as to being , that they cannot at all subsist without it : but when the particular body ( as an herb , a stone , or a bird , ) is destroy'd , they perish with it ; or , ( as some of them scarce intelligibly express the same thing ) fall back into the basom of the matter : i think they give great advantage to atheists , and cavillers , to impugn the minds immortality . for if to an ape , or other brute animal , there belongs a being more noble than matter , that can actuate and inform it , and make it self the architect of its own mansion , tho' so admirable as that of an ape , or an elephant ; if this being can in the body it hath fram'd , perform all the functions of a vegetable soul ; and besides those , see , hear , tast , smell , imagin , infer , remember , love , hate , fear , hope , expect , &c. and yet be a mortal thing , and perish with the body : 't will not be difficult for those enemies of religion , who are willing to think the soul mortal , because their brutish lives make them wish she were , to fancy , that human minds are but a somewhat more noble , but not for that less mortal , kind of substantial forms ; as amongst sensitive souls themselves , which they acknowledge to be equally mortal , there is a great disparity in degrees , that of a monky , for instance , being very far superior to that of an oyster . iii. the third main principle of unreveal'd religion , and consequently of reveal'd , ( which presupposes natural religion , as it 's foundation ) is a belief of the divine providence . and in this grand article , as well as in the two foregoing , a man may be much confirm'd by experimental philosophy ; both as it affords him positive inducements to acknowledge the article , and as it shews the great improbability of the two main grounds , on one or other of which , ( for they are not well consistent ) is founded the denyal of god's providence . a virtuoso , that by manifold and curious experiments searches deep into the nature of things , has great and peculiar advantages , to discover and observe the excellent fabrick of the world , as 't is an immense aggregate of the several creatures that compose it ; and to take notice in its particular parts , especially those that are animated , of such exquisite contrivances , and such admirable coordinations , and subordinations , in reference to each other , as lie hid from those beholders that are not both attentive and skilful . when our virtuoso contemplates the vastness , scarce conceivable swiftness , and yet constant regularity , of the various motions , of the sun , moon , and other celestial lights : when he considers how the magnetism of the earth makes its poles constantly look the same way , notwithstanding the motions of its fluid vortex ; how by daily turning about its own center in four and twenty hours , it receives as much light , and benefit from the sun , and all the glorious constellations of the firmament , as if they , with all the vast heavenly region they belong to , mov'd about it in the same time ; how by its situation among them , it enjoys the regular vicissitudes of day and night , summer and winter , &c. how the several parts of the sublunary world are mutually subservient to one another , and most of them ( one way or other ) serviceable to man ; how excellently the bodies of animals are contriv'd ; what various and congruous provision is made for differing animals , that they may subsist as long as they should , according to the institution of nature , by furnishing them , according to their respective natures , some with strength to take their food by force , others with industry to procure it by subtilty ; some with arms , as horns , hoofs , scales , tusks , poysons , stings , &c. to defend themselves , and offend their enemies ; some with wings or swiftness to fly from dangers ; some with foresight to prevent them ; some with craft , and perhaps strange fetches of it , to elude them ; how being distinguish'd into two sexes , each of these is furnish'd with apposite organs , for the propagation of the species , and with skill and kindness to nourish and train up their young ones , till they can shift for themselves ; how admirable , and indeed astonishing , a process is gone through in the formation of the foetus ▪ , especially of a human one ; how divers animals are endowed with strange instincts , whose effects sometimes seem much to surpass those of reason it self ; tho' they are superadded to the mechanical structure of the animal , and argue a respect to things very remote from it , either in time , place , or both , and perhaps also to the grand fabrick or system of the world , and the general oeconomy of nature . when , as i was saying , a philosopher duly reflects on these things , and many others of the like import , he will think it highly rational to infer from them these three conclusions . first , that a machine so immense , so beautiful , so well contriv'd , and , in a word , so admirable , as the world , cannot have been the effect of mere chance , or the tumultuous justlings and fortuitous concourse of atoms , but must have been produc'd by a cause , exceedingly powerful , wise , and beneficent . secondly , that this most potent author , and ( if i may so speak ) opificer of the world , hath not abandon'd a masterpiece so worthy of him , but does still maintain and preserve it ; so regulating the stupendiously swift motions of the great globes , and other vast masses of the mundane matter , that they do not , by any notable irregularity , disorder the grand system of the universe , and reduce it to a kind of chaos , or confus'd state of shuffl'd and deprav'd things . thirdly , that as it is not above the ability of the divine author of things , though a single being , to preserve and govern all his visible works , how great and numerous soever ; so he thinks it not below his dignity and majesty , to extend his care and beneficence to particular bodies , and even to the meanest creatures ; providing not only for the nourishment , but for the propagation , of spiders and ants themselves . and indeed , since the truth of this assertion , that god governs the world he has made , would appear ( if it did not by other proofs ) by the constancy , and regularity , and astonishingly rapid motions of the vast coelestial bodies , and by the long trains of as admirable , as necessary , artifices , that are employ'd to the propagation of various sorts of animals , ( whether viviparous , or oviparous ; ) i see not why it should be deny'd , that god's providence may reach to his particular works here below , especially to the noblest of them , man ; since most of those learned men that deny this , as derogatory to god's majesty and happiness , acknowledge , that at the first creation , or ( if they dislike that term ) formation of things ; the great author of them must not only have extended his care , to the grand system of the universe in general , but allow'd it to descend so low , as to contrive all the minute , and various parts , ( and even the most homely ones ) not only of greater and ( reputedly ) more perfect animals , as elephants , whales , and men ; but such small and abject ones , as flies , ants , fleas , &c. which being manifestly propagated by eggs laid by the female , cannot reasonably be thought the off-spring of putrefaction . whence i gather , as from matter of fact , that to be concern'd for the welfare , even of particular animals ; as it is agreeable to god's all-pervading wisdom , and exuberant beneficence ; so ( whatever men's vanity may make them surmise ) it is not truly derogatory to his adorable greatness and majesty . and on this occasion , i shall add , that since man is the noblest of god's visible works ; since very many of them seem made for his use ; since , even as an animal , he is ( as the psalmist truly speaks ) wonderfully made , and curiously , or artificially wrought ; and since god has both given him a rational mind , and endow'd it with an intellect , whereby he can contemplate the works of nature , and by them acquire a conviction of the existence , and divers attributes , of their supremely perfect author ; since god hath planted notions and principles in the mind of man , fit to make him sensible , that he ought to adore god , as the most perfect of beings , the supreme lord and governor of the world , the author of his own nature , and all his enjoyments : since all this , i say , is so , natural reason dictates to him , that he ought to express the sentiments he has for this divine being , by veneration of his excellencies ; by gratitude for his benefits ; by humiliation , in view of his greatness , and majesty ; by an awe of his justice ; by reliance on his power , and goodness , when he duly endeavours to serve and please him ; and , in short , by those several acts of natural religion , that reason shews to be suitable , and therefore due to those several divine attributes of his , which it has led us to the knowledge of . and here i shall take leave to add , that , from the cartesian principles , ( which you know are embrac'd , by a great part of the modern virtuosi ) i think , i may draw a double argument for divine providence . for first , according to the cartesians , all local motion ( which is , under god , the grand principle of all actions among things corporeal ) is adventitious to matter ; and was at first produc'd in it , and is still every moment continu'd and preserv'd immediately by god : whence may be inferr'd , that he concurs to the actions of each particular agent , ( as they are physical ; ) and consequently , that his providence reaches to all and every one of them . and secondly , the same cartesians believe the rational soul to be an immaterial substance , really distinct and separable from the body . whence i infer , that the divine providence extends to every particular man ; since when ever an embryo , or little human body form'd in the womb , is , by being duly organiz'd , fitted to receive a rational mind , god is pleas'd to create one , and unite it with that body . in which transaction , there seems to me a necessity of a direct and particular intervention of the divine power ; since i understand not , by what physical charm or spell an immaterial ▪ substance can be allur'd into this or that particular embryo , of many that are at the same time fitted to receive a human soul ; nor by what merely mechanical ty , or band , an immaterial substance can be so durably ( perhaps for 80 or 100 years ) joyn'd and united with a corporeal , in which it finds no parts , that it has organs to take hold of , and to which it can furnish no parts to be fasten'd upon by them . nor do i better conceive , how a mere body can produce pain , pleasure , &c. by its own mere action , or rather endeavour to act , on an immaterial spirit . nor will the force of all that has been said for god's special providence , be eluded , by saying , with some deists , that after the first formation of the universe , all things are brought to pass by the setled laws of nature . for tho' this be confidently , and not without colour , pretended ; yet , i confess , it does not satisfie me . for , beside the insuperable difficulty there is , to give an account of the first formation of things , which many ( especially aristotelian ) deists will not ascribe to god ; and besides that the laws of motion ▪ without which the present state and course of things could not be maintain'd , did not necessarily spring from the nature of matter , but depended upon the will of the divine author of things : besides this , i say , i look upon a law , as a moral , not a physical , cause , as being indeed but a notional thing , according to which ▪ an intelligent and free agent is bound to regulate its actions . but inanimate bodies are utterly incapable of understanding what a law is , or what it injoyns , or when they act conformably or unconformably to it ; and therefore the actions of inanimate bodies , which cannot incite or moderate their own actions , are produc'd by real power , not by laws ; tho' the agents , if intelligent , may regulate the exertions of their power by settled rules . iv. i have taken notice of two other accounts , upon which the experimental knowledge of god's works , may , in a well-dispos'd mind , conduce to establish the belief of his providence ; and therefore , tho' i shall not dwell long upon them , i must not altogether pretermit them . first then , when our virtuoso sees how many , and how various , and oftentimes how strange , and how admirable structures , instincts , and other artifices , the wise opificer hath furnish'd , even brutes and plants withal , to purchase and assimilate their food , to defend or otherwise secure themselves from hostile things , and ( to be short ) to maintain their lives , and propagate their species ; it will very much conduce to persuade him , that so wise an agent , who has at command so many differing and excellent methods and tools , to accomplish what he designs ; and does oftentimes actually employ them , for the preservation and welfare of beasts , and even of plants , can never want means to compass his most wise and just ends , in relation to mankind ; being able , by ways that we should never dream of , to execute his menaces , and fulfil his promises . but of these rare structures , instincts , and other methods , and , if i may so style some of them with reverence , stratagems and fetches of divine skill , that god is pleas'd to employ in the conduct of the visible world , especially animals , i have already elsewhere purposely discours'd , and therefore shall now proceed , and observe , in the second place , that , when we duly consider the very differing ends , to which many of god's particular works , especially those that are animated , seem design'd , in reference both to their own welfare , and the utility of man ; and with how much wisdom , and , i had almost said , care , the glorious creator has been pleas'd to supply them with means admirably fit for the attainment of these respective ends ; we cannot but think it highly probable , that so wise , and so benign a being , has not left his noblest visible creature , man , unfurnish'd with means to procure his own welfare , and obtain his true end , if he be not culpably wanting to himself . and since man is endowed with reason , which may convince him , ( of what neither a plant , nor brute animal is capable of knowing , namely ) that god is both his maker , and his continual benefactor ; since his reason likewise teacheth him , that upon both those accounts , besides others , god may justly expect and require worship and obedience from him ; since also the same rational faculty may persuade him , that it may well become the majesty and wisdom of god , as the sovereign rector of the world , t●… give a law to man , who is a rational creature , capable of understanding and obeying it , and thereby glorifying the author of it ; since , ( farthermore ) finding in his own mind ( if it be not deprav'd by vice , or lusts ) a principle that dict●●●●… to him , that he owes a veneration , and other suitable sentiments , to the divinely excellent author of his being , and his continual and munificent benefactor ; since , on these scores , his conscience will convince him of his obligation to all the essential duties of natural religion ; and since , lastly , his reason may convince him , that his soul is immortal , and is therefore capable , as well as desirous , to be everlastingly happy , after it has left the body ; he must in reason be strongly inclin'd to wish for a supernatural discovery of what god would have him believe and do. and therefore if , being thus prepared , he shall be very credibly informed , that god hath actually been pleas'd to discover , by supernatural revelation , ( what , by reason , without it , he can either not at all , or but rovingly , guess at ) what kind of worship and obedience will be most acceptable to him ; and to encourage ▪ man to both these , by explicite promises of that felicity , that man , without them , can but faintly hope for , he would be ready then thankfully to acknowledge , that this way of proceeding beseems the transcendent goodness of god , without derogating from his majesty and wisdom . and by these and the like reflections , whereof some were formerly intimated , a philosopher , that takes notice of the wonderful providence , that god descends to exercise for the welfare of inferiour and irrational creatures , will have an advantage above men not vers'd in the works and course of nature , to believe , upon the historical and other proofs that christianity offers , that god has actually vouchsafed to man , his noblest , and only rational visible creature , an explicite and positive law , enforc'd by threatning severe penalties to the stubborn transgressors ; and promising , to the sincere obeyers , rewards suitable to his own greatness and goodness . and thus the consideration of god's providence , in the conduct of things corporeal , may prove , to a well dispos'd contemplator , a bridge , whereon he may pass from natural to reveal'd religion . i have been the more particular and express , in what i have said about divine providence , because i did not find other writers had made it needless for me to do so : and i dwelt the longer upon the existence of the deity , and the immortality of the soul , that i might let you see , that i did not speak groundlesly or rashly , but that i had consider'd what i said , when i asserted , that the experimental philosophy might afford a well dispos'd mind considerable helps to natural religion . i find my self therefore now at liberty to proceed to farther considerations , and represent to you , that v. another thing , that disposes an experimentarian philosopher to embrace religion , is , that his genius and course of studies accustoms him to value and delight in abstracted truths ; by which term , i here mean such truths , as do not at all , or do but very little , gratifie mens ambition , sensuality , or other inferiour passions and appetites . for , whereas the generality of those that are averse from religion are enclin'd to be so , upon this account , ( among others ) that they have a contempt or undervaluation of all truths , that do not gratifie their passions or interests ; he that is addicted to knowledge experimental , is accustom'd both to persue , esteem , and relish many truths , that do not delight his senses , or gratifie his passions , or his interests , but only entertain his understanding with that manly and spiritual satisfaction , that is naturally afforded it by the attainment of clear and noble truths , which are its genuine objects and delights . and tho' i grant , that the discoveries made by the help of physical or mechanical experiments , are not , for the most part , of kin to religion ; yet , besides that some of them do manifestly conduce to establish or illustrate natural theology , which is that , ( as , tho' noted already , deserves to be inculcated ) which reveal'd religion , and consequently that of christians , must be founded on , or must suppose : besides this , i say , we may argue à fortiori , that he , that is accustomed to prize truths of an inferior kind , because they are truths , will be much more dispos'd to value divine truths , which are of a much higher and nobler order , and of an inestimable and eternal advantage . vi. there is another thing , that is too pertinent to the main scope of this discourse to be here pretermitted : and it is , that both the temper of mind , that makes a man most proper to be a virtuoso , and the way of philosophising , he chiefly employ's , conduce much to give him a sufficient , and yet well grounded and duly limited , docility ; which is a great disposition to the entertainment of reveal'd religion . in the vulgar and superficial philosophy , wherein a man is allowed to think , that he has done his part well enough , when he has ascrib'd things to a substantial form , or to nature , or to some real quality , whether manifest or occult , without proving that there are such causes , or intelligibly declaring , how they produce the phaenomena , or effects referr'd to them ; in this philosophy , i say , 't is easie for a man to have a great opinion of his own knowledge , and be puft up by it . but a virtuoso , that cannot satisfie himself , nor dares pretend to satisfie others , till he can , by hypotheses that may be understood and prov'd , declare intelligibly the manner of the operation of the causes he assigns , will often find it so difficult a task to do so , that he will easily discern , that he needs further information , and therefore ought to seek for it where 't is the most likely to be had ; and not only to admit , but welcome it , if he finds it . besides , the litigious philosophy of the schools seldom furnishes its disciples with better than dialectical or probable arguments , which are not proper , either fully to satisfie the person that employs them , or leave his adversary without any answer , plausible at least , if not full as probable as the objection ; upon which account , men that have more wit than sincere love of truth , will be able to dispute speciously enough , as long as they have a mind to do so . and as such slippery arguments are not able to convince even him that employs them , if he be a man of judgment ; so , if he deals with a witty adversary , they will leave him able to elude any arguments of the like nature , with which he shall be press'd . and in effect we see , that in the aristotelian philosophy there are divers questions , such as , whether the elements retain their distinct nature in a mixt body ? whether the caelestial orbs are mov'd by intelligences ? to omit many others , which are as it were stated questions ; and as they have been disputed from age to age , are like to continue questions for many more , if that philosophy shall last so long . but a virtuoso , that is wont in his reasonings to attend to the principles of mathematicks , and sound philosophy , and to the clear testimonies of sense , or well verifi'd experiments , acquires a habit of discerning the cogency of an argument , or way of probation ; and easily discerns , that dialectical subtilties , and school tricks , cannot shift off its force , but finds more satisfaction in embracing a demonstrated truth , than in the vain glory of disputing subtilly against it . vii . another thing that may dispose a studious searcher of truth , ( not by speculations only , but ) by experiments , for theology , is , that his inquisitiveness , and course of studies , makes him both willing and fit to search out and discover deep and vnobvious truths . i have with trouble observ'd , that the greater part of the libertines we have among us , being men of pilate's humor , ( who , when he had scornfully ask'd what is truth ? would not stay for an answer ) do , with great fastidiousness , decline the study of all truths that require a serious and setled application of mind . these men are , for the most part , a sort of superficial and desultory wits , that go no further than the out side of things , without penetrating into the recesses of them ; and being easily tir'd with contemplating one , pass quickly to another ; the consideration whereof they , with the same lightness , forsake . and upon this account , among others , it is , that this sort of men , tho' often much applauded by others , because the most are but superficial , as well as they , do almost as seldom make good philosophers , as good christians . for tho' all the good arguments , that may be brought to evince the truth of natural ( and reveal'd ) religion , be not abstruse ; yet some of the chief ones , especially those that prove the existence and special providence of god , and the souls immortality , are , if not of a metaphysical , yet at least of a philosophical , nature ; and will scarce be clearly understood , and duely relish'd , but by a person capable of , and somwhat accustom'd to , attentive and lasting speculations , ( as in another paper has been more fully declar'd . ) but now , a man addicted to prosecute discoveries of truths , not only by serious meditation , but by intricate and laborious experiments , will not easily be deterr'd from effectually prosecuting his end , by the troublesomness or difficulties that attend the clearing of those notions , and matters of fact , whereon solid arguments for natural , or reveal'd , religion , are founded ; how remote soever those truths may be from vulgar apprehensions . in short , whereas a superficial wit , such as is frequently found in libertins , and often helps to make them such , may be compar'd to an ordinary swimmer , who can reach but such things as float upon the water ; an experimental philosopher may be compar'd to a skilful diver , that cannot only fetch those things that lye upon the surface of the sea , but make his way to the very bottom of it ; and thence fetch up pearls , corals , and other precious things , that in those depths lye conceal'd from other men's sight and reach . we have already seen , that experimental philosophy is , in its own nature , friendly to religion in general . wherefore i shall now add , that the reverence i pay experience , especially as it gives both grounds and hints to rational notions and conclusions , does not a little conduce to the assent i give to the truth of the christian religion in particular . this excellent religion is recommended to well disposed minds , by a greater number of prerogatives , and other arguments , than it were proper for me to insist on in this discourse : and yet my design engages me to consider a few of them somwhat particularly . 1. and first , i shall observe , that , whereas the three grand arguments , that conjointly evince the truth of the christian religion in general , are ( at least in my opinion ) the excellency of the doctrine , which makes it worthy to have proceeded from god ; the testimony of the divine miracles , that were wrought to recommend it ; the great effects , produc'd in the world by it . two of these three arguments ( for the first is of a more speculative nature ) are bottom'd upon matters of fact , and consequently are likely to be the most prevalent upon those that have a great veneration for experience , and are duly dispos'd to frame such pious reflections , as it warrants and leads them ▪ to make . this last clause i add , because , though i have formerly more than intimated somthing of the like import , yet 't is so necessary to my design that you should take special notice of it , that i must not here omit to advertise you , that , when , in this discourse , i speak of an experimental philosopher , or virtuoso ; i do not mean , either , on this hand , a libertine , tho' ingenious ; or a sensualist , though curious ; or , on that hand , a mere empirick , or some vulgar chymist , that looks upon nothing as experimental , wherein chymistry , mechanicks , &c. are not employ'd ; and who too often makes experiments , without making reflection on them , as having it more in his aim to produce effects , than to discover truths . but the person i here mean , is such a one , as by attentively looking about him , gathers experience , not from his own tryals alone , but from divers other matters of fact , which he heedfully observes , though he had no share in the effecting them ; and on which he is dispos'd to make such reflections , as may ( unforcedly ) be apply'd to confirm and encrease in him the sentiments of natural religion , and facilitate his submission and adherence to the christian religion . an experimental philosopher , thus dispos'd , will , with the divine assistance , ( which he will be careful to implore ) find pregnant motives to the belief of christianity , in the two last of the three arguments of its truth , that i lately propos'd . that which is drawn from the effects of this religion in the world , as it is last nam'd , so i shall defer the consideration of it , till i have treated of the other ; namely the testimony of divine miracles , whose difficulty makes it requisite for us to consider it the more attentively , and distinctly declare the grounds , upon which experience may be esteemed a good topick on the present occasion . for the clearing of this matter , i shall represent to you , that the word experience may admit of divers senses , whereof one is far more comprehensive than another ; and likewise of several divisions and distributions . for , besides its more restrained acceptation , it is somtimes set in contra-distinction to reason , so as to comprehend , not only those phaenomena that nature or art exhibits to our outward senses , but those things that we perceive to pass within our selves ; and all those ways of information , whereby we attain any knowledge that we do not owe to abstracted reason . so that , without stretching the word to the utmost extent of which 't is capable , and to which it has been enlarg'd ; it may be look'd upon as so comprehensive a term , that i think it may be of some importance to my present design , and perhaps to theology it self , to propose to you a distribution of experience , that will not , i hope , be found useless to clear the extent of that term. i shall then take the freedom to enlarge the signification of the word beyond its commonest limits , and divide it , for distinctions sake , into immediate and vicarious experience ; or rather somwhat less compendiously , but perhaps more commodiously , into personal , historical , and supernatural , ( which may be also styl'd theological : ) referring the first of the three members of this distribution to immediate experience , and the two others , to vicarious . i call that personal experience , which a man acquires immediately by himself , and accrews to him by his own sensations , or the exercise of his faculties , without the intervention of any external testimony . 't is by this experience that we know , that the sun is bright ; fire , hot ; snow , cold , and white ; that upon the want of aliments we feel hunger ; that we hope for future goods ; that we love what we judge good , and hate what we think evil ; and discern that there is a great difference between a triangle and a circle , and can distinguish them by it . by historical experience , i mean that , which tho' it were personal in some other man , is but by his relation or testimony , whether immediately or mediately , conveyed to us . 't is by this that we know , that there were such men as julius caesar , and william the conqueror , and that joseph knew that pharaoh had a dream , which the aegyptian wise men could not expound . by theological experience , i mean that , by which we know what , supposing there is some divine revelation , god is pleas'd to relate or declare concerning himself , his attributes , his actions , his will , or his purposes ; whether immediately , ( or without the intervention of man ) as he somtimes did to job and moses , and constantly to christ our saviour : or by the intervention of angels , prophets , apostles , or inspir'd persons ; as he did to the israelites , and the primitive christian church ; and does still to us , by those written testimonies we call the scriptures . by personal experience , we know that there are stars in heaven ; by historical experience , we know that there was a new star seen by tycho and other astronomers , in cassiopaea , in the year 1572. and by theological experience we know , that the stars were made on the fourth day of the creation . by this you may see , that i do not in this discourse take experience in the strictest sense of all , but in a greater latitude , for the knowledge we have of any matter of fact , which , without owing it to ratiocination , either we acquire by the immediate testimony of our own senses and other faculties , or accrews to us by the communicated testimony of others . and i make the less scruple to take this liberty , because i observe , that , even in common acceptation , the word experience is not always meant of that which is immediate , but is often taken in a latitude . as when we say , that experience teaches us , who perhaps were never out of england , that the torrid zone is habitable , and inhabited ; and persuades learned men , that never had opportunity to make nice coelestial observations , that stars may be generated and perish , or at least begin to appear , and then disappear , in the coelestial region of the world. and on this kind of historical experience , consisting of the personal observations of hippocrates , galen , and other physicians , transmitted to us , a great part of the practice of physick is founded . and the most rational physicians reckon upon , as matters of fact , not only what other physicians have left upon record , but divers present things , which themselves can know but by the relation of their patients ; as , that a man has a particular antipathy to such a thing , which the doctor perhaps judges fit for him to use ; or that a woman with child longs for this or that determinate thing . and physicians reduce these and the like matters of fact to experience , as to one of the two columns of physick , distinguished from reason . since then learned men , as well as common use , confine not the application of the word experience to that which is personal , but employ it in a far greater latitude ; i see not , why that , which i call theological experience , may not be admitted ; since the revelations that god makes concerning what he has done , or purposes to do , are but testimonies of things , most of them matters of fact , and all of them such , as , so far forth as they are merely revelations , cannot be known by reasoning , but by testimony : whose being divine , and relating to theological subjects , does not alter its nature , tho it give it a peculiar and supereminent authority . having premis'd and clear'd the propos'd distribution of experience , it will now be seasonable to consider , how it may be apply'd to the matters of fact , that recommend the credibility of the christian religion ; and on this occasion , i shall distinctly offer you my thoughts , in the two following propositions . prop. i. we ought to believe divers things upon the information of experience , ( whether immediate , or vicarious ) which , without that information , we should judge unfit to be believ'd ; or antecedently to it , did actually judge contrary to reason . this proposition may be understood , either of persons , or of things , and will hold true , as to both . and first , as to persons ; if your own observation of what occurs among mankind do not satisfy you , that we are oblig'd , after sufficient tryal , frequently to alter the opinions , which upon probable reasons we had before entertain'd , of the fidelity , or prudence , or justice , or chastity , &c. of this or that person ; i shall refer you to the records of history , or appeal to the tribunals of judges . for both in the one , and at the other , you will find but too many instances and proofs from matters of fact , that persons look'd on , even by intelligent men , as honest , virtuous , and perhaps holy too , have prov'd guilty of falseness to their friends , perfidiousness to their princes , disloyalty to their husbands or wives , injustice to their neighbours , sacrilege , perjury , or other impieties to their god : and in the courts of justice , you will find a great part of the time employ'd to detect and punish , not only civil transgressions , as thefts , cheats , forgery , false-witness , adultery , and the like hainous crimes , perpetrated by those , that , before they were throughly sifted , pass'd for honest ; but you will find sins against nature , such as sodomy , and other unnatural lusts , the murders of parents by their children , and innocent children by their parents , nay , self-murder too ; tho' this be a crime , which cannot be acted without a violation of what seems the most universal and radicated law of nature , ( and is acknowledg'd so by wicked men ) self-preservation . but it will not be necessary more solicitously to prove , that we ought , upon the testimony of experience , to change the opinions we thought we had rationally taken up of persons ; and therefore i shall now proceed to make good the proposition , in the sense i chiefly intended , which is , as it relates to things . if experience did not both inform and certify us , who would believe , that a light black powder should be able , being duly manag'd , to throw down stone-walls , and blow up whole castles and rocks themselves , and do those other stupendous things , that we see actually perform'd by gun ▪ powder , made use of in ordnance , and in mines ? who would think , that two or three grains of opium , should so stupify a large human body , as to force a sleep , and oftentimes even without that , suspend the sharpest torments , in the cholick , gout , and other the most painful diseases , and that in patients of quite different ages , sexes , and constitutions ; in whom also the diseases are produc'd by differing , or even by contrary , causes ? who would believe , that the poyson adhering to the tooth of a mad dog , tho' perhaps so little as to be scarce discernable by sense , should be able , after the slight hurt is quite heal'd , to continue in the warm , and still perspirable , body of the bitten person , not only for some days or months , but sometimes for very many years ? and after , having lurk'd all that while , without giving any trouble to the patient , should on a sudden pervert the whole oeconomy of his body , and put him into a madness like that of the dog that bit him , discovering it self by that ▪ as admirable as fatal , symptom of hydrophobia ? but , besides a multitude of instances that may be given of truths , that , were it not for experience , we should refuse to believe ; because the small strength of such agents , seems altogether disproportionate to the effects ascrib'd to them : many other instances might be alleg'd , wherein we assent to experience , even when its informations seem contrary to reason , and that which , perhaps , we did actually and without scruple take to be true. since gravity is the principle , that determins falling bodies to move towards the center of the earth ; it seems very rational to believe , with the generality of philosophers , that therein follow aristotle ; that , in proportion as one body is more heavy than another , so it shall fall to the ground faster than the other . whence it has been , especially by some of the peripatetick school , inferr'd , that of two homogeneous bodies , whereof one does , for example , weigh ten pounds , and the other but one pound ; the former being let fall from the same height , and at the same time , with the latter , will reach the ground ten times sooner . but notwithstanding this plausible ratiocination , experience shews us , ( and i have purposely try'd it ) that ( at least in moderate heights , such as those of our towers , and other elevated buildings ) bodies of very unequal weight , let fall together , will reach the ground at the same time ; or so near it , that 't is not easy to perceive any difference in the velocity of their descent . 't is generally taken for granted by naturalists , as well as others , that strong and loud noises , as they are heard much farther off than fainter sounds , so , if the sonorous bodies be equally distant from the ear , the very strong sound will arrive much sooner at it , than the other ; and yet by the experiments of the moderns about the velocity of sounds , ( in making divers of which , i have endeavour'd to be accurate ) it appears , that weaker sounds are ( at least as to sense ) transmitted through the air as swiftly as stronger ones . and indeed , 't is often observ'd , that when cannons and muskets are discharg'd together , the noises of both arrive also together at the ear ; which would not be , if the sound of a cannon were any thing near as much swifter , as 't is louder , than that of a musket . it seems irrational to conceive , that a smaller and weaker loadstone , may draw away a piece of steel from a larger and stronger ; and yet experience ( which both others and i have made ) evinces , that in some cases , this paradox is a truth . it has generally , by philosophers as well as other men , been look'd upon as manifest , and consonant to reason , that cold condenses water more or less , according as the degree of the cold is ; and ( consequently ) that ice is water reduc'd into a lesser volume . but 't is plain , by experiments carefully made , ( some of which i have elsewhere publish'd ) that by glaciation , water is rather expanded ; or at least , that ice takes up more room , than the water did before it was congeal'd . and of this sort of instances , where we believe , upon the authority of experience , things that are contrary to what we should otherwise judge to be a dictate or conclusion of reason ; i could add many , if i thought it as needful in this place , as in some other papers , where i have given them already . and now it will be seasonable to put you in mind , that in one part of the proposition , hitherto discours'd of , it appears , that i design'd to extend the force of the arguments , grounded upon experience , to that which is not immediate , but vicarious ; that is , not personally our own , but communicated by others ; provided it be competently attested , and duly convey'd to us. there will need but a little reflection on what is judg'd reasonable , and freely practis'd , by philosophers themselves , to justify this proposition . for how many conclusions have the modern naturalists admitted , tho' not only abstracted reason never led men to make them , but plausible arguments , and the notions and axioms of the most generally receiv'd philosophy , were repugnant to them . thus , that in heaven it self there should be generations and corruptions , was not only unobserv'd before the time of aristotle , ( who thence argues the incorruptibility of coelestial bodies ) but is contradicted by his arguments ; and yet both many others , and i , have seen great spots ( perhaps bigger than england , or than europe it self ) generated and dissipated on or near the surface of the sun ; and several of the modern philosophers and astronomers , having never had the good fortune to see any of these , ( which indeed of late years have but rarely appear'd ) must take these phaenomena upon the credit of those that have observ'd them . and much more must they do so , who , in spight of the vulgar philosophy , which made all comets sublunary , believe , there were coelestial , and perhaps firmamentary , comets . for , that they were above the concave of the moon 's orb , we must believe upon the affirmation of those that observ'd them , which very few have done themselves . and the height of the famous comet , or disappearing star , in cassiopaea , in the year 1572. whereon so much stress is laid by our philosophers and mathematicians , is admitted and urg'd , chiefly upon the belief they have , not only of tycho's veracity , but his skill in observing the motions and phaenomena of that coelestial light , and particularly its having no parallax . in short , the great architect of experimental history , sir francis bacon , when he divides it but into three parts , assigns the second of them to what he calls praeter-generations ; such as monsters , prodigies , and other things ; which being ( as to us ) but casualties , all those that happen'd in other times and places than we have liv'd in , ( and those will be confess'd to be incomparably more than any of us has personally observ'd ) we must take upon the credit of others . and yet these , ( vicarious experiments ) by suggesting new instances of nature's power , and uncommon ways of working ; and by overthrowing , or limiting , received rules and traditions , afford us a considerable and instructive part of natural history , without which , it would not be either so sound , or so compleat . prop. ii. after what has been hitherto discours'd , it may be , i hope , both seasonable and warrantable to advance to , and assert , our second proposition ; viz. that we ought to have a great and particular regard to those things that are recommended to our belief , by what we have reduc'd to real , tho' supernatural , experience . for , 1. 't is manifest , that the most rational men scruple not to believe , upon competent testimony , many things , whose truth did no way appear to them by the consideration of the nature of the things themselves ; nay , tho' what is thus believ'd upon testimony be so strange , and , setting aside that testimony , would seem so irrational , that antecedently to that testimony , the things at last admitted as truths , were actually rejected as errors , or judg'd altogether unfit to be believ'd . and i must here desire you to consider , that the points wherein experience over-rules that , which , before it superven'd , was judg'd to be most agreeable to reason , concern things merely natural or civil , whereof human reason is held to be a proper judge : whereas many of the points recommended by supernatural experience , concern things of a superior order ; many of which are not to be adaequately estimated by the same rules with things merely corporeal or civil ; and some of which , as the essence and manner of existence , and some peculiar attributes , of the infinite god , involve or require such a knowledge of what is infinite , as much passes the reach of our limited intellects . but this is not all . for , 2. you may consider in the next place , that , whereas 't is as justly as generally granted , that the better qualify'd a witness is , in the capacity of a witness , the stronger assent his testimony deserves ; we ought of all the things that can be recommended to us by testimony , to receive those with the highest degree of assent , that are taught us by god , by the intervention of those persons , that appear to have been commission'd by him to declare his mind to men. for the two grand requisites of a witness , being the knowledge he has of the things he delivers , and his faithfulness in truly delivering what he knows ; all human testimony must on these accounts be inferior to divine testimony : since this ( later ) is warranted both by the veracity of god , ( which is generally acknowledg'd by those that believe his existence ) and by his boundless knowledge ; which makes it as impossible he should be deceiv'd himself , as the other does , that he should deceive us . and , because that , for the delivery of the divine testimony we are speaking of , it has oftentimes pleas'd god , who is a most free , as well as a most wise , agent , to make use of unpromising persons as his instruments ; i shall not on this occasion altogether overlook this circumstance , that an experimental philosopher so often encreases his knowledge of natural things , by what he learns from the observations and practises , even of mean , and perhaps of illiterate , persons , ( such as shepherds , plowmen , smiths , fowlers , &c. ) because they are conversant with the works of nature ; that he is not only willing to admit , but often curious to seek for informations from them , and therefore is not like to find much repugnancy in receiving the doctrines of reveal'd religion , such as christianity , if the teachers of it were honest men , and had opportunity to know the truth of the things they deliver , tho' they were fishermen , tentmakers , or some other mean profession . and indeed , ( to enlarge a little upon a subject that , i fear , has scarce been consider'd ) such a person as our virtuoso , will , with both great willingness , and no less advantage , exercise himself in perusing , with great attention , and much regard , the writings of the apostles , evangelists , and ancient prophets ; notwithstanding any meanness of their first condition , or of their secular employments . and in these sacred writings , he will not only readily suffer himself to be instructed in these grand and catholick articles of religion , which , because of their necessity or very great usefulness , are to be met with in many places , and in variety of expressions , by honest and duly dispos'd readers : but he will , in stead of disdaining such tutors , both expect , and carefully strive , to improve his knowledge of divine things in general , even by those hints , and incidental passages , that a careless or ordinary reader would overlook , or not expect any thing from . for , as the faecundity of the scriptures is not wont to be enough discern'd , when the sacred writers transiently touch upon , or glance at , a great many subjects , that they do not expresly handle , and that therefore are not vulgarly taken notice of ; so the docility we have ascrib'd to our virtuoso , will make him repose a great deal of trust in the testimony of inspir'd persons , such as christ and his apostles , about things of all sorts , either usually taken notice of or not , that relate to objects of a supernatural order ; especially if among these , god himself , and his purposes , be compriz'd , since divers of those things are not knowable without revelation , and others are best known by it . and to be allow'd to ground a belief about such things , on the relations and other testimonies of those that were in the scripture-phrase , eye witnesses and ministers of the things they speak of , will by our virtuoso be justly reputed such an advantage , in order to the knowledge of things divine , as the consulting with navigators and travellers to america , is , to him that is curious to learn the state of that new-world . for an ordinary sea-man or traveller , that had the opportunity with columbus to sail along the several coasts of it , and pass up and down thorow the country , was able at his return to inform men of an hundred things , that they should never have learn'd by aristotle's philosophy , or ptolomy's geography ; and might not only acquaint them with divers particulars , consonant to the opinions which their formerly receiv'd physicks and cosmography did suggest , but also rectify divers erroneous presumptions and mistakes , which till then they thought very agreeable to the dictates of those sciences , and so to reason . and , as one , that had a candid and knowing friend intimate with columbus , might better rely on his informations about many particulars of the natural history of those parts , than on those of an hundred school-philosophers , that knew but what they learned from aristotle , pliny , aelian , and the like ancient naturalists ; so , and much more , may we rely on the accounts given us of theological things , by the apostles , and constant attendants of him that lay in the bosom of god his father , and commission'd them to declare to the world the whole counsel of god , as far as 't was necessary for man to know . we know , that fuller try al 's are allow'd , among ingenious men , to rectify the informations of the more imperfect ones ; and therefore i shall add , that , tho' the innate notions and sentiments , that nature gives us of the attributes and mind of god , be highly to be priz'd ; yet the informations that theological experience affords of those abstruse things , is far more excellent and compleat . for methinks , those great depths of god may be compar'd to the depths of the ocean . and we know , that in the sea , there are some abysses so deep , that the seaman's sounding-lines have never been able to reach to the bottom of them ; and where they are not unfathomable , all we are wont to do by our soundings , is , to fetch from the bottom some little gravel , or mud , or shells , or some such thing , that sticks to the tallow'd end of the plummet , and gives us but a very imperfect account of the bottom , even of the shallower parts of the sea : but if a skilful diver be employ'd , he will not only tell us , whether the bottom be muddy , gravelly , or sandy ; but will be able to give us a kind of topography of that submarine land , and acquaint us with many surprizing particulars , that we should never otherwise have discover'd , or perchance so much as dream'd of . and peradventure it may be no hyperbole to say , that the informations of a plummet , which reaches not to some depths , and brings but a very slender account of soils that lye in any , are not more short of those of a diver , than the informations philosophy gives us of some divine things , are of those compleater ones that may be had from the holy scriptures . and when i remember , how many opinions about the submarine parts , that i , among many other men , thought probable , i found cause to change , upon the conversation i had with a famous diver , that sometimes , by the help of an engine , stay'd several hours at the bottom of the sea ; i find the less reluctancy , to suffer opinions about divine matters , that before seem'd probable to me , to be rectifi'd by the fuller discoveries made of those things by the preachers of the gospel . you may find some things applyable to the confirmation of what has been newly deliver'd , in an essay , ( which you may see when you please ) that considers the bounds and use of experience in natural philosophy . wherefore remembring , that , before this late excursion , i was speaking of miracles , i shall now resume the subject , and proceed to tell you , that i have the more insisted upon the miracles that may be pleaded to recommend the christian religion , because i thought , that an argument grounded on them is little less than absolutely necessary , to evince , that any religion that men believe to be supernaturally reveal'd , and consequently that the christian , does really proceed from god. for , tho' the excellency of the christian doctrine , and other concurrent motives , may justly persuade me , that 't is worthy and likely to be given by god ; yet that de facto this doctrine comes from him by way of supernatural revelation , i can scarce be sufficiently ascertained , but by the miracles wrought by christ and his disciples , to evince , that the doctrine they preach'd , as commission'd by god to do so , was indeed his , being , as such , own'd by him. but these miracles having been wrought ( when 't was most fit and needful they should be wrought ) in the first ages of the church ; we , that live at so great a distance from them , can have no knowledge of them by our own senses , or immediate observation ; but must believe them upon the account of the formerly mention'd historical or vicarious experience , which is afforded us by the duly transmitted testimony of those , that were themselves ( to speak once more in an evangelist's phrase ) eye-witnesses and ministers of the things they relate . and since we scruple not to believe such strange prodigies , as celestial comets , vanishing and reappearing stars , islands founded by subterraneal fires in the sea , darkenings of the sun for many months together , earthquakes reaching above a thousand miles in length , and the like amazing anomalies of nature , upon the credit of human histories ; i see not , why that vicarious experience should not more be trusted , which has divers peculiar and concurrent circumstances to confirm it , and particularly the death that most of the first promulgators chearfully suffer'd to attest the truth of it , and the success and spreading of the doctrine authoriz'd by those miracles , and receiv'd chiefly upon their account . to which things , some perhaps would add , that 't is less incredible , that the author of nature should , for most weighty purposes , make stupendous alterations of the course of nature ; than that nature her self , for no such end , should by such prodigies , as are newly mention'd , as it were , throw her self out of her own course . miracles being so necessary to the establishment of reveal'd religion in general , it may be look'd upon as a farther disposition in our virtuoso to receive the christian religion , that the philosophy , he cultivates , does much conduce to enable him to judge aright of those strange things , that are by many propos'd as miracles , and believ'd to be so . for first , the knowledge he has of the various , and sometimes very wonderful , operations of some natural things , especially when they are skilfully improv'd , and dexterously apply'd by art , particularly mathematicks , mechanicks , and chymistry , will qualify him to distinguish , between things that are only strange and surprizing , and those that are truly miraculous : so that he will not mistake the effects of natural magick , for those of a divine power . and by this well-instructed wariness , he will be able to discover the subtil cheats and collusions of impostors ; by which , not only multitudes of all religions , especially heathen , but even learned men of most religions , for want of an insight into real philosophy , have formerly been , or are at this day , deluded , and drawn into idolatrous , superstitious , or otherwise erroneous , tenents or practices . and on the other side , the knowledge our virtuoso may have of what cannot be justly expected or pretended from the mechanical powers of matter , will enable him to discern , that divers things are not produceable by them , without the intervention of an intelligent superior power ; on which score he will frankly acknowledge , and heartily believe , divers effects to be truly miraculous , that may be plausibly enough ascrib'd to other causes in the vulgar philosophy ; where men are taught and wont to attribute stupendous unaccountable effects to sympathy , antipathy , fuga vacui , substantial forms , and especially to a certain being presum'd to be almost infinitely potent and wise , which they call nature : for this is represented as a king of goddess , whose power may be little less than boundless ; as i remember galen himself compares it to that of god , and saith , that he could not do such a thing , because nature cannot ; and censures moses for speaking as if he were of another mind . the whole passage is so weighty , that i thought fit to direct you to it in the margent , tho' , to comply with my hast , i forbear to transcribe and descant upon so prolix a one , and add to it divers other passages that i have met with in famous authors ; who , for want of knowing the true extent of the powers of matter and motion , left to themselves in the ordinary course of things , ascribe to natural causes , as they call them , such effects as are beyond their reach , unless they be elevated by agents of a superior order . i know it may be objected , that the hitherto-mention'd dispositions , that experimental knowledge may give a man , to admit the histories of the miracles recorded in the gospel ; and likewise to expect , that god will be able to perform the promises and menaces that are in his name deliver'd there , may be countervail'd by this , that those , who are so much acquainted with the mysteries of nature , and her various and strange ways of working , as a virtuoso may well be , may by that knowledge be strongly tempted to think , that those surprizing things that other men call miracles , are but effects of her power ; the extent of which , is not easily discern'd by ordinary men , nor safely defin'd by philosophers themselves . but this objection being plausible enough , to make me think it deserv'd to be seriously consider'd , i took an occasion that was once offer'd me , to examine the validity of it in a paper by it self : and this being at your command , i shall refer you to it . and i hope , that in the mean time it may suffice to say , that to make it reasonable to judge this or that particular performance , a supernatural one , it is not at all necessary , that it surpass the whole power of nature , that is , of physical agents ; provided , it surpass the power of that cause , or that complex of causes , from which , the effect must in reason , if it be purely natural or physical , be suppos'd to have proceeded . as for instance , that a fisherman or two should speak other languages than their own , does not at all exceed the power of nature , if they employ'd a competent time in learning them . but that a great number of fishermen , and other illiterate persons , should all on a sudden become linguists , and in an hour's time be able to speak intelligibly to a great number and variety of nations in their respective languages , as the new testament relates , that the apostles and their companions did on the day of pentecost : that gift of tongues , i say , was an ability , which in those circumstances of place , time , and persons , wherein 't was exercis'd , may justly be concluded to have been supernatural or miraculous . i fear you will think , i have dwelt too long upon the argument for christianity , drawn from that sort of matters of fact we call miracles ; tho' the uncommon way that my design led me to represent them in , would not permit me to make it out in few words . wherefore i shall now pass on to another argument , in favour of the same religion , that is afforded by experience , being drawn from the strangely successful propagation , and the happy effects of christianity , in the world. but having formerly had occasion to display this argument in a separate paper , which you may command a sight of , if i shall not have time to annex a transcript of it to the later sheets of this first part of the present essay , i will refer you for more ample proof to that writing , and content my self in this place briefly to touch some of the heads , and subjoyn a reflection or two that you will not meet with in that paper . 't is a notorious matter of fact , that in less than half an age , the christian religion was spread over a great part of the then known world ; insomuch , that in a few years after it began to be preach'd , the apostle of the gentiles could tell the romans with joy , that their faith ( i. e. profession of the gospel ) was spoken of throughout the whole world. and in the second century , tertullian , and other famous writers , shew , that the gospel had already numerous proselytes , in a great number of different kingdoms and provinces . but i forbear to mention , what he and others have magnificently said of the success of the gospel , because i had rather refer you to the plain narratives made of it by eusebius , socrates scholasticus , and other grave authors ; being of opinion , that mere historians may give to a philosophical reader , a more advantageous idea of the efficacy of that excellent doctrine , than eloquent orators , as such , can do . this wonderful quick progress of this religion being ascertain'd to our virtuoso , by a thing he is so much sway'd by , as experience ; it does not a little dispose him to believe the truth of so prevalent a religion . for , if he considers the persons that first promulgated it , they were but half a score of illiterate fishermen , and a few tent-makers , & other tradesmen . if he considers the means that were employ'd to propagate this doctrine , he finds , that they had neither arms , nor external power , to compel men to receive it ; nor riches , honours , or preferments , to bribe or allure them to it ; nor were they men of philosophical subtilty , to intrap or entangle the minds of their auditors . nor did they make use of the pompous ornaments of rhetorick , and fetches of oratory , to inveagle or entice men ; but treated of the most sublime and abstruse matters , in a most plain and unaffected style , as became lovers and teachers of truth . if he considers the nature of the doctrine , that in little time obtain'd so many proselytes , he will find , that , instead of being suited to the natural apprehensions , or the receiv'd opinions , of men ; and instead of gratifying their corrupt affections , or complying with so much as their innocentest interests ; it prescrib'd such mortifications , and such great strictness of life , and high degrees of virtue , as no legislator had ever dar'd to impose upon his subjects , nay , nor any philosopher on his disciples . and this doctrine was propos'd in such a way , and was accompany'd with predictions of such hardships and persecutions , that should in those times be the portion of its sincere professors , as if the law-giver had design'd rather to fright men from his doctrine , than allure them to it ; since they could not believe what he said , and foretold , to be true , without believing , that they should be made great sufferers by that belief . if our virtuoso considers the opposition made to the progress of the gospel , he will find cause to wonder , that it could ever be surmounted . for the heathens , which made by far the greatest part of the world , were deeply engag'd in polytheism , idolatry , magical rites and superstitions , and almost all kind of crimes , and some of these were shameless debaucheries , which oftentimes made a part of their worship . and the jews were by the corrupt leaven of the pharisees , and the impious errors of the sadduces , and the general mistakes of the nation about the person , office , and kingdom , of the messias ; and by their dotage upon their vain traditions , and numerous superstitions , grounded upon them : the gentiles , i say , and the jews , who were those that were to be converted , were , on these and other accounts , highly indispos'd to be made proselytes . especially when they could not own themselves to be such , without exposing their persons to be hated and despised , their possessions to be confiscated , their bodies to be imprison'd and tormented , and oftentimes their lives to be , in as ignominious as cruel ways , destroy'd . and whilst the secular magistrates made them suffer all these mischiefs , the venerated priests , the subtil philosophers , and the eloquent orators , persuaded the world ; that they deserv'd yet more than they endur'd ; and employ'd all their learning and wit to make the religion odious and ridiculous , as well as the embracers of it miserable : accusing the martyrs , and other christians , of no less than atheism , incest , and the inhuman shedding and drinking the innocent blood of infants . these and the like matters of fact when our virtuoso reflects on , and considers by what unpromising means , ( as far as they were but secular ) such seemingly insurmountable difficulties were conquer'd ; he cannot but by this historical experience be inclin'd to think , that effects , so disproportionate to the visible means , could not be brought to pass without the peculiar assistance and extraordinary blessing of god : by whom those successful preachers averr'd themselves to be commissionated . for , that the supernatural help , the christian doctrine appears to have had , was divine , not diabolical , will seem evident to our virtuoso , from the nature , tendency , and effects , of the doctrine it self ; which expresly teacheth , that there is but one god ; that he alone is to be worshipp'd , and not idols , nor any of the heathen daemons or deities ; that the devils are wicked , apostate , malicious , and miserable creatures , that are hated of god , and do extremely hate mankind ; and that those vices , as well as rites of worship that they have establish'd in the world , were abominable to god , and would be by degrees destroy'd by him : as in effect they soon began to be in many places of the world , where the worshippers of christ cast the devil out of his temples , out of mens veneration , & oftentimes out of their bodies too . one circumstance there is of the propagation of the gospel , which , tho' it may seem more extrinsecal than those hitherto mention'd , is yet too considerable to be here pretermitted ; since it is this , that the quick spreading and success of the christian doctrine in the world , was foretold both by the prophets of the old testament , and the author and promulgators of the new. for it being notorious , that there have been divers errors and superstitions , that have with too much celerity been spread far and wide in the world ; either by mere accidents , ( as they were reputed ) that were very friendly to them , or by the industry and artifices of men : this , i say , being so , it ought to be no small satisfaction to equitable judges , that the quick progress , and notable effects , of the christian religion , were foretold , partly by the ancient prophets , and partly by the messias and his apostles . for by these accomplish'd predictions it may appear , that the wonderful success of the gospel was not an effect of chance , but was long before determin'd by divine providence , as a work sit to be dear to god , and to be accomplish'd in a wonderful way by his peculiar assistance , ( as will by and by be somewhat more fully declar'd . ) that the triumphs of the gospel were foretold by several of the old prophets , may appear by their yet extant writings ; some of which are alleg'd to that purpose , by those writers of the new testament , that were endow'd with the same prophetick spirit . and if you please to consider the passages cited in the margent , you will easily grant , that those ancient inspir'd writers foresaw , that in the days of the messias , there should be a great and notable conversion of of the gentiles of several nations , to the worship of the only true god of israel : and tho' god did not think fit , that those predictions , extant in the gospel , should be so conspicuous and pompously set forth , that speak of the conversion that should be made , not only of the heathen world , but ( of a more ▪ refractory portion of mankind ) a great part of the jewish nation , to the christian doctrine ; yet there are divers passages in the new testament , that are real , tho' some of them unheeded , prophecies of the wonderful progress of the gospel , and the large extent of the kingdom of the messias . thus christ foretold , that his twelve apostles should be his witnesses , not only in judaea and samaria , but to the uttermost parts of the earth . and , according to the most probable explication of that text , in the 24th of st. matthew's gospel , which is usually referr'd to the end of the world , but seems rather to respect the destruction of jerusalem ; there is a prediction , that before the end , ( of the jewish polity , as well as the mosaical oeconomy ) the gospel of the kingdom ( of the messias ) should be preach'd or proclaim'd in the whole world , ( in that sense of the term world that was then much in use , and was employ'd by the evangelist luke to signify the roman world or empire . ) to which may be added , that ten or twelve fishermen ( called the apostles ) were sent to convert all nations to the worship of a crucify'd person ; which would have been a strange commission to be given such men at that time , if their master , who sent them , had not foreseen the success , as well as known the truth , of the doctrine he sent them to preach . the quick diffusion of the christian faith , and the swift growth of the christian church from despicable beginnings , to a greatness very disproportionate to them , are more than intimated , by what christ says of the leaven hid in a great quantity of meal ; and of the mustard seed that quickly grows ( in the hot and fertile country of judaea ) to a wonderful bigness and height ; since these passages , that perfunctory readers look on but as mere parables , were really prophecies , that quickly began to be manifestly fulfill'd . and it may bring no small authority to the predictions of the new testament , that when divers of them were made , there appear'd no likelihood that they should ever be made good . when a poor virgin , that was betroth'd to a carpenter , confidently pronounces , that all ages should call her blessed ; what probability was there , that what she said , should ever come to pass ? and when another private woman , then living in a village , had it foretold her , that a censur'd action of hers should be reported through the whole world , to her great praise ; what sober man , that were not a prophet , would venture to lose his credit , by making such a promise ? and therefore , since we see such unlikely predictions actually accomplish'd , it may well convince an unbyass'd man , that the authors of them , as well as the ancient seers , were really endow'd with a truly prophetick spirit ; and that the events by that foretold , were not effects of chance or policy , but of divine providence . i thought it not improper , to make the mention of these predictions follow so close the discourse of the miracles , because true prophecies of unlikely events , fulfill'd by unlikely means , are supernatural things ; and , as such , ( especially their author and design consider'd ) may properly enough be reckon'd among miracles . and i may add , that these have a peculiar advantage above most other miracles , on the score of their duration : since the manifest proofs of the predictions continue still , and are as visible as the extent of the christian religion ; and some of them are still more and more accomplish'd , by the conversions made of multitudes of infidels , in several vast regions of america , ( to name no other countries . ) so that if we may call some miracles transient ones , such as the turning water into wine at a wedding-feast in galilee ; and the darkening of the sun , when the moon was full , at the crucifixion of christ : accomplish'd predictions may be styl'd permanent ones ; and their difference may be set forth by the differing states of the mosaick manna : for , tho' both that which fell daily ( except on the sabbath ) in the wilderness , and that which was laid up in a pot before the testimony , were supernatural productions ; yet , whereas a portion of the former outlasted not two or three days , that kept in the pot was preserv'd many ages , and continu'd to be ( as it was foretold it should ) a visible miracle . there is another reason , why the wonderful propagation of the gospel should be annex'd to the argument drawn from miracles , in favour of the christian religion . for the preachers of it , both pretended and appeal'd to miracles , as proofs of the truth of their doctrine : and if we consider the great disadvantages they lay under , and the powerful opposition of all sorts that they met with and surmounted ; it cannot reasonably be thought , that such unlikely men should so succesfully preach so uninviting a doctrine , unless it were confirm'd by conspicuous miracles . or at least , if so uneasy and persecuted a religion was propagated without miracles , that propagation it self ( as one of the fathers well observes ) may justly pass for a miracle ; and be no less fit than another , to confirm the religion so admirably propagated . the past discourse has , i hope , manifested , that a virtuoso has some helps , that other men , generally speaking , have not , to make him judiciously approve the arguments for the truth of the christian religion , that are grounded on the miracles wrought in its favour , and the wonderful success of it in the world. but , because a reveal'd religion , how true soever it be , can scarce be prov'd but by moral demonstrations ; and because for this reason , it is not always sufficient , that the arguments be good in their kind , but there are some qualifications requir'd in the minds of them that are to be convinc'd by them ; i shall now add , that experimental philosophy does also dispose the minds of its cultivaters to receive due impressions from such proofs , as miracles do , as well as other topicks , afford the christian religion . another thing then that qualifies an experimentarian for the reception of a reveal'd religion , and so of christianity , is , that an accustomance of endeavouring to give clear explications of the phaenomena of nature , and discover the weakness of those solutions that superficial wits are wont to make and acquiesce in , does insensibly work in him a great and ingenuous modesty of mind . and on the score of this intellectual , as well as moral , virtue , not only he will be very inclinable , both to desire and admit further information , about things which he perceives to be dark or abstruse ; but he will be very unapt to take , for the adaequate standard of truth , a thing so imperfectly inform'd , and narrowly limited , as his mere or abstracted reason ; ( as i think i have elsewhere intimated , that one may call that , which is furnish'd only with its own , either congenite , or very easily and very early acquir'd , notions and idaea's , and with popular notices . ) and tho' a vulgar philosopher , that allows himself to refer the obscurest things in nature to substantial forms , real qualities , sympathy , antipathy , and some few other terms , which , to be employ'd by him , need not , and perhaps for their darkness cannot , be clearly understood ; and by which he pretends to explain all things in nature ; and may indeed explicate one thing as well as another : tho' ( i say ) such a titular philosopher may presume , that he understands every thing ; and may be easily tempted to think , that he must not hope , nor desire to learn from less able men than his first teachers ; and that , that cannot be true , or be done , which agrees not with his philosophy ; yet a sober and experienc'd naturalist , that knows what difficulties remain , yet unsurmounted , in the presumedly clear conception and explications even of things corporeal , will not , by a lazy or arrogant presumption , that his knowledge about things supernatural is already sufficient , be induc'd to reject , or to neglect , any information that may encrease it . and this frame of mind is a very happy one , for a student in reveal'd theology , where cautiousness is not more necessary for the avoiding of errors , than docility is advantageous for the learning of truth : since the knowledge and goodness of the divine teacher is such , that a scholar , to improve his intellect , needs but bring a mind fitted to receive the genuine informations , that are most liberally offer'd , ( in the scripture ) and will never deceive him , that employs , together with servent prayers , a due care not to mistake the meaning of them . an assiduous conversation with the exquisitely fram'd , and admirably manag'd , works of god , brings a skilful considerer of them to discover from time to time , so many things to be feazable , or to be true , which , whilst he argu'd but upon grounds of incompetently inform'd reason , he judg'd false or unpracticable ; that little by little he acquires a habit of receiving some sorts of opinions , and especially those that seem unfriendly to religion , but as probationers , with a disposition to reform or discard them upon further information . and this , as he is resolv'd to submit to , in case he meets with it , so he is dispos'd to receive , if not to expect it , by having often found himself oblig'd , upon subsequent information , to mend or lay aside his former opinions , tho' very agreeable to the best light he had to judge by , when he entertain'd them . as , tho' it seems a visible truth , that the discus of venus is , in all respects to the sun , totally luminous ; yet when the telescope discovers her to have her full and her wane , like the moon , he will believe this further observation , against the first made with his naked eyes . and indeed , i have sometimes doubted , whether to be vers'd in mathematicks , and other demonstrative parts of philosophy , bring a greater advantage to the mind , by accustoming and assisting it to examine strictly things propos'd for truths , and to evince strongly the truths a man knows , to others ; than by fitting him to discern the force of a good argument , and submit willingly to truths clearly evinc'd , how little soever he may have expected to find such conclusions true . 't will not be difficult to apply these reflections to our present purpose ; since there are several passages in the scripture that sufficiently declare , both that multitudes persist in a criminal infidelity , out of an over-weaning conceit of their own knowledge , and a readiness to be sway'd rather by strong prejudices , than by the strongest arguments that would remove them ; and , that docility is a very happy disposition to the entertainment of reveal'd religion : in reference to which , this qualification will be the more easily found in our virtuoso ; because , whereas the things , about which he has been accustom'd to be sensible of his ignorance , or desire further instruction , are within the sphere of nature , and the jurisdiction of philosophy ; many of the things that reveal'd religion declares , ( such as are the decrees , the purposes , the promises , &c. of god , and his most peculiar manner of existing and operating ) are things so sublime and abstruse , that they may well be look'd upon as of an higher order than merely physical ones , and cannot be satisfactorily reach'd by the mere light of nature . 't is true , that our philosopher , because he is so , will examine more strictly , than ordinary men are wont or able to do , the proofs brought for this or that propos'd revelation . but that is no disadvantage to a supernatural religion , such as the christian ; if it be , as we now suppose it to be , true ; and the real truth about religion it self , does not require credulity , but only docility . and perhaps this matter may be illustrated , by comparing what happens to a philosopher in the examen of opinions , and to a chymist in that of metals . for if a piece of coin , that men would have pass for true gold , be offer'd to an ordinary man , and to a skilful refiner ; tho' the later will examine it more strictly , and not acquiesce in the stamp , the colour , the sound , and other obvious marks , that may satisfy a shopkeeper , or a merchant ; yet when he has try'd it by the severer ways of examining , such as the touchstone , the cupel , aqua-fortis , &c. and finds it to hold good in those proofs , he will readily and frankly acknowledge , that 't is true gold , and will be more thorowly convinc'd of it , than the other person ; whose want of skill will make him still apt to retain a distrust , and render him indeed more easy to be persuaded , but more difficult to be fully satisfy'd . on the like account ; tho' our virtuoso will examine with more strictness and skill , than ordinary men are able , miracles , prophecies , or other proofs , said to be supernatural , that are alledg'd to evince a reveal'd religion ; yet if the certain and genuine characters of truth appear in it , he will be more thorowly convinc'd of it than a less skilful man , whose want of good criteria , ( or touchstones ) and sound judgment , will incline him to be diffident , and to be still afraid of having been impos'd on . i expect , in the mean time , that you should here object against what has been said in the later leaves of the past discourse , that it hath degraded the human intellect , by ascribing so much to experience , natural or supernatural , that it has left nothing for reason to do , unless servilely to obey . but , tho' this objection be plausible , yet the answer to it will not be very difficult , if the matter it self be duly consider'd , and reason be brought to act , even on this occasion , not as an interessed party , but an unbyass'd judge . for we have already shewn , that rational philosophers scruple not to alter or renounce the opinions , that specious reasons had suggested to them , when once they either find those opinions contradicted by experience , or meet with other opinions more conformable to experience . and aristotle himself , tho' he be accus'd to have , perhaps the first of all the ancient naturalists , perverted physicks , by wresting them to a compliance with logical and metaphysical fancies ; yet even he confesses , not only that in the science of nature , reason ought to comport with the phaenomena , and the phaenomena with reason ; but that to adhere to plausible ratiocinations , with the neglect of sensible observations , is a weakness , or disease , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of mind . i will not here mention what i say in another paper , by way of attempt to settle the bounds of reason and experience , in reference to natural philosophy ; but it may concern our present argument , to imploy a few lines in this place , towards the further clearing the lately propos'd objection . we may observe then , that , whether or no it be true , which is taught by aristotle , and commonly receiv'd in the schools , that the understanding is like blank paper ; and that it receives no knowledge , but what has been convey'd to it through the senses : whether , i say , this be or be not admitted , 't is plain , that the notions which are either congenite with the understanding , or so easily and early acquir'd by it , that divers philosophers think them innate , are but very few , in comparison of those that are requisite to judge aright , about any one of a multitude of things , that occur , either in natural philosophy , or theology . for in the divine nature , power , wisdom , and other attributes , there is a faecundity that has produc'd a world of contrivances , laws , and other things , that exceedingly surpass both the number and variety , that the dim and limited intellect of man could reach to , by framing and compounding idaea's , without the assistance of the patterns , afforded by the works and declarations of god. on the account of the same prerogative of the divine knowledge , it must frequently happen , that the notions and opinions , men take up , of the works and mind of god , upon the mere suggestions of the abstracted reason , ( if i may so call it ) newly spoken of , must not only be almost always very deficient , but will be oftentimes very erroneous . of which , we see evident proofs in many of the opinions of the old philosophers , who , tho' men of strong natural parts , were misled by what they mistook for reason , to maintain such things about the works and the author of nature , as we , who , by the favour of experience and revelation , stand in a much clearer light , know to be false , and often justly think utterly extravagant . the importance of the subject lately spoken of , and its being too little consider'd , may make it deserve to be inculcated ; and therefore i shall subjoyn on this occasion , that that which i have lately call'd abstracted reason , is but a narrow thing , and reaches but to a very small share of the multitude of things knowable , whether human or divine , that may be obtain'd by the help of further experience , and supernatural revelation . this reason , furnish'd with no other notices than it can supply it self with , is so narrow and deceitful a thing , that he that seeks for knowledge only within himself , shall be sure to be quite ignorant of far the greatest part of things , and will scarce escape being mistaken about a good part of those he thinks he knows . but , notwithstanding what has been hitherto said , i am far from intending to deny reason any of its just prerogatives . for i shew in another paper , that experience is but an assistant to reason , since it doth indeed supply informations to the understanding ; but the understanding remains still the judge , and has the power or right , to examine and make use of the testimonies that are presented to it . the outward senses are but the instruments of the soul , which hears by the intervention of the ear , and in respect of which , the eye it self is but a more immediate optical tube ; and the sense does but perceive objects , not judge of them . nor do the more wary among the philosophers , trust their eye , to teach them the nature of the visible object ; but only employ it to perceive the phaenomena it exhibits , and the changes that happen to its self by the action of it . and whereas 't is confess'd , that the sensories may deceive us , if the requisites of sensation be wanting ; as when a square tower appears round at a great distance , and a straight stick half in the water , appears crooked , because of the double medium ; 't is the part of reason , not sense , to judge , whether none of the requisites of sensation be wanting ; which ( give me leave to add ) oftentimes requires , not only reason , but philosophy ; and then also 't is the part of reason to judge , what conclusions may , and what cannot , be safely grounded on the informations of the senses , and the testimony of experience . so that when 't is said , that experience corrects reason , 't is somewhat an improper way of speaking ; since 't is reason it self , that , upon the information of experience , corrects the judgments she had made before . and this ( borrow'd from the foremention'd paper , because 't was never publish'd ) prompts me to illustrate the use of reason , by comparing her to an able judge , who comes to hear and decide causes in a strange country . for the general notions he brings with him , and the dictates of justice and equity , can give him but a very short and imperfect knowledge of many things , that are requisite to frame a right judgment , about the cases that are first brought before him ; and before he has heard the witnesses , he may be very apt to fall into prejudicate opinions of things , ( whether persons or causes . ) but when an authentick and sufficient testimony has clear'd things to him , he then pronounces , according to the light of reason , he is master of ; to which , the witnesses did but give information , tho' that subsequent information may have oblig'd him , to lay aside some prejudicate opinions he had entertain'd before he receiv'd it . and what is said of natural experience , in reference to the understanding , may , with due alteration , be apply'd to supernatural revelation : for here also the understanding is to examine , whether the testimony be indeed divine ; and , whether a divine testimony ought to be ( as it will easily perceive it should ) believ'd , in what it clearly teaches ; to omit other uses of reason , ( about theological matters ) which belong not to this place ; where it may suffice to have shewn , that reason is not degraded from the dignity that belongs to her , of perceiving and judging ; tho' she be obliged by her own dictates , to take in all the assistance she can , from experience , whether natural , or supernatural ; and by the fuller accounts of things she receives from those informations , to rectify , if need be , her former and less mature judgments . in short , those that cry up abstracted reason , as if it were self-sufficient , exalt it in words ; but we that address reason to physical and theological experience , and direct it how to consult them , and take its informations from them , exalt it in effect ; and reason is much less usefully serv'd , by the former sort of men , than by the later ; since whilst those do but flatter it , these take the right way to improve it . i hope you will not imagine , that i have , in the foregoing part of this letter , said all that i could say pertinently . for , being mindful of the brevity becoming an epistolary discourse , i omitted several arguments , that would have challeng'd their places in a just treatise ; and have but touch'd upon most of those i have mention'd ; tho' reasonings of this kind are usually like tapestry , which loses much by being look'd on whilst the hangings are folded up , which should be display'd to their full dimensions . but having offer'd you some things , which perhaps you have not met with elsewhere ; and having , tho' but transiently , touch'd upon the grounds of divers other considerable arguments ; i hope that your learning and sagacity , will both supply what you will discern to have been omitted , and enforce what has been but intimated ; and then i shall not despair , that what i have said may suffice to persuade you , that experimental philosophy may greatly assist a well-dispos'd mind , to yield an hearty and operative assent to the principles of religion . i am , sir , your most &c. the end of the first part. reflections upon a theological distinction . according to which , 't is said , that some articles of faith are above reason , but not against reason . in a letter to a friend . in the savoy : printed by edw. jones , for john taylor at the ship in st. paul's church-yard . mdcxc . advertisement . after the author had begun the second part of his christian virtuoso , and made some progress in it , which he designed to continue till he had compleated it ; he was obliged to leave the country , where he enjoyed some leisure , and to remove to london ; where sickness , and business , and a multitude of visits he could not avoid receiving , did so distract him , that these remora's , added to the fertility of the subjects that remained to be treated of , which he found much greater than he was at first aware of , made him lay aside the materials he had prepared for the second part , to a fitter opportunity , and comply with the occasions he had , to publish some tracts that required more haste . and 't is for the like reasons , that having at present some other essays of a quite differing nature in the press , he is obliged to postpone his resuming and finishing the second part of the christian virtuoso ( which will require more sheets than the former ) for some longer time ; thô yet to comply with the solicitations of the printer , he consents both to let the first part come abroad , and ( to make the book of a more decent size ) add to it , by way of substitution , a discourse that is of affinity enough to the other , upon the account of some of the points it handles , and more upon that of its scope ; and that will not be ill received , if it have the good fortune to find the publick as kind to it , as private perusers have been . for my learned friend mr. h. o. sir , 1. i can neither admire nor blame the curiosity you express , to receive some satisfaction about the important distinction that is made use of , in defence of some mysteries of the christian religion ; namely , that they are indeed above reason , but not against reason . for though divers learned men have , especially of late , employed it ; yet i perceive you and your friends n. n. think , that they have not done it so clearly , as both to prevent the exceptions of infidels , or render them more groundless ; and at least , to obviate the surmises of those others , who have been persuaded to look upon this distinction , but as a fine evasion , whereby to elude some objections that cannot otherwise be answered . and indeed , as far as i can discern by the authors wherein i have met with it , ( for i pretend not to judge of any others , ) there are divers that employ this distinction , few that have attempted to explain it , ( and that i fear , not sufficiently ) and none that has taken care to justifie it . ii. in order to the removal of the difficulties that you take notice of , i shall endeavour to do these two things : 1. to declare in what sense i think our distinction is to be understood . and , 2. to prove that it is not an arbitrary or illusory distinction , but grounded upon the nature of things . though i do not desire to impose my sentiments on any man , much less on you ; yet because i , as well as others , have had some occasions to make use of the distinction we are considering ; i think myself obliged , before i go any further , to acquaint you in what sense i understand it . iii. by such things then in theology , as may be said to be above reason , i conceive such notions and propositions , as mere reason , that is , reason unassisted by supernatural revelation , would never have discover'd to us : whether those things be to our finite capacities , clearly comprehensible or not . and by things contrary to reason , i understand such conceptions and propositions , as are not only undiscoverable by mere reason , but also , when we understand them , do evidently and truly appear to be repugnant to some principle , or to some conclusion , of right reason . iv. to illustrate this matter a little , i shall propound to you a comparison drawn from that sense , which is allow'd to have the greatest cognation with the understanding , which i presume you will readily guess to be the sight . suppose then , that on a deep sea , a diver should bid you tell him , what you can see there ; that which you would answer , would be , that you can see into a sea-green liquor , to the depth of some yards , and no further : so that if he should farther ask you , whether you see what lies at the bottom of the sea , you would return him a negative answer . if afterwards the diver letting himself down to the bottom , should thence bring up and shew you oysters or muscles with pearls in them ; you would easily acknowledge , both that they lay beyond the reach of your sight , and consequently argued an imperfection in it ; thô but such an imperfection , as is not personal but common to you with other men , and that the pearls have the genuin colour and lustre , that naturally belongs to such gems . but if this diver should pretend , that each of these pearls he shews you , is as large as a tennis-ball , or some of them bigger than the shells they were inclos'd in , and that they are not round but cubical , and their colour not white or orient , but black or scarlet ; you would doubtless judge what he asserts , to be not only ( or not so properly , ) undiscernable by your eyes , but contrary to the informations of them , and therefore would deny what he affirms . because , that to admit it , would not only argue your sight to be imperfect , but false and delusory ; thô the organ be rightly qualified , and duly applied to its proper objects . v. this illustration may give you some superficial notion of the difference betwixt a thing 's being above reason , and its being contrary to it . but this may better appear , if we consider the matter more distinctly . and to offer something in order to this , i shall beg leave to say , that , in my opinion , the things that may be said to be above reason , are not all of one sort , but may be distinguish'd into two kinds , differing enough from each other . vi. for it seems to me , that there are some things , that reason by its own light cannot discover ; and others , that , when propos'd , it cannot comprehend . vii . and first , there are divers truths in the christian religion , that reason left to itself , would never have been able to find out , nor perhaps to have so much as dream'd of : such as are most of those that depend upon the free will and ordination of god , as , that the world was made in six days , that christ should be born of a virgin , and that in his person there should be united two such infinitely distant natures as the divine and human ; and that the bodies of good men shall be rais'd from death , and so advantageously chang'd , that the glorified persons shall be like , or equal to , the angels . viii . of this kind of theological truths , you will easily believe , that 't were not difficult for me to offer divers other instances ; and indeed there are many truths , and more i think than we are wont to imagine , that we want mediums , or instruments to discover , thô , if they were duly propos'd , they would be intelligible to us : as , for my part , when by looking on the starry heaven , first with my naked eyes , and then with telescopes of differing lengths , i did not only discry more and more stars , according to the goodness of the instruments i imployed , but discover'd great inducements to think , that there are in those inestimably remote regions , many celestial lights , that only the want of more reaching telescopes conceal from our sight . ix . and thus much i presume you will close with the more easily , because it disagrees not with the sentiments of some few ( for i dare say not , many ) orthodox divines . but i must take leave to add , that besides these mysterious truths , that are too remote , and hidden , to be detected by human reason ; there is another sort of things , that may be said to be above reason . x. for there are divers truths delivered by revelation , ( contained in the holy scriptures , ) that not only would never have been found out by mere natural reason ; but are so abstruse , that when they are proposed as clearly , as proper and unambiguous expressions can propose them in ; they do nevertheless surpass our dim and bounded reason , on one or other of those three accounts that are mentioned in a dialogue about things transcending reason ; namely either , as not clearly conceivable by our understanding , such as the infiniteness and perfections of the divine nature ; or inexplicable by us , such as the manner , how god can create a rational soul ; or how , this being an immaterial substance , it can act upon a human body , and be acted on by it ; ( which instance i rather chose , than the creation of matter , because it may be more easily proved ) or else asymmetrical , or unsociable ; that is , such , as we see not how to reconcile with other things , which also manifestly are , or are by us acknowledged to be , true ; such as are the divine prescience of future contingents , and the liberty that belongs to man's will , at least in divers cases . xi . it will not perhaps be improper to observe , on this occasion , that , as of things that are said to be above reason , there are more kinds than one ; so there may be a difference in the degrees , or , at least , the discernableness , of their abstruseness . xii . for some things appear to surpass , or distress , our understandings , almost as soon as they are propos'd , at least , before they are attentively look'd into . as , what is said to be infinite , either in extent or number . but there are other things , the notions whereof , as they first arise from the things considered in gross , and as it were indefinitely , are such , as do not choque or perplex our understandings ; and are so far intelligible , that they may be usefully employ'd in ordinary discourse . but when we come to make a deep inspection into these , and prosecute to the uttermost the successive inferences that may be drawn from them ; we reason our selves into inextricable difficulties , if not flat repugnancies too . and to shew you , that i do not say this gratis ; be pleas'd to consider with me , that , we usually discourse of place , of time , and of motion ; and have certain general indeterminate conceptions , of each of these ; by the help of which , we understand one another , when we speak of them ; thô , if we will look thorowly into them , and attentively consider all the difficulties , that may be discover'd by such an inspection ; we shall find our reason oppress'd by the number and greatness of the difficulties , into which we shall argue ourselves ; or , at least , may be argued by others ; thô these men , who do make such shrewd objections against the hypothesis , we embrace , will hardly be able themselves to pitch on any , that will not allow us to repay them in the same coin . xiii . what has been newly said , may , i hope , assist us to clear a difficulty , or scruple , ( about the distinction we treat of , ) which since it sprung up in my own mind , may very probably occur also to your thoughts ; namely , that if any theological proposition be granted to surpass our reason ; we cannot pretend to believe it , without discovering , that we do not sufficiently consider what we say : since we pretend to exercise an act of the understanding , in embracing somewhat that we do not understand , nor have a notion of . xiv . but on this occasion we may justly have recourse to a distinction , like that i have lately intimated . for , in divers cases , the notions , men have of some things , may be different enough , since the one is more obvious and superficial , and the other more philosophical or accurat . and of these two differing kinds of conceptions , i have already offer'd some instances in the very differing notions , men have of place and time : which , thô familiar objects , i elsewhere shew to be each of them of so abstruse a nature , that i do not wonder to find aristotle himself complaining of the difficulty that there is to give a clear , and unexceptionable , notion of place ; nor to find so acute a wit as st. austin , ingenuously confessing his disability to explicate the nature of time. xv. and what is said of the great intricacies , that incumber a deep scrutiny into these familiar objects of discourse , will hold , as to the divisibility of quantity ; as to local motion ; and as to some other primary things ; whose abstruseness is not inferior in degree , thô differing as to the kinds of things , wherein it consists . xvi . by such instances as these , it may appear , that without talking as parrots , ( as your friends would intimate , that those that use our distinctions must do ; ) or as irrational men ; we may speak of some things that we acknowledge to be on some account or other above our reason ; since the notions we may have of those things , however dim and imperfect , may yet be of use , and may be in some measure intelligible , thô the things they relate to , may , in another respect , be said to transcend our understanding ; because an attentive considerer may perceive , that something belongs to them , that is not clearly comprehensible , or does otherwise surpass our reason ( at least in our present state. ) xvii . having dispatch'd the objection , that requir'd this digression : i shall now step again into the way , and proceed in it by telling you , that any one apposite instance may suffice to clear the former part of the expression that is imploy'd , when 't is said that a mystery , or other article of faith , is above reason , but not contrary to it : for if there be so much as one truth , which is acknowledg'd to be such , and yet not to be clearly and distinctly comprehensible , it cannot justly be pretended , that to make use of the distinction we are treating of , is to say something , that is not intelligible , or is absurd . and it will further justify the expression quarrelled at , if we can make it appear , that it is neither impertinent or arbitrary , but grounded on the nature of things . and this i shall endeavour to do , by shewing , that though i admit two sorts of things , which may be said to be above reason , yet there is no necessity , that either of them must ( always ) be contrary to reason . xviii . as for the first sort of things said to surpass reason , i see not , but that men may be unable , without the assistance of a more knowing instructer , to discover some truths ; and yet be able , when these are revealed or discovered to them by that instructer , both to understand the disclosed propositions by their own rational faculty , and approve them for true , and fit to be embraced . the intellect of man being such a bounded faculty as it is , and naturally furnished with no greater a stock or share of knowledge , than it is able by its own endeavours to give itself , or acquire ; 't would be a great unhappiness to mankind , if we were obliged to reject , as repugnant to reason , whatever we cannot discover by our own natural light ; and consequently , to deny our selves the great benefits we may receive from the communications of any higher and more discerning intellect . an instance to my present purpose may be found among rational souls themselves , though universally granted to be all of the same nature . for , thô a person but superficially acquainted ( for example ) with geometry , would never have discovered by his own light , that the diameter of a square is incommensurable to the side ; yet when a skilful mathematician dextrously declares , and by a series of demonstrations proves , that noble theorem ; the disciple by his now instructed reason will be able , both to understand it , and to assent to it : insomuch , that plato said , that he was rather a beast than a man that would deny it . xix . other instances may be alledged to exemplify the truth newly mentioned . and indeed , there is not so much as a strong presumption , that a proposition or notion is therefore repugnant to reason , because it is not discoverable by it ; since it is altogether extrinsecal and accidental to the truth or falsity of a proposition , that we never heard of it before ; or that we could never have found it out by our own endeavours ; but must have had the knowledge of it imparted to us by another . but then this disability to find out a thing by our own search , doth not hinder us from being able by our own reason , both to understand it when duly proposed , and to discern it to be agreeable to the dictates of right reason . to induce you to assent to the later part of this observation , i shall add , that these intellectual assistances may oftentimes not only enlighten , but gratify , the mind , by giving it such informations , as both agree with its former maimed or imperfect notices , and compleat them . when , for example , an antique medal , half consumed with rust , is shewed to an unskilful person , though a scholar ; he will not by his own endeavours be able to read the whole inscription , whereof we suppose some parts to be obliterated by time or rust ; or to discover the meaning of it . but when a knowing medalist becomes his instructer , he may then know some ( much defaced ) letters , that were illegible to him before , and both understand the sense of the inscription , and approve it as genuine and suitable to the things , whereto it ought to be congruous . and because divers philosophical wits are apt , as well as you , to be startled at the name of mystery , and suspect , that because it implies something abstruse , there lyes hid some illusion under that obscure term : i shall venture to add , that agreeably to our doctrine we may observe , that divers things that relate to the old testament , are in the new called mysteries , because they were so under the mosaick dispensation ; thô they cease to be so , now that the apostles have explained them to the world. as the calling of the gentiles into the church of god , is by their apostle called a mystery ; because , to use his phrase , it had been hid from ages and generations : though he adds , but now 't is made manifest to his saints . and the same writer tells the corinthians , that he shows them a mystery , which he immediately explains , by foretelling , that all pious believers shall not dye , because that those that shall be found alive at the coming of christ , shall not sleep , but be changed ; as the other dead shall be raised incorruptible . which surprising doctrine , though because it could not be discovered by the light of nature , nor of the writings of the old testament , he calls a mystery ; yet it is no more so to us , now that he hath so expresly foretold it , and therefore declared it . xx. other instances i content myself to point at in the margin , that i may pass on to confirm the observation i formerly intimated ; that divers things which the scripture teaches beyond what was known , or ( in probability ) are discoverable by natural light , are so far from being against reason , by being ( in the sense declared ) above it ; that these discoveries ought much to recommend the scripture to a rational mind ; because they do not only agree with the doubtful or imperfect notions we already had of things , but improve them , if not compleat them . nay , i shall venture to add , that these intellectual aids may not seldom help us to discern , that some things , which not only are above reason , but at first sight seem to be against it ; are really reconcileable to reason , improved by the new helps , afforded it by revelation . to illustrate this by a philosophical instance , when gallileo first made his discoveries with the telescope , and said , that there were planets that moved about jupiter ; he said something , that other astronomers could not discern to be true , but nothing that they could prove to be false . and even when some revelations are thought not only to transcend reason , but to clash with it ; it is to be considered , whether such doctrins are really repugnant to any absolute catholick rule of reason , or only to something , which so far depends upon the measure of acquired information we then enjoy , that , though we judge it to be irrational , yet we are not sure , that the thing , this judgment is grounded on , is clearly and fully enough known to us . as , to resume the former example , when gallileo , or some of his disciples , affirmed venus to be sometimes horned like the moon ; thô this assertion were repugnant to the unanimous doctrine of astronomers , who thought their opinion very well grounded , on no less a testimony than that of their own eyes ; yet in effect the proof was incompetent , because their unassisted eyes could not afford them sufficient information about this case . and so , when gallileo spoke of hills and valleys , and shadows , in the moon , they were not straight to reject what he taught , but to have , if not a kind of implicit faith , yet a great disposition to believe what he delivered , as upon his own knowledge , about the figure and number of the planets . for they knew , that he had , and had already successfully made use of , a way of discovering coelestial objects , that they were not masters of ; nor therefore competent judges of all the things , though they might well be of many , that he affirmed to be discoverable by it . and though they could not see in the moon what he observed , ( valleys , mountains , and the shadows of these ) yet they might justly suspect , that the difference of the idea that they framed of that planet , and that which he proposed , might well proceed from the imperfection of their unaided sight ; especially considering , that what he said , of the differing constitution of what is there analogous to sea and land , did rather correct and improve , than absolutely overthrow , their former notices . for he allowed the spots they saw , to be darker parts of the moon , and gave causes of that darkness ; which their bare eyes could not have led them to any such knowledge of . and the non-appearance of the mountainous parts of the moon in that form to the naked eye , might well be imputed to the great distance betwixt them and us , since at a far less distance square towers appear round , &c. xxi . it now remains , that i say something , that may both make some application of the form of speech hitherto discoursed of , and afford a confirmation of the grounds whereon , i think , it may be justified . this i am the rather induced to do , because i expect it will be objected , that he that acknowledges , that the thing he would have us believe , transcends our reason , has a mind to deceive us , and procures for himself a fair opportunity to delude us , by employing an arbitrary distinction , which he may apply as he pleases . xxii . but to speak first a word or two to this last clause ; i acknowledge , that such a distinction is capable enough of being misapplied : and i am apt to think , that , by some school-divines , and others , it has been so . but , since there are other distinctions that are generally and justly received by learned men , and even by philosophers themselves , without having any immunity from being capable to be perverted ; i know not , why the distinction , we are considering , should not be treated as favourably as they . and however , the question at present is not , whether our distinction may possibly be misapplied by rash or imposing men ; but whether it be grounded on the nature of things . to come then to the thing it self , i consider , that for an opinion to be above reason , in the sense formerly assigned , is somewhat , that ( as was noted in reference to the first sort of things , that surpass it ) is extrinsecal and accidental to its being true or false . for to be above our reason , is not an absolute thing , but a respective one , importing a relation to the measure of knowledge , that belongs to the human understanding , such as 't is said to transcend : and therefore it may not be above reason , in reference to a more enlightned intellect ; such as in probability may be found in rational beings of an higher order , such as are the angels ; and , without peradventure , is to be found in god ▪ whom , when we conceive to be a being infinitely perfect , we must ascribe to him a perfect understanding , and boundless knowledge . this being supposed , it ought not to be denied , that a superior intellect may both comprehend several things that we cannot ; and discern such of them to be congruous to the fixt and eternal idea's of truth , and consequently agreeable to one another , as dim-sighted mortals are apt to suspect , or to think , to be separately false ; or , when collated , inconsistent with one another . but to lanch into this speculation , would lead me farther than i have time to go . and therefore i shall content my self to offer you one argument , to prove , that of things that may be said to be above reason , in the sense formerly explained , it is no way impossible , that even such an one should be true , as is obnoxious to objections not directly answerable . for i consider , that of things above reason , there may be some which are really contradictory to one another , and yet each of them is maintainable by such arguments , as very learned and subtle men do both acquiesce in , and enforce , by loading the embracers of the opposite opinion , with objections they cannot directly answer . xxiii . this i take to be manifest , in the case of the controversy about the endless divisibility of quantity ; as , suppose , of a straight line . for many eminent mathematicians , and a greater number of naturalists , and in particular almost all the epicureans , and other atomists , stifly maintain the negative . the affirmative is nevertheless asserted , and thought to be mathematically demonstrated , by aristotle in a peculiar tract ; and both by his school , and by several excellent geometricians besides . and yet in reality , the assertions of these two contending parties are truly contradictory ; since , of necessity a straight line proposed must be , at least mentally , divisible , into parts that are themselves still further divisible ; or , it must not be so , and the subdivisions must at length come to a stop . and therefore one of the opposite opinions must be true . and 't is plain to those , that have , with competent skill and attention , impartially examined this controversy , that the side that is pitched upon , whichsoever it be , is liable to be exposed to such difficulties , and other objections , as are not clearly answerable ; but confound and oppress the reason of those that strive to defend it . xxiv . i have , sir , the more largely discoursed of the foregoing distinction ; not only , because i did not find my self to have been prevented by others ; but , because i look upon the explaining and justifying of it to be of importance , not alone to the defence of some mysteries of the christian religion , but ( what perhaps may have escaped your observation ) of some important articles of natural theology it self . for though natural religion taught divers heathen philosophers , such truths as these , viz. the production of the rational soul or mind , which is an immaterial substance ; the formation of the world out of the universal matter , though this action required , that an incorporeal substance gave motion to a body ; that god knows men's thoughts and intentions , how carefully soever they strive to hide them ; and that god foreknows the events of the free actions of such men , as are not to be born these many ages ; though , i say , these , and some other sublime , truths , were by divers men embraced before the gospel began to be preached ; yet when i attentively consider , how hard it is to conceive the modus of these things , and explain how some of them can be performed ; and also , how some of the divine attributes , as eternity , immensity , omnipresence , and some others , belong to god ; and how some actions , as the moving of bodies , and the creation of human minds , with all their noble faculties , are exercis'd by him : when i consider such things , i say , i acknowledge , that , to my apprehension , there are some doctrine allowed to have been discovered by the mere light of nature , that are liable to such objections from physical principles , and the setled order of things corporeal ; as , if they be urged home , will bring those that are ingenuous to acknowledge , that their intellects are but dim and imperfect , and indeed disproportionate to the sublimest and most mysterious truths ; and that they cannot perfectly comprehend them ▪ and answer all the difficulties that incumber them ; though they find themselves obliged to admit them , because of the weighty positive reasons , that recommend those heteroclite truths to their assent . xxv . if you should now tell me , that , after all i have said , 't is plain , that the question'd distinction ▪ if it were granted , might be of very bad consequence ; as affording shelter to any unintelligible stuff , that some bold enthusiast , or conceited philosophizer , may obtrude under the venerable title of a mystery , above the jurisdiction of reason ; and , that though the distinction were admitted , it would not be a good proof of any disputed article of the christian religion : if , i say , this shall be objected , i shall answer , ( what in part is intimated already ) that i do not deny , but that our distinction is liable to be ill employed , but that this is no other blemish than what is common with it to divers other distinctions , that are without scruple admitted , because they are useful ; and not rejected , because they have not the privilege , that they can never be misapplied : and therefore , both in reference to those distinctions , and to that we have been treating of , it becomes men to stand upon their guard , and strictly examine , how far the notion , or doctrine , proposed as a mystery , does require , and is entituled to , the benefit of this distinction . i shall also readily grant the greatest part of the second member of your objection . for i think it were great weakness in a christian , to urge our distinction as a positive proof : since , thô it be extrinsecal to an abstruse notion , to be , or not to be , above reason ; ( as was just now noted to another purpose , ) yet , generally speaking , that abstruseness is less fit to bring credit to a conception , or a doctrine , than 't is to make it to be distrusted . nor are christians such fond discoursers , as to pretend , that such an article of religion ought to be believed , because 't is above reason , as if that were a proof of its truth ; but only , that if it be otherwise well proved , it ought to be believed , notwithstanding its being above reason . xxvi . and this i shall represent in favour of those that believe these abstruse articles , that are clearly revealed in the scripture , upon the authority of the divine revealer ; ( who never deceives others , nor can be himself deceived , ) that since , as we have lately shewn by the contradictory opinions about the divisibility of quantity , some doctrines must be true , whose difficulties do not appear to be surmountable by our dim reason ; and since the perfectness of god's knowledge permits us not to doubt , but that he certainly knows which of the two contending opinions is the true ; and can declare so much to men : it would not be a sure ground of rejecting a revealed article , to alledge , that 't is encumber'd with confounding difficulties , and lyable to many and weighty objections . xxvii . and , ( to add somewhat that may help to defend some truths of natural , and others of revealed , religion ) that a thing may be rationally assented to , upon clear positive evidence , though we cannot directly answer the objections , that a speculative and subtle wit may devise against it ; is a truth , which , as important as it is to religion in general , and the christian religion in particular , i think one may sufficiently manifest by this one instance , that , because we can walk up and down , and so remove our bodies from place to place , by this one argument , i say , we are justly satisfied , that there is local motion in the world , notwithstanding all the specious and subtle arguments , that zeno and his followers have employed to impugne that truth : against which , they have alleged such difficulties , as have not only puzzled and perplexed , but ( for ought yet appears ) nonplus'd the antient philosophers , and , i doubt , those moderns too , that have attempted to give clear solutions of them . xxviii . if now , sir , we look back upon what hath hitherto been discoursed , i hope you will allow me to gather thence the conclusion i aim at , which is , that there is no necessity , that every notion or proposition that may be found deliver'd in the holy scriptures , that surpasses our reason , must therefore be contradictory to it : and that , in case the christian religion be true , and it's mysteries or other articles divinely revealed ; 't is not enough , for the confutation of any of them , to reject the expression , that 't is above reason , but not contrary to it ; as if it involved an unintelligible or groundless distinction : for thô this will not evince the truth of a mystery , since that must be establish'd upon its proper grounds and arguments ; yet it will keep it from being therefore absurd or false , because it transcends our reason : since to do so , may belong almost indifferently to a chymerical notion , and a mysterious truth . and if the expression be employed to justify any thing , that , thô styl'd a mystery , is but a pretended one ; the error will lye , not in the groundlesness of the distinction , but the erroneousness of the application . i am , sir , your most &c. finis . greatness of mind , promoted by christianity . in a letter to a friend . the first part. london , printed by edward jones , for john taylor at the ship in st. paul's church-yard . mdcxci . to my honoured friend sir r. m. sir , i do not wonder , that a great soul , like yours , should enquire , what aspect religion , and particularly that of christians , has upon greatness of mind : but , i confess , i somewhat marvel , that you should be put upon the enquiry , by the suggestions of such a libertine as mr. n. n.'s confidently pretending , that his atheistical and sensual principles are much more friendly , than the doctrines of christianity , to a noble frame of mind . wherefore i dare not permit the sense i have of my own weakness , how great and just soever , to keep me from presenting you with my thoughts ; and the rather , because i presume you are not indisposed to receive a satisfaction in this point , since you seem to expect it from a pen that is no better than mine ; which , you well know , must not be , on this occasion , assisted by the arguments and ornaments , that the fine sentences of the fathers , and other divines and humanists , might afford to a person that were at leisure , and furnished with a library . yet i shall not much , either excuse , or deplore , my being so ill accommodated for the task you impose upon me ; because as you seem to desire but my own thoughts , so i know not , whether common place-books would afford me any great assistance on so uncommon a theme ; and , i confess , that , when the matter will bear it , i , as well as you , do less care for authorities , especially taken from discourses , designed rather to persuade than prove , in comparison of those arguments , that are suggested by a due consideration of the nature of the thing . but yet , i presume , you will readily give me leave to do that frequently enough , which your friend , perhaps , will call preaching . for besides that , your desires , and my haste , confine me to the bible and my own thoughts ; the frequent citation of texts of holy scripture is exacted by the nature of the question i am to handle : it being necessary , for the evincing of the doctrines of christianity , not to be inconsistent with greatness of mind , that we as well consider , what those doctrines are , which sure will be best declared by the scriptural texts that contain them , as what are the attributes of greatness of mind . chap. i. to proceed then with some method , as well as much brevity , i conceive , it will be no unfit way to come to a resolution in our inquiry , if i first set down and enumerate the chiefest things , that , in the estimation of intelligent men , do , as if they were so many ingredients , make up what we call magnanimity or greatness of mind , that not being a single starr , but a constellation of elevated and radiant qualities ; and then shew , that religion , especially that of the christians , is , at least , consistent with each of these , if it do not also promote it . but in this enumeration , thô i shall , ex abundanti , take in some qualities , that are not essential to greatness of mind , but rather accessions to it ; yet i shall not scrupulously distinguish those things that are necessary to compleat it , and those that are partly some of them signs , and some of them effects of it ; hoping from your equity , that these additional things will be thought to make full amends , if , through haste or mistake , i should chance to have omitted any property , that you may judge to belong to the true notion of generosity . i shall , in the following discourse , take it for granted , ( and i hope i need not tell you , that i do so ) that as we think not masons , but jewellers , fit to judge of the genuineness and value of precious stones ; so you will allow me to take the notion and measures of greatness of mind , not from the opinions of the injudicious vulgar , but the judicious estimates of reason , improv'd by philosophy , and enlightn'd by natural theology . i know , the undiscerning multitude , whose judgment seems rather lodg'd in the eye than in the brain , when they hear men name greatness of mind , are apt to fancy something , that , like the coronation of a king , is attended with pomp and splendor , and a numerous train of gazers , and the loud acclamations of the people . and , at least , when mention is made of an heroick soul , they imagine , that it cannot be but in a great commander , like a roman emperor , or a tartarian general , that leads and defeats armies , and desolates whole countries , and leaves them peopled only with carkasses . but reason and religion , that look on human things with eyes untroubled by those pompous outsides that dazle the vulgar , can easily see a vast difference betwixt greatness of fortune and greatness of mind . and not only christianity teaches , that god , who is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecter of persons , acts 10. and 34. 2 sam. 14. and 14. sees not persons as man sees them ; and that a thing that is sublime amongst men , may be an abomination to him : but philosophers themselves can easily distinguish betwixt that real greatness , that truly belongs to the man , and that theatrical one , that fortune may have annext to his condition . and , thô they pay a peculiar honor and respect to great virtue in sovereigns , rather than in subjects , because in the former , 't is more diffusively beneficial , and cannot last without resisting stronger temptations ; yet , they do not think , that a great empire always either finds , or makes , a great soul. and if dignities , how high soever , be attain'd by mean submissions , or weak actions , they think this extrinsecal greatness can no more make a mean soul great , than high stilts can make a dwarf a proper man. perhaps , they look upon many , who , for making a great bustle and noise in the world , are , by themselves , and the shallow vulgar , thought great spirits , but as gnats , that are in themselves small and worthless creatures , and are really considerable for nothing , save the noise and the stings wherewith they are able to disturb mens rest . that lucky monarch , that overcame so great a part of the then known world , and conquer'd countrys , faster than one would have thought he could have travell'd over them , has this character given of his stupendious exploits , by the roman historian , that all he had done , was , that he durst well despise despicable things . and in a poet of the same nation , this is his elogy , faelix terrarum praedo non utile mundo , editus exemplum . and if such persons as they , had so little respect for so great a monarch , that was a lawful sovereign ; what liberty , think you , do philosophers allow themselves , who so little value the favourites of fortune , for their being so that even such as those prosperous usurpers , phocas , &c. that her fondness , and the applause of a multitude , ( as blind , perhaps , as she is painted ) have seated in the throne ; philosophers , in their thoughts , do as well doom to a scaffold , as religion does to hell. and certainly , true greatness of mind must be something that both resides in the soul , and is perfective of it ; neither of which properties belong to any thing that fortune can bestow : and all that outward greatness can do , is not to make a soul great , but to afford one that is , the opportunity of shewing itself to be so . and all these submissions and respects that custom , or fear , or interest make men pay to those , whom , only their titles , or their places , or their power makes great ones , do as little argue or increase the real worth of those envied persons , as the standing for more than formerly in an account , turns a brass counter into silver or gold. and as no less skill in arithmetick is requir'd , to multiply , &c. a thousand farthings than a thousand guinea's , thô one of the latter , be worth almost a thousand of the former ; so the ordering or disposing of all things according to the best rules , and after the best manner they are capable of , may argue no less greatness of mind in a private man , than is exercis'd by a great monarch , in those actions that attract the eyes , and busie the tongues , of nations . and as it usually speaks a man a better artist to make a pocket-watch , than a great town-clock , all the advantage the later has of the former , consisting in the greatness of the matter that is wrought , and not that of the skill , that is display'd : so it sometimes happens , that those productions of virtue argue a greater soul , that make , by far , a lesser shew and noise . and you may remember , not only , that socrates , notwithstanding his private , and even necessitous , condition , was by the oracle preferr'd to all the grecians , when greece was the theatre of generous minds : but , that a far truer oracle than that of delphos , pronounc'd the poor widows mind , and circumstances , to have made her mite a greater liberality , than all that the rich man had bestow'd upon the corban . and it is the sentence of no worse a judge than salomon . let us not then from the mean notions of the vulgar , and the fond opinions of common souls , take our estimates of so sublime and extraordinary a quality , as greatness of mind . for many things , to which they give not only their approbation , but their applause , are , and ought to be , as little esteem'd , if they be condemn'd by the wise , as a piece of brass money , that has long past currant among the people , ought to be thought good gold , when refiners and say-masters have declar'd it counterfeit . and if you ask me , what notion then of greatness of mind , i am willing to allow , i shall freely tell you , that , in my apprehension , the man that has a great mind , is he that uses his utmost moral diligence to find out what are the best things he can do , and then , without being deterr'd by dangers , or discourag'd by difficulties , does resolutely and steadily persue them as far as his ability and opportunities will serve ; and this out of an internal principle of love to god and man , and with a sincere aim , to glorify the one , and benefit the other . chap. ii. but , before i descend to particulars , it will not be amiss to take notice of one consideration , that may , in general , make it probable , that the christian religion is rather favourable , than opposite , to true magnanimity . that this argument may make somewhat the more impression , i shall , thô very briefly , observe that the aspects , both of the author , the rules , the aims , or scopes , and the rewards of virtue , as 't is recommended by christianity , have a great and direct tendency to elevate it , and make it heroick . and first , the prime author of the doctrine of the gospel being god himself , who both knows man perfectly , and is mentioned in scripture as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or lover of mankind ; 't is but reasonable to suppose , that the doctrines and laws he caused to be solemnly delivered to mankind , and confirmed by miracles , and whose system is , in the apocalypse , honoured with the title of the everlasting gospel , ( i. e. ) not to be succeeded by a more perfect institution , as the mosaick law was by that ; should be fitted to beget and advance solid and sublime virtue , and be more , than any other institution , perfective of human nature . next , the rules , and ( if there be any such ) the counsels of the christian religion require , and tend to , extraordinary degrees of virtue : the divine legislator , being able to look into the hearts of men , makes his laws reach those , and those principally , too . the loving god with all our hearts , with all our minds , &c. and our neighbour as our selves , as comprehensive as those two grand principles of virtue are , is by our saviour made the summary of the moral law , and adopted into the gospel ; the cleansing ourselves from all filthiness , both of flesh and spirit ; and the abstaining from all kind , or appearance , of evil , are the negative parts of the christians duty ; and for the positive parts , we are plainly told , that unless our righteousness exceed that boasted one of the scribes and pharisees , we shall not enter into the kingdom of heaven . we are urged to grow in grace , to add to our faith , virtue , and to that , a whole train of excellent qualities . and , for fear any such thing should be thought to be purposely omitted , because left unmentioned , this general exhortation is given us ; finally , my brethren , whatsoever things are true , &c. but there is yet a more aspiring path of virtue trac'd us out in the gospel , where it proposes to us the example of christ , as one , whose steps we are to tread in : for not only that divine person never committed any sin , neither was guile found in his mouth ; but the supreme and omniscient judge , god himselfe , declared , by a voice from heaven , his full approbation both of his person and his doctrine , when he said , this is my beloved son , in whom i am well pleased , hear he him . and his sinless life , which was a living law , did not only surpass the examples , but even the precepts and the idea's too , of the heathen moralists and philosophers , as may be elsewhere shewn . and the becoming a serious disciple of so perfect and divine a teacher , does itself so engage a man to renounce his former vices , that when st. paul had dissuaded his romans from divers other vices , instead of exhorting them to the contrary virtues in particular , he only desires them , in general , to put on the lord jesus christ , as a comprehensive durty , which contain'd in it all the virtues , he declin'd to enumerate . thirdly , but thô he calls us to high degrees of virtue , yet he does not to unattainable ones ; for , thô philosophy wisely forbore , thô not always to commend , yet to injoyn , things disproportionate to human infirmities ; yet , he may well be allow'd to engage us to more than human virtues , that by his divine assistances , if they be duly sought , is always ready to inable us to acquire and practise them. of his fulness , says st. john , we have all received , and grace for grace ; ( i. e. ) either graces answerable to his , as the faculties of a child's mind , are to those of a perfect man ; or , grace upon grace , ( i. e. ) an accumulation of graces heaped upon one another ; which may keep you from wondring , that st. paul should dare to say , that he could do all things thorow christ that strengthned him . and where his invitations meet with an honest and a willing mind , his commands do not only chaulk out the way , but give strength to walk in it ; and he usually , does by his spirit , such a kind of work , as he sometimes did miraculously by his power , when he at once bid , and enabled , a paralytick person that wanted strength to stir from his bed , to rise and walk . and when , having commanded st. peter to walk to him upon the sea , he enabled him securely to tread upon the waves ; thereby approving and rewarding the excellent notion that disciple had , that the command of christ was a sufficient cause to put him upon action , thô a miracle were requisite to carry him thorow with it . fourthly , the rewards propos'd to virtue and piety , by the christian religion , do exceedingly tend to animate and heighten them ; whether we consider the recompences the gospel propounds in this life , or those that it promises in the next . the great present rewards of virtue , are , you know , the approbation of good men , and the applause of a man 's own conscience . the first of these is as well attainable by christian hero's , as by any other ; for virtue loses neither its worth , nor amiableness , by being baptiz'd ; and thô in some times and places lesser degrees of it may be disregarded , or traduc'd , yet , generally speaking , the greater degrees of it will either invite , or extort , mens esteem . among the roman persecutors , the exemplary lives and constancy of the primitive christians , brought it to be proverbially said , that such a man was a good man , saving that he was a christian ; and , soli christiani mortis contemptores , was usually in heathen's mouths . there are divers qualities , and those more press'd by the christian , than any other , institution , that have in them so much of native loveliness , that st. paul might justly say of them , that he that exercises himself in them , is , generally speaking , both ceptable to god , and approv'd by men. nor did those virtues that recommended the great constantine , whilst he was a gentile , lose their lustre , or the veneration they procured him , when he turn'd christian , and practis'd them with higher aims , than that of satisfying himself , and pleasing his people . and as for the reward of a good conscience , which was able to make hercules undergo all his labors ; and made all the other hero's of the gentile world ; i think , it will not be doubted , but that this inward recompence is received , not only without any defalcations , but with great improvements , by him , whose virtues flow from religion . for , to him the applauses of conscience may well be more acceptable than all the various sorts of musick , that solemniz'd the dedication of nebuchadnezar's golden image , since in him conscience does not , as in mere natural men , act only the part of a domestick judge , but that of a delegate from god himself ; and its absolutions are less welcome , as they are approbations of reason , than as they are the pledges of gods acceptance , and of that higher reward that will be consequent to it in the life to come . for these joys , that are plac'd on the other side of the grave , are much the noblest part of the recompence of virtue , and proportionable incitements to the practice of it ; and yet , on the account of future rewards , the christian has much greater motives to heroick virtue , than the heathen moralist , or philosopher . for , the posthume state of man is so dim and uncertain , that we find even the greatest men , among the heathens , speak very doubtfully , and not without ifs and and 's , of a future state , and much more of a future happiness , as may be instanc'd in socrates , cyrus , seneca , and many others ; so that they rather seem'd to have wish'd , or hop'd , than believ'd , their future felicity : and , i fear , that many of them , finding that happy state describ'd chiefly by the poets , reckon'd it among poetick fictions . and those that did , though but waveringly , expect recompences in the life to come , had but poor and mean idea's suggested to them of it ; the hopes they were entertain'd with , being of fortunate islands and the elysian fields , which are not so transcendent as to make a diffident man very forward to quit the gardens of epicurus , that he has here in possession , upon the doubtful hopes of other gardens in elysium . whereas , to excite the christian to an heroick degree of virtue , he is not allow'd to hope , but commanded to be intirely confident of passing out of this world into a place , to which the poets elysium is much more inferior , than the possession of a garden is to that of an empire . to attempt the description of that coelestial happiness , would be , contrary to my inclination , to launch out into a common place ; and were a work , that if my haste did not , my disability would , dissuade me from : and therefore , though it be a state made up of the confluence of all sort of things rationally desireable ; yet , having only said in general of all the other goods that it comprizes , that the scripture tells us , that eye has not seen , nor ear heard , nor the heart of man conceiv'd , what god has laid up for them that fear him : i shall particularly take notice only of those parts of this inestimable reward , that may peculiarly concern my present purpose , by being the chief things that heroick souls are wont to aspire too ; a good name , honour , and dignity . to have a good name for good actions , cannot but be a very desireable thing , the applause of wise and good men , being a loud eccho from without , that , by repeating it , confirms the approbation given by the conscience within . but though to do virtuous and worthy actions be the best and likeliest way of acquiring a good name , yet 't is not a certain one : for , such is the ignorance , the malice , or the enmity of a great many , that no man is sure to escape being mis-represented , or traduc'd ; as , we see , that the sublimity , the brightness , and the regular courses of the stars themselves , could not hinder wanton poets , or fanciful astronomers , from giving those luminous constellations the names not only of the nobler beasts , as the lyon , the eagle , and the whale ; but even of animals that lie under an ill name , as the dog , the goat , and the scorpion . and though it be true , that oftentimes innocency long clouded , does , like lightning , break out at last ; yet oftentimes too , that happens not till malice and envy are dead , because the maligned person is so ; by which means he does not live to know he is justified ; and many , if not all , of those mis-inform'd men are dead and gone for whose good opinion he was chiefly concern'd . but though the christian may , as well as any other , be traduc'd by calumny , which often serves good men , ( as the heathen persecuters did the martyrs , when they exposed them to the peoples view , cloath'd in the skins of beasts , to make them hideous and hateful ; ) yet he is justly cheared by the assurance he has , that there will come a time when opprest and disfigur'd innocency shall shine forth and triumph , and his good name , as well as his body , shall have a glorious resurrection , even in the sight of his accusers and enemies , and of all those whom their slanders did either prevail with , or startle . for at that great and general assize , to which there shall be a far greater confluence , than the assyrian monarch drew to the plains of babylon , the heroick disciples of the apostles will be able to say , upon happier terms than the apostles themselves did here below , that they are made a spectacle to god , to angels and to men. and in that illustrious assembly , of the first born , whose names are written in heaven , being present , the men , not only of all nations , but of all ages too , the vizards shall be as well taken off , as the masques ; and the formerly traduc'd saints , being welcom'd with the title of good and faithful servants , shall solemnly be acquitted by the sentence , not of a fallible , or partial , judge , but of an infinite and supreme one , that searches the hearts and reins , and cannot be deceiv'd or brib'd ; and , to be sure , that the injur'd saint shall come off with honour enough , he shall then be absolv'd by being crown'd . this celestial crown comprehending , in the scripture dialect , both the remaining parts of the christians reward , honour and dignity , or glory , and preferment ; it will be pertinent to mention some advantages that giveit an high preference about the crowns of monarchs here below . and first , earthly crowns may somtimes be the fruits and recompences of worth and virtue , but are not at all the proofs of them . they are usually the gifts of nature , and , not unfrequently , of fortune ; and history gives us cause to wish , they were more seldom the acquists of crimes . but the celestial crowns proclaim , thô not the merit , the worth of them that receive them , being never adjudg'd but to such , whom previous graces and virtues have fitted and qualified for the inheritance of the saints in light. besides , as an earthly crown may be acquir'd without merit , so it may be possess'd without happiness . and if crimes be made steps to a throne , they prove so many thorns to him that sits on it , who is there a more illustrious , not a less tormented , malefactor . the sublimity of a throne , as little as the height of a scaffold , keeping a criminal person from feeling the punishments inflicted on him there . as may appear by the instance of herod agrippa , whose throne , and glistering habit , which josephus takes notice of , thô they procur'd him not only the acclamations , but adorations , of the dazled multitude , could not protect him from the incens'd justice of an higher king than he ; so that whilst others treated him as a god , he found himself one of the most miserable of men , and was fain to hasten from a seat , which occasion'd , but could not protect , his impiety . but a coelestial crown , as it is graciously bestowed for the supream recompence of virtue , and on that account may be called a crown of righteousness ; so it always proves a blessing as inseparable from happiness , as a thing is from it self . the crowns of this world , by the very advantage of being hereditary , shew , that they cannot preserve the possessors from death . but the crown , i speak of , is by the divine bestower of it , called , a crown of life ; and of it , in respect of other crowns , may be truly said , what solomon said of wisdom , in reference to other goods , that the excellency of it is , that it gives life to the owner thereof . and though earthly crowns be such transitory things , that we may observe , that even the four great monarchies of the world were by god represented to nebuchadnezar , but as parts of a dream , whereas the kingdom promis'd to christians , is called in the scripture , a kingdom that cannot be moved , as the believers crown is , in opposition to those fading crowns of lawrel , that adorn'd the heads of the roman conquerors , called an unwithering crown of glory : as if the lawrel plac'd on the christians head , could grow and flourish in the wreath , better than it did on the tree . but all that i have yet said is inferior to this last prerogative of the coelestial crown , that it does not only confer a relative dignity or preeminence , but an essential worth and excellency ; as if the diamonds , which adorn'd that crown , should impart their own sparklingness , transparency , and incorruptibility , to the person that wears it . the highest preferments here below do raise a man above others , without raising him above himself . by being at the top of a ladder , a man comes to an higher station , but is not really taller than he was ; and a vane , by being plac'd on the top of the highest steeple , is not from iron turn'd into gold or silver , but remains still of the same base metal it was , and is but a weather-cock , and so the sport of the winds . but a coelestial crown is always attended with a personal improvement , befitting so high a dignity . the heavenly coronation has a virtue like that of the unction of saul , who , upon his being made king , was inabled to prophecy , and was turn'd into an other man. and the resemblance holds in this too , that christ is said , to have made his redeemed ones , not only kings , but priests to god and his father , as if the kingly dignity were not enough , unless the sacred character of a priestly office were added . congruously to which , st. peter calls christians , in general , a royal priesthood ; the understanding , the will , the affections , are all refin'd and elevated ; and the very body itself is transformed into a spiritual body . as if the glorify'd soul did shine , with an undiminish'd splendor , through its happily chang'd mansion . and we may well suppose , that this will be a bright and noble structure , if we remember , that the angels , who , in their apparitions to good men , were wont to be very careful not to frighten them , did yet appear with a majestick splendor ; and that angel that the apostles saw in our saviours sepulchre is represented as a young man cloathed in a long white and shining garment . and we are told by st. paul , that , in the future state , our vile bodies shall be transform'd into the likeness of his glorious body ; and how glorious it is in heaven , we may guess , by what it was at his transfiguration here on earth , during which , the scripture relates , that his face did shine as the sun , and his raiment was white as the light. and of moses and elias , thô they came to speak to him of his death , 't is added by st. luke , that they also appear'd in glory . and since our saviour has assured us , that those shall be accounted worthy of that state , shall be like , or equal to the angels ; and that then the righteous shall shine like the sun in the kingdom of their father , who knows , but that the transfigur'd soul and body of some happy saint may be as glorious a sight , as that which appear'd to st. john in the apocalyps , when he saw an angel standing in the sun ? if it be said , that these are very bold hyperbolies , i hope the texts , i have mention'd , will keep them from seeming altogether groundless conceits . and , when among other excellent prerogatives , that our saviour promises the persevering beleivers , one is , that he will give them power over the nations , and to rule them with a rod of iron ; and the other , which may well be the last , is exprest in these words . to him that overcometh , will i grant to sit with me in my throne , even as i evercame , and am set down with my father in his throne . and thô i readily yield , that these expressions are not to be and literally , taken ; yet , when i consider the infinite power , and goodness , of god ; and that , for ought we know , he may have numberless dominions , and setts of governable creatures , that we are yet strangers too ; i think , god's attributes , and christ's expressions , may warrant us to expect amazing things from him that is able , and has declar'd himself willing , to do for us above what we can ask , or , in our present state , so much as think . and , at least , that will be allow'd me , which i drive at in this celebration of our future happiness , that the christian religion , by proposing such inestimable rewards , presents beleivers with far higher motives to heroick virtue , than morality , or philosophy , can afford other men. advertisement . the author being desir'd to add yet something to the foregoing discourses , to give the book they make parts of , a thickness more proportionate to its largeness ; he did among other papers of his , that he turn'd over in compliance with that request , light upon an epistolary discourse , which by its very being unfinish'd , seem'd ( by reason of its shortness ) the more fit to serve the present turn . for this tract having been drawn up in a countrey , whence the author was oblig'd to remove , before he had made any considerable progress in his work ; he was easily induc'd to put it up in a bundle of other writings , which , like this , were laid aside till he should be at much leisure to compleat them . but upon the newly mention'd occasion , finding that among divers loose and lesser memoirs , that had been thrown together in order to the design'd treatise , there were 15 or 20 pages at the beginning that were coherent enough ; he was content they should attend the christian virtuoso , because of the affinity of the things design'd in both the papers ; which being to recommend the christian religion to worthy souls , 't was congruous enough that a discourse which shews , that the christian religion may very well consist with a philosophick genius ; should be accompany'd by another that tends to manifest , that greatness of mind , which comprizes uncommon degrees of virtue , is not only consistent with christianity , but may be highly promoted by it . those that reflect on this aim , will not ( 't is hop'd ) think it strange , that the style is a little rais'd ; since tho' the subject be theological , yet the writer , ( who was then many years younger than he now is ) being a person of honour , and writing for a noble gentleman , who , like himself , was a layman ; 't was thought not only allowable but fit , that the style should not be altogether unsuitable to the subject and to the aim : which was to make impressions on an illustrious person , not by dry precepts , or languid discourses , but by exciting him to heroick virtue , by the noblest patterns and ideas , and the most moving incentives , he could propose . and tho' the discouragements lately mention'd , and since increas'd by the authors not being able to find some of the principle materials he had , in loose sheets , provided for the following discourse ; oblige him to lay aside the thoughts of compleating it ; yet because 't is very possible that some elevated soul may have a mind to prosecute the design , or cultivate so noble a subject ; he thought it not amiss ( as little samples of his method or way of treating it ) to subjoyn to the greater fragment , besides the index of the heads of discourse , intended for the first part , 5 or 6 lesser fragments that he lighted on , whilst he was seeking for some papers belonging to the same tract , that should have been , but were not , found in their company . chap. iii. to have high aims and noble designs , is so genuin a mark , and effect of greatness of mind , that there is not any more generally acknowledged ; insomuch that ambition , tho' it be but a depravation or a counterfeit of this heroick frame of mind , does yet so dazzle the eyes of the greater part of men , as to pass for magnanimity ; and noble attempts do oftentimes , even when they fail of success , not miss of esteem . — magnis tamen excidit ausis , was meant for an encomium by him that said it . and i remember that one of the ancients reckons it among the glories of that great captain , hannibal , who long successfully disputed , with the romans , the empire of the world , that he resolved to besiege rome , tho' he never prov'd able to lead his army within the sight of her walls . now , as to have elevated aims is one of the chief signs , and indeed parts , of an heroick temper of mind ; so , there are no men that seem to me to have nobler and sublimer aims , than those to which a true christian is encouraged ; since he aspires to no less things than to please and glorify god ; to promote the good of mankind ; to improve , as far as is possible , his personal excellencies in this life ; and to secure to himself for ever a glorious and happy condition in the next . chap. iv. one of the grand difficulties , that he , who would be highly virtuous , must expect to surmount and conquer , especially in such a degenerous age , as ours , is the temptation that is afforded by the universality of vitious customs and examples . i wish 't were needless , solicitously to prove , either how great an influence examples , especially bad ones , have on the generality of men ; or how general bad examples have been in most ages , and in particular in that we live in . the scandal given by bad examples , tho' it be one of the most obvious temptations , is none of the least dangerous . for interest , bashfulness , and that very complaisance and civility , that is so usually found in well-bred , or good-natur'd , persons , makes them very unwilling to offend or disoblige the company they live with ; and whom they have several inducements rather to please and gratify by imitation and compliance , than tacitly to reproach by nonconformity to their sentiments , and practices . and , in effect , we find , that many that could not be perverted by the frowns and threats of the vitious , have been debauch'd by their company and example . against this powerful temptation , religion strongly arms it's hero , both by precepts and precedents . thou shalt not follow a multitude to do evil , was the express command of the mosaic law. say not thou a confederacy to all , to whom this people shall say a confederacy , was the command of god to his prophet . our saviour makes it an argument to dissuade his disciples from an anxious solicitude about meat and drink and cloathing , that after all these things the gentiles ( which are by far the most numerous part of mankind ) do seek . and , upon the same ground , he endeavours in the same divine sermon upon the mount to keep them from vain repetitions in prayer . and , whereas it may seem an immodesty to dare to dissent from others , that vastly surpass us in number ; the heroick conqueror of canaan speaks thus to the whole body of the victorious jewish nation , that they may choose to serve whom they thought fit , and worship either the gods whom their fathers served , or those worshipp'd by the neighbouring nations , but as for me and my house , we will serve the lord , be you not conformed to this world , says st. paul. and another apostle , speaking of himself and the true christians of his time , scruples not to affirm it passionately and roundly , we know that we are of god , and the whole world lies in wickedness . nor does religion furnish us with precepts only , to disobey custom , and example , but with precedents too , of which there are three so illustrious , that i know not how to pass them by . the first is afforded by lot , who lived in a place , that was grown so proverbial for the height of wickedness , that to aggravate their sins by the most hyperbolical comparison , we must liken them to themselves ; and they were grown so wicked , that in a place where an admirable plenty , and an unbounded libertinisme could not but make them very populous , there could not be found half a score of good men , the generality of that cursed people being fallen so much not only from virtue , but from common honesty , that they did not restrain themselves so much , as to human vices . and yet , even the sins of sodom , which cryed so loud as to reach heaven , and bring down fire and brimstone from thence , disturbed lot's quiet , without destroying his innocence , and an apostle assures us , that , that just man was but vex'd with the filthy conversation of the wicked , not prevail'd with in the least to imitate it . the next instance of a religious courage , inflexible to bad examples , is afforded us by the three friends of daniel , who , at the great solemnity of the dedication of nebuchadnezars golden image ; when they had , besides that great and stern monarchs command , the example not only of many men but many nations , and a more numerous assembly of persons , considerable for quality and dignity , than the world ever saw before or since , singly opposed their naked constancy to the haughty tyrants menaces , and the prostrate world's example . and yet these men were courtiers , bred among that supple sort of fine creatures ; that were as accustom'd to bow their consciences , as their knees , to their proud master . they had not only lives to lose , but the chief dignities of the province of babylon , then the queen of nations . and they could not upon their refusal quit the stateliest palace in the world , without immediately changing it for a burning fiery furnace . the last instance i shall name , and the most illustrious that can be named , is , that i am supplied with by noah , he lived in an age , in which there were as many hainous sinners almost as there were men , thô vice has generally had a benjamins portion , in the distribution of mankind betwixt it and virtue , yet , methusala excepted , the inequallity was grown such , as gave vice rather a monopoly than a share of men ; or if a distribution were to be admitted , 't was such a one , as that made of saul and his army , when all the people were on one side , and only he and jonathan on the other : 't is strange , that when the world was so recent , that many , that were then alive might remember and converse with one , that for two hundred years liv'd contemporary with adam , ( for so we may gather methusala to have done ) men should so soon forget all sentiments of piety . but yet in noah's time , the world could not be compared to its present state , where thô it be night in one place , 't is day in another ; but to the state of tohu va bohu , or the first chaos , where darkness was over the face of the universal deep . for the scripture tells us , that all flesh had corrupted his way upon the earth , that every imagination of the thoughts of mans heart was only evil continually . and tho' noah's family were saved with him in the ark , yet it may be doubted , whether that were a certain token of their being untoucht by the general contagion . for that wonderful vessel contain'd beasts clean and unclean , harmless and rapacious , and in it were saved wolves as well as lambs , and vultures as well as doves . and where god gives the reason , why he vouchsafed to receive noah and his house into the ark , he expresses it thus ; for thee have i seen righteous before me in this generation , without making mention of any of his family . nor , was the wickedness of the antediluvian world more universal than it was great ; that mungrel breed were guilty of sins as gigantic as themselves . the text says , that the earth was filled with violence through them ; and those impious rebels against their maker broke the laws of nature with an insolence , that provoked him to break off the course of nature to punish them , since nothing less than an universal deluge of water could place limits to such an impetuous and over-flowing impiety . but all these sinful examples , how general soever , could not prevail on noah so much as to keep him from giving one of a quite contrary nature ; the scripture calls him an herald or preacher of righteousness ; and tho' it appears not , that he made any converts , he persever'd in his rejected admonitions for sixscore years , a time long enough to have tired his patience , especially since he did not any of his hearers obstinacy . and his constancy rais'd him as much above the reach of their temptations , as the waters that punished their sin rais'd his ark above their drowned mansions . and now go and compare with any constancy of the following times , where virtue has always had some party , tho' not a numerous one , this unequall'd singularity of noah , which god himself seems to have taken special notice of , not only by that patriarchs wonderful preservation , but by saying emphatically , thee have i seen righteous before me in this generation , which was so brutish and depraved , that i know not whether he were not obliged to live among worse brutes before he finish'd the ark than afterwards , when in it he was shut up with lyons , foxes , and tygres . another virtue , that belongs to a great mind , is constancy , or persevering patience in afflictions . this quality hath so noble an appearance , that when 't is exercis'd even by malefactors , it obtains our esteem ; and whilest we cannot so much as excuse their actions , we cannot but commend the manner of their suffering for them : calmness of mind , in the midst of outward storms , being something that looks so handsomely , that crimes and gibbets cannot keep it from doing so ; nor hinder those in whom 't is found , from being both pitied and applauded . that this part of greatness of mind is befriended by the christian religion , more than by any other institution , will appear ; if we consider , what it contributes to constancy and patience , under outward pressures and calamities , by precept , by examples , and by arguments . chap. v. humility is a virtue , that , at the first blush , seems so distant from greatness of mind , that some would think it improper to refer the former to the later , under any other notion , than that of an opposite . but , whatever may be thought of humility , solitarily consider'd , yet , when we find it in conjunction with those other qualities , that contribute to make up greatness of mind , it adds to their number ; and ▪ tho ▪ it does not perhaps shine as bright as some of them , is as amiable as any ; and imparts somewhat of its own loveliness to all the rest . and you will not much wonder , that i place this virtue among those that constellate , if i may so speak , an heroick mind , if you consider , whence humility may in such a soul proceed , and what difficulties it may surmount . for if wealth , honour , and other outward blessings exalt our hero's condition ; to be humble , in the midst of such advantages , argues a mind elevated above the presents of fortune , and speaks a soul great enough to undervalue those things that ordinary souls admire ; and which even men that pass for great , make the objects of their ambition , and , when attain'd , of their pride . and if our hero be ennobled with great virtues , or famous for great actions ; his humility argues , that he has so rais'd an idea of virtue , and dares aspire to such a pitch of it , that he cannot rest satisfy'd with greater attainments , than persons , but ordinarily virtuous , aim at ; and looks upon himselfas oblig'd and born to an unwearied pursuit of heroick and still increasing degrees of excellency . and if a laudable practice , by being extremely difficult , is a mark of a great soul , humility must not be deny'd that character ; for this is a virtue more difficult to excellent , than to ordinary , souls . in other cases , a hero is to contend but with his vices , or his passions , or his open enemies ; but to be humble , he must overcome his virtues too ; and that , when they act unitedly as one body : since , tho' other virtues naturally assist one another , they all conspire to ruin humility ; which , having pride to contend with , is to deal with so subtle an adversary , that sometimes even by being foil'd he overcomes . and as the torpedo poisons his arm that wounds it ; so sometimes in the best arguments we employ against pride , the very strength and seeming success of them , tempts the maker of them to be proud ; and i will not swear , that , at this very time , i exalt our hero's humility , without any diminution of my own. to the attainment of an eminent degree of this lovely both vertue , and grace , the gospel conduces , by furnishing its embracers with express injunctions ; clear directions ; high rewards , and other weighty motives ; and the noblest paterns and perfectest examples , that ever were , or can be , given ▪ the heads of the discourse , entitul'd greatness of mind , befriended by christianity . the introduction . 1. of the true notion of greatness of mind . 2. of the tendency , that the christian religion has to promote greatness of mind in general . 3. that christianity gives men noble aims , such as the glory of god , the pleasing of him , the general good of men , personal excellencies in this world , and eternal happiness in the next . the virtues or qualifications , which , as so many constituent parts , make up greatness of mind , and are peculiarly befriended by christianity ; are chiefly these , 4. courage or valour . 5. constancy and patience in afflictions . 6. bounty or liberality . 7. forwardness to oblige . 8. readiness to forgive . 9. a just and impartial estimate of riches , and other things that ordinary men covet and admire . 10. humility . 11. a contempt of all that 's base . the end of the first part. greatness of mind , promoted by christianity . the second part. the former discourse has , i hope , sufficiently manifested , that , of the several virtues and noble qualities that make up true greatness of mind , there is not any that is not at least consistent with christianity , and that most of them are eminently promoted by it . but i expect your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will pretend , that there are some qualities required by our religion , that directly and powerfully tend to debase the mind they possess ; and hinder it from attaining , or even aspiring , to such great things as it would reach to , if it were not detain'd or depress'd by religion . let us now therefore examin , whether , notwithstanding , the wings which we have shewn that religion adds to the mind , the cloggs that it fastens to her , be heavy enough to disable her to raise her self above the pitch of vulgar souls ; and force her , instead of soaring aloft , to flutter about the earth . the chief things , that , as far as i can learn , are alleged , either by philédonus , or more considering adversaries than he ; to shew religion to be either quite inconsistent with , or very unfriendly to , greatness of mind , are these . — but , in regard that i find not the answers that were drawn up to the objections ; and 't is not so convenient to let the later appear unaccompany'd by the former , 't is thought the safest way to leave them both at present unmentioned ; and only take notice , that to the last of the six objections , which , to deal candidly , were named and considered , these words were found subjoyned . and now , if it appear , that neither any nor all of these , have such an unfriendly aspect on greatness of mind , as is pretended ; and that at least the impediments , they can bring , are much more than countervail'd by the assistances that religion affords heroick virtue ; i hope it will appear , that greatness of mind is not incompatible with christianity , but rather promoted by it . finis . notes, typically marginal, from the original text notes for div a28945-e1010 rom. 1. 20. psal . 94. 9. psalm 138. 14 , 15. about some causes of atheism . an essay of improbable truths . luke 1. 2. john i. 18. act. xx. 27. 1 cor. ii. 10. luke i. 2. gal. de vsu part . lib. xi . cap. xiv . see acts ii. rom. 1. 8. gen. 49. 11. isa . 2. 2. psalm 2. 8. mal. 1. 11. mat. xxiv . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luke ii. 1. mat. 26. 13. exod. xvi . 14 , 21 , 26 , 33. notes for div a28945-e6800 coloss . i. 26. eph. iii. 3 , 5 , 6. 1 corinth . xv. v. 51 , 52. see mat. xiii . 11. ephes . v. 31. notes for div a28945-e8550 mark xii . 43. prov. xvi . 32. tit. iii. 4. revel . xiv . 6. 2 cor. vii . 1. 1 thess . v. 22. matth. v. 20. 2 pet. iii. 18. i. 5. phil. iv. 8. 1 pet. ii. 22. mat. xvii . 5. rom. xiii . 14. john i. 16. phil. iv. 13. matt. 9. 6. mat. xiv . 29. rom. xiv . 18. dan. iii. 7. 1 cor. ii. 9. dan. iii. 1 cor. iv. 9. heb. xii . 2 , 3. matt. xxv . 21. jer. xvii . 10. col. i. 12. acts xii . 21. rev. ii. 10. eccl. vii . 12. dan. ii. heb. xii . 28. 1 pet. v. 4. 1 sam. x. 6. rev. 1. 6. 1 pet. ii. 9. mark xvi . 5. luke xxiv . 4. phil. iii. 21. matt. xvii . 2. luke ix . 31. matt. xxii . 30. mat. 13. 43. rev. xix . 17. rev. ii. 26 , 27 rev. 3. 21. eph. 3. 20. first fragment . second fragment . 1 john , 5. 9. gen. 6. 12. 2. peter , 2. 5 ▪ gen. 7. 1. third fragment . fourth fragment . fifth fragment . notes for div a28945-e11730 sixth fragment . an account of reason & faith in relation to the mysteries of christianity / by john norris. norris, john, 1657-1711. 1697 approx. 379 kb of xml-encoded text transcribed from 185 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[14], 346, [1] p. printed for s. manship ..., london : 1697. first edition. written in reply to john toland's christianity not mysterious. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in 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judith siefring sampled and proofread 2002-09 judith siefring text and markup reviewed and edited 2002-10 pfs batch review (qc) and xml conversion an account of reason & faith : in relation to the mysteries of christianity . by john norris , m. a. rector of bemerton near sarum . holding faith , and a good conscience ; which some having put away , concerning faith have made ship-wrack . 1 tim. 1. 19. london , printed for s. manship , at the ship near the royal exchange in cornhil , 1697. to the right honourable henry lord of colerane . my lord , your lordships learning and knowledge in matters of religion , and sincerity in the belief and profession of its sacred articles are both so well known , that i cannot be supposed to present this book to your lordship with a design to instruct you in the former , or to settle and confirm you in the latter . there are indeed but too many in the world to whom it may be necessary upon those accounts , but all that i intend in reference to your lordship by it is only to express my reverence and respect for your great worth and goodness , and my grateful acknowledgments for that particular share and interest i have had in your favours . which give me further occasion to hope that you will be as kind to the book a● you have been to the author , and that as you were pleas'd to incourage the undertaking , so you will now favour the performance , which with all deference and submission is humbly presented to your lordship by my lord , your lordships most obliged and very humble servant , j. norris . the preface . controversies of religion , and particularly this , have been managed of late with that intemperance of passion and indecency of , language , after such a rude bear-garden way , so much more like duelling or prizing than disputing , that the more good natured and better bred part of the world are grown almost sick of them and prejudic'd against them , not being able to see men cut and slash and draw blood from one another after such an inhuman manner only to vent their own spleen , and make diversion for the savage and brutalized rabble , without some troublesom resentments of pity and displacency . and truly 't is hard for a man to read some certain things of this character without being disturb'd , and growing out of humour upon 't , and being even out of conceit with mankind , such an idea do they raise of the malignity of human nature , and so do they ruffle an● chagrine the mind of the reader : from which impressions he will hardly recover himself till he meets with some book or other of a contrary spirit ( whereof the bishop of london-derry's excellent discourse of the inventions of men in the worship of god is a very eminent instance ) which may serve to recompose the one , and give him a better opinion of the other . i have endeavour'd in the management of the present argument to use such christian temper and moderation as becomes the search of truth , and may argue a mind concern'd only for the finding it . for of all the ill-sorted things in nature i think it the most improper and disagreeable , to reason in a passion , especially when 't is in defence of that religion which neither needs at nor allows it . and therefore laying aside all anger and disaffection ( which even for the advantage of well reasoning ought to be laid aside ) i have set my self to observe the laws of decency as well as those of good discourse , to consider things as they really are in their own natures , to represent them as i find them with all calmness and sedateness , to regard nothing but the pure merits of the cause , and to treat that party of men i write against with that candour and respect as may the better dispose them to lend attention to my arguments , considering it as one of the principal rules of the art of perswasion to gain upon the affections of men in order to the conviction of their iudgments . and i do not know that i am guilty of any incivility towards the men i deal with , unless it be that of contradicting them . wherein as they are even with me , so i hope they will not be less so in the other part , but will treat me with the like return of civility and good temper , in case they shall think fit to make any . the occasion of this undertaking was a certain late book call'd christianity not mysterious , one of the most bold , daring and irreverent pieces of defiance to the mysteries of the christian religion that even this licentious age has produced , and which has been supposed to have done great battery and execution upon them , and to be indeed a very shrewd and notable performance even by people of competent sense and learning , not excluding the author himself who to shew his good opinion both of his cause and of his management of it , has since publish'd a second edition of his book , with inlargements , and with his name . to which i thought once to have return'd a direct and formal answer by way of solution of his objections , till upon further consideration i judg'd it better to give an absolute account of the positive side of the question ; and after having laid such grounds in it as might be made use of for the confutation of his book , to make a short application of them in a few strictures upon it at the end of mine . but after i had laid those grounds in the absolute part , i found the application of them was so easie to the author's objections , that they might as well be made by my reader , who might with such readiness out of the principles here establish'd form an answer to all that deserves one in that book , that i thought there was no need of inlarging the bulk of mine upon that account . which accordingly tho' i do not call by the name of an answer to christianity not mysterious , i cannot but reckon to have all the substance ( though not the formality ) of a reply to that treatise , it being much the same thing in effect either to unlock a door for a man , or to put into his hands a key that will. i write neither for favour nor for preferment , but only to serve the cause of christianity ( for so i call that of its mysteries ) and the interest of that church which is so great a friend to it and maintainer of it according to its purest and most primitive state of apostolical and evangelic perfection . of whose communion 't is my happiness to be a member , my glory to be a priest , and that i had better abilities to do her service , my highest ambition . however such as they are i humbly devote and imploy them to that purpose , as i do this and all other my labours . i hope what i have written may do some service to the cause whose defence it undertakes , and if it does , i shall not much regard the resentments of any designing or not so well affected persons , great or little , whose displeasure it may provoke , tho' i have taken all due care not to give any body any reasonable offence . and so i commit the following papers to the attentive perusal of the candid and considerate reader , and to the blessing of god. the contents . chapter i. of reason . page 18. chapter ii. of faith. p. 53. chapter iii. the distinction of things contrary to reason , and above reason , consider'd . p. 100. chapter iv. that human reason is not the measure of truth . p. 137. chapter v. that therefore a things being incomprehensible by reason , is of it self no concluding argument of its not being true . p. 230. chapter vi. that if the incomprehensibility of a thing were an argument of its not being true , human reason would then be the measure of truth . p. 243. chapter vii . that therefore the incomprehensibility of a thing is no just objection against the belief of it . with an account of the cartesian maxim , that we are to assent only to what is clear and evident . p. 251. chapter viii . wherein is shewn what is the true vse of reason in believing . p. 282. chapter ix . an application of the foregoing considerations to the mysteries of christianity . p. 294. chapter x. the conclusion of the whole , with an address to the socinians . p. 307. post-script . p. 339. the introduction . 1. among the various conjectures men of a prophetic spirit have fall'n into concerning the last events , we have had * this opinion not long since advanc'd for one , that as god formerly by rejecting the iews made way for the gentiles , so in the latter days he will in like manner by rejecting the gentiles make way for the iews to enter into the christian church . that the state of christianity being become intirely corrupt , and all over anti-christianiz'd , the first of those viols of the divine wrath that are to exterminate the wicked , and usher in the terrours of the great day , shall fall upon the christian world , that christendom shall be utterly dissolv'd , broken in pieces , and destroy'd , and that the iews shall be replaced and re●establish'd upon its ruins . and , to render it worthy of so sore a calamity , that the generality of its professors shall not only greatly depart from the primitive power of the evangelic spirit , by apostatizing from the purity and perfection of both christian faith and life ( which we have already seen come to pass ) but shall even lay down their holy profession , renounce their very faith and religion , and turn infidels . upon the latter part of which opinion those words of our saviour seem to cast a very suspicious aspect , vvhen the son of man cometh , shall be find faith upon the earth ? as upon the former do also those words of st. paul , thou wilt say then , the branches were broken off , that i might be graffed in . vvell ; because of unbelief they were broken off , and thou standest by faith. be not high-minded , but fear . for if god spared not the natural branches , take heed lest he also spare not thee . behold therefore the goodness and severity of god : on them which fell , severity ; but towards thee , goodness , if thou continue in his goodness . otherwise thou also shalt be cut off : that is , as a dead , wither'd and unfruitful branch , as were the iews for the same reason before , and as our saviour tells us every unfruitful branch shall be . 2. and truly if one were to judge of these mens opinion by the present face and state of things , one would be inclined to think it true , and that they had the right key of prophecy in their hands . for sure by all signs and appearances , the course of the world seems to drive this way ; and if there be such a fatal revolution to come , no doubt but that we are with large steps hastening to it . for how are the vitals of religion continually struck at , the foundations of it unsettled and undermined , its venerable articles disputed and ridiculed , and by what a slender thread does christianity hang ! the great complaint for a long while has been of the decay of christian piety , and the universal corruption of manners . but now our religion is corrupted as well as our manners , and we every day make shipwrack of our faith as well as of a good conscience . so that we have now fill'd our measure , and are every way ripe for destruction . some deny all reveal'd religion , and consequently the christian ; others allowing the divinity of the religion deny that of its author , together with the doctrines of the trinity , incarnation and satisfaction ; others again owning his divinity deny the necessity of believing it ; others again granting that , and the other points , deny the necessity of his satisfaction , which is not only resolv'd into mere prudential reasons ( as formerly ) instead of being grounded upon the essential order and iustice of god , but is brought down so low of late as to be made an accommodation and condescension to , and a gracious compliance with the common weaknesses and prejudices of mankind . thus is the christian religion so mangled and dismember'd by some , and so odly and insidiously represented by others , that between them both the general faith of the thing is indanger'd , and a ready way prepared to scepticism and infidelity . 3. not that i think it ought to be any just matter of scandal to any considering christians , or prejudice to their holy religion to see so many corruptions of it , and apostacies and revoltings from it ; since this is no more than what the holy spirit of god has often forewarn'd us shall come to pass in the latter days ; wherein we are expresly told , that perillous times shall come , and that men shall resist the truth , be proud and high-minded , of corrupt minds , and reprobate concerning the faith. and moreover that they shall privily bring in damnable heresies , even denying the lord that bought them . this therefore i say ought in reason to be no matter of scandal to any christians . and so neither ought the poor , humble , suffering condition of jesus christ to have been any to the iews , since this also was plainly foretold of the messias , and made a notable part of his character . and yet we find that the cross of christ was a stumbling-block to the iews , and so no doubt are the present sufferings , i may say crucifixion , of his religion to many christians ; the generality of which measure the certainty of their faith by the firmness and constancy of its professors , and are apt more to stagger and take offence at the untoward appearance of any event , than to be confirm'd in their belief from its agreement with antient prophecies . 4. in the mean time what do those without think of us ! particularly the heathens , among whom no doubt there are some that neither want intelligence nor curiosity to acquaint themselves with the present state of christendom . what a confirmation must it be to these men in their infidelity , to see christians grow weary of their own religion , and willing to part with those great and weighty articles of it for which the holy martyrs shed their blood , and which could not be extorted from them by all the might and power of their cruel emperours . can it be expected that these men should embrace a religion which they see thus continually deserted by its own disciples ! or rather instead of converting themselves to christianity will they not look every day when the christians shall come over to them ! for truly this seems to be the state of the christian world at this time . we are posting as fast as we can into heathenism , and stand even upon the brink of infidelity . the great articles of our religion are giving up every day , and when men have parted with these , we are very much beholden to them if they retain any of the rest , there being nothing in christianity considerable enough , when the great mysteries of the trinity , incarnation &c. are taken away , to make it appear an institution worthy of god , or to challenge the assent of any thinking and considering● man but why do i talk of running into heathenism ? i am afraid we are tending further . for as from a socinian 't is easie to commence a deist ; so he that is once a deist is in a hopeful way to be an atheist whenever he please . 5. i do not speak these things out of a spirit of peevishness and dissatisfaction , as some who being full of a querulous splenetick humour , and knowing not how better to dispose of it to their ease , give it vent upon the times , of which they are always complaining right or wring . no , the deplorable and dangerous state of christianity , and the too visible growth of socinianism and deism among us extort these reflections from me , and have given me many a troublesome and uneasie thought in my private retirements . for my satisfaction under which , my best salvo has been to consider that god governs the world , and that jesus christ , who is the head of his church , will preserve it from all the powers of earth , and even from the gates of hell. and that tho' now he seems to be asleep in this sacred vessel while the tempest rages , and the waves beat against it , and almost cover it , yet 't is to be hoped he will awake , and rebuke the winds and the sea , and make all calm and quiet again . however in the mean time 't is fit the mariners should work , and neglect the use of no means that are necessary to the safety of their ship ; some by writing , others by private discourse , and all by prayers and a good life . 6. but now whereas all rational method of cure is founded upon the knowledge of the cause of the distemper , he that would contribute any thing to the stopping this contagion of religious scepticism , that now reigns among us , ought in the first place to consider the reason of it , what it is that makes men so disposed to waver in their religion , and so ready to part with the great articles and mysteries of it . now to this purpose i call to mind a very considerable observation of descartes concerning atheism , which i take to be equally applicable to infidelity , particularly to this of the mysteries of the christian faith : the observation is this , that those things which are commonly alledged by atheists to impugne the existence of god , do all turn upon this , that either we attribute some humane affection to god , or else arrogate so great force and penetration to our own minds as to go about to comprehend and determine what god can , and ought to do . so that if we would but carry about us this thought , that our minds are to be consider'd as finite , but god as incomprehensible and infinite , there would be no further difficulty in and of their objections . thus that very acute and judicious person concerning the grounds of atheism . and in like manner i think it may be said of infidelity as to the mysteries of christianity , that the great reason why so many that call themselves christians do so obstinately cavil at them and dispute them , is , that either they think too meanly of god , or too highly of themselves ; that either they ascribe something humane to his nature , or something divine to their own ; that either they set too narrow limits to the divine power and greatness , or carry out too far those of their own understandings ; in one word , that either they humani●e god , or deify themselves and their own rational abilities . 7. and they confess in effect as much themselves . for the reason that these men commonly give out and pretend for their not allowing the mysteries of the christian religion any room in their creed , is , that they are above the reach of their understandings . they cannot comprehend them , or conceive how they can be , and therefore will not believe them ; having fix'd it as a law in the general to believe nothing but what they can comprehend . but now where does the ground of this consequence rest at last , or upon what principle does it ultimately depend ? how comes the incomprehensibility of a point of faith to be a presumption against it ; why is its being above their reason in argument that it is not true ? why i say , but only because in the first place they attribute so much to their reason ( at least by a confuse sentiment ) as to presume it to be the measure and standard of all truth , and that nothing that is true can really be above it . here i say the stress of the matter will rest at last . for should the argument of these men be reduced to a syllogistical form , it must necessarily proceed thus , whatever is above our reason is not to be believ'd as true ; but the reputed mysteries of christianity are above our reason : therefore the reputed mysteries of christianity are not to be believ'd as true . now the only contestable proposition in this syllogism is the major , which can be prov'd by no other principle than this , that our reason is the measure of all truth , and whose proof must be in this form , whatever is above the measure of all truth is not to be believ'd as true ; but our reason is the measure of all truth : therefore whatever is above our reason is not to be believ'd as true . by this analysis of their argument into its principle it is plain , that this their reason of disbelieving the mysteries of the christian religion , viz. because they are above their reason , does at last resolve into this , that their reason is the measure of all truth , and that they can comprehend all things . for otherwise how should their not being able to comprehend a thing , be an argument that it is not true ? this i presume is a principle our adversaries would be loth to own , and indeed with good reason , it being the most extravagantly absurd and self-arrowgating one that can possibly enter the thought , or proceed from the mouth of a man. and accordinly i do not know any socinian that had the immodesty in terms openly to assert it . but this is what they must come to if they will speak out , and what in the mean time they do vertually and implicitly say . so then their procedure in short seems to be this , they first set their reason above all things , and then will believe nothing that is above their reason . and if this be not in an unreasonable measure to exalt that faculty , to carry it beyond its due bounds , nay to set it no bounds at all , but strictly to make it infinite , and so to ascribe to it no less than a divine perfection , i must profess my despair ever to know what is . 8. to be the adequate measure of all truth , so as to have no one truth above the comprehension of it , is as much as can be said of the reason and understanding of god himself . his infinite understanding is indeed truly and necessarily so , and whatever is above his reason is for that very reason most certainly not true . because he essentially comprehending all that truly is , it must necessarily follow that whatever he does not comprehend must be nothing . but to say the same of the reason of a man , or of the intelligence of the most illuminated angel , would be to confound all distinction between finite and infinite , god and creature , and to advance the most absurd , and withal the most impious and blaspemous proposition imaginable . and yet this is the general principle upon which the body of socinianism turns , and by which it would be most directly and most compendiously confuted . 9. i shall therefore take hold of it by this handle : and since that which is a principle one way , as we argue forwards from the cause to the effect , may be considered as a consequence another way , as we argue backwards from the effect to the cause ; and since there are these two general ways of reasoning , i shall therefore proceed both these wayes in the management of the present argument , which accordingly shall turn chiefly upon this double hinge . first , i shall overturn their principle ( i call it theirs , because 't is what they must at last necessarily come to ) by shewing that humane reason is not the measure of truth , or that there may be some things true which are above the comprehension of humane reason , and that therefore a things being above reason is no concluding argument of its not being true. secondly , i shall argue ab absurdo , by shewing that if a things being above reason were an argument of its not being true , then it will follow that humane reason is the measure of all truth , which if i bring them to , i shall think them reduced to a sufficient absurdity . these i intend as the two great pillars of this work , which like the sides of an arch will strengthen and bear up one another , that which is liable to exception in the former part being made out in the latter , and that which is liable to exception in the latter being made out in the former . for if it be questioned in the first part whether this be indeed their principle , that humane reason is the measure of all truth , that will appear in the second , wherein it will be shewn to follow from their supposition . and if it be question'd in the second part , whether this their principle be absurd , and so whether they are reduced to an absurdity , that will appear in the first , wherein this principle is shewn to be false . 10. and when by this method i have shewn in general both a priori and a posteriori , that a things being above humane reason is of it self no sufficient argument of its not being true , i shall then make application of all to the mysteries of the christian religion , which i shall shew may be true notwithstanding their being above humane reason , and so that their being above it is no just ground to conclude them false , and that therefore they ought to be believed notwithstanding their being above our reason , which in this case ought to be no prejudice to our faith , supposing them otherwise sufficiently revealed . which whether they are or no i shall not discuss , my design at present not being to enter into the detail of the controversie , to prove the particular mysteries of the christian faith , such as the trinity , incarnation , or the like , but only to lay a general ground and foundation for the belief of those articles , and to destroy that upon which the body of socinianism stands . the great and general principle of which i take to be , that nothing is to be believ'd as reveal'd by god , that is above the comprehension of humane reason ; or , that a man is to believe nothing but what he can comprehend . which principle i hope by the help of god , with the utmost evidence and demonstration to overthrow . and because in order to this i must first give a direct and profess'd account of reason and faith , besides what will be said incidentally and occasionally of them in the course of the treatise , whose main design is so to adjust and accommodate the natures and properties of these two things together , as to shew the reasonableness of believing the mysteries of the christian religion ; thereupon it is that i intitle the whole , an account of reason and faith , in relation to the mysteries of christianity . this is the gross of what i design , the particulars of which will be more distinctly laid down and accounted for in the following chapters . chap. i. of reason . 1. ambiguity of words being one great occasion of confusion of thoughts ; whoever will discourse clearly and distinctly of any subject , must in the first place fix and settle the signification of his terms , in case they are ambiguous ; that is , if one and the same term be applyed to different ideas . in this case , definition of the name is to go before the definition of the thing ; between which two i conceive the difference to be this , that in a nominal definition the word is only determin'd to such a certain idea , whereas in a real one , the idea it self is opened and explained by some other ideas that are supposed to be contain'd and involv'd in it . upon which account it is that nominal definitions are arbitrary , and therefore incontestable , and therefore may be used as principles in discourse , as they are in geometry ; whereas real definitions are not arbitrary , but must be conform'd to the nature of things , and so are not to be taken for principles , whose truth is to be supposed , but for disputable propositions , whose truth is to be proved . 2. reason therefore being an ambiguous word , and of various acceptation , before i proceed to give an account of the nature of the thing it will be necessary that i define the name ; which will also be the better defined , if it be first distinguisht . now all distinction being a sort of division , in which , according to the rules of logick , the distribution ought to be into the most general , and most immediate members , i shall accordingly distinguish of the several meanings of this word , reason , by the same measure as i would divide any whole into its parts . 3. i consider therefore that the most general distribution of reason is into that of the object and that of the subject ; or , to word it more intelligibly , though perhaps not altogether so scholastically , into that of the thing , and that of the understanding . reason objective , or of the thing , is again very various : sometimes it is taken for truth , and that both for truth of the thing , namely the essential relations that are between ideas , and for truth of the proposition which is its conformity to those ideal relations . thus it is taken the first way for the ideal relations themselves , when we inquire whether the reasons of good and evil are ab eterno , meaning by reasons the essential relations or differences . thus again it is taken the second way , for the agreement or conformity of a proposition with those essential relations ; as when we say , this is sense and reason ; meaning that the proposition is true , and conformable to the nature of things . sometimes again it is taken for the medium , argument , or principle whereby as truth is proved ; as when we say , do you prove this by reason or by authority ? sometimes again for the rules and measures of reasoning ; as suppose i should say , that reason is the ●ittest study for a rational creature , i should be supposed to mean those rules and measures whereby we ought to reason , and so to intend a commendation of logick . sometimes again it is taken for moderation ; as when we say , there is reason in all things . sometimes for right , equity or justice ; the observation of which is commonly call'd . doing a man reason . it is also taken for the end or motive of an action ; as when we say , for what reason do you this or that ; in which sense it is used by the poet ; — stat pro ratione voluntas . 4. come we now to the consideration of reason , as 't is taken subjectively , the other general part of its distinction , in which also there is some variety of acceptation . for it is sometimes taken for the act , sometimes for the habit , and sometimes for the natural power or faculty of reasoning . for the act ; as when we say of a man asleep , that he is deprived of his reason . for the habit ; as when we say of a man , that he has lost his reason , when his intellectuals are mightily disorder'd and impair'd by a disease . for the natural power or faculty of reasoning ; as when we say ▪ that man is a creature indued with reason . which being a proposition of universal truth , and that proceeds of man as man , must necessarily be verified of every man , and consequently must not be meant of the act or habit of reason , ( for these are not at all times in every man ) but of the natural power or faculty of it , which is not lyable to be suspended as the act , nor lost as the habit , but is essential to the nature of man , that which constitutes him what he is , and distinguishes him from other creatures , and consequently is inseparable from him , whether asleep or awake , whether sick or well . 5. reason thus consider'd as it stands for a power or faculty in human nature , may be taken again either largely or strictly . largely , for the power of thinking or perception in general , whereby a man is capable of knowing or understanding any truth , let it be by what means , or in what order or method soever . strictly , for the same power proceeding after a certain special manner , and according to a peculiar order and method , namely , from the knowledge of one thing to that of another , or to the knowledge of what is , as yet , obscure and unknown , by the knowledge of what is more clear and better known ; concerning which a fuller account by and by . 6. after having thus distinguisht , with what exactness of order i could , the several acceptations of the word reason , i shall in the next place define in which of these senses i now use it . by reason then in this place , i intend not reason of the object , but that of the subject ; and that not as to the act or habit , but as to the natural power or faculty of reasoning . and that again not as it is taken strictly , as it uses a certain particular process in its operation , but as it is taken more at large for the power of perceiving or knowing in general . according to which sense reason is here the same with vnderstanding . and so it is often used ; as when we say , the reason of a man teaches him this or that ; meaning his understanding at large , or the general power whereby he understands . for if science , which strictly taken is that particular kind of knowledge which is acquired by demonstration , be yet often used more largely for knowledge in general , why may not reason , the great principle and faculty of science , which strictly taken signifies a power of knowing by such a certain way and in such a certain manner of proceeding , be taken as well in a greater latitude , for the power of knowing or understanding in general ? 7. and the nature of the subject and question now under consideration requires that it should be thus used here . for when 't is inquired whether there be any thing in religion above reason , the meaning certainly can be no other than whether there be any thing which surpasses the power and capacity of a mans understanding to comprehend or account for ? and he that says there is nothing in religion above reason , is supposed to mean , that there is nothing in it beyond the comprehension of a mans natural understanding , nothing but what he can profound and fathom . and so also he that says , that there are mysteries in christianity , or things above our reason , must be presumed to mean , that there are reveal'd truths that so far exceed the measure of our intellectual faculties and are of a size so disproportionate to our minds , that with all the force and penetration of spirit , and the utmost application of thought , we cannot possibly comprehend them , be our method of proceeding what it will. i do not intend by this to state the question ( which shall be done more fully in its due place ) but only to give an account of one of its terms , and to shew that by reason i both do and should here mean , a mans natural power of knowing or understanding in general . in which use of the word , 't is no 〈◊〉 authority to me that the excellent and most accurate author of l' art de penser , defines log●ck to be an art of well conducting ones reason in the knowledge of things : where by reason 't is plain he must mean the same as vnderstanding , 8. what this power or principle of understanding is in its self , or in its own nature and essence , i do not pretend to know , as not having any clear idea of my own soul , and indeed as not knowing my self at all by idea , but only by a confuse sentiment of internal consciousness . and therefore i shall not go about to examine what it is . for the same reason also i shall not set my self to consider whether the understanding be any power or faculty really distinct from the soul , or only the soul it self acting after a certain manner , this being almost as obscure as the other ; and i care not to employ either my own thoughts , or my readers , upon things whereof i have not any clear conception . all that i shall therefore further treat of concerning the understanding ( for so i now call our reason ) shall be with respect to its operations , by which the nature of it is best known , and whereof we are not only conscious by way of sentiment , but have also , or at least by self-reflexion may have , some notion and conception by way of idea . 9. now these are ordinarily supposed to be three , apprehension , iudgment and discourse : by apprehension , meaning the simple view or perception of a thing ; by iudgment , the joining or separating of ideas by affirmation or negation ; by discourse , the collecting of one thing from another . and upon this threefold ground our systems of logick have for a great while proceeded with great agreement . but as authentick as time and consent have made this division , i cannot think it right , when i compare it with what by self-reflexion i find to pass within my own mind . for supposing it were true as to the matter of it ; that is , i mean , that judgment and discourse did really belong to the understanding ( which yet the philosophers of the carcesian way will by no means allow ) yet the form of it must needs be very unartificial and inaccurate . for truth being the general object of the understanding , and there being nothing in truth but ideas and the relation that is between them , 't is impossible there should be any more operations of the understanding than perception and iudgment ; perception as to the ideas themselves , and judgment as to their relation . which judgment 't is true may be either immediate or mediate ; immediate when the relations of ideas are judg'd of by the very ideas themselves , or mediate when they are judg'd of by the help and means of some other idea , but then all this is but judgment still , though in two different ways , the difference between them being the same as between judging of a thing under the formality of a proposition , and judging of the same thing under the formality of a conclusion . these indeed are different ways of judging , but still they are both but judgments , and one as much as the other . so that in reality that which these men call discourse is but a species of iudgment ; and if for that reason they will consider it as distinct from judgment and make it a third operation , they might as well have put in the other species too ( judgment immediate ) and so made a fourth . but then this is against the great fundamental law of division which requires that one of the members ought not to be so included in the other , as that the other may be affirm'd of it . which is plainly the case here , this being such a kind of division , as if one should divide a living creature into a plant , an animal and a man , and that because discourse is as much a species of judgment as man is of animal . and herein ( though the matter be so clear that i need it not ) yet i happen to have the authority of a considerable philosopher on my side , monsieur derodon , who in these few words expresses his sense full and home to this purpose ; the third operation of the mind , says he , is commonly call'd discourse , but is properly the iudgment of the consequent , as inferr'd from the iudgment of the antecedent . 10. by this it is evident , that supposing the matter of this division never so true , that is , that judgment and discourse do appertain to the understanding , yet the form of it is wrong ; discourse , which is here made a third member of the division , being contain'd under judgment , which is the second , as the species of it . but neither is the matter of it true . for judgment and discourse , or to speak more accurately , iudgment , whether immediate or mediate , does indeed not belong to the understanding , but ( as will by and by appear ) to the will. there is but one general operation that belongs to the understanding , and that is perception . for as i said before , truth being the general object of the understanding , and there being nothing in truth but ideas and their relations , all that the understanding can here have to do will be only to perceive these ideas , and the several relations that are between them . for when this is done , then is a thing sufficiently understood , to understand a thing being no more than to perceive its ideas , and how they stand related to one another . here is the whole compass and full extent of the understanding , and all that we can possibly conceive by it ; and he that perceives ideas and their relations understands as much of them as is to be understood . whereby it is evident , that perception is the only operation of the understanding , and that it can have no other . 't is true indeed there is variety in this perception , it being either simple or complex ; simple of the ideas themselves , and complex of their relations ; which latter again is either immediate or mediate , ( as was said before of iudgment ) but still 't is all but perception , though differently modified ; which therefore i conclude to be the only operation that properly belongs to the understanding . 11. but now if all that of right belongs to the understanding be perception , then 't is most certain that judgment cannot belong to the understanding , and that because judgment is not perception . for we are said to judge as we perceive , and some are so much in haste that they will judge before they perceive , which plainly shews them to be two different things . and that they are so this one argument well considered is a demonstration , that judgment is a fallible thing , that may be true or false as it happens ; whereas perception is always true , it being a contradiction that it should be otherwise : for what a man does not truly perceive he does not perceive at all . i conclude therefore that judgment is not perception ; and since perception is ( as has been shewn ) the only opera●ion of the understanding , i conclude again that judgment does not belong to the understanding . it must therefore belong to the will , which is the proper seat both of judgment and of errour too . and it is nothing else but the will 's consenting to and acquiescing in the representations that are made by the understanding . which agrees well with those weighty and very fruitful maxims , that the will is the subject and principle of all errour as well as sin ( which indeed ought to be voluntary to make it culpable ) . that 't is in our power to avoid errour by suspending our judgment till the evidence be clear , though 't is not in our power to avoid ignorance or non-perception of many things by reason of the limitedness of our faculties . that the fault of those that err is , that their wills run before their understandings , that they judge and pronounce before they perceive , or of things whereof they have really no perception , which indeed is a great fault , and the cause of all our disorders . that we are accountable for our judgments as well as for any of our other actions . and lastly , that god is not the cause of any of our errours , which with respect to him are only negations , occasioned only by his not having given us larger capacities ; but with respect to our selves are privations , proceeding from the ill use we make of those natural capacities he has indued us with . all which great and momentous truths are grounded upon the very principle now laid down , ( which by this may appear to be something more than a curiosity ) that judgment however commonly ascribed to the understanding , does yet really belong to the will , and not to the understanding , whose operations are all terminated within the limits of perception . so well do these things cohere together , and so aptly does one truth hang and depend upon another . 12. but as right as i think this account of the matter to be , yet considering what an innovation it is from the scholastic measures , and how like a paradox it looks , i think a little countenance from authority may do well to counterpoise the prejudice of singularity . and because this is a greater innovation than the precedent one , i shall back it with an authority proportionably greater than what was used upon the other occasion . it may be well concluded from what has been said ( says a modern writer , and whom i think i may venture to call a philosopher ) that the vnderstanding never judges , since it only perceives , or since iudgments and even reasonings , with respect to the vnderstanding , are only pure perceptions . that 't is the will alone which truly judges in acquiescing in that which the vnderstanding represents to it , and in voluntarily reposing it self therein . and that also 't is that alone which leads us into errour . again ; i say then that there is no other difference on the part of the vnderstanding between a simple perception , iudgment and discourse , but that the vnderstanding perceives a simple thing without any relation to any thing whatsoever , by a simple perception . that it perceives the relations between two or more things in iudgment . and that in fine , it perceives the relations that are between the relations of things in discourse . so that all the operations of the vnderstanding are no other than pure perceptions . all which he further explains and confirms by an illustration taken from numbers , with some other very considerable reflections upon it ; which for brevity's sake i leave the curious reader to consult in order to his better satisfaction . 13. to this account of this most excellent person i fully agree as to the substance and matter of it , only would by his leave make some little alteration in the form of it ; concerning which he had no occasion to be sollicitous , as not designing a formal and exact division of the operations of the understanding ; but only to shew that they were all no other than pure perceptions . and so far his representation of the matter is right , and so , i suppose , will the form of it be too if it run thus . the only operation of the understanding is perception : which perception is either simple or complex . simple of the ideas themselves , and complex of their relations . which complex perception is again twofold , immediate or mediate . immediate when the relations of ideas are perceiv'd by the perception and collation of the very ideas themselves whose relations they are ; mediate when those relations are perceiv'd by the help or mediation of some third idea , made use of as a common measure of comparing those ideas which could not be so collated together as to have their relations perceiv'd by themselves . and in this , i think , we have a right account of the operations of the understanding , both as to matter and form ; the knowledge of which , considering how much spirit is above body , though it were only a piece of speculation and curiosity , i should think of greater worth and consideration than that of the properties of lines and figures , or any of the phenomena's of nature . 14. this complex perception , or the perception of the relations that are between ideas , i take to be the same with what we commonly call knowledge : which is usually defined by an evident assent , but i think not rightly . for an evident assent is the same as an assent upon evidence ; that is , an assent to an evident thing , or to a thing whereof we have an evident perception . but now perception and assent are two things , ( the former being the ground of the latter ) and 't is in the perception , not in the assent , that knowledge properly consists . for knowledge is most certainly an act of the understanding ; and it was shewn before , that the only operation of that is perception . as for assent , that will be found to belong to another principle . for assent is no other than an affirmative iudgment ; ( for then a man is said to assent to a thing when he judges it to be so or so , and then to dissent when he judges it not to be so ) ; and judgment , as was shewn before , belongs to the will. nor is it any thing to the contrary that we necessarily assent to whatsoever we clearly perceive . this neither proves assent and perception to be one and the same , nor that assent does not belong to the will , but only that the will necessarily follows , and cannot possibly resist the clear light of the understanding ; which is a great truth , but no objection . assent therefore is always voluntary , tho' not always free ; and whether voluntary or free is a plain act of the will imbracing and acquiescing in what is represented to it by the understanding . and therefore though we do always assent to what we evidently perceive , yet knowledge does not consist in the assent , but in the perception , which is the ground of that assent . 15. for , to push the matter a little further , though assent necessarily follows upon clear perception , and cannot be separated from it , yet sure we may use abstraction here , and consider perception without considering assent , the idea of the one not including the idea of the other . but now i would fain know whether he that clearly perceives the relations of things one to another , may not be truly said to understand or know those things ? or whether there be any thing further requisite to the understanding or knowledge of a thing after a full and clear perception of it ? if not , ( as i think no man that considers what he speaks will say that there is ) then knowledge is supposed to be in its compleat and perfect act of being by perception alone , and that before any assent be given ; which assent therefore cannot go to the making up of its nature , since it was supposed to be compleat without it . to which i add , that let our assent be join'd with never so much evidence , still we are said to assent because we know , and to what we know . so that our knowledge is here presupposed to our assent , and consequently is in order of nature at least before it , and therefore cannot consist in it . i conclude therefore that knowledge is not evident assent , but perception , particularly that perception which i call complex , the perception of the relations that are between ideas , whether as to agreement or disagreement . which , i think , till we can meet with a better , may serve for a tolerable definition of knowledge . 16. but now whereas this complex perception ( as was noted above ) is either immediate or mediate ; hence it is that our knowledge also admits of the same division , being either immediate or mediate , or if you please , intuitive or demonstrative . between which two the difference usually made is , that in intuitive knowledge we have an intire and simultaneous view of things , and see all at once ; whereas in demonstrative knowledge our prospect opens by degrees and we proceed step by step , advancing from the knowledge of one thing to that of another . this account indeed is true , but not explicit enough to make it clear : for 't is characterising from the effect only , and does not explain how our view in intuitive knowledge comes to be so intire , and in demonstrative so gradual and progressive . this therefore must be deduced higher , and explained by a more distinct principle . and i think we shall distinguish them more clearly and exactly by saying , that intuitive knowledge is when we perceive the agreement or disagreement of one idea with another immediately and by themselves , without the mediation or intervention of any other idea . demonstrative , when this agreement or disagreement is perceiv'd not immediately , by comparing the ideas with themselves , but mediately , by comparing them with a third ; that is , when we perceive them to agree or disagree with themselves , as we find them to do so with some third idea , which we are oftentimes forced to make use of as a common measure , because we cannot always , by reason of the narrowness of our faculties , so collate and confront our other ideas together , as to see whether they agree or no by their mere comparison . 17. this demonstrative knowledge is what in the schools is call'd science , concerning which great stir is made , and variety of definitions given , but which by the measures already laid down , appears to be nothing else but a mediate perception , or the perception of the relations of ideas by the mediation of some other idea . this other idea is what we usually call a medium or proof , because it is the common measure whereby our ideas are compared , and the relations between them perceiv'd . and 't is the form and process of the understanding using this middle idea as a measure whereby to perceive the agreement or disagreement of the others , according as they agree or disagree with this , that i would call reasoning , which is not the very same with science , but the way and method to it . for we are said to reason in order to know , and science is the effect of demonstration , according to that known saying in logic , demonstratio est syllogismus scientiam pariens . 18. if this account of reasoning be not clear enough to make it intelligible in it self , or to distinguish it from science , i would further explain it thus , by saying that reasoning ( as i here consider it with respect to the understanding ) is nothing else but the successive perception of each of the extream ideas with the middle one , in order to perceive the union that is between them by the union that they have with the middle idea . as for example : i am to perceive that space is body ; and not being able to perceive this by the immediate inspection of these two ideas , i call in a third to my assistance , and proceed to the perception of it thus : whatever is extended is body ; space is extended , therefore space is body . here 't is plain that i perceive the union of the two extream ideas space and body , by the successive perception of the union that each of them have with the middle idea , extended . now the very perception it self of the union of the two extream ideas , space and body , by the mediation of the third and middle one , is what i would call science : for 't is in the formality of this mediate perception that i am said to know that space is body . but the successive perception that i have of the union of each of these two extream ideas with the middle idea in order to perceive the union they have among themselves , is what i would call reasoning . which certainly cannot be the very perception of the conclusion it self ( for that would confound it with science ) and ●et must be perception too , ( or else it would not belong to the understanding ) and therefore can be no other than this successive perception that i speak of . whereby it may appear that the reasoning here specified is not only distinct from science , but also from that reasoning which consists in illative affirmations and negations , and so is a species of judgment , and accordingly belongs to the will , not to the understanding ; as was both remark'd and accounted for before . 19. those things which are known or perceiv'd by intuitive knowledge we call principles , and those things which are perceiv'd by demonstrative knowledge we call conclusions : which though equally certain ( because the objects of knowledge ) are yet not so clear as principles , which serve indeed to the demonstration of other things , but need none themselves , as being visible by their own light , and sometimes are so evident that they are not so much as capable of any , but are strictly indemonstrable , there being nothing more clear than themselves whereby they may receive further evidence . we say of such propositions , that they are as clear as the light ; and there is more aptness in the comparison than all that use it , i believe , are aware of . for light is seen immediately and by it self , and not by the mediation of any thing else ; whereas all other things are seen by light. the light that is thus seen by it self answers to principles , and those other things which are seen by light answer to conclusions . and the resemblance holds as well on the part of the act as of the object : for the first of these ways of seeing answers to intuition , and the last to demonstration . so surprising is the agreement between vision and knowledge , and so strange and wonderful the proportion in this as well as in some other things between the sensible and the intellectual world. 20. intuition is by far the most perfect and excellent way of knowledge , as being more clear , more simple , and more intire . more clear , for here we have all light without any mixture of darkness , whereas in the other there is one dark side . more simple , for here the mind perceives the truth by one single view , whereas in the other it is fain to multiply its perception . more intire , for here again we have the prospect lying altogether before us in its full and whole extent , whereas in the other it opens gradually and successively , the light stealing in upon us more and more as we go further and further , as it does upon . men that travel toward the east . to which may be further added , that intuitive knowledge supposes and proceeds from perfection of the understanding , whose perceptive faculty is hereby argued to be very bright and clear . for it must be a very clear perception to perceive the relations of ideas by the very ideas themselves . whereas demonstrative knowledge , and the necesslty of reasoning in order to it , is founded upon the narrowness of our intellectual capacities , which not being able to perceive the truth or falshood of a proposition by the single collation of the two ideas that compose it , are fain to make use of a third as a common measure between them ; and so from the consideration of something more clear and better known , to proceed in the search of what is more obscure and less known . accordingly we attribute the way of intuition to the most perfect beings , god and angels . though as to angels , i make no great doubt but that in the consideration of very compounded questions , and such as include a multiplicity of relations they are fain to use reasoning as well as we ( as in the more simple ones we use intuition as well as they ) though perhaps after a much more perfect manner , and by such compendious and facilitating rules as we know nothing of . and as they may be supposed when they do reason , to reason better and more expeditely than we , so with equal probability it may be presumed , considering the great disproportion of natures and states between us , that they use intuition in very many things wherein we are forc'd to have recourse to reasoning . 21. hereafter indeed when , as the scripture tells us , all that is imperfect about us shall be done away , and we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only like but equal to the angels , we shall be able to see ( 't is to be hoped ) by intuition too ; and that many things which we here not only were ignorant of , but thought impossible ; things that were not only above our reason , but , as we thought , contrary to it . we shall not only be able to reason better than we do now , but shall in most things not stand in need of any reasoning at all , but shall with one simple view glance over and through the relations of ideas , and so have an intire prospect of the fair field of truth . but at present we must travel it over , and that with many a weary step , there being but very few things that we know by intuition , no more than just to give us a taste of the great priviledge of heaven ; and to incourage both our desires and our hopes of that perfect state , when we shall be so far from needing any logic to direct us in our reasoning , that we shall have ( in comparison ) but little need or use even of reason it self . but in this present state of our nonage and infirmity our necessity of it is very great . for our intuition is so short-sighted , and reaches so very little a way , that , as , if we knew no more than what we can by this means attain to , the compass of our knowledge would be so very scanty that we should not have near light enough to direct us in our journey through the world. so if we would know more , and see to a further distance from us , we must assist our feeble eye by the advantage of a glass . now reason is this glass , naturally indeed a very good prospective , but which logic , and especially algebra , has improved into a telescope . but yet still 't is but an artificial way of seeing , and all art supposes and argues a defect in nature . and though it be a great help , yet we know 't is no very great commendation to a man's eye-sight to see with spectacles . 22. and why then are we proud ? and why proud of that which should rather deject us , and make us humble , of our imperfections and our defects ? our natural reason is a mark of our limitation as creatures , and our artificial one of our infirmity as men , and both together give us but little light , and help us to see but a very little way off , and that after the most imperfect and defective manner , such as upbraids our ignorance at the very same time that it increases our knowledge , our reason not so much inlightning , as betraying the darkness of our understandings . some few things indeed we know as angels do , by intuition ( or else we could not so much as reason like men ) but still the main fund of our knowledge lies in the rational and demonstrative kind , and we are fain to use clues and chains to conduct our thoughts through the infinite mazes and labyrinths of truth , to proceed in a train from one thing to another , to walk step by step , and feel out our way with wariness and caution like men that go in the dark . and such indeed is our state in this body and in this world. 't is now a kind of night with us , as having for the most part only the lesser light , reason , for our difection . as for the greater , int●ition , we have little more of that than of the refracted beams of the sun a little before its rising , and after its setting , enough to make a twilight , a mixture of light and darkness , but such a mixture as is very unequal , darkness making the far greater part of the composition . and is not this consideration sufficient ( if there were nothing else ) to take down our pride , and inspire us with a sentiment of the profoundest humility and self-dejection . if not , let us consider that even this lesser light that is to govern our present night and darkness , does oftentimes fail us , and suffer an eclipse . let us consider that we have a darker side yet , and are subject to a much lower dispensation . there being many things , and those of the highest nature , and greatest importance , wherein our reason is utterly at a loss , and cannot help us out , and with respect to which being destitute of sight , we must be content to walk altogether by faith. concerning which in the following chapter . chap. ii. of faith. 1. faith is a term of great ambiguity as well as reason , but not to insist upon the several acceptations of it as it is used either in divine or in humane writings , i shall only define in what sense i here take it , and then proceed to such considerations upon it as may serve to lay open its nature so far as is requisite to the present design . 2. i do not take faith here for the object of faith , but for the act or habit of faith , and that not ethically consider'd , as it denotes the moral vertues of veracity , fidelity , honesty and the like , but logically , as it signifies a certain assent , judgement or perswasion of the mind , particularly that which is founded upon testimony or authority . so that the generical and common part of faith is assent , wherein it agrees with some other acts of the mind , and the more special and peculiar part that limits and contracts the general , and whereby the whole is differenc'd and distinguish'd , is the motive and ground of this assent . 't is it seems an assent grounded not upon the internal reason and evidence of the thing , but upon the bare testimony and authority of the speaker . 3. for i consider that there are two general grounds of assent , reason and authority . that is , we assent to a thing either because we have some perception or knowledge of it our selves , or because its truth is declared to us by another upon whose knowledge and veracity we think we may safely depend . if the reason or evidence of the thing be imperfect and incomplete , that is , if we perceive only in part , then we yeild a partial and imperfect assent , mix'd with some fear or suspicion of the contrary , which is what we call opinion . but if the evidence be full and perfect , then we yield a firm and most assured assent , which is generally distinguish'd from the other by the name of knowledge , which according to the common notion and definition of it is an evident assent . but it was shewn before that knowledge does not formally consist in the assent , but in the perception which is the ground of the assent . and indeed how is it possible it should consist in any thing else ? for ( to give yet a further confirmation to what has been already offer'd upon this occasion ) let assent be never so evident , the evidence lies in the perception , not in the assent , which of it self is a blind dark act of the mind , and can be said no otherwise to be evident , than as 't is an assent to an evident thing , that is , to what we perceive . but now perception and assent are not only two things , but such as belong also to two different and distinct faculties , and therefore can never joyn together to make up knowledge , which is an act only of one . and indeed to speak the truth , evident assent ( as 't is here applied ) seems to me a mere jumble of words confusely uniting together in one idea operations that belong to distinct faculties , one belonging to the will and the other to the understanding . and how the result of this heterogeneous composition should be knowledge , i must confess to be indeed a mystery above my comprehension . and besides , after all , an evident assent when resolv'd into more words will amount to the same as an assent to what we know , and would it not be a notable definition of knowledge , to say , that it is an assent to what we know ? 4. if then knowledge be not an evident assent , and indeed as to the formality of it has nothing of assent in it , as consisting purely and wholely in perception , 't is plain that this assent to an evident thing ought not to be call'd knowledge . for 't is necessary that the several species of assent should all have the general nature of assent in them , and consequently this being a certain species of assent must partake of the nature of assent in general , which it cannot do if it be knowledge , for that were to pass over into another kind , knowledge not being assent , but perception . 't is therefore most clear and evident that our common systemes have here also gone upon a wrong ground , and that knowledge ought not to be put into the number of the three assents ( which are usually reckon'd to be faith , opinion and science ) since the assent whose ground is full evidence , and which is the only one that may pretend and is commonly presumed to be knowledge , is most apparently not so , as differing from it no less than in the whole kind . 5. if then it be demanded by what name i would distinguish this second assent to a thing when the evidence is full and complete from the former wherein the evidence is supposed not to be so perfect , i answer that indeed ( so little have these things been consider'd as they ought ) there is no proper name , that i know of , for it . when we assent to a thing of incomplete evidence we call it opinion , and when we assent to a thing whose evidence is complete this has been usually call'd knowledge , but certainly with the utmost impropriety , knowledge , as appears , being quite another thing . but by what name to call it , or how to distinguish it , i pro●ess i know not . not for want of real difference and distinction in the thing ( for my thought of it is very distinct ) but merely because we want a word for it . as we do in like manner for assent upon reason in general to distinguish it from assent upon authority in general . for as assent upon authority in general abstracting from humane or divine is call'd faith , so also assent upon reason in general abstracting from complete or incomplete should be call'd somewhat , if one could tell what , as every generical idea ought to be distinguish'd by a generical name . but since our language affords not any one word that will serve to either of these purposes we must be content with the de●initio instead of the definitum , and express the things at large , by saying assent upon reason or evidence , and assent upon such evidence as is full and complete , which is sufficient to distinguish it from assent upon evidence incomplete , though we have no one proper word for this as we have for the other , which is fitly call'd opinion , whereby we denote the imperfection both of the evidence and of the assent . 6. but now if the assent he not grounded upon any internal reason or evidence of the thing at all , but only upon testimony or authority , then we call it faith. which appears to be an assent of a quite different nature from the other two . for they both agree in the general nature of assent upon evidence , and differ only as the evidence differs , and that is gradually , as complete differs from incomplet● . but faith differs from them both in the whole kind , as having no evidence at all , but only authority for its ground . and thus we have here a threefold assent , ( though not such as is taught us in the schools ) the account of which in short proceeds thus . all assent in general is either upon reason or authority . if the reason be incomplete then 't is opinion . if complete , then 't is another kind of assent for which as yet there wants a name , as also there does for assent upon reason in general . but if the assent be upon authority only , then 't is faith. 7. now this authority may be either of god or of man. if the authority whereupon our assent is grounded be of man , then the assent that is so grounded is human faith. if of god , then 't is divine faith. between which two there is this in common , that they both proceed not upon the internal light and evidence of the thing but upon authority , and so agree in the general nature of 〈◊〉 ▪ only as the authority differ 〈…〉 faith also varies , and human authority differing from divine just as much as fallible differs from infallible ▪ the same in proportion will also 〈…〉 between human and divine ●aith . that is , the former will always be a fallible , and the latter an infallible assent . 8. human faith ( though sometimes as actually undeceiv'd as divine ) is yet always liable to error and deception , and so doubtful , hazardous and uncertain even when actually true , like a conclusion drawn from uncertain premisses ; in which respect it resembles opinion , and that so much that some have confounded it with it , though i think illogically enough , since though there be a like uncertainty in both assents , yet they differ extremely in their formal motives , one being grounded upon reason , and the other upon authority . and the distinction of these assents is not taken from the degree of certainty wherein they agree , but from the quality of the motive wherein they differ . however tho' this makes a great difference in notion , it makes none in the affairs of civil life , and the faith of him that believes the testimony of a man will as to all real intents and purposes go for no more than his opinion . and that because though different assents as to the formality of their motives , they are yet much at one rate for certainty , being both fallible in their grounds , and so subject to error and deception . 9. but the case is quite otherwise as to divine faith whose foundation stands too sure not only to be overturn'd , but even so much as shaken . this faith is strictly and absolutely infallible , not subject to the least error , or possibility of erring , as having the very ground and pillar of truth it self , the omniscience and veracity of god for its security , than which there neither needs , nor can be greater . 't is most certain that god is both actively and passively infallible , his omniscience will not suffer him to be deceiv'd himself , and his infinite veracity and truth will not suffer him to deceive us . and therefore he that builds his faith upon his authority , goes upon the most sure grounds , and cannot possibly err in his assent . and as he is secure from error , so he is also from all just reason of scruple or fear , and leaning upon a firm and indefectible support , may stay and repose himself upon it with full acquiescence . so that there is all the certainty that can be in this faith , both objective and subjective , that of the thing , and that of the person . the thing assented to is most undoubtedly true in it self , and he that assents to it may be most firmly assured and perswaded of the truth of it in his own mind , and among all temptations to doubt and distrust may with great triumph and confidence say with the apostle , i know whom i have believ'd . 10. it was observ'd a little before of humane faith that it resembles opinion , in as much as they are both dubious and uncertain assents , as proceeding upon grounds of like uncertainty , though otherwise of different natures . now as this faith resembles opinion , so in like manner it may be observ'd of divine faith that it resembles science , or rather that second assent ( for so i am forc'd to call it for want of a better name ) which we lately discours'd of , and plac'd between opinion and faith. the comparison here bears the same proportion as to certainty , as it did in the other case as to uncertainty . divine faith has all the certainty that is possible , and therefore to be sure as much as science or that second assent can have . there is as much certainty in the thing assented to , and there may be as much assurance and firmness of perswasion in the assent it self , or in other words what a man believes upon the authority of god is in it self as certain as what he knows , and he may also be as certain of it . for he that assents to a thing upon full evidence can but assent fully and perfectly without suspense or hesitation , and so also can he that assents to a thing upon divine authority only . his ground is every whit as firm and sure as the others , and why then should the measure of his assurance be less ? it cannot possibly be if he knows and considers upon what ground he stands . so that thus far , both in regard of the certainty of the object , and the firmness of the perswasion , divine faith may be justly placed upon a level with the most evident assent whatever . 11. nor i suppose will this be thought an undue elevation of divine faith. on the contrary i expect to be complain'd of for setting the dignity of it at too low a pitch by those who say that divine faith is firmer than science . but 't is for want of the latter that these men so excessively ex●ol the former . i call it excessively , because 't is what strictly and exactly speaking cannot be . for what i perceive or know is even by that very supposition unquestionably true , ( or else i cannot be said to know it ) and what i believe upon the highest authority can be no more . to say therefore that faith is firmer than science , is like saying that one streight line is streighter than another . but perhaps their meaning only is , that 't is safer relying upon the aut●ority of god than upon our own rational faculties , which indeed is right , and i heartily wish all men were convinc'd of it . for though what i do actually and really know be to the full as true and certain as what i believe , and i can no more be out in one than in the other , yet it is more certain in the general that god cannot deceive me , than that my reason cannot be deceiv'd . not that what i assent to by divine faith can have a greater objective certainty than what i clearly and distinctly perceive or know , but only that there is a possibility , not to say danger , of my taking that for a clear and distinct perception which ●ndeed is not so , and so though i cannot be deceiv'd in what i do truly know , yet i may be deceiv'd in thinking that i know when i do not . so that divine faith though not more certain than knowledge it self , is yet of greater certainty than our knowing faculties , and generally speaking the believer goes upon surer grounds than the man of reason and demonstration . because his reason may possibly lead him into error , whereas the other 's authority cannot . and when they are both in the right , yet still there will be this difference between them , that his reason is only not deceiv'd , whereas the other 's faith is infallible . 12. and thus far we have taken a view of the more bright and perfect side of divine faith , i mean that of its firmness and certainty , in respect of which it stands upon a just level with science . but it has also a more dark side , in which respect it comes short of it , and must give it the precedency . and i think it may be very properly call'd a dark side , because it consists in darkness and obscurity , and which is still so much the darker , because 't is so peculiar to faith , and makes so great a part of its character , being the main difference that distinguishes it from science , or that second assent before spoken of . for as to firmness and certainty , therein they agree . for faith may be firm , because he that believes in god may be supposed not in the least to hesitate or doubt of the truth of what he reveals . and 't is also certain , because it relies upon the most certain foundation , the testimony of god , who is infallible himself , and cannot deceive . and hitherto they run parallel one to the other . but here begins both the difference and the disproportion , that there is clearness and evidence on the side of science , and that second assent , whereas there is none on the side of faith , which walks indeed upon firm ground , but altogether in the dark . for he that believes does not give his assent because either by sense or reason he perceives the object of his faith to be thus or thus , but merely because he has the word and authority of god for it . which though it be sufficient to found a firm and certain , is yet however not enough to beget a clear and evident assent . so that the great and distinguishing character of science and the second assent , is light and evidence , and that of faith inevidence and obscurity , which accordingly is commonly said to be an inevident assent . but how and in what sense it is so seems not commonly to be so well understood , and for the consequence of what depends upon the right stating of it , deserves to be explain'd with all possible exactness . 13. in order to which we are carefully to distinguish between the thing believ'd , and the reason or motive that induces us , to believe it ; even as in knowledge we distinguish between the thing known , and the argument or medium by which it is known , the scitum and the formalis ratio sciendi . the thing believ'd i would call the matter or the object of faith , and the motive that induces me to believe it i would call the formal reason of faith. aquinas i know calls them both objects , and then after distinguishes them by calling the former the material object , and the latter the formal object of faith. accordingly he says that the formal object of faith is the first truth , meaning ( as he afterward explains himself ) that faith relies upon the truth of god as its medium , or argument . which medium i chuse rather to call ( and i think more intelligibly ) the formal reason , than the formal object of faith. since the term ( object ) seems more properly to design the matter of faith , or the thing believ'd , and is hardly applicable to the motive or reason of believing . however since we both mean one and the same thing , there need be no debate upon the different manner of expressing it , especially since if any one think his term more intelligible and expressive of the notion intended by it , or has any reverence for it upon any other consideration , he is at liberty to substitute it in the room of the other . 14. this necessary distinction being premised , 't is in the first place to be well heeded that when faith is said to be an obscure and inevident assent , this obscurity or inevidence is not to be applied to the formal reason or motive of faith , but only to the matter or object of it . i say not to the formal reason of it . for as there may be in general a clear reason why a man should believe an obscure thing , so 't is most certain that the formal reason for which we assent to the things of faith is very clear . for this formal reason is no other than the authority of god , or rather , since this includes the truth of the revealer as well as the revelation it self ( for otherwise of what authority would be the revelation : ) i would chuse to say that the truth and revelation of god do jointly make up the formal reason of divine faith , which accordingly proceeds upon this double principle , 1. that whatever god reveals is true , 2. that this or that thing in particular is reveal'd by god. for faith has its reasons as well as science ( though of another nature ) and its reasons are these two , as will more distinctly , appear by disposing the process of faith into a syllogistical form , which will be this . whatever is reveal'd by god is true , this is reveal'd by god , therefore this is true . the conclusion of this syllogism contains both the matter and the act of faith , as it is an assent to such a thing upon such a ground , which is implied by the illative particle , therefore . the two other propositions contain the ground it self or the formal reason of faith , which you see consists of the double principle before-mention'd . now 't is most apparent that these two principles are both of them sufficiently clear , or at least may be so . 't is clear in the first place that whatever is reveal'd by god is true . this is either self-evident , or may be proved from the idea of god , and so has either the light of a principle , or of a conclusion , either an immediate or a mediate evidence . and it may be also clear ( and to be sure is so whenever our faith is well-grounded ) that such a thing in particular is reveal'd by god. and in both these respects it is true ( what is commonly said ) that faith is the highest reason . for you see it is perfectly reasonable in its fund and principle , and does at last resolve , as much as any mathematical conclusion , into a rational ground of unquestionable light and evidence . with this only difference that a conclusion in geometry is founded upon a ground taken from within , from the intrinsic nature of the thing , whereas our conclusion of faith proceeds upon a ground taken from without , viz. from the authority of god , but such as however in light and evidence is no way inferiour to the other . 15. this by the way may serve to shew the vanity and impertinence of those who when they are to prove that there is nothing in christianity above reason , run out into a popular ve●● of harangue about the reasonables of the christian religion and its great accommodation to human nature , crying out with repeated importunity that man is a reasonable creature , christianity a reasonable service , and faith a rational act , nay even the highest reason , and the like . as if we were for a blind and unaccountable faith , and denied the use of reason in religion , or that faith was founded upon reason . or as if because there is a reason from without for believing , therefore the thing believ'd might not from within , and as to the inward matter of it be above reason , so as not to be comprehended or accounted for by it . but this will cross my way again in another place , and therefore i shall not anticipate here what further considerations i may have occasion to bestow upon it there . 16. to return therefore , i say that this obscurity and inevidence that is in faith , and upon whose account it is commonly said to be an inevident assent , does not belong to its formal reason ( which you see may be clear enough , as clear as any principle of natural science ) but only to the matter or object of it . that is , in other words the inevidence does not lie in the reason of believing , but in the nature of the thing believ'd . not that the matter of faith again is wholy and all over without evidence ( for then there would be no reason to believe it ) but only that it has no evidence from within , and from the nature of the thing it self , as was remarqu'd before . not that this again is so to be understood neither as if the proposition to be believ'd were not so much as simply intelligible as to the very litteral sense and direct signification of its terms . no , we are no more to believe we know not what , than to believe we know not why , and whatever darkness there may be in faith , it is still so much a luminous assent , and an act of reason , as to require that we understand the simple meaning of the proposition we are to believe , as well as the grounds of credibility upon which it challenges our assent . for the general object of faith is truth , and truth is the relation of connexion between ideas , i say ideas , for truth does not lie in sounds or words but in things . therefore to believe such a thing to be true is the same as to believe that there is a connexion between such ideas . but then a man must know what those ideas are , or else how can he believe they are connected . therefore he must understand something more than the terms themselves , he must also have the ideas of those terms , which is the same as to under stand the meaning and signification of them . and indeed he that has no idea or conception of what he believes , believes he knows not what , and he that believes he knows not what cannot be properly said to believe any thing . in all faith therefore the proposition must be simply intelligible , and though the truth of it be to be believ'd , yet the meaning of it must be understood . 17. for we are again carefully to distinguish between the meaning of a proposition , and the truth of a proposition . the meaning of a proposition is only the determination of the ideas that are signified by such terms ; the truth of it is the union or connexion that is between those ideas . now though a man does not see the connexion that is between the ideas of that proposition he is said to believe , yet he must in some measure perceive the ideas themselves , because in believing the proposition he is supposed to believe that such ideas are so related and connected together . when therefore 't is said that the matter of faith is inevident as to the intrinsic nature of the thing , the inevidence must not be thought to lie in the ideas whereof the proposition to be believ'd consists , but in the connexion of those ideas , that is , not in the meaning of the proposition , but in the truth of it , which is properly the object of faith , as the ideas themselves are of perception . which again by the way may serve to discover another instance of impertinency in the reasoning of those , who when they are maintaining that there can be no article of faith above reason , divert into pompous flourishes and declamations about the intelligibility of the objects of faith , and the utter impossibility of believing what is not intelligible . as if we denied the simple intelligibility of the proposition , or would have men believe they know not what ( which certainly would be a strange degree of implicit faith , and more nonsensical than that of the collier ) or , as if that proposition which is clear enough as to its simple meaning might not be inevident , and so above reason , as to its truth , or in other words , as if clearness of ideas might not consist with obscurity of their connexion . 18. but then it must be observ'd again that when we say that the inevidence that is in the matter of faith respects the truth of the proposition not the meaning of it , or the connexion of the ideas , and not the very ideas themselves , this is not so to be understood neither as if the matter of faith even thus consider'd , were absolutely , and in its self necessarily inevident , and such as could not possibly be known without altering its nature , and ceasing to be any longer the object of faith. i know the contrary supposition has prevail'd in some schools , where it passes almost for principle and maxim that knowledge and faith are mutually exclusive of each other , that the same thing cannot be at once the object of both , and that therefore if a thing be believ'd it cannot be known , and if known that it cannot be believ'd . st. austin was of this opinion , and has in many places declared his mind to this purpose , particularly in his xl treatise of his exposition upon st. iohn's gospel . and his authority has recommended it ( as it did most other things ) to several of the schoolmen , particularly aquinas , whence it has been transmitted down among many modern writers of the systematical way , both philosophers and divines . but we must follow reason before authority , and whoever can be prevail'd with to lay the latter quite aside , and to use the other as he ought , will i believe clearly perceive that nothing hinders but that the same proposition may be at once the object of both faith and science , or that the same thing may be at the same time both known and believ'd , provided it be by different mediums , according to the diversity of the respective acts. 19. for , not to enter into the wrangle and dust of the schools upon this occasion , it may be sufficient to consider that there is no manner of opposition between faith and knowledge , or the most evident assent as to the essence of the proposition ( that being not supposed to be denied in the one which is affirm'd in the other , or the contrary ) but only as to the medium of the act. and that 't is not the absolute nature of the thing believ'd , but the quality of the motive that specifies faith , and distinguishes it from other assents . so that 't is no matter what the absolute nature of the thing be in it self , whether it be evident or not evident , knowable or not knowable , provided it be assented to upon the proper medium and motive of faith , that is upon authority , without any respect had to the natural evidence of the thing , though otherwise never so evident in its own absolute nature , so as to be the object of science ( though upon a different medium ) at the same time . for as i said before , 't is not the nature of the thing , but the quality of the medium that specifies faith , and tho' the same thing cannot have two natures , or be in it self at once evident and not evident , yet why may it not sustain two different relations , or be consider'd in two different mediums , so as to be said to be known when perceiv'd by its evidence , and to be believ'd when assented to upon authority ? which certainly may be done as fully , and with as little regard to its evidence , as if there were no evidence in the thing at all . so that the evidence of the thing does not hinder the belief of it , supposing the belief not to proceed upon that evidence , but upon its own proper medium , authority . 20. but to use a way of arguing less abstract , though it may be with some more pressing and convincing . suppose god should reveal to me a geometrical truth , as that two triangles having the same base , and being within the same parallels , are equal , and i who at first receiv'd it upon his bare authority should come afterwards to be able to demonstrate it my self upon the known principles of art , who that well considers the natures of these things would say that my science evac●●ted my faith , and that i ceas'd to be a believer assoon as i became a mathematician ? for though i am now supposed to know what before i only believ'd , yet why should this knowledge destroy my faith , since i may still have as much regard for the authority of god , and as little to the evidence of the thing as i had before the demonstration , and would still be ready to assent to it though there were no evidence to be produced for it , only upon the ground of divine authority . and , to use another sensible though not so artificial way of arguing , i would fain know whether any one of those who are of the contrary sentiment would refuse a demonstrative account of a reveal'd truth , suppose the creation of the world , merely for fear of injuring or destroying his faith , which yet he were bound in conscience to do , if knowledge and faith were so exclusive of each other , and inevidence and obscurity were so absolutely of the essence of faith as some pretend . for then it would not be lawful to acquire the natural knowledge of any reveal'd truth , because 't is unlawful to destroy one's faith , and every believer would have just reason to fear all further light and information about what he believes , which yet i think would be acknowledg'd by all an extravagant scruple , such as can hardly enter , much less stay long in any considering head ; and is withal contrary to a plain exhortation of the apostle , who bids us add to our faith knowledge . 21. when therefore the matter of faith , as it is taken for the truth of the proposition believ'd , is charged with obscurity , and faith it self upon that account is said ( as it commonly is ) to be of inevident things , the meaning ought not to be of an absolute , but of a relative inevidence . not that what is believ'd is so all over dark and obscure that it cannot ( while believ'd ) absolutely be known , but only that it cannot under that formality , and so far as it is believ'd , being necessarily in that respect inevident , how bright or clear soever it may be in other respects . that is in other words , though the thing believ'd absolutely consider'd may be evident , yet it is not so as believ'd , or in relation to faith , because that has no regard to the evidence how bright soever it may shine , but proceeds wholy upon another argument , between which and the evidence of the thing there is not the least affinity or communication . the short is , the object of faith simply and absolutely speaking may admit of evidence , but then though it be never so evident and demonstrable in it self , yet as believ'd it is always obscure , faith having no regard to the proper light and evidence of the thing , but only to the testimony of the revealer , whose bare authority is the only motive that determines her assent , and the only ground upon which she lays the whole weight of it , though the truth of the thing in it self absolutely consider'd , may also stand upon other foundations , be rationally accounted for by arguments from within , and so be seen by its own light. but let the light shine never so bright upon the object from other sides , faith lets in none , nor has any regard to that which she finds there , but connives at it , and walks ( as i may say ) with her eyes shut , contenting her self with the certainty of revelation , and leaving to science ( if there be any ) the evidence of the thing . so that the object is always dark to her , how clear and bright soever it may be in it self , or appear , when absolutely consider'd , to a philosophic eye . in which respect it falls very short of the perfection of science , though in respect of firmness and certainty it be equal to it , as was said before . all which is briefly couch'd in that excellent account of faith given by the author to the hebrews , when he says , that it is the substance of things hoped for , and the argument of things not seen . where by substance and argument he equals it with science in regard of the firmness and certainty of the assent , but by saying that 't is of things not seen he makes it vail and stoop to it in point of evidence , in which respect indeed faith , as firm and as certain as it is , is as much inferiour to science , as darkness is to light. 22. to gather up then what has been here discours'd at large concerning the inevidence of faith into one view . when we say that faith is an inevident assent we are not to understand this inevidence of the formal reason of faith , but of the matter of it . and when we say that the matter of it is inevident , we should not intend by it that it is wholy and all over without evidence , but only that it has none from within or from the intrinsic nature of the thing . and when we say that the matter of faith is inevident from within , this again is not to be intended of the simple meaning of the proposition , but of the truth of it . and when we say that the truth of it is inevident , this again lastly is not to be understood , as if it were always and necessarily so in its own absolute nature , but only so far forth as it is believ'd , or as 't is consider'd under the formality of an object of faith. or in other words , the inevidence of the matter of faith in respect of the truth of the article is not an absolute but a relative inevidence . not that the matter of faith is never absolutely and in the nature of the thing inevident ( for it may be so too as will be seen afterwards ) but only that it is not necessarily so , there being no reason from the nature of faith that requires it should , which may consist with evidence , though it proceeds not upon it , and has no regard to it as a motive . so then the formal reason of faith is always clear , the matter of it absolutely consider'd may be clear or not clear , as it happens , according as the nature of the thing is , but as believ'd , or as consider'd under the formality of being the object of faith so it is always inevident and obscure , as being not supposed to be assented to for the sake of its evidence ( even when it has any ) but wholy upon another account , already sufficiently represented . 23. and thus having struck some light into the darkness of faith , by stating and explaining with what exactness i could in what sense it is an inevident assent , i cannot forbear observing by the way ( though a little of the soonest ) of what service this account may be towards the grand question of believing things above reason . for if faith be an inevident assent so far at least as not to respect the evidence of its object , why may not a thing be believ'd though it be above reason ? for what though it be above reason , is it therefore above faith ? has faith any regard to evidence ? or is it determin'd by any rational motive , i mean that is taken from the nature of the object ? even when a thing is evident , faith is not supposed to assent to it because of its evidence , and why then may not a thing be believ'd though it be not evident ? some contend that faith and evidence cannot possibly consist together , and according to them not only what is inevident may be believ'd , but whatever is believ'd must be inevident . but this i look upon , and have already shewn to be a mistake . and 't is a mistake in the extremity too . for i take it to be every whit as much an extreme to say that the object of faith is always inevident , as to say that it is always evident . however , it is always inevident so far as believ'd , which is the middle point between the two extremes . the nature of faith requires at least this relative inevidence of the object , whatever it be in its own nature , and we need no more . for if the object of faith be alwayes inevident so far as believ'd , then will it not follow that it may be believ'd though inevident ? for my part i see nothing that should hinder this consequence , if the principle it proceeds upon be right . the principle is ( and a very moderate one sure , the generality of writers straining the matter a great deal higher ) that the object of faith is inevident as far as believ'd . the consequence is , that therefore a thing may be believ'd , though inevident . 't is true indeed one of these is an absolute , and the other only a relative inevidence . but this signifies nothing to the argument . for why may not a thing really and in it self inevident be believ'd , when even that which is evident is consider'd by faith as inevident ? why , then 't is all one ( as to faith ) as if it were so indeed ; for what does the evidence signify , or what real alteration does it make , if faith has no regard to it , nor consideration of it ? and what should hinder then but that a thing really inevident may be believ'd , especially if reveal'd by god himself , and concerning himself . the short is , faith as faith has no regard to evidence ( i mean that of the thing ) and faith as divine has no need of it , and therefore why an inevident thing may not be believ'd is what i do not understand , and would be glad to learn . 24. but to return ( for i look upon this as too much a digression from the present , and too much a prevention of what is to follow to be further pursued ) after having thus discours'd of the nature of faith in general , and the double distribution of it into humane and divine , with proper considerations upon each of them , it remains that it be now further consider'd that each of these may be either explicit or implicit . then we are said to believe explicitly , when we believe determinately such or such a thing in particular , distinctly knowing what that particular thing is . and then implicitly , when we believe indeterminately and at large whatever is proposed to us by such an authority , not knowing what in particular is proposed , or what it is we believe . which though it seems to carry the appearance of an assent too blind and hood-winkt to be the act of a reasonable creature , may yet in its proper place become him as much as the other , and indeed is every whit as rational an assent in its ground and principle . for all explicit faith is founded upon implicit , and has implicit faith in it . 25. to understand both this and the nature of implicit faith the better we are to consider ( what has been already intimated ) that faith proceeds upon premisses , as well as science , and is the conclusion of a syllogism . and i further note ( what perhaps may not be unworthy the observation of the curious ) that the major proposition in faith explicit is the conclusion in faith implicit , as may be seen in the syllogism before set down . whatever is reveal'd by god is true , this is reveal'd by god , therefore this is true . the major proposition here ( whatever is reveal'd by god is true ) is the conclusion of implicit faith , whose act is as much to believe to be true whatever god reveals , as the act of explicit faith is to believe that this or that in particular is so . so that explicit faith proceeds upon implicit , borrows from it its conclusion for its principle , and begins where the other leaves off . just as in the subalternation of sciences , that which is a conclusion in one is a principle in the other , so 't is here in the subalternation of these two faiths , whereof that which is explicit may be said to be subalternated to that which is implicit . let not any therefore vilify or disparage implicit faith as a blind and irrational assent , since it lays a ground for explicit , which serves it self of it , using its conclusion as a principle , even as what is a conclusion in geometry is a principle in perspective . and as geometry is therefore accounted the superiour science , so ought implicit faith to be reckon'd as the superiour faith , upon whose conclusion the other proceeds , and which it self proceeds thus , whatever is reveal'd by him that is infallible is true , god is infallible , therefore whatever is reveal'd by god is true . here besides that 't is plain to be seen that the conclusion of this last syllogism is the principle of the precedent one , and that explicit faith supposes what is proved in implicit , it may be further noted that implicit faith ( as being the highest degree of faith ) is due only to the highest , that is , to an infallible authority , the reason why whatever is reveal'd by god is here concluded to be true , being , because he is infallible . infallibility then is the proper ground of implicit faith , and accordingly the church of rome assuming to her self the character of infallible , does upon that supposition rightly require it . i say upon that supposition , for she is right enough in her consequence , supposing her principle to be true . but the truth of it is , that is most extravagant , and such as carries in it such matchless arrogance and presumption as befits only him who as god sitteth in the temple of god , shewing himself that he is god. for god only is infallible , and therefore he only has right to require implicit faith. and to him indeed it is due from every one of his creatures in the highest measure imaginable , as is also implicit obedience upon the same ground . of both which we have a signal example in abraham , who when he was call'd by god to go out into a place which he should after receive for an inheritance , is said by faith to have obey'd , and to have gone out , not knowing whither he went. 26. but now what can be more dark and inevident than this implicit faith ? it s formal reason indeed is sufficiently clear , and it resolves at last into a ground highly rational , and so may be said in that respect to be the highest reason . for certainly nothing can be more reasonable than to believe whatever god ( who is infallible ) reveals . there is therefore no darkness on this side . nay even the light it self does not shine more clear. but as for the matter of it ( if i may call it so where nothing distinctly is believ'd ) that is sure as dark and obscure as can well be conceiv'd , so dark as even to be invisible . for a man to believe at large without any restriction or limitation whatever god shall propose to him , let it be what it will , not knowing what that is ( like abraham's going , not knowing whither he went ) is such a dark and obscure act of faith as has nothing clear in it but the humility and devotion of him who so believes . this is a faith worthy of god , as well as peculiar to him , and 't is the great inevidence and obscurity of it that makes it so . for so far is the matter of it from having any evidence in it , that it is not so much as evident what the matter of it is . here then is the very blackness of darkness , and he that has this infolded faith ( as every true believer has ) and can thus trust god in the dark , where he sees nothing but only the general reason of his so doing , is not likely in any of the more explicit instances of it to plead the inevidence of the article to excuse his infidelity , or to deny his faith to an otherwise sufficiently clear revelation , merely because it is above his shallow reason . 27. upon what has been hitherto discours'd it will not be difficult to give in few words a satisfactory resolution of a celebrated question which among the schoolmen has made a great many , and that is , whether faith belongs to the vnderstanding or to the will : it is plain by the measures already laid down that it belongs to the latter . for faith ( as all acknowledge ) is an assent , and assent is a species of judgement , and judgement ( as has been shewn already ) is an act of the will , not of the understanding , whose only operation is perception , and consequently faith is an act of the will consenting to , imbracing , acquiescing and reposing it self in what the understanding represents as proposed and reveal'd by god. and indeed unless judgment and consequently faith did belong to the will as their proper and immediate principle , 't is impossible to conceive how a man should be blame-worthy for any of his opinions , or how he should stand accountable either for error on the one hand , or for infidelity and heresy on the other . for if faith be an act of the understanding then since the only operation of the understanding is perception , the greatest fault of an infidel or a heretic will be non-perception , which indeed is not error but ignorance , whereas infidelity and heresie are always supposed to include error , and to be also the worst of errors . and this non-perception is only a negation , and such as resolves into want of parts , which is not a moral but a natural defect , whereas infidelity and heresie ( as indeed all that is faulty ) are understood to be privations , and defects of a moral nature . but then to make them so they must be voluntary ( nothing being faulty but what is so ) that is again they must be wilful , that is , they must be acts of the will , and consequently faith which is the habit whereof those sins are privations , must also belong to the same principle , or else in short there would be neither vertue in having it , nor vice in being without it . and accordingly our saviour in upbraiding the iews with infidelity does all along not only by confequence , but directly and expresly , charge it upon their wills : ye will not come to me , that ye may have life . 28. and thus i have gone thorough what i intended , and what indeed is of greatest consideration , upon this subject of faith. in the account of which if i differ from any authors of the better character that have either professedly or occasionally written upon it , particularly baronius and dr. pearson , 't is not that i love to lay aside great authorities , or affect to be by my self , but because i follow the best light of my understanding , write with freedom and ingenuity what i think , and endeavour to represent things as they are , without having regard to authority any further than i think it joyn'd with truth and reason . which shall also be my rule in what remains of this treatise . in the mean time what has been hitherto discours'd concerning reason and faith may serve as a good preparation in order to an account of the great question concerning the belief of things above reason . but before we enter upon any thing of that nature , 't is fit the distinction of above reason , and contrary to reason be consider'd and rightly stated , which is the task allotted for the next chapter . chap. iii. the distinction of things contrary to reason , and above reason , consider'd . 1. there are some distinctions in the world that are without a difference , though difference be the ground of all distinction , and this by some is pretended to be of that number , who will have the parts of it to be coincident , and that contrary to reason and above reason signifie in reality alike , and are but different expressions for one and the same thing . and though they may be reasonably suspected to do this to serve the interest of a cause for whose advantage it would be to have this distinction taken away , yet they have the confidence to charge the same upon those that hold it , pretending that it is only a dextrous shift and evasion invented by subtile men as an expedient to relieve the distress of a desperate argument , when there is nothing else to be said for it . 2. which of these is the evasion , either the denying or the allowing this distinction , will best appear by the examination of it , which , besides its serviceableness to our clearer proceeding in what we are now upon , i am the rather induced to undertake , because ( as mr. boyle observes in a little treatise upon this subject ) there are divers that employ this distinction , few that have attempted to explain it , and none that has taken care to justifie it . indeed he himself is the only person that i know of that has written professedly about it ( and i cannot but wonder that a thing of such curiosity and importance should be so little consider'd ) though i think he has not gone to the bottom of the subject , nor is sufficiently clear even as far as he goes . however because he has some considerable observations upon it ( as indeed his thoughts are generally very good ) and there is no reason why we should refuse any additional light in so dark and untrodden a way , i shall for the further advantage and illustration of the matter first draw up into a short view what that excellent person has meditated concerning it , with such occasional remarques as i shall think necessary , and then proceed to state the thing according to my own conceptions , hoping that between us both it will be sufficiently clear'd , and that nothing of any consequence will be overlook'd that belongs to the consideration of this so little consider'd , and almost virgin subject . 3. to give you then in the first place the sum of mr. boyle's account , he proposes in general two things . 1. to declare in what sense the distinction is to be understood . 2. to prove that it is not an arbitrary or illusory distinction , but grounded upon the nature of things . as to the first he tells you that by things above reason he conceives such notions and propositions as mere reason , that is , unassisted by revelation would never have discover'd to us , whether those things be to our finite capacities clearly comprehensible or not . and that by things contrary to reason he understands such conceptions and propositions as are not only undiscoverable by mere reason , but such as when we do understand them do evidently appear repugnant to some principle , or to some conclusion of right reason . 4. now before i go any further i would here by this great man's leave , and with due deference to his high character , remarque , that though things undiscoverable by mere reason without revelation may in a certain sense be said to be above reason , in as much as they surpass the natural ability of the understanding to make the first discovery of them , yet this is not what divines mean by above reason as they use the phrase in this distinction , opposing it to contrary to reason . for this distinction was intended against the socinians , who generally reject the mysteries of faith as contrary to sense and reason , to which we reply that they are not contrary to reason but only above it . they cry out that this is no distinction , but a mere shift and evasion , pretending that the i arts of it fall in together , and that what is above reason is also contrary to it , and therefore not to be believ'd . now 't is most plain that both they that use this distinction , and they against whom it is used do not . mean by things above reason such as are beyond the first invention or discovery of it . for besides that to mean that our mysteries are only undiscoverable when we say they are above reason , would be too little a thing to oppose to contrary to reason , it is also too little a thing to intend by mystery , since though the undiscoverableness of them by reason might be a sufficient ground of their being so call'd before their revelation , it can be none now after they are reveal'd . and therefore if we say of these mysteries now that they are above reason , we cannot be presumed to intend it in respect of their undiscoverableness . and 't is as plain that that our adversaries do not so understand us . for they deny that things above reason are to be believ'd , and that because ( according to them ) above reason and contrary to reason are all one . but now no socinian that understands his own principle would deny the credibility of things above reason , as that signifies only undiscoverable by reason alone , much less would he say that what is above reason ( in that sense ) is also contrary to it . no , without doubt they will in this sense both allow us the distinction , and the mysteries ( if they may be so call'd ) that are built upon it . but then this plainly shews that they do not understand it in this sense , any more than we . 5. instead therefore of saying undiscoverable , he should have said incomprehensible by reason . into which he slips unawares in the account of the other part of the distinction , things contrary to reason , by saying that they are such as when we do understand them do appear repugnant , &c. which plainly implies that the former things that were said to be above reason are such as we do not understand , even when discover'd , and not such as we are not able only to discover , since otherwise there will be no antithesis in the second part , in which there is nothing amiss except those words as are not only undiscoverable , which in my judgment ought to be expung'd as the production of the first mistake . 6. mr. boyle proceeds to illustrate his explanation of this distinction by a comparison drawn from sight . he supposes a man to be askt by a diver what he could see in a deep sea. to which the man is supposed to reply that he could see into a sea-green liquor to the depth of some yards and no further . so that if further ask't if he could see what lies at the bottom of the sea , his answer no doubt would be in the negative . but then if the diver should let himself down to the bottom and bring up thence and shew him oysters or muscles with pearls in them , he would easily acknowledge both that they lay beyond the reach of his sight , and that the pearls were genuin and good. but if the diver should further pretend that each of these pearls was bigger than the shells they were contain'd in , this would be thought not only undiscernible by the eyes , but contrary to their informations , and to admit this would argue the sight not only to be imperfect , but false and delusory , and accordingly 'tis presum'd that this he would not admit . 7. now i not only allow this comparison , but even admire it for the singular aptness and pertinency of it to illustrate , even to the sense , the difference between things above and things contrary to reason , only i think it seems to proceed upon the supposition that by things above reason are meant such only as are incomprehensible by it , which certainly would make the comparison much more apposite and exact . whereof he himself appears sensible at the end of it , where offering to consider the matter more distinctly , he tells you that the things above reason are not all of one sort , but may be distinguish'd into two kinds sufficiently differing from each other . which he makes to be these , that there are some things that reason by its own light cannot discover . and others , that , when proposed it cannot comprehend . this indeed is true , but then he should have said so sooner , and have told us withal that by things above reason ( as the phrase is used in this distinction ) he meant the latter sort only , the former not being to the purpose . 8. however he proceeds upon that part first , that is , to shew that there are divers truths in the christian religion that reason left to it self would never have been able to find out . of which he gives several instances , which as not being to the point , i pass over , and come to his other consideration of things above reason , meaning such as when proposed do surpass our comprehension , and that ( as he well observes ) upon one or other of these three accounts , either as not clearly conceivable by our understanding , such as the infiniteness of the divine nature , or as inexplicable by us , such as the manner how god can create a rational soul , or how this being an immaterial substance can act upon a human body , or be acted upon by it , &c. or else lastly as asymmetrical or unsociable , that is , such , as we see not how to reconcile with other things evidently and confessedly true , whereof he gives an instance in the case of prescience and contingency . 9. he further observes ( and i think rightly ) that there may be difference of degree in things above reason , as to their abstruseness . that some things appear to surpass our understandings immediately , even before attentively lookt into . and other things only when a narrow inspection is made into them , being intelligible enough in the 〈◊〉 ▪ and as imploy'd in common discourse . whereof he gives instances in place , time , and motion . and he makes use of this observation to solve a difficulty wherein it is pretended that we cannot profess to believe things which we acknowledge to be above our reason , without discovering that we do not well consider what we say , and that we then talk like parrots . to which the substance of his answer is , that we may talk of those things according to that notion of them which is more obvious and superficial , though not according to that which is philosophical and accurate . 10. after this explanation of what is meant by above reason and contrary to reason he comes in the second place to justify the distinction by shewing that it is grounded upon the nature of things . and that he does by shewing that there is no necessity that things above reason should be also contrary to reason . this he shews first of things above reason in the first sense , viz. those that are undiscoverable by reason alone , but this being not the sense of above reason as it is used in this distinction , and since things according to this sense above reason are not affirm'd by our adversaries to be contrary to it , i pass over all that he says upon this part , and strike in with him again where he shews the same of things above reason in the second sense . i cannot meet with any thing directly under that head , but only a few passages here and there scatter'd up and down . as when he says of galileo , that when he first made his discoveries with the telescope and said that there were planets that mov'd about iupiter , he said something that other astronomers could not discern to be true , but nothing that they could prove to be false . and again when he says that for a thing to be above reason is extrinsecal and accidental to its being true or false . because to be above our reason is not an absolute thing , but a respective one , importing a relation to the measure of knowledge that belongs to human understanding . and therefore it may not be above reason in reference to a more inlightned intellect &c. which indeed is rightly and very judiciously remarqu'd in it self , and no less pertinently to the present business . and again when he says that there are some things true which yet are liable to objections not directly answerable , and so above reason . he instances in the controversie of the divisibility of quantity , where each side of the contradiction is press'd with unanswerable objections , and yet as parts of a contradiction , one of them must necessarily be true . and yet take which you will you run into invincible difficulties . which indeed well concludes that a thing that is above reason may yet be true , and if true then not contrary to reason , it being impossible that what is so should be true . which one consideration is indeed enough to justifie the distinction beyond all exception . 11. mr. boyle has yet a further observation concerning this distinction too considerable to be pass'd over , and that is , that he looks upon it to be of importance not only to the defence of some mysteries of the christian religion , but even of some important articles of natural theology , in which ( as he shews by several instances ) there are many doctrins which must be acknowledg●d to be true , and yet whose modus is not explainable . 12. after this he considers an objection wherein it is pretended that the granting this distinction would be of bad consequence , as affording shelter to any unintelligible stuff that a bold enthusiast may obtrude under the venerable title of a mystery , that is above reason . to which he answers very judiciously , that he does not deny but that the distinction is liable to be ill imploy'd , but that this is no other than what is common to it with divers other distinctions , which are without scruple admitted because useful , and not rejected because they have not the priviledge that they can never be misapplied . and that therefore both in reference to those other distinctions , and that he had been treating of , it becomes men to stand upon their guard , and strictly examine how far the doctrine proposed as a mystery , is intitled to the benefit of this distinction . which if it should be employ'd to justifie any thing , that , though styl'd a mystery , is but a pretended one , the errour ( as he well observes in the close of all ) will lye , not in the groundlesness of the distinction , but in the erroneousness of the application . 13. in this you have the sum and substance , as briefly and as clearly as i could represent it , of mr. boyle's thoughts concerning things above reason and contrary to reason , which , like all his , are great and strong , and ( allowing only for those inaccuracies taken notice of ) just and true . and now though what this excellent person has offer'd may serve to let in a great deal of light into the distinction , yet since a thing of such consequence if true , and so much contested whether true or no , can never be made too clear , and sometimes a different , though not better , representation of a thing may contribute to its further illustration , every reader having his particular point of view , so as that the very ●ame notion or truth that does not meet with him in one posture , may shine full in his face and strike him with success in another , i shall therefore under the shelter of mr. boyle's authority , and by the advantage of his light , venture to set down my own thoughts concerning this weighty point , applying my self chiefly to that part of it , wherein i think the other account most defective . 14. and first though it should be true that to be above reason is to be incomprehensible , and to be contrary to reason is to appear repugnant to some principle or conclusion of right reason , yet i do not think this of it self sufficient either to clear or to justifie the distinction , since it may be both again demanded what it is to be incomprehensible , and what repugnant , and again disputed whether incomprehensible and repugnant be not the same , as well as whether that which is above reason be not also contrary to it . and then we are but where we were before . this account of the matter is then too gross and general to be rested in , and we must be therefore more minute and particular in our explanation of it , if we would be more clear. 15. however since generals are to go before , and do also prepare the way for particulars , i shall first propose the general idea of things above reason and contrary to reason , and then particularize upon that idea , by opening and unfolding more distinctly and explicitly what is contain'd in it , and by so comparing and collating together the two parts of the notion as to shew the real difference that is between them . so that i shall make but one work of the explanatory and iustificatory parts , supposing that there needs no more to the justification of the distinction , than only to have the members of it well explain'd . for if the idea of above reason be distinct from the idea of contrary to reason ( as the explanation of them will shew that it is ) then the distinction proceeds upon a real difference , is grounded upon the nature of things , and has all that is necessary to a true and good distinction . 16. by things above reason then ( as the expression is used in this distinction ) i conceive to be meant , not such as reason of it self cannot discover , but such as when proposed it cannot comprehend . and by things contrary to reason i conceive such as it can and does actually comprehend , and that to be absolutely impossible . or in other words , a thing is then above reason when we do not comprehend how it can be , and then contrary to reason when we do positively comprehend that it cannot be . thus in the general . 17. but to be a little more particular , we are to consider upon the first part , that when we speak of things above reason , the word reason here ( as was shewn in the first chapter ) signifies the same as vnderstanding , and there being but one only operation of that , namely perception , by comprehend here must be meant the same as by perceive . so that when we say of things above reason that they are such as reason cannot comprehend , 't is the same as to say they are such as the understanding cannot perceive . but then when we say , cannot perceive , 't is to be carefully noted that this is not to be understood of the literal and grammatical meaning of the proposition , as if the thing said to be above reason were perfectly unintelligible , but only of the truth of it , as was observ'd before concerning faith. and then again when we say that above reason is when we do not comprehend or perceive the truth of a thing , this must not be meant of not comprehending the truth in its whole latitude and extent , so that as many truths should be said to be above reason as we cannot thus thorougly comprehend and pursue throughout all their consequences and relations to other truths ( for then almost every thing would be above reason ) but only of not comprehending the union or connexion of those immediate ideas of which the proposition supposed to be above reason consists . and which is therefore said to be above reason not because the simple and direct meaning of its terms is unintelligible , or because the truth of it is not comprehensible in its remotest and utmost extent , but purely because the connexion of its ideas , or the manner of it , is not discernible , and that partly for want of sufficient clearness of the ideas themselves so as to be able to perceive their union intuitively , and partly for want of a due and proper medium whereby to compare them , so as to discern their union in the way of science and demonstration . 18. 't is also to be observ'd upon the second part of the explanation , that i chuse rather to say that things contrary to reason are such as we perceive to be impossible , than such as appear contrary to some principle , or some conclusion of right reason . this being the more general and absolute idea , whereof the two other are but instances and specifications . for then is a thing said to be impossible when its ideas cannot stand together or be united . which may be either because of the immediate opposition and inconsistency of the ideas themselves with themsel●●s so as mutually to exclude each other ( as in a contradiction ) or because of their inconsistency with some other truth , with which it cannot comport . or in other words , either because one of the ideas cannot consist with the other , by reason of the immediate opposition that is between them , or because the union of both is inconsistent with some truth or other , which therefore will not suffer them to be united . which truth will be indeed either a principle or a conclusion of right reason . and then we are said to perceive a thing to be impossible when we perceive that its ideas cannot stand together , and that either immediately by the very inconsistency of the ideas themselves , or mediately by the repugnance that they carry to some other truth , whether principle or conclusion . which repugnance i take to consist in this , that the supposed principle or conclusion cannot stand with the union of such ideas , and that therefore if such a principle or such a conclusion be true ( as is supposed ) then such ideas are not united , and indeed are as uncapable of union , that is as impossible , as if there were an immediate inconsistency between the ideas themselves . so that for a thing to be contrary to reason , is , in short , for the understanding to perceive the absolute impossibility of it , or that its ideas cannot stand together , which it does either immediately by perceiving the direct inconsistency of those ideas , or mediately by perceiving their inconsistency with some evident and incontestable truth or other , whether principle or conclusion . for the way and method is the same in knowing a thing to be false or impossible as in knowing it to be true , and accordingly as the process of the understanding is either immediate or mediate in the latter , so is it also in the former . but though there are these different ways of perceiving the impossiblity of a thing , 't is in the general perception of its impossibility and not in the several ways of it that its contrariety to reason must be made formally to consist ; even as it was shewn before of knowledge , which is made to consist in the perception of the relation of ideas , and not in this or that determinate manner of perceiving it , which indeed serve afterwards to distinguish knowledge into its kinds ( as suppose intuitive and demonstrative ) but do not enter into its first and general idea . for which consideration i think the perception of a things impossibility does better express its contrariety to reason than the repugnance it appears to have to some principle or conclusion of it , that being only ( as i said before ) an instance and specification ( and but one single one too ) of its impossibility . 19. so now we are arrived to a clear and distinct conception of things above reason and things contrary to reason . a thing is then above reason when we do not perceive or comprehend how it can be . and then contrary to reason when we do perceive that it cannot be , or is impossible . as to give a plain and sensible instance of each of these . that the sides of an hyperbola should be always approaching to each other and yet never meet , though continued to infinity ; is a proposition of unquestion'd certainty in geometry , and yet such as passes the reason of a man to comprehend how it can be , and therefore may properly be said to be one of those things that are above reason . but now that a triangle should have parallel sides , is not only above reason , but directly contrary to it . for here the understanding is not only at a loss to comprehend how it may be , but does positively and evidently perceive that it cannot be , it being utterly impossible that a figure of three lines should have its sides parallel to each other . 20. now though by this explanation of things above reason and contrary to reason the difference between them is already obvious even to the eye , and stares a man in the very face , like things of great inequality whose disproportion appears at view , without measuring them , yet for further satisfaction 's sake , and to make the matter as plain as any thing in nature to all but those who either have not , or will not use their understandings , let us a little compare these ideas together , thereby the better to illustrate their difference . 21. it is most evident that the idea of things above reason and the idea of things contrary to reason are two really distinct ideas , and that one is not the other . this immediately appears from the very direct view of the ideas themselves . for what can be more plain than that not to comprehend how a thing may be , and to comprehend that it cannot be , are two different things ? and what better way have we to know the distinction of things , but only that the idea of one is not the idea of another ? but then besides , the ideas of these things are not only formally different from each other , but have also different properties and characters belonging to them , and such too as are exclusive of each other , and which therefore do manifestly shew the ideas to which they belong to be distinct . for , for a thing to be above reason implies only a negation , the not comprehending how a thing can be , but for a thing to be contrary to reason implies the position of an intellectual act , the comprehending that it cannot be . again , in things above reason the proposition is supposed not to be understood , whereas in things contrary to reason , it is supposed to be well understood , and that to be false and impossible . again , in things above reason the mind determines nothing concerning the object proposed , whether it be true or whether it be false , whether it be possible , or whether it be impossible . all that she determines is concerning her own act , that she does not comprehend how it can be . but whether it be or not , that she does not affirm , but holds herself in a perfect suspence . but now in things contrary to reason the mind is every whit as positive and decisive , and does determine as boldly and freely as in those things that are most according to it . whereby it plainly appears that to be contrary to reason is something more than to be above it , and that the mind proceeds a great deal further in the former than in the latter , the language of the soul in things above reason being only , how can these things be ! but in things contrary to reason she is positive and dogmatical , roundly pronouncing , this cannot be . so that unless there be no difference between a negation and a positive act , between the ignorance or non-perception of a thing , and the knowing it to be false , between suspension and a peremptory determination , between a greater and a less , 't is most undeniably evident that the parts of this distinction are not only really but widely different , and that to be above reason is one thing , and to be contrary to reason is another . 22. if it be pretended ( as some perhaps may be likely to object ) that to be contrary to reason implies a negation , as well as to be above reason , because it is there supposed to be comprehended that the thing is false and cannot be , and that therefore they agree in one of the main instances of their difference , to this the answer is clear and full. i grant there is a negation in one as well as the other , but then i distinguish of negation . there is a negation of the act , and a negation of the object . contrary to reason does indeed imply a negation of the object , that is , it implies a separation and dis-union of certain ideas , as inconsistent and incompatible one with another . but it does not imply a negation of the act , but the quite contrary , because the understanding is here supposed positively to comprehend the thing , and withal the impossibility of it , which is not done in things above reason , wherein the negation is that of the act. so that this first and great difference between them stands firm and good . 23. and now having thus far justified the reality of this distinction of things above reason and contrary to reason both by the explanation and collation of the parts of it , which thereby appear to consist of ideas as different as can well be conceiv'd , i might further proceed to do the same by producing some instances of things confessedly above reason that are also notwithstanding as confessedly true. for if any one thing that is above reason be yet found to be true , this plainly demonstrates the thing in question ( if there can be yet any question about it ) most evidently shewing that what is above reason is not as such contrary to reason , it being impossible that what is contrary to reason should be true , whatever is contrary to reason being also as contrary to truth . i might also further alledge that to be above reason does equally abstract from true and false ( which contrary to reason does not ) and that not only because , as i observed before , it determines nothing concerning its object , but also because 't is a thing not of an absolute , but of a relative importance , as being an extrinsecal denomination taken not from the nature of the object as it is in it self , but only as it is to us , and in relation to our not only finite , but very limited capacities . for to be above reason is not to be above reason in general or all reason , so as to be absolutely incomprehensible , but only human reason . but then that which is above the reason of a man may not be above the reason of an angel ( as indeed what is above the reason of one man may not transcend that of another ) and what is above the reason of an angel may yet be perfectly comprehended by god , the supream and soveraign reason . so that to be above reason here is of a respective signification , such as does not express the quality of the object as it is in its own nature , but only as it is in reference to such a particular faculty , whereas to be contrary to reason is not a relative but an absolute thing , and whatever is contrary to reason , is contrary to all reason , and so consequently to truth . i say i might further insist on these and some other considerations , but being partly prevented here by mr. boyle ( whose account i would have used to supply the defects of mine , as mine is intended to supply some of his ) and having so abundantly clear'd the difference of these things already , i shall not so far distrust either the strength of the argument , or that of my reader 's understanding , as to prosecute this matter any further than only to shape an answer out of what has been laid down , to an objection which i meet with in a modern writer against monsieur iurieu , and which , to do it the utmost justice , i will set down in his own words . 24. i have consider'd ( says he ) the distinction which they use between being contrary to reason , and being above reason . 't is agreed that 't is not possible to believe what is contrary to reason . but 't is said that we can well believe what is above reason . this distinction seems to me of no use , or else i do not comprehend it . for if by being above reason it be meant that we do not comprehend a truth in its whole extent , though what we conceive of it be clear and certain , i own that in this sense one ought to believe what is above reason . but if by being above reason be meant a doctrine , wherein we see nothing clear , a doctrine which our reason loses the sight of on all its sides , i mean that all the propositions which may be extracted from it appear incomprehensible , such a one as this for example , that the three divine persons make but one god , &c. it seems that to be above reason in this sense , is the same as to be intirely inaccessible to reason , which differs nothing , but in words , from being contrary to reason . 25. i suppose whoever has duely consider'd and well comprehended the tenour of the foregoing discourse , can neither be insensible of the deficiency of this allegation , nor be long at a loss what answer to return to it . but to spare my reader this trouble , my reply is , that this author's argument proceeds upon a wrong supposition . he supposes here that to be above reason must be either the not comprehending a thing in its whole latitude and extent , or the comprehending nothing at all of it . whereas i have shewn before that 't is neither of them ; that we do not mean by above reason what is all over unintelligible , even as to the very meaning of the proposition , nor what is not to be comprehended in its utmost extent , but only what is incomprehensible to us as to the truth of the thing , or the manner of it . 't is true indeed if the proposition were perfectly unintelligible , so that ( as he says ) we could see nothing clear in it , even as to the very sense and meaning of it , we could no more believe it than what is contrary to reason , though even then it would not ( as this author confusely enough pretends ) be the same with it , because what is contrary to reason is supposed to be well understood . but 't is much otherwise if it be incomprehensible only as to the truth or manner of the thing . this as i shall shew hereafter may very well be beleiv'd , though what is contrary to reason cannot , and what is utterly unintelligible cannot . and i have sufficiently shewn already that what is thus only inaccessible to reason differs , a little more than in words , from being contrary to it . 26. and now if humane nature were not a very unaccountable thing , i should stand greatly amazed at either the natural or wilful blindness of those who are for confounding things so vastly different as the parts of this distinction , of things above reason and contrary to it , most apparently are . there are indeed some things which we are ordinarily taught to distinguish , and yet when strictly examin'd and compared , will be found to have no real ground of distinction in them . and 't is every whit as great ( and almost as common ) a fault to distinguish things that do not differ , as to confound those that do . and there are also other things of such near resemblance and cognation to each other that there needs a great deal of art , subtlety and nice inspection to discern their difference . so fine and minute and almost imperceptible are the lines that terminate their natures , and divide them from one another . but the ideas of these things are as different as those of a man and a tree , a triangle and a square , so that a man must wink hard not to perceive it , or be very insincere not to acknowledge it . and i cannot imagine why those especially who are known to serve themselves upon occasion of distinctions which have no other foundation than the mere will and pleasure ( unless you will say interest ) of those that use them , should yet reject such a solid and well-grounded , as well as well authorized , one as this , but only because it is not for their turn , and , if admitted , would like a bomb thrown into their garrison , blow up and lay wast their main strength , and force them to desert and give up a cause which they are ( now especially ) most zealously fond of , and seem resolv'd even against reason to maintain . 27. for i must further remarqu● ( and 't is an observation not lightly to be pass'd over ) that if this one distinction of things above reason , and things contrary to reason be once admitted , or shewn to be real , solid and well-grounded , the main part of the socinian controversie is immediately , or at least in the very next consequence , at an end . for the reason why they will not believe things above reason is because ( as they pretend ) above reason differs nothing in reality from contrary to reason , and so those things that are above reason are also as much contrary to it as above it , and what is contrary to reason is on both sides acknowledg'd impossible to be believ'd . well , but then if it be made appear ( as i think by this time is sufficiently done ) that these two are quite different things , and that to be above reason is not the same as to be contrary to it , then even by their own confession there can be no pretence why what is above reason may not be believ'd . which i take to be the true inducement that makes these men stand out so fiercely and obstinately against this distinction ( for they are aware what mischief it will do 'em ) as it is also the reason why i have bestow'd so much care and pains to clear and justifie it . 28. and thus having given an account of these great and fundamental things , what reason is , what faith is , and what it is to be above , and what contrary to reason , we have now prepared the way to the more full and direct consideration of the belief of things above reason , the true state of which question by what has been hitherto discours'd appears to be this , whether we may not assent upon the authority of divine revelation to such things as our understanding or reason cannot perceive or comprehend as to the truth or manner of them . or , whether our not being able thus to comprehend them , be a sufficient reason why we should not believe them . for the resolution of which we have already laid the grounds , and shall now proceed more directly to build upon them in the following chapter . chap. iv. that human reason is not the measure of truth . 1. we have gain'd a most wonderful point in the foregoing chapter , by proving the distinction between things above and things contrary to reason , and such as of it self alone is sufficient not only immediately to decide , but even forever to silence the controversie between us and our socinian adversaries concerning the belief of things above reason . for the only objection that is or can possibly be pretended against the belief of things above reason being the supposed contrariety of the same things to reason , if it be shewn that to be above reason involves no such contrariety , then the objection against the belief of such things is fairly and wholly removed , and consequently there remains no reason why they may not be believ'd . so that i cannot but look upon the substance of my work as most effectually done already , and those of our adversaries that have any reasonable measure of penetration and sincerity must needs be sensible of it . and i dare appeal even to their own consciences whether they are not . however considering the importunity of those i have to deal with , as well as the weight of the cause it self , i shall endeavour the further establishment of it upon some other considerations , whereby i shall also give further confirmation , and so repay what i am endebted to the point contended for in the preceding chapter , since we may as well argue backwards from the believableness of things above reason to their not contrariety , as forwards from their not contrariety to their believableness , the consequence being full as good , thus , above reason believable , therefore not contrary , as thus , above reason not contrary , therefore believable . now in order to the fuller conviction and demonstration of the believableness of things above reason i set out upon this ground , that humane reason is not the measure of truth . 2. 't is agreed among the masters of reason that as all proof ought to be only of such things as need it , so there are propositions so clear and evident of themselves that they have no need of being demonstrated , and that there are some again that are not capable of demonstration , the fulness and immediateness of their evidence rendring them strictly indemonstrable . and it has been charged by one of the most considerable of them as a fault in the method of the geometricians that they set themselves to prove things that have no need of proof , whereof he gives an instance in euclid , who goes formally to work to prove that two sides of a triangle taken together are greater than one , although this be most evident even from the notion only of a right line , which is the shortest that can possibly be between two points , and the natural measure of distance from one point to another , which it could not be if it were not also the shortest of all lines that can be drawn from point to point . 3. now though i cannot say that the proposition of this chapter is so evident of it self as not to be capable of demonstration , yet i must confess i cannot but think it of the number of those that do not need any , that is i mean , to those who will but take the pains to consider it with attention , and are withal so sincere as to say ingenuously what they inwardly think . for to unattentive or captious persons nothing is plain ( since there is nothing but what some will contradict , and there are those who profess to doubt of every thing ) and even the sun it self can't make a man see , if either he want eyes , or will shut ' em . i cannot therefore say that to such men either this or any other proposition is plain , but i would venture to be tried by any competent and indifferent considerer whether this be not indeed a very plain and certain proposition , as plain as most of those which pass for principles and maximes in discourse , that human reason is not the measure of truth . and accordingly i should justly fear incurring the same censure that is charged upon the geometricians , of going to prove what is evident , were there not something peculiar in the present case that makes it very different from theirs . for they dealing in matters of an abstract and indifferent nature , and such wherein the lusts and passions of men are altogether uninteressed , have no real need to prove evident things , because for that very reason their evidence is never contested ; whereas the point i have now in hand being of a moral concernment and such as incounters the partialities and false biasses of humane nature , particularly that great and governing one of self-love , though it should be of equal evidence with some of their maxims , will yet not be equally secure from opposition , and pass alike uncontested . and so there may be need of proving it , if not to do any necessary service to the proposition it self , yet to satisfie the importunity of the men i argue with . which indeed is the present case , since ( as was intimated in the beginning ) the sentiment of these men concerning the disbelief of things above reason resolves at last into this principle , that human reason is the measure of truth . which therefore both for their satisfaction and refutation must be shewn to be false . 4. now when i say that human reason is not the measure of truth , my meaning is , that it is not that common standard whereby truth in the general is to be measured , so that of every thing it may be safely concluded that it is either true or not true according as it accords with this measure , as 't is comprehensible or not comprehensible by human reason . 't is true indeed there is a certain sense in which human reason sometimes is , and may be truely said to be the measure of truth , in as much as whatever the understanding does clearly and distinctly perceive may be concluded as most certainly true , it being impossible that a thing should be otherwise than as we clearly perceive it to be , without supposing our perceptive faculties to be in themselves naturally false , and without supposing it also necessary that we should fall into errour even in the right use of these faculties ( it being impossible to conceive a more right use of them than to assent only to what we clearly perceive ) which are not only in themselves manifest absurdities , but such also as would necessarily infer the authour of our natures to be also the authour of our errours and deceptions . it must therefore be admitted by all what the philosophers of the cartesian way so earnestly stand and contend for , that clearness of perception is the great rule and criterion of truth , so far that whatever we do clearly and distinctly perceive to be true is really in it self true. but then this is only to be a partial and inadequate rule , and in some certain limited respect only , not absolutely and in general . for though i grant that whatever we clearly perceive is true , yet i deny that it follows likewise backwards , that whatever is true we do also clearly perceive , and so consequently that whatever we do not clearly perceive is therefore not true. by which it is plain that this cartesian maxim must be very much abused to prove that human reason is the common and general measure of truth , and i dare say the great authors of it never intended it to that purpose . 5. reason or understanding in general may be safely said , and must necessarily be allow'd to be the measure of truth . for truth in general carries a necessary relation to understanding in general , as fully adequate and commensurate to it . so that all truth is simply and absolutely intelligible , the greatest and sublimest truths as much as the least and meanest , those which the angels study and desire to look into , as much as those which employ the narrow thoughts of the poorest rustic . the former are in themselves as intelligible as the latter , and if not actually so well understood 't is not because of any incapacity in the objects , but by reason of the disproportion of the faculties that are conversant about them . but this disproportion must not be universal , nor extend throughout the whole order of being . for what is intelligible must be so to some understanding ( since what no understanding can comprehend is the same as not to be intelligible ) and consequently there must be an understanding that comprehends all that is truly intelligible , that is , all truth . and accordingly it may be truly said of this all-comprehensive understanding , that it is the measure of truth , so that whatever this perfect understanding does not understand is not intelligible , and if not intelligible , then also not true. besides that it might be further consider'd ( were this a proper place for so abstract and metaphysical a speculation ) that truth it self , as to the real nature and essence of it , is one and the same with the divine ideas as they are related to one another , and does therefore exist originally and intirely in the mind of god , who is substantial truth , and accordingly does comprehend all truth , and so consequently is the measure of it . and because this all-comprehensive understanding is contain'd within the extent of reason or understanding in general , therefore it may be truly said also of reason or understanding in general that it is the measure of truth , it being most certain that what is above all reason , or what no reason whatsoever can comprehend is as much above truth too , and cannot possibly be true . 6. but though it be thus necessary to allow this of reason in general , the same cannot be allow'd of human reason . for whatever is the measure of truth must be fully adequate and commensurate to truth . that 's certain . and therefore if human reason be the measure of truth it must have the same compass and extent with truth , and possess it whole and intire , if not essentially and substantially as god does , yet at least noetically and by way of theory , so as to be able thoroughly to perceive and comprehend all truth . but now that this qualification cannot possibly agree to human reason ( though it be somewhat unreasonable that i should be put to prove such a proposition as this ) i hope fully to demonstrate upon a double consideration , one taken from the nature of human reason , and the other from the nature of truth . 7. and first to begin with truth . this , as the most thinking and metaphysical persons conceive of it , is supposed to consist in the relations of equality or inequality , or agreement or disagreement . now we are to consider that these relations may be of three sorts , either such as are between created beings , or such as are between intelligible ideas , or such as are between created beings and their ideas . and we are also to consider that there are two general sorts of truths extremely different one from another , and therefore carefully to be distinguish'd . those that regard only the abstract natures of things , and their immutable essences , independently on their actual existence . and others again that do regard things that do actually exist . the former of these constitute that order of truths which we call necessary , the latter that which we call contingent . and this double order of truths results from that threefold relation before-mention'd . from the first and third relations arise contingent truths , which are nothing else but the relations of agreement of disagreement that are either between created beings themselves , or between created beings and their ideas . and these i call contingent truths in opposition to those that are necessary and eternal , partly because these relations could not begin to exist before those beings were produced ( it being impossible that there should be relations between things that are not ) and partly because these relations might not have existed , because those beings might not have been produced . and as contingent truths arise from the first and third , so from the second and middle relations result those truths which are necessary , eternal , and immutable , and which i understand to be nothing else but the relations of agreement or disagreement that are between ideas . 8. i go here upon the common and allow'd distinction between necessary and contingent truths , and upon the as much allow'd supposition that there is such an order of truths as are necessary and eternal , which therefore i take for granted as a principle , not to decline the trouble of proving it , but because it is a confess'd as well as evident thing , and i care not for proving any more evident things than i needs must . and that these necessary and eternal truths are in this precisely distinguish'd from those that are contingent , that they are the relations that are between ideas , i think is plain from the very notion and nature of them , because they are supposed to be such truths as regard the abstract natures and essences of things as they are in idea , and not as they have an actual existence in rerum naturâ , since then they would not be necessary , but contingent truths , which would be contrary to the supposition . and because these necessary truths are the most considerable and principal sort of truths , as being the ground and foundation of all science , and the true and proper objects of our theory and contemplation , and because for the same reason whenever we speak of truth absolutely and in general we are presumed to mean necessary and immutable truth , hence it is that truth is commonly said by metaphysical writers to consist in the relations that are between ideas , though indeed this be strictly true only of necessary truth . but it is sufficient to the present purpose that it is true of this . and so much i suppose will readily be granted me at least , that the general nature and reason of necessary and eternal truths consists in the relations that are between ideas . 9. i further add that these ideas must be the same with the divine ideas . 't is true indeed that exactly speaking all ideas are divine ideas , even those which we use to call our own , it being most certain ( as might easily and with the greatest evidence be shewn ) that the immediate objects of our understandings are no other than the ideas of the divine intellect , in which we see and contemplate all things . but not to enter into this sublime speculation at present , it will be sufficient to consider that unless the ideas whose relations constitute those truths which are necessary and eternal be the divine ideas , it will be impossible that necessary and eternal truths should be what we suppose they are , that is necessary and eternal . for necessary and eternal truths must be necessary and eternal relations , and it being impossible that relations should be more necessary or eternal than the subjects from which they result , unless these ideas the subjects of these relations be necessary and eternal , how can their relations be so ? 't is plain therefore that these ideas must be necessary and eternal . but now i pray what ideas are so but the divine ? what is there in the whole compass of being that is necessary , eternal and immutable but god and his divine perfections ? as therefore we say that these necessary and eternal truths are relations between ideas , and not such as are between either created entities themselves , or between them and their ideas , because then they would be of the order of contingent , not of necessary truths , for the same reason we must say that they are the relations that are between the divine ideas , those only being sufficiently steddy and permanent subjects to sustain such stable and immutable relations . and indeed were it not for those representative perfections of the divine nature which we call ideas , there would be no necessary and eternal essences to support these necessary and eternal relations , and then there could be no such relations , and if no such relations , then there could be no necessary truths , and is no necessary truths then no science which by the way would most convineingly prove to any capable and attentive understanding the absolute necessity and certainty of a god , as the most inmost ground and central support of the whole intellectual world. 10. well then it can no longer be doubted but that these necessary and eternal truths are the relations that are between the divine ideas . but now as these ideas are infinite as being the essential perfections of god , and really identify'd with his divine nature and substance , so it must necessarily follow that the relations that result from them , and subsist between them must also be infinite . and then since these truths do essentially consist in , and in their reason and formality are no other than these ideal relations , it no less evidently follows that truth also must be infinite too . 11. which also will be necessary to conclude upon another account . for i confider again that since relations do not in reality differ as distinct entities from their subjects and terms ( as the relations of two circles supposed to be equal to each other do not really differ from the circles themselves so related ) these ideal relations must in the reality of the thing be one and the same with the divine ideas themselves , and consequently with the divine nature with which these ideas are identified . and accordingly truth which is the same with these ideal relations must also as to the real essence and substance of it be one and the same with the divine nature . 12. and that indeed it is so may be further , and somewhat more directly , demonstrated thus . that god is the cause of whatever is besides himself , or , that whatever is , is either god or the effect of god is a clear and acknowledg'd principle . necessary truth then is either god or the effect of god. but it is not the effect of god , and therefore it can be no other than god himself . now that it is not the effect of god , the many gross absurdities which that supposition draws after it i think will oblige him that considers them to acknowledge . for first , if necessary truth be the effect of god either it would not be necessary , which is against the supposition ; or if it be , then as being a necessary effect it must have a necessary cause , that is a cause necessarily determin'd to act , and so god would be a necessary agent , even ad extra . he would also be an unintelligent agent . the consequence is not to be avoided . for if truth be the effect of god then antecedently to the effecting of it , there was no truth , and consequently no knowledge , because there could be nothing known ; and so god in the production of truth ( if indeed he did produce it ) must be supposed to act altogether in the dark , and without any intelligence . again , if truth be the effect of god , then the perfection of the divine understanding must be supposed to depend upon something that is not god , nay upon something created by god , whereas god is the true perfective object of all his creatures , and is himself completely happy in the sole contemplation of himself . ' t●will follow again that god has constituted an order of realities which he has not ●ower to abolish ; that he has made some things which he cannot unmake again . and lastly to add no more , if truth be the effect of god then it cannot be god , ( because god cannot produce what is himself ) and if it be not god , then by the supposition there will be something necessary , immutable , eternal and independent , &c. that is not god. which last consequence as it contradicts the common and natural sentiment of mankind , so it struck so hard against a certain very thoughtful and metaphysical head , that he could not forbear urging this as one argument against the very being of necessary truth ; because then ( as he pretends ) there would be something necessary besides god , not considering that this necessary truth is really one and the same with the divine substance . which one consideration puts by the whole force of his argument against the being of necessary truth , though however it be sufficiently conclusive of the point we now contend for , that this truth is not the effect of god. for if it were then his allegation would take place ; that is , there would indeed be something necessary besides god , which though it does not follow from the supposition of the being of necessary truth , is yet plainly inseparable from the other supposition , that of its being the effect of god. for then the very next consequence is , that there would be something necessary besides god , which no religious , nor indeed rational ear can bear . 't is plain therefore that truth is not the effect of god ; and since it is not , it remains by vertue of the premised disjunction that it can be no other than the very substance and essence of the deity . 13. and to this purpose i further consider , that the whole perfection of the mind does consist in its union with god , who is her only true good. this seems to me a proposition of a very shining evidence . for the good of the mind must of necessity be something spiritual , otherwise it would be of a nature inferiour to herself , and so not capable of being her perfection . but neither is that enough whatever is the good of the mind must not be only of a like nature with the mind , that is , of a spiritual , but of a superiour nature too . it must be something above the mind that can be its perfection , and that can act upon it , and inlighten it , and affect it with pleasing sensations , otherwise how can it be able to add any thing to its better being or perfection ? and in order to all this it must also be intimately present to it , and united with it , otherwise how can it so act upon it ? but now god is the only spiritual being whom we can possibly conceive thus qualified to be the good or perfective object of our minds . whence it follows that he only is so , and that we cannot become either more perfect or more happy in any kind or degree but by our union with , and possession of god. and hence it further follows , that truth could not be any perfection of our understandings if it were not the same with the divine essence ( since that is our only perfective and beatifying object ) and that therefore since it really is perfective of our understandings , and that in the very highest measure ( the understanding being then most perfect when it has the clearest and the largest view of truth ) it can be no other than the very essence of that infinite mind who is the only true good and objective perfection of all spirits . 14. 't is true indeed des cartes makes all truth , even that which is eternal to have been positively instituted and establish'd by god , to depend upon him as the summus legislator , to be the effect of his will and pleasure , and by consequence to be absolutely and originally arbitrary and contingent . so that according to him 2 and 2 might not have been 4 , or 3 angles of a triangle might not have been equal to 2 right ones if god had pleas'd so to order it . but this notion of this great man does so rudely shock the natural sense of mankind that it cannot find admission even where the rest of his philosophy does , but is generally exploded notwithstanding the eminency of its author , and that even by one of his greatest admirers , and ( as i think ) by far the most considerable of his disciples . and truly i think this opinion is treated no worse than it deserves , since besides the absurdities already mention'd , it shakes the foundations of science , yea and of morality too , by supposing the natures not only of metaphysical and mathematical truth , but even of moral good and evil to be of a positive and arbitrary , and consequently of a contingent ordination . it is therefore deservedly as well as generally rejected , but then let those that reject it have a care that they fall not into a worse absurdity . as they would not suppose truth to be of a positive and alterable nature and that the relations of ideas might have been otherwise than they are , so let them have a care how they make any thing necessary and immutable that is not god. let them be consistent with themselves , and as they justly reject the opinion that makes truth the effect of god's free and arbitrarious constitution , and consequently of a mutable and variable nature , so let them own and confess ( as they are obliged to do ) that it is no other than god himself . for there is no other way of avoiding des cartes's absurdity . for if truth be not god then 't is the effect of god , and if the effect of god then since the constitutions of god are free and arbitrary , the natures and relations of things might have been quite otherwise than they are , the whole science of geometry might be transposed , a circle might have the properties of a square , and a square the properties of a circle , 2 and 2 might not have been 4 , or what else you will instance in . and so in morality too ( which is of far worse consequence ) there might have been the like transposition , what is vertue might have been vice , and what is vice might have been vertue . these are the natural consequences of truth 's being the effect of divine constitution , and they are intolerable ones too , and therefore the principle from which they flow is by the general current of writers well denied . but then unless they proceed , and acknowledge truth to be one with the divine essence they cannot help relapsing into the same or worse absurdities . for whoever says that truth is not god must say that it is the effect of god , and whoever says that , must either say that 't is arbitrary and contingent , or if he says it is necessary and immutable , he must allow of something necessary and immutable that is not god. but now it being most evident that there is nothing necessary that is not god , if truth be not god then 't is plain that it cannot be necessary ( which presently runs us into the cartesian absurdity of the arbitrary position of truth ) or if it be necessary then 't is as plain that it must be god. the short is , truth is either god or the effect of god. if it be not god , then 't is the effect of god as des cartes says . but if not the effect of god ( as the consequent absurdities from that principle demonstrate , and as is generally granted ) then 't is god himself as we say . it must be one or the other , there is no medium . to say that truth is god , or to say that 't is the effect of god are each of them consistent propositions , though from the gross absurdities of the latter the former only appears to be the right , but to deny that 't is the effect of god and yet not to say that it is god , that is to affirm that 't is neither the effect of god nor yet god , is all over unmaintainable and inconsistent . if it be not the effect of god ( as is both generally and justly acknowledg'd ) then it must of necessity be god , since whatever is , is either god or the effect of god. 15. and indeed if truth be not god how comes it to be cloath'd with the glorious ensigns of his majesty , to wear the characters of his divinity , and to have so many of his peculiar and incommunicable attributes ? how comes it to be necessary , immutable , eternal , self-existent , increated , immense , omni-present and independent , and that not only upon the conceptions of any minds whether human or angelical , but even all things whatsoever , which might never have been made , or might now be annihilated without any prejudice to the being of truth , which does not respect the natural and actual existencies but only the abstract essences of things . for were there no such thing as any real circle or triangle in nature it would still be never the less true that their abstract essences would be determinate and invariable , and that such and such distinct properties would belong to them . which by the way plainly convinces that truth is none of the effects , works , or creatures of god , since it did exist before them , does not now depend on them , and would remain the self-same immutable thing without them . but then i demand whence has it this self-subsistence and independency of being ? whence again has it its fix'd and unalterable nature , such as we can neither add any thing to , nor diminish ought from ? how is it that it is present in all places , and to all minds , so as to be contemplated by them all at the same time , and after the same manner ? how comes it to pass that we cannot so much as dis-imagine it , or by way of fiction and supposition remove it out of being ; but it still returns upon us with a strong and invincible spring , since even the very supposition that there is no truth carries a formal proposition in it whose ideas have a certain habitude to each other , and so contradicts it self . besides how comes it to be a perfection of the divine understanding ? is any thing a perfection to god but himself ? how comes it also to be the rule and measure of his will , which can be determin'd by nothing but what is just reasonable and true ? can any thing be a rule to god that is not himself ? does he consult or follow any thing but what is one with his own divine nature and essence ? and yet god consults and follows truth , and cannot act but according to its immutable laws and measures . it is not therefore really distinguish'd from him , but coeternal and consubstantial with him , and so in consulting truth he consults his own essence * , even the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eternal and increated wisdom , the true intelligible light , in whom are all the ideas and essences of things , the fulness of being and truth , who in the beginning was with god , and was god , who is eternally contemplated by him with infinite joy and complacency , and who said of himself incarnate , i am the way , the truth , and the life . i would fain know how all these incommunicable attributes of god should agree to truth if it be any thing less than a divine nature . particularly i demand , whence has it that unshakeable firmness and stability , that invincible permanency and sted●astness , that necessity of existence , that utter repugnance to not being , but only because it is really coessential and consubstantial with him whose name is iehovah , and who is being it self , to whom it is essential to exist , or rather , whose very essence is existence . 16. but now from this coessentiality and consubstantiality of truth with the divine nature ( a noble and sublime theory , but which i do but lightly touch over , having not room here to pursue it at large ) it evidently and necessarily follows again that truth is infinite . there cannot be a more immediate , nor a more necessary , nor a more inseparable connexion between any two things than between this consequence and that principle . and indeed if truth were not infinite how can the knowledge of god be so ? not sure as concretely and objectively consider'd , for that manifestly implies the infinity of its object . and what is the object of the divine , or of any other understanding , but truth ? and should knowledge here be taken for the power or faculty of knowing , to what purpose is an infinite power of knowing unless there be an infinite to be known ? and would not such a power be uneasie and afflictive , as well as useless , to him that had it , unless the object be supposed to carry due proportion to it : for if it be so uneasie a reflexion to some of us to have such short and narrow faculties when the compass of truth has so large and spatious an extent , to be able to know so little when there is so much to be known , how much more troublesom and painful would it be to the supreme intelligence to have an infinite understanding when all that is intelligible is but finite ? would not that infinity of his capacity serve to vex and disquiet him more than the narrowness of ours does us , the difference being as much as between having a great stomach and but little meat , and a little stomach when there is a great deal of meat , whereof which is the greatest punishment is obvious to imagine . and we may judge of this in some measure by our selves . we have in us a capacity boundless and unlimited . for tho' our understandings be finite , our wills know no measure , and are in a manner infinite . as god has made us capable of enjoying an infinite good , so nothing less than that can satisfie our desires . for we desire good as good , and consequently all possible good. now we find this to be a great pain to us at present to desire an infinite good when all that we can enjoy here is finite . the greatest part of the uneasiness , the melancholy , the disconsolateness , the aridity that accompanies human life will be found , if traced to the original , to proceed from hence , viz. from the little proportion that is between our capacities and our gratifications , between what is desired and what is enjoy'd . and this desire of an infinite good will be a far greater punishment to us hereafter when the activity of our faculties shall be more invigorated and inlarg'd , if we have not then an infinite good to enjoy . ●twill be at least the worst ingredient of hell and damnation , if not all that is to be understood by it . and yet we are still to consider that our will is in●●nite only ex parte objecti , because it desires an infinite good , and not ex parte actûs because it desires it infinitely or with an unlimited force and activity . for 't is impossible that a finite nature should have any power or force in it that is strictly infinite , or that any such act or operation should proceed from it . but then what would the affliction be if the act were infinite as well as the object , and we were to aspire after an infinite good with an infinite desire ! what conception can frame a just idea of the misery of such a state ! and can it be much less for an infinite intelligence to have only a finite intelligible for its object ? but there is nothing painful or afflictive in the condition of the supremely and completely blessed . and therefore we must conclude that as the infinite will of god has a good fully commensurate and adequate to its unlimited activity , whereon it may center and repose its weight , so the infinite understanding of god has also an infinite intelligible for its object . and since the formal object of understanding in general , and consequently of the divine , is truth ( as that of the will is good ) hence it follows again that truth must needs be of an infinite nature . 17. and do we not find it so when we convert our selves to it by study and meditation ? when we apply our minds to the contemplation of truth , and set our selves to muse and think , do we not find that we launch forth into a vast intelligible sea , that has neither bottom nor shore ? and the more we think and the more we meditate are we not still more and more convinc'd of this , and do we not discover the further we go in our intellectual progress , that there still lies more and more beyond us , so that the more we advance in the knowledge of truth the more we inlarge our idea of it , as the greatest travellers think most magnificently of the world ? do we not find as in a spatious campaigne , so in the immense field of truth , that our eye wearies , and our sight loses it self in the boundless prospect , and that besides the clear view which we have of a few things at a little distance from us , there lie all round us vast tracts unmeasurably diffused , whereof we have only confuse and indistinct images , like the faint blew of the far distant hills ? are not the relations and combinations of things with one another infinite , and should but one link in this endless chain be alter'd would not innumerable alterations ensue upon it ? should but one proposition that is false be supposed true , or one that is true be supposed false , what understanding but the divine could go on with the train of new consequences that would result from such a supposition ? i say new consequences , for we are to consider that besides the absolute systeme of truth which contains the relations of ideas with their settled coherencies and dependencies one upon another according as they really stand in their natural order , there is a secondary systeme of truth which i may call hypothetical , that results from any supposed change made in the absolute systeme , whence will still arise new and new consequences even to infinity . but not to consider hypothetical truth , can the bounds of that which is absolute be ever fix'd , or its stock ever exhausted ? does it not after all the study that has been employ'd about it , and the numberless number of volumns that have been written upon it furnish perpetual matter for our contemplation , and is it not a subject for everlasting thoughts and considerations ? has it not been the great research of the thoughtful and inquisitive for many ages , and yet does not every age refine upon its predecessour , and produce new discoveries ? are not the sciences continually improved , and yet are there not still depths in every science which no line of thought can ever fathom ? what a vast fecundity is there in some plain simple propositions , nay who can number the conclusions that may be drawn from any one principle ! take the most simple figure in geometry , and where is the mathematician who after a thousand years study can reckon up all the properties that may be affirm'd of it , both as absolutely consider'd , and as it stands in relation to other figures ? and what then shall we think of the whole science in all its branches and dependencies , particularly of algebra , the main ocean of this bottomless sea ? and what shall we say of metaphysick's , another unmeasurable abysse , and what of the endless circle of truth , if not the same which one of iob's friends says of god , canst thou by searching ●ind out truth , canst thou find her out unto perfection ? it is as high as heaven , what canst thou do ? deeper than hell , what canst thou know ? the measure thereof is longer than the earth , and broader than the sea. and that because they after all are finite , whereas this is truly and strictly infinite . which by the way sufficiently proves a god , and that this god is truth , whose eternal and glorious majesty be blessed for ever . 18. but then let us consider , if truth be indeed ( as you see ) of an infinite nature , then to prove that human reason is not fully adequate to it , does not intirely possess it , nor all over and wholly comprehend it , and consequently cannot be the measure of it , there will be no need of laying open the great weakness and deficiency of our understanding : i need not represent the imperfection of its light , nor the shortness of its views , nor the slenderness of its attainments , nor the very narrow extent of its knowledge , nor the very little progress it is able to make in the contemplation and comprehension of truth ; that there are a great many things whereof we have no ideas ( for which we need go no further for an instance than our own souls ) and that even where we have ideas of things we cannot always discern the relations and connexions that are between them , and that either for want of sufficient clearness in the ideas themselves to have their relations perceived immediately without comparing them with other mediate ideas , or else for want of such due and proper mediums wherewith to compare them , and that therefore the extent of our knowledge is not only vastly exceeded by the natures of things , but also very considerably even by our own ideas , there being many things whereof we have ideas , and sometimes very clear ones too , and yet which we know no more how to reason upon or discourse of intelligibly , or with any certainty , than we do of those things whereof we have no ideas at all , being , for example , no more able to tell what proportion such a circle bears to such a square though we have clear ideas of both , than we are to tell what proportion there is between angels and our own souls , things whereof we have no ideas . a very remarkable instance of the shortness and contractedness of our understandings , which it seems are not only destitute of the ideas of many things , and consequently of the knowledge of them ( it being impossible that the extent of our knowledge should exceed that of our ideas ) but are also blind to those very ideas which they have , and cannot see even when they have the advantage of the light. but i say i need not present my reader with a night-piece of human reason , describe great blindness and gross darkness , how ignorant she is when she does not adventure to judge , and how erroneous when she does , stumbling and falling ( as is usual in the dark ) out of one mistake into another , out of one errour into another , either by im●racing false principles , or by drawing wrong conclusions from true ones , so that ignorance seems her safest retreat , and to suspend her best wisdom ; these i say and such other of our intellectual infirmities i need not insist upon or make any advantage of , it being sufficient to conclude the point in hand that human reason in its largest capacity and extent and with all the advantages of both nature and artificial improvement is after all but a finite thing ( and that to be sure the most zealous of its votaries and advocates must confess that it is ) since 't is impossible that what has bounds should be able totally and adequately to comprehend what has none , or that finite should be the measure of infinite . 19. i know but of one thing that can with any pertinency be replied to this argument , and that is , that though human reason ( as finite ) be not able to comprehend all truth ( as being infinite ) yet however there may perhaps be no one truth in particular but what , when presented to it , may be comprehended by it , and so human reason may be rightly said to be adequate and commensurate to truth as distributively , though not as collectively consider'd . but to this i have several things to return . first of all i say that such is the reciprocal dependence and concatenation of truth that the want of a thorough and intire comprehension of all truth in its widest and most diffused extent must needs very much eclipse the view and darken the perception of any one solitary truth in particular , so that however we may have some tolerable perception of it , and such as we may call clear in comparison of some other truths which we do not see so clearly , yet it cannot be near so clear and distinct a perception , as that infinite being has of it who sees not only the truth it self , but also the manifold relation , connexion , and combination that it has with all other truths . the difference between these two ways of perception being of a like nature with that which is between seeing a proposition as it stands singly by it self , and seeing the same proposition with all its relations and dependencies , and in conjunction with the whole context and coherence of the discourse whereof it is a part. i say again secondly , that though we may have a competent perception of some plain and simple truths without pursuing them thorough all the relations and dependencies that they have with other truths ( since otherwise , as i have hinted already , we should be able to understand nothing , and every thing would be above reason ) yet however we do not know but that there may be some truths of such a nature as not to be understood without the adequate comprehension of those relations and dependencies ; which since we have not , we do not nor can ever know but that there may be some truths that are so above us as to be out of our reach , and to lie beyond all possibility of comprehension , and consequently that human reason is not adequate and commensurate to truth even distributively consider'd . i say we do not know , and 't is impossible we should ever know but that thus it may be . for how should we be able to know it , or upon what shall we ground this our knowledge ? it must be either upon the natural force and penetration of our understandings , or upon our actual views and perceptions , or upon the nature of truth it self . as for the capacity of our understandings though we do not know the precise and exact bounds and limits of it , yet we know in the general that it is finite , and has its fix'd and determinate measure , which it would strive in vain to exceed . as for the nature of truth , that we both experiment , and from the foregoing considerations must of necessity conclude to be infinite . and what ground of assurance can we have from either or both of these , which are apt rather to lay a foundation of diffidence and distrust ? and then as for our actual views and perceptions , though we should suppose them to have been hitherto never so clear and distinct , never so numerous and extensive , and never so fortunate and successful , so that our victorious understandings never yet met with a baffle , nor sounded a retreat from a too difficult and impregnable theory , suppose in one word , that we never yet applied our minds to the consideration of any one truth but what we fully comprehended and were perfect masters of ( which yet he must be a very presumptuous , or a very little experienc'd thinker that shall affirm of himself ) how notwithstanding do we know , considering the finiteness of our intellect , and the infiniteness of truth , but that there may be other truths of a nature so far above us , and so disproportionate to us , as not possibly to be comprehended by us . for we cannot argue here from the past successes and atchievements of our understandings to the future , or because there has been nothing hitherto proposed to us but what we comprehended , that therefore there can be nothing proposed but what we can comprehend . if we conclude thus , we forget the vast disproportion between truth and human reason , that the one is finite and the other infinite , the due and attentive consideration of which would convince us that tho' we have thought never so much , and never so well , and comprehended never so many truths , yet for ought we know there may be truths which our intellectual sight though aided with all the advantages of art , that may help the mind as much as a telescope does the eye , can yet never penetrate , and which ( by the way ) it may be worthy of god to reveal to us if 't were only to check and controle the daring progress of our understanding , to make us understand our measure and remember that we are but men , to be sensible of the defects of that part upon which we most value our selves and despite others , and that even the light that is in us is but darkness . whether there be any such truths i do not now say , but only that upon the supposition of the infinity of truth 't is impossible for us to be sure but that there may be such , which is enough to hinder our reason from being ( at least as to us ) the measure of truth , since if it be so 't is more than we know , or can possibly be assured of , which makes it all one ( to us ) as if it were not . for we cannot make use of it as a measure , or draw any consequence from it to the falsehood , impossibility , or incredibility of things incomprehensible , since for ought we know or can know to the contrary , there may be truths which we cannot comprehend . 20. but then i say further thirdly , that the infinite nature of truth will oblige us to acknowledge that there actually are and must be such . for if truth be infinite then 't is plain that we cannot comprehend it in its full and intire extent , and so much the very objection supposes . but then i say that as the want of a perfect comprehension of all truth does very much shade and darken the perception of any one single truth in particular , and that because of the mutual connexion and dependence of things one upon another ( as was before observ'd ) so it must needs quite eclipse and totally abscond some truths from our view . for there are some truths so very complex and abstruse , and that lie so deep , and , as i may say , so far within the bowels of the intellectual systeme , that include such a multitude of relations , depend upon so many suppositions , are the conclusions of so many premisses , presuppose and require the knowledge of so many things ( of some of which it may be we have not so much as the simple ideas ) have such a train of principles planted and intrench'd as a guard before 'em , and draw such an immense retinue of consequences after them , and are every way so mingled , involv'd and combined with other truths that they cannot possibly be understood without an intire and all-comprehensive view of the whole rational systeme . instances of such truths abound in every science . but there is nothing that may furnish us with so sensible and palpable an illustration of this matter as th● order and measure of divine providence . we are all fully assured from the very notion and idea of god as involving all possible excellency and perfection in it , that he is a being infinitely wise , good , just and holy , and consequently that his whole conduct in the government of the world must necessarily carry the character of all these attributes , and that he cannot possibly do any thing contrary or repugnant to any of them any more than he can deny himself , or depart from the essential perfections of his infinite nature . and upon this consideration is founded the best argument we have for submission and resignation to the will of god , and acquiescence in his providential dispensations . thus far then we are all satisfied and agreed . and yet it cannot be denied when we come to particulars , but that there are phenomena in the moral as well as in the natural world which are utterly insolvible , and that a great many of these dispensations of providence are accompanied with desperate and invincible difficulties , such as have at once exercised and puzzled the thoughts of the most inquisitive in all ages , and still remain obstinate and unmoveable objections not only to the atheists and libertines , but even to the most sober and intelligent of both philosophers and divines , men of the greatest light and piety , those who best understand , and do most reverence and adore the ways of god. and adore them after all they must , for so intricate and intangling are the difficulties , or ( by the leave of some ) i would say mysteries of providence , especially in those dark scenes of it that relate to the divine concourse and cooperation with the will of man , the ordination of his final state , the order and distribution of grace , the permission , direction and nice conduct of sin , &c. that the capacity of our understanding will not serve us to give a clear and unobnoxious account of them . indeed the diligent and curious wit of man has gone a great way in this as well as in other matters , and several systemes and hypotheses have been invented about these things by contemplative spirits , among whom the two very particular authors of the treatise of nature and grace , and of l'oeconomie divine have i think gone the furthest of any . but though some of these accounts bid fairer for reception than others , by striking some glimmering light into these abstrusities , yet still they all agree in this , that they leave a great deal more in the dark , and labour with difficulties even where they do explain : so that after all they discover nothing so much as their own shortness and deficiency . in the mean while we know and are most certain in the general , that all is right and as it should be in the conduct of god towards his creatures , and that he cannot make one false step in the government of the world. so much we understand without systemes , and truly not much more with them . for as for the particular scenes of providence we know not what to make of them ; and when we have consider'd the dispensations of god as much as we can or dare , we find our selves after all obliged to confess , that though righteousness and iudgment are the habitation of his seat , yet clouds and darkness are round about him . 21. but now how comes it to be so dark and cloudy ? how come we to be so little able to see the particular wisdom , goodness , justice and holiness of those ways of god , which in the general we are convinc'd to be so wise , good , just and holy ? why can we not enter into the detail of providence ? why even because we do not see it throughout , and have not a comprehension of its universal systeme . for the passages of providence 〈◊〉 of such a relative and complicated nature , there is such a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mutual in-being or indwelling in them , ( if i may transfer an expression hither , commonly applyed to a higher mystery ) they are so interwoven with , and have so common a dependance upon one another , that without a comprehensive view of the whole drama , we can hardly make any thing of any one particular scene . indeed if we could have such a view as that , a view that went round and through , and grasp'd the whole area of that immense circle , we should quickly see the regularity of the most uneven and odd-figured parts , and how wonderfully they conspired ( like the flats and sharps of musick ) to the order and harmony of that excellent and surprizing beauty that results from them . but being not able to reach this , we are not competent judges of the rest , ( which by the way should repress our forwardness to fit in judgment upon things so far above the cognizance of our court ) ; and though we know the measures of god to be all wise , good , just and holy , yet this is only an implicit knowledge , founded upon an external evidence only ( much after the same manner as it is in faith ) even the general conception we have of the divine perfection , without any clear and immediate discernment of the internal connexion that is between the things themselves . we believe 't is all well and right because the infinitely wise god sits at the helm ; but then again , because he is so infinitely wise we cannot found the depths of his wisdom , ( as indeed it would be very strange if an infinitely wise agent should not be able to do things wisely , and yet beyond our understanding ) nor reconcile all his particular proceedings to the laws of reason and equity ; but the more we study about these things the more we are at a loss , the further we wade into this sea the deeper we find it , till at last we find our selves obliged to cry out with the most inspired apostle , o the depth of the riches both of the wisdom and knowledge of god , how unsearchable are his iudgments , and his ways past finding out ! and all for want of an intire and comprehensive view of them . for if the knowledge of some very compounded truths be impossible without the clear perception of the simple principles upon which they depend ; and a man would to no purpose beat his brains about the consideration of conical sections , till he has first well possessed himself of ordinary geometry ; how much less then ( may we conclude ) are the intricate and very complicated events of divine providence to be unravel'd without a collected and simultaneous idea of the universal systeme whereof they are parts , to which they relate , and from their concentricity with which they receive all their order and beauty , but which is in a manner lost to us for want of compass enough in our prospect . by which single instance it appears ( among many others that might have been given ) how the incapacity of comprehending truth in its whole extent may disable us from comprehending many particular truths ; and consequently , that the same infinity of truth which hinders us from comprehending it according to that extent , must also hinder us as much from being able to comprehend every particular truth . so then there will be particular truths which are incomprehensible by us , and consequently human reason is not commensurate to all truth , not only as collectively , but even as distributively consider'd . and therefore not as distributively , because not as collectively . 22. but then to raise our speculation a little higher , i consider yet further , that the infinity of truth is not only an infinity of extent , but also an infinity of nature , that is , that the compass of truth is not only boundless and illimited , and that it has in it an inexhaustible spring , which like the source of light , is never to be drawn dry by the most thirsty draught of the whole intellectual world , but also that there are particular truths of a nature truely infinite , and by consequence incomprehensible to any understanding that is not so . for we are here to recollect , what has been already shewn , that truth is consubstantial and coessential with god and with the divine ideas . now though these ideas are all equally of the essence and nature of god , and so far equally divine ( it being impossible that there should be any thing in god that is not god ) yet there is this general and very remarkable difference between them , that some of these divine ideas are absolute , and some relative . that is , some are of the essence of god simply and absolutely as he is in himself , without any relation to any thing out of himself . and others again are of the essence of god consider'd purely in relation to things without him either in act or in possibility , and only so far forth as the divine essence is representative of creatures . or if you will , thus : we may consider a twofold being in ideas , esse reale , and esse ideale or repraesentativum . some ideas are divine , not only according to their esse reale ( for so they are all ) but also according to their esse repraesentativum , as representing god to the mind that contemplates them . others again are divine only according to their esse reale , being indeed of the substance of god , but not representing him , but his creatures , and so are divine in the same sense as the idea of a body is spiritual , viz. essentially only , not representatively . which diversity indeed resolves into the former , because they are of the essence of god , not as it is absolutely in itself , but only as it is representative of creatures , according to such a certain modality and limitation of perfection . and accordingly though they are truly divine ideas as well as the other , yet they are not said to be ideas of god , as not representing him , but his creatures . the short is , the essence of god may be consider'd either as it is absolutely in it self according to its infinite simplicity , or as it is in relation to , and representative of things without , either of an actual , or of a possible existence . and so the ideas or essential perfections of god are of two sorts : either such as are of the essence of god consider'd in the first sense , as it is in it self , or else such as are of the same divine essence only in the second sense , as far forth as that essence is representative of things out of it self ; upon which by the way , i suppose , must be grounded ( if we will resolve things into their last principle ) the common distinction of the attributes of god into communicable and incommunicable . the incommunicable attributes of god being those perfections that are of the divine essence simply and absolutely consider'd as it is in it self ; and the communicable those that belong to the divine essence relatively consider'd , and as representative of creatures , to whom accordingly they are in their measure truly applicable ; whereas the former are not , but are peculiar to god alone ; which sufficiently shews the difference between this double order of divine ideas . but to make it yet more intelligible by an instance . the idea of the divine immensity , or that perfection in god which we call his immensity , is of the essence of god according to the first sense , as it is simply and absolutely in it self ; being no other than the substance of god as it is universally diffused , intirely present in , and filling all places without being circumscribed by any , yet without any local extension . but now the idea of extension , or that perfection in god which vertually , eminently , and modo intelligibili , answers to extension ( and is therefore frequently called by mr. malebranch , l' ètendue intelligibl● ) is of the substance of god , not as it is in it self simply and absolutely , but only as far forth as it is representative of matter , or body , and imitable or participable by it , according to those limitations and imperfections which belong to that kind of being , and which are represented by this its idea . i know not whether i express my self to the conception of every reader , but i am sufficiently clear and intelligible to my self ; and whoever is not much wanting either in metaphysics , or in attention , cannot i think well miss my meaning . 23 now the use that i make of this speculation to the present purpose is this : those ideas which are of the essence of god only as that divine essence , according to some certain limitations and inadequate considerations of it , is representative of creatures , must be consider'd by us as of a finite nature . because however truly divine and of the essence of god , yet not as it is absolutely and simply in it self , but only as it is in relation to creatures ; that is , as partially and inadequately consider'd , according to certain abstractions and limitations of entity and perfection , such as the things whereof they are ideas do require . and accordingly such ideas are ordinarily said , not to be the ideas of god who is infinite ( for they do not represent him , though essential to him ) but to be the ideas of creatures , who are finite . they are indeed divine ideas , because essential to god ; but they are not ideas of god , because they are of the divine essence only as it relates to creatures , and is representative of them . of creatures therefore they are the ideas , and god in seeing them is not properly said to see himself , ( though they are of himself ) but to see creatures ; because though they are of his divine essence , yet 't is only according to such precisions , limitations and inadequations of it as to be expressive and representative of their finite perfections . as therefore the realities which these ideas represent are finite , so these ideas must be conceiv'd by us as finite too ; it being impossible that infinite consider'd as infinite , should be representative of what is finite . and as these ideas are finite , so are they also by consequence so proportionate , and of a measure so adjusted to finite understandings , as to be intelligible by them , and within the possibility of their comprehension ; which must also in like manner be concluded of all those truths which are consubstantial to them . and accordingly the experiment answers the theory . we find that not only contingent truths that regard only the actualities and existencies of things , such as matters of fact , human events , &c. but even a great many of those which are ideal and necessary , and concern only the abstract reasons and essences of things independently on their actual existence , are comprehensible by us , as in metaphysics and geometry , in the contemplation of which sciences we meet with a great many things which we well understand , and whereof we have clear ideas and conceptions . 24. but now it is not thus with the ideas of the first order , nor with their truths , though those divine ideas which appertain to the essence of god only as representative of creatures , be both finite and comprehensible by limited understandings , ( which indeed otherwise would not be capable of any science ) yet these absolute ideas which i now speak of , are neither finite nor comprehensible . for these ideas are of the very essence and substance of god as it is in it self purely and separately consider'd according to its simple and absolute nature , and not as it is in relation to creatures , or as representative of any reality out of it self . and accordingly god in contemplating these ideas of his may be truly and strictly said to contemplate himself ; and we also in the contemplation of them do as really contemplate god , and that because they are of his divine essence simply and absolutely consider'd as it is in it self , and not as it is in reference to any thing besides , or out of it self . these ideas therefore are strictly infinite ( because the divine essence , as it is in it self simply and absolutely consider'd is so ) and consequently incomprehensible by any finite , and consequently by human understanding . god only can comprehend these ideas , and that because he only can comprehend himself . human reason indeed has light enough to discover that there are such ideas and perfections in god , and is withal able to discern enough of them to raise her greatest wonder and devotion , and to make her despise all other intelligible objects in comparison of these infinite grandeurs ; and the angelic spirits that wait about the throne of his majesty , and stand in a better light , are able to see yet more of them ; but neither the one nor the other can comprehend them fully any more than they can god himself , and that because they are god. so that though the other ideas are finite and comprehensible , these are truly infinite and incomprehensible . and of this we have sufficient evidence in the instances above proposed of each . the idea of extension is very clear and intelligible to our minds , as finite and as narrowly bounded as they are . we have a very distinct view of it , we perceive it , we comprehend it . among all intelligible objects there is none that is more clear , nor whereof we have a more adequate and exact notion . and upon this is founded all that peculiar clearness , evidence and certainty that is in the geometric sciences , which alone have the happiness to be free from disputes , and without contestation to find that truth which the others seek after , and that for no other reason but because we have so clear and distinct a notion of its general subject , extension . but now as to the * divine immensity , so far are we from having a clear conception of that , that no sooner do we set our selves to contemplate this vast idea , but we enter into clouds and darkness , or rather into such an over-shining and insupportable light as dazzles and blinds our eyes , yea hurts and pains them , till they can no longer indure to gaze , but are forc'd to refresh themselves either by letting down their wearied lids ( suspense of thought ) or by turning their view upon less glorious objects . in the meditation of the other idea we are like men that wade in a river where we both see and feel the bottom , and go on for a pretty way together smoothly and without much difficulty , only now and then meeting with an intangling weed that lets and incumbers our progress . but in the contemplation of the infinite idea of the divine immensity we are like men that commit themselves to the main sea , at the very first plunge out of our depth , and ready to be overwhelm'd , swallow'd up and lost in an abyss that knows no bottom . 25. i use a little figure and imagery here the better to impress this upon the imagination of those who are not so well habituated to the conception of things by pure intellection , but the thing it self needs none of the advantages of the metaphorical way , being strictly and severely true . and by these two instances it may appear what a vast difference there is between these two sorts of the divine ideas , the absolute and the relative , those that are of the essence of god as in himself , and those that are of the same divine essence as it is in relation to creatures . the first , infinite and incomprehensible , the second , finite and comprehensible . for you see here the idea of extension is clear and distinct , and such as we can fully and adequately conceive , but the idea of the divine immensity , has nothing clear and distinct in it , but is all over darkness and obscurity , and such as quite astonishes and confounds us with a thousand difficulties upon the first application of our thoughts to it , as indeed do all the absolute attributes and perfections of god , which are all equally infinite , and equally incomprehensible to finite spirits , however they may be able to comprehend that which in the essence of god is representative of , and carries a relation to those realities which either actually do , or possibly may exist out of it . and in this i say no more ( setting aside only the rationale of the thing ) than those who tell us that the incommunicable attributes of god are infinite and incomprehensible . they are so . but what is it that makes them infinite and incomprehensible ? even the same that makes them incommunicable , viz. their being of the essence of god as it is in it self according to its absolute simplicity , and not as it is in relation to creatures . for 't is most evident that the essence of god as it is simply and absolutely in it self is every way infinite and incomprehensible , and therefore all those ideas and perfections of his which are in this absolute sense essential to him must be also of an alike infinite and incomprehensible nature . which by the way may serve to silence the presumptuous cavils of those who draw objections against the existence of god from the incomprehensibility of his attributes , since if there be a god he must have incomprehensible attributes , which unless we ascribe to him we do not think either rightly or worthily of him . 26. but to resume our point , we see then here what a large field is now open'd to our prospect of infinite and incomprehensible truths , even of a compass as large as the absolute ideas and perfections of the divine essence . for though all created things are of a finite nature , and though even the divine ideas that represent them , as far as representative of them , must fall under the same limited consideration , yet those absolute ideas and perfections of god that have no such external reference , but are of the divine essence as it is in its pure , simple , abstracted self , must necessarily partake of the divine infinity , and be as unbounded as god himself . and since truth ( as was before observ'd ) is coessential and consubstantial with the divine ideas , i further conclude , that though those truths which regard the actualities and existencies of things , or if you please , things that do actually exist , be finite , because the things themselves are so , and though even those that regard the divine ideas themselves are also finite supposing the ideas to be of the inferiour order , such as are of the divine essence only as it is representative of , and in relation to creatures , yet those truths which respect those divine ideas of the superiour order , that are of the absolute essence of god as it is in it self purely and simply consider'd , and so are not only essentially , but even representatively divine , as truly representing god , and being in a strict and proper sense his ideas , i say the truths of this order and character must necessarily be of a nature far exalted above all creatures , yea above all other ideal truths , even as far as what is of the simple and absolute essence of god transcends that which in the same essence is only relative to things without , and can therefore be no less than infinite . we have here then an order of infinite truths , even allthose which regard the absolute ideas and perfections of god. these divine ideas and perfections are all infinite , as that glorious essence whose ideas they are and whom they represent , and so also are the sublime truths which result from them . they are of a nature strictly infinite , and if infinite then by consequence incomprehensible , i mean to all understandings that are not so . for as nothing finite has reality enough to represent infinite , so neither can any thing finite have capacity enough to comprehend it . for as the actual knowledge of any intelligent being can never exceed its intellectual power , so neither can its power exceed the measure of its essence . a finite being therefore must have a finite understanding , and a finite understanding must have a finite perception . since then our understandings are finite , 't is plain that our perception of infinite must also be finite . 't is true indeed that objective reality which we contemplate when we think upon infinite has no limits , and so we may be said in some respect to have an infinite thought , as far as the operation of the mind may be denominated from the quality of the object , but yet still we think according to the measure of our nature , and our perception of infinite can be no more at the most than finite . but now a finite perception bears no proportion to an infinite intelligible , besides that to perceive such an object after a finite manner is not to perceive it as it is , but only partially and inadequately . but now a partial and inadequate perception of a thing can never be said to be a comprehension of that thing , even though the thing be finite , much less then when it is infinite . whereby it plainly appears that if there be an order of infinite truths the same will also be incomprehensible ones , and since again as i have shewn there is an order of such truths , even all those that regard the absolute ideas and perfections of the divine essence , it clearly follows that there is an order of incomprehensible truths , and consequently that human reason is not the measure of truth , even distributively consider'd , since there are particular truths which it cannot comprehend ; which was the thing to be proved . 27. and of all this we may have a plain and visible illustration in the foremention'd instance of the divine immensity . this is an idea or perfection of god that is truely insinite , as being of his divine essence as it is absolutely in it self , and not as in order to , or representative of creatures ; and as infinite 't is also incomprehensible by any but god himself . accordingly the complex truth that regards this absolute idea of god is also infinite , and as such incomprehensible . as appears in this proposition , god is immense ; which is an infinite and incomprehensible truth . we find it is so a posteriori by casting the view of our understandings upon it . and we find it must be so a priori by reasoning upon the principles already laid down and establish'd . and to prevent all vain cavilling in this matter i further add , that though we could suppose the truths that result from infinite ideas not to be infinite ( which yet we cannot by reason of their real identity and coessentiality with those ideas ) yet however they must upon another account be incomprehensible , even upon the incomprehensibility of those ideas . for if the ideas whereof a truth consists be incomprehensible , as they must be if they are infinite , that alone would be enough to hinder us from being able to comprehend such a truth , it being impossible we should thoroughly understand the relations or habitudes between those ideas whose simple natures ( the foundation of those habitudes ) we do not comprehend . for if in finite things the not having a clear and adequate idea of a thing makes us unable to judge of the truth or falshood of many propositions concerning that thing ( whereof there are a multitude of instances in morality , especially in questions relating to the soul of man , which must for ever lie undetermin'd merely for want of our having a clear idea of that noble essence ) much more then in things infinite will the not having a comprehension of the ideas incapacitate us from comprehending the truths that result from them , which will therefore be as incomprehensible as if they were ( what indeed they are ) in themselves infinite . 28. i have hitherto shewn the incomprehensibility of truth by human reason , and consequently that human reason , is not the measure of truth , from the joynt consideration of each . only with this difference . i have consider'd and represented truth absolutely as it is in it self , according to its own infinite and unmeasurable nature . but as for human reason i have consider'd that only as finite , as supposing that sufficient to my present purpose , and that there was no need of placing it in any other light. for after it hath been shewn that truth is infinite , to prove that human reason cannot be the measure of it , it is certainly enough to consider it as a bounded power , without representing how very strait and narrow its bounds are , since whatever is finite can never measurer infinite . but then it so , what if we add the other consideration to it ? if the bare finiteness of human understanding ( a defect common to it with all created intelligencies ) renders it uncapable of comprehending truth , and consequently of being the measure of it , how much more then does the littleness and narrowness of its bounds contribute to heighten that incapacity ? if the having any limits does so unqualifie it for the adequate comprehension of truth , how then does the having so very short and strait ones ? strait indeed by natural and original constitution , but much more yet retrench'd by sin , and by all those passions , prejudices , deordinate affections and evil customs which are the effects and consequences of sin , and which have now so darken'd our minds , and drawn such a gross film over our intellectual sight that we can hardly distinguish day from night , clearness from obscurity , truth from falshood , and are able to see but so very little a way into the works of god ( much less into the nature of god himself ) that we need nothing else to depress and humble our pride and vanity than that very knowledge of ours which puffs us up . so very narrow in its compass and extent , so very shallow and superficial in its depth , so very confuse and obscure in its light , so very uncertain and conjectural in its ground , and so every way defective and imprerfect is it . but how then can we found the depth of truth with so short a line ? a bottomless depth with ( i will not say a finite , but ) so very scanty a measuer ? and what an extravagant folly and weakness , not to say pride and vanity is it to fancy that we can ? it would be a vain presumption in an angel , but sure the very madness and distraction of impudence in man , who may with less defiance to sence and reason think to grasp the ocean within the hollow of his hand , than to comprehend and measure truth , infinite boundless truth , not only with finite , but so very limited capacities . 29. but suppose truth were not ( what we have shewn it to be ) infinite , but had bounds as well as our reason , yet unless it had the same , our reason cannot be commensurate to it , or the measure of it . but does the supposition of its having limits infer that it has the same ? no , for though finite , its bounds may possibly be extended further than those of our understandings , and how can we be sure that they are not ? we cannot then even upon this supposition be sure that our reason is the measure of truth , and therefore it is all one as to us ( as i said before ) as if it were not so , forasmuch as we cannot use it as a measure by drawing any consequences from it concerning the falshood or impossibility of things upon the account of our inability to comprehend them , since for ought we know the limits of truth though we should suppose it finite , may yet exceed , and that very greatly too , those of our rational faculties . and considering both the natural and the superaccessory defects of them it is very reasonable to think that they do . 30. some essences perhaps there may be ( though even this again is more than we know ) that sit so high in the intellectual form as to be able to comprehend all that is finite , so that the only reason why they have not an adequate comprehension of truth at large is because it is indeed infinite . but there is no necessity , nor so much as probability that human reason should be of so rais'd an order that nothing but infinity should transcend its comprehension . and it must be a strange composition of pride and self-love that can make us fancy that it is ; something like that , only much more extravagant , which possesses the disturb'd heads of some in bedlam , and makes them conceit themselves kings and emperours in the midst of their irons , rags , and straw . what though truth were finite , and some understandings too that are so were able to measure it , why must this needs be concluded of human understanding ? if a finite being were able to comprehend truth , why must man be that being ? the scripture tells us he is made lower than the angels , and how many orders and degrees there may be among them we know not , nor indeed how many ranks of spiritual beings there may be in the universe whose understandings go beyond ours . for who can define the out-flowings of the divine fecundity , or number the rounds of the intellectual scale ? in the mean while though man knows not how many orders of intelligent creatures there are above him , yet 't is with great reason and consent presumed that there are none below him , so that he is placed even by his own confession in the lowest form of the intellectual order . and why then may not his understanding ( as much as he values himself upon it ) be of so shallow a depth , and so low a size that even finite objects may be disproportionate to him ? especially since we find him so often puzzl'd and gravell'd in natural things , as also in those ideal truths that have relation to the natural and ectypal world , such as philosophical and mathematical problems . or if the reason of any creature could be the measure of truth , why should he be that creature , who is seated in the very confines of the material and immaterial world , and is as it were the common-point where matter ends and spirit begins , who brings up the rear of the intellectual kind , and is both the youngest and the least indow'd among the sons of god. 31. these considerations sufficiently shew that there is no necessity , nor so much as probability , that human reason should be the measure of truth even upon the supposition of its being finite . which indeed is enough of it self to carry the point contended for as far as the design of the present argument is concern'd . for if it be not necessary that human reason should be the measure of truth , then it is possible that it may not be , and if it is possible that it may not , then we can be never sure that it is , and if we cannot be sure that it is , then we cannot use it as a measure , which ( as i have remarqu'd already and for the moment of it do here reinculcate ) makes it the same to all intents and purposes as if it were not such at all . but yet to carry our plea a little highter i further contend that as the foregoing considerations suffice to shew that human reason may not , so there is one behind that very positively demonstrates that it cannot be the measure of truth , even tho' we should allow it to be of a finite and bounded nature as well as our own understandings . 32. as there are many things whereof our ideas are very confuse and obscure , so 't is most 〈◊〉 that there are some things 〈◊〉 we have no ideas at all , it 〈◊〉 not pleas'd the eternal and 〈◊〉 intelligence to exhibit that in himself which is representative of those things to our understandings . but now besides the difficultys and disadvantages we shall always ly under in the comprehension of things from the confuseness and obscurity of our ideas , which of it self will many times render those things , and also whatever nearly relates to those things incomprehensible by us , and besides that our not having any ideas of certain things , is an invincible bar to all knowledge and comprehension of those things ( unless we could be supposed to be able to see without light ) 't is also further considerable that possibly the knowledge of that truth which we set our selves to comprehend , and whereof we have the ideas , may depend upon the truth of another thing whereof we have no idea . if it should be so tho truth in general be never so finite , or the particular truth we would contemplate be never so finite , 't is plain we shall be no more able to comprehend it than if it were infinite . now i say that 't is not only possible that this may be the case ( which yet of it self as i have again and again noted is sufficient to debar us from using our reason as the measure of truth ) but there are also some instances wherein it appears actually to be so . we know well enough what we mean by liberty and contingency , and are withal well assured that we are free agents . we have also a sufficient notion of prescience , and are also no less assured of the reality of it , and because both these are true , and there can be no real repugnance between one truth and another we are also by consequence assured that there is a good harmony and agreement between them , and that they are consistent with each other . but now how to adjust their apparent opposition , or reconcile those instances of seeming contradiction and inconsistency wherewith they press us , this we neither know nor are able with all our meditation to comprehend , and that because we have not an idea of the human soul , without which there is no possibility of comprehending how its free workings may be the objects of prescience , tho our ideas of prescience and liberty were never so clear. or if this instance shall not be thought so proper because the men with whom our present concern lies are pleas'd to disown the doctrine of prescience , let me desire them to consider whether there be not many other difficulties concerning human liberty , besides that taken from , prescience , which they are no more able to get over then they are that . and that for the very same reason , even because they ahve not an idea of the soul , upon the knowledge of which the solution of those , as well as some other difficulties in morality , does necessarily depend . or if they please let them take an instance of a physical nature . we know well enough what it is to be in a place , and we know also as well what it is to be coextended to a place . but now how being in a place may be without coextension to a place , this is what we cannot comprehend ( tho as to the thing it self , upon other considerations constrain'd to grant it ) and that because we are ignorant of the general nature of spirit , upon the clear conception of which the comprehension of the other does so depend that it cannot be had without it . and indeed we may concluded in general that when ever we have clear ideas of things , and yet are not able to comprehend the truth of them , 't is because the knowledge of those things depends upon the truth of something else whereof we have either no idea , or not such as is sufficiently clear. which must be the true reason of the hitherto presumed impossibility of finding out the exact proportion between a circle and a square . why , circle and square are very intelligible things , and how come we then not to be able to determin the precise and just proportion that is between them : it cannot be from any obscurity in the things themselves , much less from our want of having ideas of them , for we have as clear and exact ideas of these figures as we can have of any thing in the world. it must be therefore because the knowledge of their proportion depends upon the knowledge of some other thing whereof the idea fails us , which till we are posses'd of we shall in vain endeavour to discover the other . whereby it plainly appears that we are not only uncapable of comprehending those truths that relate to things whereof we have no ideas , but that even where we have ideas , and those very clear ones too we may be as far from comprehending a truth as if we had none merely upon the account of the dependence which that truth has upon some other thing whereof we have not , at least a just , idea . which single consideration is enough for ever to spoil human reason for setting up for the measure of truth , even upon the supposition of its being finit . so very false is that arrogant assertion of a modern philosopher , . quaecunque existunt humanae menti pervestigabilia , praeterquam in●initum . whatever is may be thoroughly comprehended by the mind of man , except infinite . and again . vnum duntaxat est quod omnem mentis nostrae vim longissime excedit , ipsâque suâ naturâ , ut in se est , ab eâ cognosci nequit , in●initum puta . there is but one only thing that far exceeds the force and reach of our mind , and that cannot of its own very nature be known by it as it is in it self , namely infinite . what but one thing excepted from the verge , and placed beyond the reach of human knowledge ? 't is well that one thing is a pretty large one , but sure the authour was ignorant of something else , that is himself , or else he could never have advanc'd such a crude and ill-consider'd a proposition . 33. and thus i have shewn at large in a rational way by arguing a priori , and from the nature of things , that human reason is not the measure of truth , and that even upon the most liberal supposition of its being finite ; and if it be not so supposing truth to be finite , much less is it supposing it ( what it has been prov'd to be ) of an infinite nature . if upon the former supposition it exceeds the proportion of our reason , certainly upon the latter there will be no proportion between them . but whether our reason bears no proportion to truth , or whether it be only disproportionate to it , either way it follows that it cannot be the measure of it , which i cannot but now look upon as a proposition sufficiently demonstrated . and in all this i contend for no more than what is implied in that common and universally approv'd maxim even among those of the rational way , that we ought not to deny what is evident for the sake of what is obscure , or depart from a truth which we see a necessity to admit because of some difficulties attending it which we cannot solve ; which they say is an argument only of our ignorance , and not of the falshood of the thing . this indeed is a true rule , and such as must be allow'd to hold good in all our reasonings , let the matter of them be what it will. only i wish that the implication of the rule were as much minded , as the rule it self is generally receiv'd . for it plainly implies that there are some things which though plain and certain as to their existence , are yet incomprehensible and inexplicable as to their manner . but then as the incomprehensibility of the manner should not make us reject the truth of the thing when otherwise evident , so neither should the evidence we have of the truth of the thing make us disown the incomprehensibility of the manner , since it is so far from being against the nature of truth that it should be incomprehensible , that you see we have discover'd even from the contemplation of its nature that there are incomprehensible truths . of which i might now subjoyn some particular examples , but that i should fall very deep into a common place , being herein prevented by many other writers , particularly by the admirable one of l' art de penser , to the first chapter of whose fourth book i refer my reader ; where he shews by several , and some of them uncommon instances that there are things which the mind of man is not capable of comprehending . after which he concludes with a very grave and useful reflection , which for the great advantage and pertinency of it to the present affair , though i refer my reader to the rest of the chapter , i shall here set down . the pro●it ( says he ) that one may draw from these speculations is not barely to acquire the knowledge of them , which of it self is barren enough , but it is to learn to know the bounds of our understanding , and to force it to confess that there are things which it cannot comprehend . and therefore it is good to fatigue the mind with these kind of subtilties , the better to tame its presumption , and abate its confidence and daringness in opposing its feeble lights against the mysteries of religion , under the pretence that it cannot comprehend them . for since all the force of human vnderstanding is constrain'd to yield to the least atom of matter , and to own that it sees clearly that it is infinitely divisible without being able to comprehend how this may be . is it not apparently to transgress against reason to refuse to believe the wonderful effects of the divine onnipotence , merely for this reason , that our vnderstanding cannot comprehend them ? yes without doubt it is , as will better appear in the sequel of this discourse . in the mean while before i take leave of the subject of this chapter , i have a double remarque to make upon it . 34. the first is , that since truth in its full extent is incomprehensible , we should not vainly go about to comprehend it , but be contented to be ignorant in many things . and since there are some special truths in particular that are incomprehensible we should not apply our thoughts to the comprehension of all things at a venture , as some who are for understanding every thing , but sit down first and consider whether they are proportionate to our capacities or no , and , as far as we can learn to distinguish what truths may , and what may not be comprehended by us , that so we may not lose that time and pains in the contemplation of them , which might be profitably imploy'd in the consideration of other things , better suted to our capacity . as a great many do , who busie themselves all their lives long about such things which if they should study to eternity they would not comprehend , and that indeed because they require an infinite capacity to comprehend them . whereas the shortest compendium of study , and the best way to abridge the sciences is to study only what we can master , and what is within the sphere of our faculties , and never so much as to apply our selves to what we can never comprehend . 35. the other remarque is that the conclusion prov'd in this chapter does very much fortifie and confirm that which was undertaken to be made out in the last concerning the distinction of things above , and things contrary to reason . for if there are truths which we cannot comprehend , then it seems what is above our comprehension may yet be true , and if true then to be sure not contrary to reason , since whatever is contrary to reason is no less contrary to truth , which though sometimes above reason is yet never contrary to it . chap. v. that therefore a things being incomprehensible by reason is of it self no concluding argument of its not being true. 1. as there is nothing in man that deserves his consideration so much , and few things without him that deserve it more than that part of him wherein he resembles his maker , so there is nothing more worthy of his consideration in that part , or that is at least more necessary to be consider'd by him , than the defects of it , without a due regard to which it would not be very safe for him to dwell much upon the consideration of the other , as being apt to seduce him into ● ride and vanity , to blow him up with self-conceit , and so by an imaginary greatness to spoil and corrupt that which is genuine and natural . 2. now the defects of our intellectual part consider'd in their general heads are i suppose sin , ignorance , and errour . and though sin in it self must be allow'd to be of a worse nature and consequence than either ignorance or errour ( however some may fancy it a greater reproach to 'em to have their intellectuals question'd than their morals ) and so upon that score may require more of our consideration , yet upon another account the defects of the understanding seem to need it more than those of the will , since we are not only apt to be more proud of our intellectuals than of our morals , but also to conceit our selves more free and secure from errour than we are from sin , though sin in the very nature and principle of it implies and supposes errour . 3. pride the presumed sin of the angels is also the most natural and hereditary one of man , his dominant and most cleaving corruption , the vice as i may call it of his planet and complexion . and that which we are most apt to be proud of is our vnderstandings , the only faculty in us whose limits we forget . in other things we are sensible not only of the general bounds of our nature , but also of the particular narrowness of them , and accordingly do not attempt any thing very much beyond our measure , but contain our selves pretty reasonably within our line , at least are not such fools as to apply our strength to move the earth out of its place , or to set our mouths to drink up the sea , or to try with our eyes to look into the regions beyond the stars . but there is hardly any distance but to which we fancy our intellectual sight will reach , scarce any object too bright , too large , or too far remov'd for it . strange that when we consider that in us which makes us men , we should forget that we are so . and yet thus it is ; when we look upon our understandings 't is with such a magnifying glass that it appears in a manner boundless and unlimited to us , and we are dazzled with our own light. 4. not that it is to be presumed that there are any who upon a deliberate consideration of the matter have this form'd and express thought that their understandings are infinite human nature seems hardly capable of such excess . but only as the psalmist says in another case of some worldly men , that their inward thought is that their houses shall continue for ever , not meaning that any could be so grossely absurd as positively and explicitly to conceive that their houses any more than their own bodies , should last always , and never decay , but only that they had such a kind of a wandring and confuse imagination secretly lurking in their minds , and loosely hovering about them ; so in like manner there are a sort of people who are parturient and teeming with a kind of confuse and unform'd imagination tho' perhaps they never bring it to an express and distinct thought , that their understandings have no bounds or limits belonging to them , tho' they cannot deny but that they have , if directly put to the question . 5. accordingly you shall find those whose conduct betrays this inward sentiment , who venture at all in their studies , stick at nothing , but will undertake to give a reason for every thing , and positively decide whatever comes in their way without suspense or reserve , imagining ( confusely at least ) they have a comprehension of all things , and that there is nothing too hard or knotty for them , nothing but what they either actually do , or are capable of comprehending , if they once set themselves to it . and from hence they roundly conclude that whatever they are not able to comprehend is not true , and accordingly deny their belief to whatever transcends their comprehension . 6. now i confess there is no fault to be found with the consequence of these men , nor with their practice as it relates to that consequence , which are both ( as far as i can see ) exceeding right if their principle be once admitted : for if indeed it be really so that human reason is adequate and commensurate to truth , so that there is no truth but what it is able to comprehend , then it will certainly follow that whatever it cannot comprehend is not true , and there will need no other , nor better argument of the falshood of any thing than the incomprehensibility of it . for their reasoning resolves into this form. whatever is true we can comprehend . this we do not comprehend , therefore this is not true . or thus , if whatever is true we can comprehend , then what we cannot comprehend is not true , but whatever is true we can comprehend , ergo &c. where 't is plain that if the major of the first , or the minor of the second syllogisin ( wherein the principle of these men is contain'd ) be allow'd , there will be no avoiding the conclusions of them . so that if we admit that human reason is comprehensive of all truth we are not consistent with our selves if we do not also grant that the incomprehensibility of a thing is a just warrant to conclude it not true. 7. but then on the other side if this mighty principle upon which such a weight is laid , and such great things built be false , if human reason be not the measure of truth ( as i think is with great evidence demonstrated in the last chapter ) then is not the consequence as good this way , that therefore a thing 's being incomprehensible by reason is no concluding argument of it 's not being true ? for how are we inconsistent with our selves , if granting human reason to be commensurate to truth we deny that the incomprehensibility of a thing argues it not to be true , but only because in denying that we contradict our principle ; or , which is all one , suppose the contradictory proposition to it to be true , viz. that human reason is not commensurate to truth . but now if in saying that the incomprehensibility of a thing does not argue it not to be true we in the consequence of what we affirm suppose that human reason is not the measure of truth , then 't is as plain that the supposition of reason's not being the measure of truth will also oblige us to say that the incomprehensibility of a thing is no argument of it 's not being true. whereby it is plain that the consequence is every whit as good thus , human reason is not the measure of truth , therefore the incomprehensibility of a thing is no argument that it is not true ; as thus , human reason is the measure of truth , therefore the incomprehensibility of a thing is an argument that it is not true. the only reason why he that denies this latter consequence upon the supposition or concession of this latter principle is inconsistent with himself , being this , because in denying the latter consequence he supposes the former principle , which principle therefore must as much inter the consequence that supposed it , viz. that a things being incomprehensible by reason is no warrant to conclude that it is not true . 8. and because this principle that human reason is not the measure of truth has been already proved at large , i look upon the grounds of this consequence as already laid , and therefore to shew the connexion that is between the one and the other ( besides what i have even now said to that purpose ) need only add this further remarque . that since human reason is not the measure of truth , or since there are incomprehensible truths , then it seems the incomprehensibility of a thing and the truth of a thing may consist together ; or in other words , the same thing may be at once true and incomprehensible . but now there cannot be in the whole compass of reasoning a more certain , or more evident maxim than this , that that which is when a thing is , or would be supposing it were , is no argument that it is not . as for instance , suppose it should be objected against the copernican hypothesis of the motion of the earth that it is repugnant to sense , since we see the sun and the stars rise and set , and move round about us . it is thought a sufficient answer to this to say , that supposing the earth and not the sun did really move these appearances would yet be the same as they are now , since sailing , as we do , between the sun and the stars ( as a late writer expresses it ) not the ship in which we are , but the bodies which surround us would seem to move . and 't is most certain that if supposing the earth did ) really move the motion would yet seem to be in the sun and stars ; then the seeming motion of those bodies is no argument that the earth does not move . 9. why just so it is in the present case , when 't is objected against the truth of a thing that 't is incomprehensible by human reason , 't is a sufficient answer to say that this argues nothing , since if the thing were true it might yet be incomprehensible . and 't is most certain that if supposing a thing to be true it might yet be incomprehensible , then the incomprehensibility of a thing is no good objection against the truth of it . and therefore since we have proved that there are incomprehensible truths , and consequently that the truth of a thing and the incomprehensibility of the same thing may consist together , we may now with all rational assurance conclude that the incomprehensibility of a thing is no argument that it is not true , any more than the seeming motion of the sun is an argument against the real one of the earth , since the former would be even supposing the truth of the latter . and both by vertue of this most evident and incontestable principle , that what may consist with the truth of any thing , can be no good argument that it is not true. 10. and indeed when it shall be consider'd how many things surpass our conception when we are children which yet we are able well to comprehend when we are men , how many things again are beyond the ken of ignorant and illiterate men which yet are very intelligible and shine forth with full light to the men of art and learning , and how many things again even among the learned are now discover'd and well understood by the help of algebra which were mysteries to former ages , and are still beyond even the imagination of those who have not that noble and wonderful key of knowledge . when again it shall be further consider'd how many of those things which we cannot even with the assistance of that commanding key unlock in this state of mortality , we may yet have a clear view of in that of separation , when deliver'd from the burthen of our flesh , and that many of those things which are too high for us then may yet be of a level with the understanding of angels , and that what is above their capacity may yet be most clearly and distinctly perceiv'd by the infinitely penetrating and all-comprehensive intellect of god , i say he that shall but seriously enter into this single reflection must needs discover himself much wanting in that stock of sense and reason he pretends to , if he still continue to measure the possibilities of things by their proportionableness to his understanding , or conclude any thing false or impossible , when he has no better reason for it but only because he cannot comprehend it . chap. vi. that if the incomprehensibility of a thing were an argument of its not being true , human reason would then be the measure of truth . 1. as there is nothing more common than for people to hold certain principles that have an inseparable connexion with very bad consequences , and yet not professedly to hold those consequences , because either they do not attend to them , or are not sensible that they do indeed follow from such principles , whereof we have two very pregnant instances in the maintainers of the predestinarian and soli●idian systemes , so on the other hand , and for the same reason there are those who take up , and with great fixedness adhere to certain consequences without professedly holding those principles from which they truly flow , and to which ( if traced to the head ) they will infallibly lead them . 2. of this we have a very particular instance ( where i confess one would not expect to find it ) in those of the socinian perswasion . the reason these men of reason give why they will not believe the mysteries of the christian faith , is because they are above their reason , they cannot comprehend them . whereby they plainly imply , that they will believe nothing but what they can comprehend , or that nothing is to be believ'd that is incomprehensible , which is also a common maxim among them , who accordingly make above reason and contrary to reason to be one and the same thing . and whereas 't is only the untruth of a thing that can make it unfit to be the object of faith , in saying they will not believe what they cannot comprehend , they do as good as say that what they cannot comprehend is not true , and so that the incomprehensibility of a thing is a just warrant to conclude it false . and all this they own and expresly declare , if not in these very terms , yet at least in such as are equivalent to them as is too notorious and well known to need any citations for the proof of it . but now though they do thus profess●dly own that the incomprehensibility of a thing by reason is an argument of its not being true , yet that human reason is the measure of truth , or that all truth is comprehensible by it , are ( as i take it ) propositions which they do not openly and professedly avow . for as i noted in the introduction 't is such an odious and arrogant assertion that they cannot with any face of modesty or common decency make a plain and direct profession of it , though at the same time 't is most certain , that this is the true principle of that consequence which they do professedly hold , viz. that the incomprehensibility of a thing argues it not to be true , and that this consequence does as necessarily lead back to that principle . 3. for as if human reason be the measure of truth it follows in the descendintg line as a direct consequence that the incomprehensibility of a thing argues it not to be true , so it follows as well backwards & per viam ascensûs , that if the incomprehensibility of a thing argues it not to be true , then human reason is the measure of truth . since if it were not , the incomprehensibility of a thing ( as is shewn in the preceding chapter ) would then not argue it not to be true. if therefore it does , 't is plain that human reason is the measure of truth . which principle whoever disowns ought also to renounce the other proposition , viz. that the incomprehensibility of a thing is an argument of its untruth , which if yet he will imbrace notwithstanding , 't is plain he holds the consequence without its principle , and has indeed no reason for what he affirms . 4. for as he who granting human reason to be the measure of truth , denies yet that the incomprehensibility of a thing is an argument of its not being true is therefore inconsistent with himself , because in so doing he supposes the contradictory to what he had before granted , viz. that human reason is not the measure of truth . so he that affirms that the incomprehensibility of a thing is an argument of its not being true , and yet denies that human reason is the measure of truth , is also as inconsistent with himself , because in so doing the supposes the contradictory to his own assertion , and does in effect say that the incomprehensibility of a thing is not an argument of its not being true , as most certainly it would not be in case human reason be not the measure of truth , as the foregoing chapter has sufficiently shewn . the short is , if the not being of a proves that c is not , then the being of c proves that a is , since if it were not , according to the first supposition c could not be . and so here if reason's not being the measure of truth proves that the incomprehensibility of a thing is not an argument of its not being true , then if the incomprehensibility of a thing be an argument of it 's not being true 't is plain that reason is the measure of truth , since if it were not then according to the first supposition the incomprehensibility of a thing would not be an argument of its not being true. 5. for how i pray comes the incomprehensibility of a thing to conclude the untruth of it ? i cannot comprehend such a thing , therefore it is not true , where 's the consequence ? by what logic does this latter proposition follow from the former ? why we have here the minor proposition and the conclusion , and to make a complete argument of it we must add another , thus ; if it were true i should comprehend it , but i do not comprehend it , therefore it is not true . whereby it appears to the eye that my not being able to comprehend a thing is no otherwise an argument of the ●●truth of it , than as it is first pre●●pposed that if it were true i should 〈◊〉 ●ble to comprehend it . which again resolving into this absolute ●●●●osition , that i am able to comprehend all truth , it plainly follows that if my inability to comprehend a thing be an argument that it is not true , then i am able to comprehend all truth , and that my reason is the measure and final standard of it . 6. i conclude therefore that if the incomprehensibility of a thing were an argument of it 's not being true then human reason will be the measure of truth , and that they that hold the former ought also if they will be consistent with themselves to admit the latter . but because this is a false principle , that human reason is the measure of truth , therefore , i conclude again that the consequence that resolves into this principle is also false , since we may as well conclude a consequence to be false because it leads back to a false principle , as a principle to be false because it is productive of a bad consequence . which still further confirms and establishes the conclusion of the last chapter , viz. that the incomprehensibility of a thing is no argument of its untruth , which you see is now proved both backwards and forwards , and so made impregnable on all sides . we have proved it forwards by shewing the falseness of that principle that human reason is the measure of truth , and by thence arguing the said conclusion ; and we have also proved it backwards by shewing that the contrary supposition resolves into that false and already confused principle . and i do not see how any conclusion can be better proved . chap. vii . that therefore the incomprehensibility of a thing is no just objection against the belief of it . with an account of the cartesian maxim , that we are to assent only to what is clear and evident . 1. t is a wonderful thing to consider the caprice of human nature , by what unaccountable springs it's movements are ordered , and how odly and unsteddily men act and manage themselves even in the same circumstances , and in relation to the same objects . sometimes the obscurity and mysteriousness of a thing shall be a motive of credibility , and recommend it the rather to their belief . thus you shall have a great many reject that philosophy as idle and chimerical which undertakes to explain the effects of nature by insensible particles , their different bigness , figure , contexture , local motion , rest , &c. merely because this is a plain simple and intelligible account , such as they can easily and well conceive . the very easiness and clearness wherewith they conceive these principles is made an objection against them ( though indeed it be a good presumption for them ) and for that very reason they will not believe them to be the true principles of nature , whose effects they fancy must be resovled into causes more hidden and abstruse . and accordingly they find in themselves a greater inclination to lend attention to those that shall undertake the solution of them by the real chimeras of substantial forms , qualities , sympathys , antipathys , &c. or that shall go to account for them by the yet more obscure principles of the chymists , striking and filling their ears with those great but empty sounds , archeus , seminal spirit , astral beings , gas , blas , &c. which they receive with great satisfaction not for their scientific light ( for they are dark as may be , mere philosophic cant ) but only because they are mysterious and abstruse , and therefore they fancy there must be somewhat more than ordinary in them , tho they know not , nor , it may be , never consider'd , what . and herein , as in some other instances , men love darkness better than light. 2. but then at another time you shall have them inquiring after truth as diogenes did after an honest man , with a candle in their hands , and not caring to go a step any further than they can see their way . now upon a sudden they are all for clear and distinct ideas , full and adequate perceptions , demonstrative proofs and arguments , and nothing will serve or content them but light and evidence , and they will believe nothing but what they can comprehend . strange diversity of conduct ! who would think two such vastly distant extreams should meet together , i will not say in the same man , but in the same human nature , and that the very same creature ( and such a one as stiles it self rational too ) should proceed by such uncertain measures , and act so inconsistently with it self ; sometimes embracing a thing for the sake of it's obscurity , and sometimes again in another fit making that alone an invincible objection against the belief of it . 3. but it is plain by the foregoing measures that it is not . for since truth is the general object of faith , 't is evident that nothing can argue a thing to be absolutely incredible , or not reasonable to be beleiv'd , but that which at the same time argues it not to be true. for if true , then 't is still within the compass of the general object of faith. but now we have shewn already that the incomprehensibility of a thing is no argument of it 's not being true , whence it clearly and closely follows that 't is no argument neither against it's credibility . and if so , then we may believe it notwithstanding it's incomprehensibility , because we may believe whatever is not absolutely incredible . so that there is no necessity that we should discard every thing we cannot conceive as unworthy of a rational belief , or that what is above our reason should be therefore above our faith too . 4. it is true indeed that the incomprehensibility of a thing is in it self no proper and direct argument why it should be believ'd , and he would be thought to give but an ordinary account of his faith , who being ask●d why he believ'd , such an incomprehensible thing , should answer because it is incomprehensible . which at best could pass only for a religious flourish , much such another as , credo quia impossibile . and that because the incomprehensibility of a thing is not directly and per se a criterion of truth ( whether it may be per accidens , may be consider'd afterwards ) whose natural and genuin character is not obsecurity , but light and evidence . not that nothing is true but what has this character ( for we have already shewn the contrary in proving incomprehensible truths ) but that as whatever we clearly perceive is true , so our clear perceiving of a thing is the only sign from the intrinsic nature of the thing it self of the truth of it . incomprehensibility therefore is none , but as such abstracts from true and not true , and is equally common to both . but now that which may consist with a thing supposing it false , can no more prove it true , than that which may consist with a thing supposing it true , can prove it false , according to the tenour of the fifth chapter . the incomprehensibility therefore of a thing is no proper argument of the truth of it , and consequently no reason of it self , why it should be believ'd , and that because it abstracts as such from true and false , and is too common to both to prove either . 5. and because it is so , it is also further granted that the incomprehensibility of a thing is not only in it self no proper reason why it should be believ'd , but has also so far the nature of a disswasive from believing , as to be a caution against a too hasty belief , till there appear some other motive from without either from reason or authority that shall determin the assent . in the mean while it advises to suspend . for the incomprehensibility of a thing being as such no reason why a man should believe it , 't is plain that if he did believe it consider'd only as in that state he would believe it . without reason . that therefore is a reason why he should suspend , a negation of reason being enough to with-hold ones assent , though to give it one had need have a positive reason . when therefore a thing appears incomprehensible , that indeed is sufficient reason to suspend our belief , till some prevailing consideration from without shall over-rule that suspension , by requiring our assent . but when it does so , then the incomprehensibility ought to be no argument to the contrary , and it would be every whit as absurd to reject a thing now because of its incomprehensibility , as to believe it before for that reason . and that because as the incomprehensibility of a thing is no reason for believing it , so it is no absolute reason against it . 6. if it were so it would be in natural things , the objects of human and philosophic science , such as belong properly and immediately to the province and jurisdiction of reason . here , if any where , the incomprehensibility of a thing would forbid all assent to it . and so it is supposed to do by some who though far from denying the belief of incomprehensible things in religion , will yet tell you that in physical contemplations , clearness and evidence is to lead the way , and we are to proceed with our light before us , assenting to nothing but what we well comprehend . in matters of faith indeed they will allow that reason is to be submitted to revelation , and that we are to believe many things which pass our comprehension ; but in matters of pure reason they will have us go no further than reason can carry us . which indeed is right enough it their meaning be that we are to assent to nothing but what upon the whole matter all things consider'd from without as well as from within , we have reason to believe true , and that we are never to proceed to judge or determin without some evidence or other , but then this will equally hold in matters of faith too , which is too rational an assent to be given at a venture , and we know not why , and whose formal reason ( as has been already discours'd ) is always clear. but if their meaning be that in matters of reason we must assent to nothing but what has an internal evidence , and what in its self , and by its own lights is comprehensible by us ( as they seem to mean , or else their distinction of the case of reason and the case of revelation is here impertinent ) then i conceive that they set too narrow limits to our assent in matters of reason when they allow it to be given only to things which in this sense are evident to us . for 't is plain that there are many things in nature which we fee are true , and must be true , and so not only may , but cannot help assenting to them , though at the same time we are not able to comprehend how they are , or can possibly be . 7. not that our assent is then blind and wholly without evidence , ( for then we might as well assent to the contrary as to what we do , and would do better not to assent at all ) but only that it has none from within , and from the intrinsic nature of the object , but only from some external consideration , much after the same manner as it is in ●atch . in both which there may be a clear reason , why we should assent to an obscure thing . but then as the internal obscurity does not destroy the external evidence , so neither does the external evidence strike any light into the internal obscurity ; or in other words , as the reason for assenting is never the less clear because the matter assented to is obscure , so neither is the matter assented to ever the less obscure because the reason for assen●ing to it is clear. and yet notwithstanding this internal obscurity of the matter we assent to it because of the prevailing light of the external evidence . and this we do , not only in matters of faith ( according to the restriction of some ) but in the things of nature and reason too , where we are oftentimes forced by the pressing urgency of certain external and collateral considerations to assent to things internally obscure and whose very possibility we cannot comprehend , as is plain in the great question of the divisibility of quantity , and other instances , whereof every thinking man's obse●●ation cannot but have already furnish'd him with variety . the incomprehensibility then of a thing is non just objection against our assent to it even in matters of a rational nature , much less then is it in matters of faith for if not in matters that belong to the court of reason , and where she sits as judge , then much less in things that are not of her proper jurisdiction , and if notwithstanding the internal inevidence of an object we think fit to assent to it upon rational considerations , much more may we , and ought we upon the authority of the infallible god. 8. indeed if whatsoever is above our reason were also ( as some pretend ) as contrary to it , and there were nothing true but what was also comprehensible , and so the incomprehensibility of a thing were an argument of its not being true , then i con●ess we could not as rational creatures assent to an incomprehensible proposition upon any consideration whatsoever , no not even that of divine authority . 't is true indeed there could then be no such authority for incomprehensible things . but if there were , 't is impossible we should regard it , because we could not have greater assurance either of the existence or of the truth of it , than we have already ( upon this supposition ) that the things reveal'd are not true . but now if this supposition be no more than a supposition , if to be above reason does not involve any contrariety to it , if there are incomprehensible truths , and consequently the incomprehensibility of a thing is no argument o● it s not being true ( all which has been already proved ) then 't is plain that what is an incomprehensible may yet be a believable object ( because within the possibility of truth ) and then to render it actually believ'd there needs only some external evidence either from reason or authority . for what should hinder our assent to an incomprehensible thing when we have plain evidence from without for it , and its own internal obscurity is no argument against it ! 't is plain therefore that we ought to give our assent . and since we do so oftentimes upon a ground of reason , much more ought we upon that more firm and immoveable ground of revelation . the short is , whatever is no objection against the truth of a thing is none against the credibility of it , since truth is the general object of faith ( unless you will say that a thing is unfit to be believ'd upon any other account besides want of truth ) and therefore since we have already shewn that the incomprehensibility of a thing is no argument against the truth of it , it visibly follows that it is no argument against the belief of it neither . therefore an incomprehensible thing may be believ'd , and accordingly he that refuses to believe any thing is bound to give a better reason for it than because it is incomprehensible . 9. if it be said that this is reason enough , because faith is a rational act , and therefore what is above the comprehension of reason is as much above a rational belief , to this , besides what i have already remarqu'd upon this occasion in the chapter of faith , i here further reply , that it is true indeed and on both sides agreed that faith is a rational act , but in what sense is the question . there are two very different senses according to which it may be said to be so either in regard of the clearness of its formal reason , or in regard of the clearness of its object . either because it is founded upon an external evidence , or argument for believing , or because it proceeds upon an internal evidence , that appears in the very nature of the thing believ'd . i● faith be said to be a rational act in the latter sense , the assertion is then false , for so ( that ●s in respect of the object ) we have sh●wn it to be an inevident assent . but i● 〈◊〉 be said to be a rational act in the former sense , then indeed it is true , but nothing to the purpose , since nothing hinders but that this external evidence may well consist with an internal inevidence , or in other words , that the clearness of the reason for believing may stand with the obscurity of the object believ'd . and therefore though faith be a rational act yet it does not hence ●ollow that what is above reason is also above faith and cannot rationally be believ'd , because the act of faith is said to be rational , not in respect of the evidence of the object , but only that of its formal reason or motive . and therefore though there be no evidence in the object , yet it is not thereby render'd uncapable of being the matter of faith , because the evidence which faith as a rational act supposes , is wholly of another kind . there seems indeed a kind of opposition as to the sound between faith's being an act of reason , and the believing what is above reason . and this it may be is that which imposes upon the minds , or the ears shall i say , of them that urge it as an objection . i cannot imagine what else should , for i 'm sure there is no contradiction in the sense . 't is true indeed evidence in the act and not evidence in the act are contradictories , because ad idem , and so are not evidence in the object and evidence in the object , for the same reason . but there is no contradiction between evidence in the act and no evidence in the object , and therefore these may stand together , though the other cannot 10. but to lay open the fallacy of this great and very popular objection yet a little more to the eye ( though it must be a very blind one that does not see it already ) i will put it into form , and give it a formal answer . if faith be a rational act , then what is above reason cannot rationally be believ'd . but faith is a rational act , ergo. for answer to this i distinguish . if by rational act be meant an act founded upon internal evidence , or the evidence of the object , then i deny the minor , faith is not so a rational act. but if by rational act be meant an act founded upon external evidence or the evidence of its formal reason or motive , then indeed i grant the minor , but deny the consequence , which is none at all , for it does not at all follow because faith is a rational act , meaning by it that it proceeds upon external evidence , and that there is a clear reason for believing , that therefore the thing believ●d may not from within and in its own nature be altogether inevident and so above the comprehension of reason . for though evidence be contradictory to not evidence in the ●ame , yet evidence in the act is no way contradictory to inevidence in the object , and consequently does not at all exclude it . they may therefore both stand together , and consequently what is above reason may be believ'd for any thing that this celebrated objection from faith's being a rational act makes to the contrary ; which truly is so gross and palpable a sophism , that i cannot but wonder how it could ever impose upon so many learned men as it has done , and some of them very acute and nice considerers of things . but i hope the fallaciousness of it is by this so plainly and fully detected , that i shall not think those heads worth much informing that shall be further imposed on by it . 11. but what then shall we say to that great and fundamental maxim so pressingly inculcated by des castes and his followers , and not disallow'd of by others , that we are to assent to not●ing but what is clear and evident ? if to nothing but what is clear and evident , how then to what is obscure and inevident ? or if to what is obscure and inevident , how then to nothing but what is clear and evident ? do not these seem flat contradictions one to the other , and how then shall we adjust the matter between them ? it must be either by denying that cartesian maxim to be true , or by shewing that though it be true it does not contradict the assertion here maintain'd , but is consistent with it . the first way i shall not take . i allow the maxim to be true , and not only so , but to be withal of the greatest importance of any that can be given for the direction of the mind of man in order to the avoiding of errour . the only remedy and caution against which is never to let our judgments prevent our conceptions , or to assent to any thing that we have only a confuse notion of , and where we see only by halves and with an imperfect light , or perhaps do not see at all , but to have a clear understanding of the matter before we adventure to judge of it , and to maintain an evidence in all our reasonings . which accordingly is made by m. malebranche the first of those rules which in his treatise of method he lays down to be observ'd in the inquiry after truth . and indeed to do otherwise is to make a wrong use of our intellectual powers , particularly of that liberty we have to suspend judgment till the fulness of evidence requires it , and the want of observing this rule is also the occasion of most of our errours and wrong assents , as the same excellent person shews it to have been in particular to the authors of the scholastic philosophy . 12. i shall not therefore go about to salve my own assertion by denying des cartes's maxim , but rather by shewing that according to the true sense and intendment of it , it does not contradict it . but first we must see what the true sense of it is , or rather in what sense it is true , though this may be without much difficulty collected by any attentive reader from what has been already said in several places of this chapter , wherein i have in great measure prevented this objection . but to consider it more directly ; to verifie this maxim that we are to assent to nothing but what is clear and evident , the usual way has been to distinguish between matters of faith , and matters of reason . in matters of faith , say they , we are to believe many things which we cannot comprehend . and here then it seems this rule must be laid aside . but in matters of reason we must assent to nothing but what is clear and evident . and here then it seems it holds . accordingly when 't is objected against certain articles of faith that they are not to be comprehended by reason , 't is usual to reply that these things do not belong to reason &c. implying that if they did , then indeed the objection would be good , and the incomprehensibility of such things would be an argument against assenting to them , which implies again that in matters of reason we must not assent to any thing but what is clear and evident , though in matters of faith we may . but we have remarqu'd already that even in matters of pure reason we are forc'd to assent to many things which we cannot comprehend , and that even in matters of faith we do in a certain sense assent upon clear evidence . this distinction therefore will not do . 13. in stead therefore of distinguishing between matters of faith and matters of reason , i think it will be better to distinguish of evidence . we are to assent to nothing save what is clear and evident , says our maxim. very good. now if by evidence here be meant internal evidence , and the sense be that are to assent to nothing but what in its own nature , and by a light intrinsic to it , is evident , then the maxim is false ; and that not only in matters of faith , but also in matters of reason too , wherein we find our selves often constrain'd to assent to things that have not this internal evidence , but are ( as to what respects the nature of the things themselves ) altogether obscure and incomprehensible . but if by evidence here be meant evidence at large , abstracting from internal or external , and the sense be that we are to assent to nothing but what has some evidence or other , either internal or external , or what is some way or other evident to us , and what we see plainly to be true by a light shining from within or from without , in short , what we have one way or other sufficient ground or reason to assent to , then the maxim is undoubtedly true , and will hold universally , not only in matters of reason , but also in matters of faith too , which ( as was shewn in the chapter of faith ) is the conclusion of a syllogism , and so a rational act , and proceedt upon as much , though not the same kind of evidence , as any other conclusion does , and that even in the belief of incomprehensible things , which it would be absurd , nay impossible to believe , if there were no reason to believe things above reason . according to a saying , as i take it of st. austin , in one of his letters to this purpose , that we could not bring our selves to believe what is above our reason , if reason it self did not perswade us that there are things which we should do well to believe , although we are not capable of comprehending them . so then in ●hort , if this maxim that we are to assent to nothing but what is evident , be understood of internal evidence , then 't is false , not only in matters of faith but also in matters of reason , wherein things intrinsecally inevident are assented to . but if it be understood of evidence at large then ●tis true , not only in matters of reason , but also in matters of faith , which ( as has been often noted ) is reasonable in its fund and principle , and whose evidence must be clear , though its object may be obscure . 14. in this large therefore and indefinite sense of the word evidence the maxim is to be understood . we are to assent to nothing but what is clear and evident , that is , we ought to make use of our liberty of suspension so far as not to give our assent to any thing but what all things consider'd and upon the whole appears evident to us , what by some light or other we see and plainly perceive to be true , and what in one word we find sufficient reason either from within or from without to assent to . according to that well known sentence wherewith des cartes concludes his wonderful system , nihilque ab ullo credi velim , nisi quod ipsi evidens & invicta ratio persuadebit . i would have nothing believ'd by any one but what by evident and irresistible reason he shall be convinc'd of . and certainly he would be very unreasonable that should desire more . for to assent without evidence of one sort or other that the thing assented to is true , is to assent without a why or wherefore , and to assent so is to assent without reason , which again is to assent not as a rational creature ; and as man ought not , so to be sure god cannot require such an assent . to assent therefore to nothing but what upon some consideration or other is clear and evident to us , and what we have good reason to imbrace , as true , is certainly a maxim of unquestionable truth , and of universal extent , that holds in all matters whatsoever , whether of reason or of faith , in the former of which an assent without evidence would be the act , and in the latter the sacrifice of a fool. 15. and that this is the true sense wherein des cartes intended his maxim , as well as the true sense of the maxim it self , is plain from the occasion of it which as all know who are not utter strangers to , or very negligent readers of his books , was the bringing in and obtruding so many things in the vulgar philosophy whereof the introducers of them had such confuse notions and of whose reality and existence they had no firm and solid reasons to assure them , such as substantial forms , really inhering accidents and qualities and the like , which served rather to darken than clear up the science of nature , and were the occasions of a thousand errours in the superstructures that were rais'd upon those imaginary and chimerical principles . in opposition to , and as a remedy for which , he lays down this fundamental maxim , to be carefully observ'd by all the disciples of truth in their whole intellectual progress , never to assent to any thing but what is clear and evident , that is , to nothing but of whose truth and reality they are fully assured , and have sufficient reason to assent to . this is the true sense of the maxim , this is the sense of its author , and in this sense it is undeniably true . and that without any prejudice to our present conclusion , with which ( as thus explain'd ) it is very consistent . for 't is now very easie to discern that we may believe an incomprehensible thing , and yet at the same time according to this cartesian maxim assent to nothing but what is clear and evident , because the evidence of faith is external , and that there may be an external evidence to assent to a thing internally inevident is no contradiction . 16. which by the way may serve to discover as well the injustice as the impertinence , 1. of those who make use of this maxim as an objection against the belief of things above reason . 2. of those who take occasion from hence to traduce the cartesian philosophy as favourable to , and looking with a very propitious aspect upon sociniani●● , and indeed as little better than an introduction to it , only because it talks so much of clear and distinct ideas and conceptions , and of assenting to nothing but what is clear and evident . but most of all 3dly . of those who proceed even to traduce the author himself as a secret friend to the cause , and no better than a socinian in disguise . it would have been indeed a considerable glory and advantage to that , ( or any other interest ) to have had so great a master of reason a friend to it . but he certainly was not , if with his words he has transmitted to us his real thoughts , which would be great uncharity to question , and , with a witness , to assent to what is not evident . 17. he was indeed a great master in the rational way , but no magnifier or exalter of human reason . so far from that , that he seems to have had the most inward and feeling sense of its infirmities and defects , and the best to have understood what a poor little thing 't is to be a man , of any one in the world. as may be abundantly collected from several passages in his writings ( besides that the whole vein of them runs that way ) particularly those two final sentences wherewith he shuts up his principles and his metaphysics , at nihilominus memor meaetenuitatis , nihil affirmo &c. and , naturae nostrae infirmitas est agnoscenda . which plainly shew what a low debasing sense he had both of himself and of human nature in general , as ●tis natural for every man to have more and more , the wiser he grows , and the further he advances in knowledge , which when all 's done ( provided you take a good dose of it ) is the best cure of pride and vanity . 18. and as he had thus slender an opinion both of human reason and his own , so he appears to have had also at the same such an high-raised and elevated sense of the immense grandeur of god , and of the magnificence of his works , and how inscrutable the profundities of both are to such finite and contracted minds as ours , as can scarce any where be parallel'd . two characters certainly of spirit , that are none of the aptest to dispose a man to socinianism . but not to dwell any longer upon rational presumptions , there is a certain plain and deciding place in the writings of this great man ( which one would think had escaped the eyes of some ) that is enough forever to silence the calumny of his being even in the least socinianiz'd , and to shame those that have so little conscience or judgment as to stain his memory with it . for who can suspect him in the least infected with that head-seizing disease , which is now become so popular and epidemic , when he shall hear him still purging and apologizing for himself in these vindicatory words , credenda esse omnia quae a deo revelata sunt , quamvis captum nostrum excedant . and again , ita si soriè nobis deus de seipso , vel aliis aliquid revelet , quod naturales ingenii nostri vires excedat , qualia jam sunt mysteria incarnationis & trinitatis , non recasabimus illa credere , quamvis non clare intelligamus . nec ullo modo mirabimur multa esse , tum in immensâ ejus naturâ , tum etiam in r● bus ab ●o creatis , quae captum nostrum excedant . now how glad should i be to see all the socinians in christendom subscribe to this form of words , and is it not strange then that he whose originally they are should be suspected of socinianism , and that his philosophy too should be thought to lead to it . but the truth is , the cartesian philosophy leads just as much to socinianism , as philosophy in general does to atheism , and i will venture to say , and be bound to make it good , that as no good philosopher can be an atheis● , so no good cartesian can be a socinian . chap. viii . wherein is shewn what is the true use of reason in believing . 1. reason being the great character and principle of man , that makes him like to the angels above him , and distinguishes him from the beasts that are below him , and which therefore only are below him for want of the rational power ( being many of them in regard of their bodily endowments upon a level with him , and some beyond him ) 't is but just and natural it should appear in all that he does , and pre●ide and govern in all his actions . for as the conduct of the infinitely wise and all-knowing god does always carry in it the characters of his essential and consubstantial reason , even of him who is the wisdom of the father , the true intelligible light , so should also the conduct of man express in proportion the signatures of his reason , and though he cannot act by such exact and unerring measures as his glorious maker , nor yet with all that perfection of wisdom that even some created intelligences express , yet at least he should act like himself , and not by doing any thing absurd or unaccountable deny his reasonable nature . 2. this has serv'd for a principle to some scholastic and moral writers whereon to build a very high , and ( as some think ) very severe conclusion , viz. that there is no individual action of man purely indifferent . which i suppose may be true enough of those actions of his which are properly humane , i mean that are done deliberately , with fore-thought and consideration , every one of which must , as far as i can see , be either good or bad according to the circumstances wherewith they are cloath'd , however specifically consider'd in relation to their objects only , and as abstracted from those circumstances , some of them may be indifferent . and certainly we cannot suppose any action of a more neutral and adiaphorous nature than an unprofitable word , and yet of such he that is to be our judge tells us we shall render an account in the day of judgment . which plainly shews that there is no such thing as indifferency in the actions of man as individually and concretely consider'd , but that all of them are either good or bad according as the principle , manner , end , and other circumstances are that attend the doing of them . and that because man being a rational creature the order of reason is due at least to all his deliberate actions , which accordingly ought to carry the characters of a rational nature in them , the want of which will be enough to render any of them evil and imperfect . 3. but then if reason ought to pre●ide and direct in all the deliberate actions of man much more ought it in things of the greatest moment and consequence , wherein his interest and welfare is more nearly concern'd , and which accordingly require his greatest consideration , and the use of the best light that he has . and because there cannot be a thing of greater consequence and concernment to him than religion , upon which both his present and his future , his temporal and his eternal happiness does intirely depend , hence it follows that the principal use he ought to make of his rational faculty is in religion , that here if any where he ought to think , consider , advise , deliberate , reason and argue , consult both his own light and that of others , neglect no advantage that may be had from nature or art , from books or men , from the living or the dead , but imploy all possible means for his direction and information , and not be as the horse and mule which have no vnderstanding . for 't was for this great end and purpose that his reason was given him , and this is the best use he can make of it . as for the study of nature , that turns to too little an account , and as for the affairs of civil life they in themselves and without relation to another world , are too little and inconsiderable for us to suppose that our reason was given us for the management of them . religion only bears proportion to so noble a faculty , is most worthy of its application , and can also best reward the due exercise and use of it , and accordingly 't is upon religion that it will be best bestow'd . 4. nor is there any thing in religion that may justly fear to be brought before the bar of human reason , or to undergo the test of its severest discussion . the heathen religion indeed might , for which cause those that drew its picture cast a shade upon a great part of it , and would not venture to expose it to common view . and the too much heathenized religion of some christians may also very deservedly retire behind the curtain , and decline coming to the light , for fear the absurdities and monstrous inconsistencies of it should be laid open . but certainly there is not any thing , neither doctrine nor precept in that true religion that is reveal'd by god , in evangelical christianity , that need fly the light of reason , or refuse to be tried by it . christian religion is all over a reasonable service , and the author of it is too reasonable a master to impose any other , or to require ( as his vicar does ) that men should follow him blindfold , and pull out their eyes to become his disciples . no , he that miraculously gave sight to so many has no need of , nor pleasure in the blind , nor has his divine religion any occasion for such judges or professors . for it is the religion of the eternal and uncreated wisdom , the divine word , the true light of the world , and the universal reason of all spirits , and 't is impossible that he should reveal any thing that contradicts the measures of sound discourse , or the immutable laws of truth , as indeed it is that any divine revelation should be truly opposite to right reason ( hower it may sometimes be above it ) or that any thing should be theologically true , which is philosophically false , as some with great profoundness are pleas'd to distinguish . for the light of reason is as truly from god as the light of revelation is , and therefore though the latter of these lights may exceed and out-shine the former , it can never be contrary to it . god as the soveraign truth cannot reveal any thing against reason , and as the soveraign goodness he cannot require us to believe any such thing . nay to descend some degrees below this , he cannot require us to believe , not only what is against reason , but even what is without it . for to believe any thing without reason is an unreasonable act , and 't is impossible that god should ever require an unreasonable act , especially from a reasonable creature . 5. we therefore not only acknowledge the use of reason in religion , but also that 't is in religion that 't is chiefly to be used ; so far are we from denying the use of it there . and it is a little unfairly done of our adversaries so much to insinuate the contrary as they do . for i cannot take it for less than such an insinuation , when they are arguing with us against the belief of the christian mysteries to run out as they usually do into harangues and flourishes ( whereof , by the way , i know none more guilty than the author of christianity not mysterious ) about the reasonableness of the christian religion , and the rational nature of faith , what a reasonable act the one is , and what a reasonable service the other is , &c. as if we were against the use of reason in religion , or were for a blind , groundless , and unaccountable faith , or if because we hold the belief of things above reason , therefore we are for having no reason for our belief . this i say is an unfair insinuation , and such as argues some want either of judgment or sincerity ( i don't know which ) in those that suggest it . for they seem plainly by running so much upon this vein to imply as if it were part of the question between us , whether there be any use of reason in religion , or whether faith is to be founded upon reason or no. but now this is no part of the controversie that lies between us , we acknowledge the use of reason in religion as well as they , and are as little for a senseless and irrational faith as they can be . this therefore being common to us both is no part of the question , and they do ill to insinuate that it is by so many popular declamatory strains upon the reasonableness of religion , and in particular of faith , whereas they do , or should know , that the thing in question between us is not whether there be any use of reason to be made in believing , but only what it is , or wherein the true use of it does consist . 6. now this we may determine in a few words , having already laid the grounds of it . for since the incomprehensibility of a thing is no concluding argument against the truth of it , nor consequently against the belief of it ( as is shewn in the three foregoing chapters ) it is plain that the proper office and business of a believers reason is to examin and inquire ▪ not whether the thing proposed be comprehensible or not , but only whether it be reveal'd by god or no , since if it be , the incomprehensibleness of it will be no objection against it . that therefore ought to be no part of its questistion or deliberation , because indeed it is not to the purpose to consider whether such a thing be , when if it were it would be no just objection . the only considerable thing then here is whether such a proposition be indeed from god , and has him for its author or no. and here reason is to clear her eyes , put the matter in the best light , call in all the assistance that may be had both from the heart and the head , and determine of the thing with all the judgement , and all the sincerity that she can . but as to the comprehensibility or incomprehensibility of the article , this is quite besides the question , and ought therefore to be no part of her scruting or debate , since if it were never so much above her comprehension it would be never the less proper object for her belief . 7. the sum is , the incomprehensibility of a thing is no argument against the belief of it , therefore in the believing of a thing , the proper work of my reason is not to consider whether it be incomprehensible . but when a thing is proposed to me as from god , all that my reason has to do in this case is seriously , soberly , diligently , impartially , and ( i add ) humbly to examine whether it comes with the true credentials of his authority , and has him for its real author or no. this is all that reason has to do in this matter , and when she has done this , she is to rise from the seat of judgement , and resign it to faith , which either gives or refuses her assent , not as the thing proposed is comprehensible or not comprehensible , but as 't is either reveal●d or not reveal'd . chap. ix . an application of the foregoing considerations to the mysteries of christianity . 1. having thus raised the shell of our building to its due ●itch , we have now only to roof it by making a short application of the principles laid down and set●led in the former chapters to the mysteries of the christian religion , against the truth and belief of which it plainly appears from the preceding considerations that there lies now no reasonable objection . for if human reason be not the measure of truth , and if therefore the incomprehensibility of a ●hing to human reason be no argument of its 〈◊〉 being true , nor consequently against its being believ'd , and if the only use and imployment of reason in believing be to consider , not the internal evidence of the thing , whether the article be comprehensible or no , but whether it be truly reveal'd by god , i say if these things are so , as we have abundantly prov'd them to be , then from these premises the clear and undeniable consequence is that the incomprehensibility of the christian mysteries is no just reason why they should not be believ'd , and so tha● we may believe them though we should suppose them ( what yet some deny ) to be incomprehensible . 2. nay so far is the incomprehensible sublimity of these mysteries from being a sufficient objection against the belief of them , that accidentally and indirectly it may be improved into a considerable argument for them , and such as may serve to recommend them to our faith , inasmuch as it is a very strong presumption that they are of no human origin , but have god for their authour , it being reasonable to suppose that what does so very much transcend the capacity of man to comprehend , does no less exceed his ability to invent . and accordingly the incomprehensibility of our mysteries for which some will have them to be false , is made use of by a very rational authour as an argument of their truth . and it may be worth while to let the reader see how he manages it in relation to one of the most sublime of them . the more obscure are our mysteries . strange paradox ! the more credible they now appear to me . yes , i find even in the obscurity of our mysteries , receiv'd as they are by so many different nations , an invincible proof of their truth . how , for instance , shall we accord the vnity with the trinity , the society of three different persons in the perfect simplicity of the divine nature ? this without doubt is incomprehensibl● , but not incredible . it is indeed above us , but let us consider a little and we shall believe it , at least if we w●ll be of the same religion with the apostles . for supposing they had not known this ineffable mystery , or that they had not taught it to their successours , i maintain that it is not possible that a sentiment so extraordinary should find in the minds of men such an vniversal belief as is given to it in the whole church , and among so many different nations . the more this adorable mystery appears monstrous ( suffer the expression of the enemies of our faith ) the more it shocks human reason , the more the imagination mutinies against it , the more obscure , incomprehensib●● and impenetrable it is , the less credible is it that it should naturally insi●●ate it self into the minds and 〈◊〉 of all christians of so many and so distant countries . never do the same errours spread universally , especially such sort of errours which so strangely offend the imagination , which have nothing sensible in them , and which seem to contradict the most simple and common notions . if iesus ●hrist did not watch over his church , the number of the 〈…〉 would quickly exceed that of 〈◊〉 ●●●hodox christians ▪ for 〈…〉 in the sentimen● 〈…〉 that does not 〈…〉 the mind . and 〈…〉 that 〈…〉 to our vnderstandings may establish themselves in time . but that a truth so sublime , so far removed from sense , so cross to human reason , so contrary in short to all nature as is this great mystery of our faith , that a truth i say of this character should spread it self vniversally , and triumph over all nations where the apostles had preach'd the gospel , supposing that these first preachers of our faith had neither known any thing , nor ●aid any thing of this mystery , this certainly is what cannot be conceiv'd by any one that has never so little knowledge of human nature . that there should be heretics that should oppose a doctrine so sublime is nothing strange , nor am i surprized at it . on the contrary i should be very much if never any body had opposed it . this truth wanted but little of being quite oppress'd . 't is very possible . for 't will be always reckon'd a commendable vndertaking to attaque that which seems to clash with reason . but that at length the mystery of the trinity should prevail , and should establish it self vniversally wherever the religion of iesus christ was receiv'd , without its being known and taught by the apostles , without an authority and a force divine , there needs methinks but an ordinary measure of good sense to acknowledge that nothing in the world is less probable . for it is not in the least likely that a doctrine so divine , so above reason , so remov'd from whatever may strike the imagination and the senses , should naturally come into the thought of man. 3. you see here how this excellent person strikes light out of darkness , by improving even the incomprehensibility of the christian mysteries into an argument for the truth and credibility of them , and so turning the artillery of our adversaries against themselves . this indeed is a bold atchievement , an● as fortunate a one too , for i think there is a great deal of force and weight in his reasoning . but i need not push the matter so far , nor follow so home into the enemies camp , as to plant their own cannon against them . 't is sufficient to the design of the present undertaking , and as much as i am led to by the principles before establish'd , to conclude that the incomprehensibility of the christian mysteries is no argument against them . this therefore i insist upon , and ( if my reason mightily deceive me not ) dare ingage finally to stand to . for if ( as it has been shewn ) the incomprehensibility of a thing in general be no conclusive argument against either the truth or the credibility of it , then since negative propositions do separate the attribut from the subject according to all the extent which the subject has in the proposition , what consequence can be more clear than that the incomprehensibility of our mysteries is no argument against the belief of them ? i conclude therefore that it is none , and that they ought never the less to be believ'd for their being incomprehensible , supposing them otherwise sufficiently reveal'd . 4. whether they are so or no is besides my undertaking at present to examin , nor need i ingage my pen in this question , since the affirmative side of it is so obvious to every eye that can but read the bible , and has been withal so abundantly and convincingly made good by those abler hands which have gone into the detail of the controversie , and undertaken the particular defence of the christian mysteries . this part of the argument therefore being so well discharged already , i shall concern my self no further with it than only in consequence and pursuance of the former principles to bestow upon it this one single necessary remarque , viz. that as the incomprehensibility of the christian mysteries is no just objection against the belief of them supposing them otherwise sufficiently reveal'd , so neither is it a just objection against their being so reveal'd , supposing the plain , obvious and literal construction of the words does naturally and directly lead to such a sense . and that it does so is not i think offer'd to be denied , and the thing it self is plain enough to extort an acknowledgement , but then 't is pretended that there is a necessity of having recourse to a different construction , and to understand the words in another sense , because of the unconceivableness and incomprehensibleness of that which their proper and grammatical scheme does exhibit . but by the tenour of this whole discourse it evidently appears that there is no such necessity , since to admit an incomprehensible sense has nothing absurd or inconvenient in it , and that because the incomprehensibility of a thing is no argument of the untruth of it . from whence it plainly follows that 't is no more an objection against its being reveal'd than 't is an objection against the belief of it supposing it were reveal'd , there being nothing but the untruth of a thing that can be a reasonable obstruction against either . 5. we are therefore to take the words of scripture according to their proper and most natural sense , and not seek out for forc'd and strain'd interpretations upon the account of the incomprehensibility of that which is apparently genuin and natural . and if the revelation be otherwise plain , and such as we would accept of in another case , and about matters which we can well comprehend , we ought not to think it the less so because the sense of it so understood is such as we cannot reconcile to our apprehensions and conceptions of things . for notwithstanding that it may be true , since by this time we may be sufficiently satisfied that there are many incomprehensible truths . the incomprehensibility of a thing is therefore no argument against its being reveal'd , any more than 't is against the belief of it supposing it were . which opens an immediate entrance to the christians mysteries , which i doubt not would be thought sufficiently reveal'd were it not for the incomprehensibility of them , the only objection that can be pretended against their revelation . 6. i have hitherto argued upon the supposition that the mysteries of christianity ( those doctrines i mean that are so call'd ) are above reason , and such as do transcend our comprehension , and have shewn that even upon that supposition there is no reasonable objection against the belief of them , that they are never the less believable for their being incomprehensible . but what if i should recall this concession , and put our adversaries to the proof that they are indeed above human reason and comprehension . they cannot be ignorant that there are those that contend they are not , and with great shew of reason offer to prove it , by endeavouring to render a conceivable and intelligible account of them . if these men should be in the right ( which i do not think necessary at present to inquire into ) it would be a further advantage to our cause , and such as though i do not now insist upon it , i need not lose the benefit of . but if it should prove that they are not in the right , the cause of our christian mysteries is not much concern'd in the loss of that pillar , but can support it self well enough without it , as having another that is sufficient to bear its weight , since though we should suppose these sacred doctrines to be never so incomprehensible to our reason , it does by no consequence follow ( as from the argument of this whole discourse is apparent ) that therefore they may not be due objects of our faith. 7. should any one now be so fond of objection as to draw one against the mysteries of christianity from the use of the word mystery in scripture , which knows no other mysteries but such as before the revelation of them were undiscover'd , not considering whether they were in themselves conceivable or no , i must tell him that i do not know that ever i met in any controversie with a less pertinent objection , as much as it is made of by a late bold writer , who heaps together a great many texts to shew the signification of the word mystery in the new testament , that it signifies not things in themselves inconceivable , but only such as were not known before they were reveal'd . well , be it so as this gentleman pretends ( though i believe upon examination it would appear otherwise ) yet what is this to the purpose ? for do we dispute about names or things ? the question is not whether the scripture expresses inconceivable things by the name of mysteries , but whether there be not things in scripture above our conception ( call them by what name you will ) and if there be , whether their being so above our conception be an argument why they should not be believ'd . now to these inconceivable things it has been the common use of church-writers to apply the name of mysteries , which , if the thing be granted , he must be a great lover of cavil and wrangle that will contend about it . but the learned bishop of worcester has already prevented me in the consideration of this objection , for which reason , together with the frivolousness of it , i shall pursue it no further . chap. x. the conclusion of the whole , with an address to the socinians . 1. and thus i have led my reader through a long course of various reasoning , and perhaps as far as he is willing to follow me , though i hope his journey has not been without some pleasure that may deceive , and some profit that may in part reward the labour of it . i have shewn him what reason is , and what faith is , that so he may see from the absolute natures of each what habitude and relation they have to one another , and how the darkness and obscurity of the latter may consist with the light and evidence of the former . i have also consider'd the distinction of things above reason and things contrary to reason , and shewn it to be real and well-grounded , and to have all that is requisite to a good distinction . and for the further confirmation of it , i have also shewn that human reason is not the measure of truth . from which great principle ( which i was the more willing to discourse at large and thoroughly to settle and establish because of its moment and consequence to the concern in hand ) i have deduced that weighty inference , that therefore the incomprehensibility of a thing is no concluding argument of its not being true , which consequence for the greater security of it , because it is so considerable in the present controversie , i have also proved backwards , by shewing that if the incomprehensibility of a thing were an argument of its not being true , then human reason ( contrary to what was before demonstrated ) would be the measure of truth . whence i infer again ex absurdo , that therefore the incomprehensibility of a thing is no argument of its not being true . from this last consequence i infer another of no less moment and consideration , viz. that therefore the incomprehensibility of a thing is no argument against the belief of it neither , where also i consider that seemingly opposite maxim of des cartes , that we are to assent to nothing but what is clear and evident , and reconcile it to the other position . whence my next step was to state the true use of reason in believing , which i shew'd to consist not in examining the credibility of the object , but in taking account of the certainty of the revelation , which when once resolv'd of we are no longer to dispute , but believe . in fine , i have made an application of these considerations to the mysteries of the christian faith , by shewing that they are never the less to be believ'd for being mysteries , supposing● them otherwise sufficiently reveal'd , against which also i have shewn their incomprehensibility to be no objection . so that every way the great argument against the mysteries of the christian faith taken from the incomprehensibility of them vanishes and sinks into nothing . in all which i think i have effectually overthrown the general and fundamental ground of socinianism , and truely in great measure that of deism too , whose best argument against reveal'd religion in general , is , because the christian , upon all accounts the most preferable of those that pretend to be reveal'd , contains so many things in it which transcend the comprehension of human understanding . but whether this best argument be really a good one or no , the whole procedure of this discourse may sufficiently shew , and whoever knows how to distinguish sophistry from good reasoning , may easily judge . 2. and now you gentlemen for whose sakes i have been at the pains to write this treatise , give me leave in a few words to address my self a little more particularly to you , and to expostulate with you . whether it be the good opinion you have of your cause , or the present opportunity you have to appear in the behalf of it that invites you so freely to come abroad as you have done of late , you have certainly ( to give your courage its due ) taken a very rational and polite age for it , and i hope the wise conduct of providence may turn this juncture to the advantage of the truth , and that the light to which you have adventur'd to expose your novel opinions may serve to make you see their absurdities , if you do not too obstinately shut your eyes against it . some of you are considerable masters of reason ( otherwise truly i should not think it worth while to argue with you ) and you all profess great devotion to it ( i wish you do not make it an idol ) and to be very zealous and affectionate disciples of it . reason is the great measure by which you pretend to go , and the judge to whom in all things you appeal . now i accept of your measure , and do not refuse to be tried in the court of your own chusing . accordingly you see i have dealt with you all along upon the ground of logic , and in a rational way , being very confident that reason alone will discover to you your undue elevations of it , and the errours you have been misled into by that occasion , if you do but consult even this oracle of yours as you ought , and make a right use of its sacred light. 3. but i am afraid you do not . instead of imploying your reason in the first place to examin the certainty of the revelation , whether such a thing be truly reveal'd , and if so , to believe it notwithstanding its being incomprehensible , your method is to begin with the quality of the object , to consider whether it be comprehensible or no , and accordingly to proceed in your belief or disbelief of its being reveal'd . 't is true indeed you are not so gross as to argue thus , this is comprehensible therefore 't is reveal'd . but you cannot deny but that you argue thus , this is incomprehensible , therefore 't is not reveal'd , proceeding upon this general principle that though whatever is comprehensible is not therefore presently reveal'd , yet whatever is reveal'd must be comprehensible . but now judge you whether this be not to make your reason the rule and measure of divine revelation , that is , that god can reveal nothing to you but what you can comprehend , or , that you are able to comprehend all that god can possibly reveal ( for otherwise how is your not being able to comprehend any thing an argument of its not being reveal●d ) i say consider whether this be not to set up your reason as the rule of revelation , and consider again whether this does not resolve either into a very low opinion you have of god and his infinite perfections , or an extravagantly high one you have of your selves and your own rational indowments . 4. and yet as if this were not presumption enough , do you not also make your reason the rule of faith , as well as of revelation ? to be the rule of faith is a very great thing , and yet so far 't is plain that you make your reason the rule of faith that you will allow nothing to be believ'd but whose bottom you can sound by that line , this being an avow'd principle with you that you are to believe nothing but what you can comprehend . but hold a little , before your reason can be the measure of faith , must it not be the measure of truth ? and i pray consider seriously , and tell me truly , do you verily think in your consciences that your reason is the measure of truth ? do you think your rational faculties proportion'd to every intelligible object , and that you are able to comprehend all the things that are , and that there is nothing in the whole extent of science too high , too difficult , or too abstruse for you , no one part of this vast intellectual sea but what you can wade through ? if you say yes , besides the blasphemous presumptions and luciferian arrogance of the assertion , and how little it falls on this side of similis ero altissimo , which banish'd the vain-glorious angel from the court of heaven , because nothing less would content his aspiring ambition than to be as god there ( though by the way there is more sense and congruity of reason in pretending to be a god in heaven , than to be a god upon earth ) i say besides this , i would put it to your more sober thought to consider whether it be not every whit as great an extremity in the way of rational speculation to dogmatize so far as to pretend to comprehend every thing , as to say with the sceptics and pyrrhonians that we know nothing : the latter of which however in regard of its moral consequences may be more innocently and safely affirm'd than the former , since in that we only humbly degrade our selves , and are content to sink down into the level of brutes , whereas in this we aspire to what is infinitely above us , and advance our selves into the seat of god. and you know an excess of self-dejection is of the two the more tolerable extreme . but if you say that your reason is not the measure of truth ( as upon this , and the other considerations there lies a necessity upon you to confess ) how then i pray comes it to be the measure of your faith , and how come you to lay down this for a maxim that you will believe nothing but what you can comprehend ? why , if your reason be not the measure of truth ( and you your selves care not , and i believe are asham'd in terms to say that it is ) then do you not evidently discern that there is no consequence from the incomprehensibility of a thing to the incredibility of it , and that you have no reason to deny your belief to a thing as true merely upon the account of its incomprehensibility . and do you not then plainly see that your great maxim falls to the ground , that you are to believe nothing but what you can comprehend ? but if yet notwithstanding this you will still adhere to your beloved maxim , and resolve to believe nothing but what you can adjust and clear up to your reason , then i pray consider whether this will not necessarily lead you back to that absurd , and withal odious and invidious principle , and which therefore you your selves care not to own , viz. that your reason is the measure of truth . 5. but why do you not care to own it ? do you not see at the first cast of your eye that you are unavoidably driven upon it by your profess'd maxim ? or if you do not think fit to own it ( as indeed it is a good handsom morsel to swallow ) why do you not then renounce that maxim of yours which is the immediate consequence of it , and necessarily resolves into it ? why will you whose pretensions are so high to reason act so directly against the laws of it , as to own that implicitly and by consequence which neither your head nor your heart will serve you to acknowledge in broad and express terms ? be a little more consistent with your own sentiments at least , if not with truth , and be not your selves a mystery , while you pretend not to believe any . if you do not care to own the principle , then deny the consequence , or if you will not let go the consequence , then stand by and own the principle . either speak out boldly and roundly that your reason is the measure of truth , or if you think that too gross a defiance to sense , experience , religion and reason too to be professedly maintain'd , then be so ingenuous to us , and so consistent with your selves as to renounce your maxim of believing nothing but what you can comprehend , since you cannot hold it but with that absurd principle ; and which is therefore a certain argument that you ought not to hold it . 6. and are you sure that you always do , i mean so as to act by it , that you hold it in hypothesi as well as in thesi ? do you never assent to any thing but what you can comprehend ? are there not many things in the sciences which you find a pressing necessity to subscribe to , though at the same time you cannot conceive their modus , or account for their possibility ? but you 'l say perhaps these are things of a physical and philosophical consideration , and such as have no relation to religion . true , they are so , but then besides that this visibly betrays the weakness of your ground , since if the incomprehensibility of a thing were a good argument against assenting to the truth of it , it would be so throughout , in the things of nature , as well as in the things of religion , i would here further demand of you why you are so particularly shy of admitting incomprehensible things in religion , why is it there only that you seem so stiffly and zealously to adhere to your maxim of believing nothing but what you can comprehend ? since there are so many inconceivable things , or if you please , mysteries , in the works of nature and of providence , why not in religion ? nay where should one expect to find mysteries if not there , where all the things that are reveal'd are reveal'd by god himself , and many of them concerning himself and his own infinite perfections ? and what deference do we pay to god more than man , if either we suppose that he cannot reveal truths to us which we cannot comprehend , or if we will not believe them if he does ? nay may it not be rather said that we do not pay him so much , since we think it adviseable to receive many things from our tutours and masters upon their authority only though we do not comprehend them our selves , and justifie our doing so by that well known and in many cases very reasonable maxim , discentem oportet credere . but as there is no authority like the divine , so if that motto become any school , 't is that of christ. 7. now 't is in this school that you profess to be scholars , and why then will you be such opiniative and uncompliant disciples as to refuse to receive the sublime lectures read to you by your divine and infallible master , merely because they are too high for you , and you cannot conceive them , when at the same time any one of your that is not a mathematician ( pardon the supposition ) would i doubt not take it upon the word of him that is so that the diameter of a square is incommensurable to the side , though he did not know how to demonstrate , or so much as conceive it himself . since then you would express such implicit regard to the authority of a fallible , though learned , man , shall not the divine weigh infinitely heavier with you , and since you would not stick to assent to things above your conception in human and natural sciences , why are you so violently set against mysteries in religion , whereof god is not only the authour , but in great measure the object too . 8. you know very well that in the great problem of the divisibility of quantity there are incomprehensibilities on both sides , it being inconceivable that quantity should , and it being also inconceivable that it should not be divided infinitely . and yet you know again that as being parts of a contradiction one of them must necessarily be true . possibly you may not be able with the utmost certainty and without all hesitation to determine which that is , but however you know in the general that one of them , indeterminately , must be true ( which by the way is enough to convince you that the incomprehensibility of a thing is no argument against the truth of it ) and you must also further grant that god whose understanding is infinite does precisely and determinately know which of them is so . now suppose god should reveal this , and make it an article of faith. 't is not indeed likely that he will , it being so much beneath the majesty , and besides the end and intention of revelation , whose great design is the direction of our life and manners , and not the improvement of our speculation . but suppose i say he should , would you not believe it ? if not , then you must suppose either that there is no necessity that either of the two parts ( which yet are contradictory ) should be true , or that though one of them be true yet that god does not known which is so , or that though he does know which is so , yet he does not deal faithfully in revealing that which is the right , all which are extravagant suppositions , and such as men of your sense and reason can never allow . but then if you say ( as you must ) that you would believe it , then i pray what becomes of your maxim of believing nothing but what you can comprehend , and why do you so stiffly plead the incomprehensibility of an article of faith against the belief of it , and why must there be no mysteries in religion ? i say in religion , where if any where our reason might expect to find things above its measure , unreachable heights , and unfathomable depths , and where god is not only the revealer ( as in the case now supposed ) but also the object reveal'd . for is it not reasonable to suppose that there are things more incomprehensible in god than in nature , and if you would receive an incomprehensible revelation of his concerning his works , how much rather ought you to admit the same concerning himself ? 9. and this gives me occasion to say something to you concerning the doctrine of the holy trinity . this great article of the christian faith you have a particular prejudice against and will not believe , and that because it so utterly transcends the force of reason to conceive how the same undivided and numerically one simple essence of god should be communicated to three really distinct persons , so as that there should be both a unity in trinity , and a trinity in unity . this however , as inconceivable as it seems , some will not yield to be so far above reason but that a rational and intelligible account may be given of it , which accordingly they have essay'd to do by several hypotheses . but i decline at present all advantage that may be had from them , or any other that may be invented to render this an intelligible article . you know i reason all along upon the contrary supposition , that those articles of the christian faith which we call mysteries are really incomprehensible , and only go to invalidate the consequence that is drawn from thence in prejudice of their belief . well then for once we will give you what you stand for , that the doctrine of the trinity is indeed utterly above reason . you have our leave to suppose it as incomprehensible as you please . but then you are to consider ( besides what has hitherto been discours'd concerning the nullity of the consequence from the incomprehensibility of a thing to its incredibility ) that this is a revelation of god concerning himself , and do you pretend to comprehend the nature and essence of god ? if you do , then your understanding is as infinite as the divine . but if you do not , then the incomprehensibility of this mysterious article ought to be no objection with you against the belief of it , since if it be , you must be driven to say that you comprehend the nature of god , which i hope you have too much religion as well as reason to affirm . 10. and indeed if we meet with so many insuperable difficulties in the search of nature , much more may we in the contemplation of its author , if the works of god do so puzzle and baffle our understandings , much more may they confess their deficiency when god himself is their object , and if we are not able to explain creation , or give an account how the material world issued in time from the great fountain of being , much less may we be supposed able to explain the eternal and ineffable generation of his divine and consubstantial world. but what then , shall we not believe it ? or rather shall we not say upon this occasion with the pious and ingenious mr. wesley , ineffable the way , for who th' almighty to perfection ever knew ? but he himself has said it , and it must be true . nay to go lower yet , if there be so many things relating to extension , motion and figure ( of all which we have clear ideas ) which we cannot comprehend , and there result from them propositions which we know not what to make of , with how much greater reason may we expect to find what we cannot understand in the nature of an infinite being , whereof we have no adequate idea . and indeed we meet with so many incomprehensibles in the school of nature that one would think we should be too much familiarized to 'em to think them strange in that of religion , and god seems on purpose to exercise and discipline our understandings with what is above them in natural things , that so we might be the less surprized to find what passes our conception in his own infinite essence . here then at least you may confess your ignorance , and that without any reproach to your understandings , which were indeed intended for the contemplation , but not for the comprehension of an infinite object . you need not therefore here be backward to own that you meet with what you cannot comprehend ( it would indeed be a mistery if you should not ) nor think it any disgrace to have your eyes dazzl'd with that light at the insupportable glory of which even the seraphin veil and cover theirs . 11. you may perceive by this that your denial of the doctrine of the trinity because of the incomprehensibility of it proceeds upon no good consequence , but you are also further desired to consider the very bad one that it naturally leads to . you refuse to receive this article because you cannot comprehend it , but besides that your reason for this your refusal is not good unless you could be supposed to comprehend every thing , even the deep things of god. pray consider what the consequence will be if you pursue your principle to the utmost , and conduct your selves intirely by its measures . will it not inevitably lead you to the denial of all religion ? this perhaps may startle you , but think again . will not this necessarily lead you to the denial of god the foundation of all religion ? for if you will not believe the trinal distinction of persons in the divine essence because you cannot conceive how such a thing can be , then may you not for the same reason refuse as well to believe the divine essence it self , some of whose incommunicable attributes , such as his self existence , eternity , immensity , &c. are as incomprehensible as any thing in the notion of the trinity can be . so that if you will but follow your measure from the denial of three you may be quickly brought to deny even one. so directly does your principle of believing nothing but what you can comprehend lead to atheism , and that with such swift and wide strides , that were it not for the assistance of the same expedient , your friends the deists would hardly be able to follow you . 12. and now sirs what do you think of your principle ? is it not a goodly one , and richly worth all the passion and zeal you have express'd for it ? you know very well that m. abbadie in his excellent treatise of the divinity of christ has shewn you that upon one of your grounds ( viz. the denial of that article ) the mahumetan religion is preferable to the christian , and indeed that you are obliged by it to renounce christianity and turn mahumetans . this truly was a home-thrust . but yet you see the consequence of your general principle reaches further , as leading your not only out of christianity , but out of all religion whether natural or reveal'd , even beyond deism , even into atheism it self . if it does not actually lead you thither the fault is not in the principle , whose connexion with that consequence is natural enough , but 't is because you are not so consistent with your selves as to follow it . and indeed 't is a great happiness that you do not , ( since if you were here better logicians you would be worse men ) though it would be a much greater , if for the danger of being more consistent with it you would be perswaded to lay it down . 13. and that you may be so be pleased further to consider , that though this principle of yours does not eventually carry you as far as atheism , because perhaps the horridness of the conclusion may be a counterweight against the force of the premises ( though you see it naturally tends that way ) yet there is very great danger of its leading you effectually into deism , that not being not accounted now-a-days such a very frightful thing . for as long as you hold that what is above human reason is not to be believ'd , and upon that account reject the christian mysteries , because they are above reason , you lie at the mercy of that argument that shall prove to you that these mysteries are indeed reveal'd , and that the genuin and natural sense of the sacred text declares for them . for if you once come to be convinc'd of that , you will then be obliged in consequence of your principle to renounce that religion which reveals such incredible things , that is the christian , which will be a shrew'd ( indeed an invincible ) temptation to you to throw up all reveal'd religion , and so to turn perfect deists . and i pray god it may not have that effect upon you . 14. but as to the parting with christianity that you will be further tempted to do upon another account . for when you have by your principle stript it , or i may say rather unbowell'd it of its great and adorable mysteries , it will appear such a poor , lank , slender thing to you that you will hardly think it considerable enough to be reveal'd as a new and more perfect , institution by god , or to be receiv'd as such by thinking and considering men. for what will such find so considerable in christianity ( especially as a new institution ) what so visibly peculiar and assuredly distinguishing , what that may infallibly set it above an humane institution , if it be once robb'd of its mysteries ? they may indeed think it a good plain piece of morals , and such as exceeds any other of a known humane composure , but how are they sure but that the invention of man may be able to rise so high , as to compose such a system as this , if you set aside its mysteries ? which therefore i cannot but look upon of all the things that are intrinsic to it ( for i do not here consider miracles ) as the greatest characters of its divinity . and some perhaps would be apt to think them such as without which it would hardly be thought worthy of reception ( especially as a new institution ) even with the help of miracles , which men are always ready , and not without reason , to suspect , when the matters for whose sake they are wrought bear not sufficient proportion to them . which they would also perhaps be inclined to think to be the present case . for what ( would they say ) is there in the christian religion that deserves so great ado , what that should ingage an omnipotent arm to introduce it into the world , by such mighty signs and wonders , if there be indeed nothing wonderful in it , that is , if you take away its mysteries . what cannot a good system of morality ( especially if only a second , and a little more correct edition of a former ) be communicated to the world without alarming heaven and earth , and giving disturbance to the course of nature ? and if christianity be no more , what proportion ( say they ) will it bear to its miraculous introduction ? and what will it be found to have so very considerable as either to deserve or justifie such an apparatus ? it must indeed be allow'd by all to be a good wholsom institution for the direction of manners , but what is there so very great and admirable in it , what that either deserves or answers to so many types and figures and prophetical predictions , what that so copiously sets forth the manifold wisdom of god , and the glory of his attributes , and the nothingness of the creature , and where are those deep things of god , that eye hath not seen nor ear heard , nor have enter'd into the heart of man ( a place which the apostle applies out of the prophet isaiah to the revelations of the gospel ) where i say are those profound things which the spirit of god only that searches all things could reveal , and which even now they are reveal'd the angels desire to look into . you 'l hardly find any thing of so rais'd a character in christianity if you devest it of its mysteries , which therefore may justly be reckon'd as the main pillars of it , without which it will have much ado to support it self . so that in short christianity not mysterious ( how fond soever a certain author is of such a religion ) will make but a very little figure in proportion to its pomp and external splendor , and indeed will almost dwindle down into nothing . 15. it may indeed even without the mysteries make a shift to subsist as a mere system of precepts , and rule of life , though even thus consider'd it will be greatly impair'd and suffer much disadvantage ( as wanting those convincing demonstrations of god's hatred of sin , and of his love towards mankind , and withal those indearing and perswasive arguments for their returns of love , gratitude and obedience towards him , which can only be deriv'd from the redemption of the world by the death and satisfaction of its divine undertaker ) but as a covenant of grace establish'd betwixt god and his offending and estranged creature it cannot possibly stand , but must fall to the ground . so that though the moral or legal part ( as i may call it ) of christianity may at a hard rate continue after the downfall of its mysteries , yet its federal part , and all that is properly gospel in it must needs be involv'd in the ruin and fall with them , that being all built upon the satisfaction of christ , as that again upon his divinity , which is therefore the very foundation of the christian religion , as m. abbadie has by variety of demonstration proved it to be . if then you would have that divine institution stand , and if you would stand fast in it ( both which i am willing to suppose ) have a care how you remove its mysteries , considering how fundamental they are to the building , and how great a share of its sacred weight rests upon them . but endeavour rather to remove your own prejudices , to mortifie your understandings , to study humility , and to restrain the too free sallies of your too curious and over venturous reason by still and silent reflections upon god's infinite greatness , and your own almost as great infirmities , by which one thought well pursued you will ( by the grace of god ) come to a better understanding of your selves than to reject any of his plain revelations merely because you cannot conceive them , and so leaving light and vision to the other life , will be content with other good christians humbly to believe and adore in this . 16. gentlemen , i beseech you seriously to consider what with christian charity and all due civil respect i have here laid before you , and if upon consideration of it you find any weight in it , to let it have its full force and effect upon you . which if you do i hope it may serve by the blessing of god ( to whom for that end i humbly devote this labour ) to convince you , or at least to put you upon such better considerations of your own as may. for i pretend not here to have said all , but to have left many things to the inlargement and improvement of your own meditation , considering the impropriety of doing otherwise to persons of your parts and learning , which i pray god to sanctifie and increase to you . whereby you may perceive that i am not against your making use of your reason . no , i would only have you reason rightly , and that you may do so would have you by all human methods to improve and cultivate your reason as much as you can , being well perswaded that as a half-view of things makes men opiniative , disputatious and dogmatical , so a clear and thorough light makes them humble and distrustful of themselves , and that the more cultivated and improved any man's natural reason is , the easier it will be for him to captivate it to the obedience of faith. post-script . since the committing of these papers to the press i have had the pleasure to peruse mr. whiston's new theory of the earth , for which extraordinary and truly great performance i return him all due thanks , and am very glad to see so great a master of reason and philosophy express so awful and reverential a regard to religion in general , and in particular to the sacred mysteries of it , against which both human reason and natural philosophy have been of late so abusively and profanely imploy'd . how far this ingenious and learned author makes good his great undertaking , or whether this or the former theorist be most likely to be in the right . i shall not take upon me to examin . i only make this observation from both their wonderful attempts that whether they are in the right or no , as to their respective accounts of things , yet they have at least gone so far and offer'd so fairly towards a true explanation of them , as to convince any competent and indifferent reader that the mosaiek records concerning the greater phenomena of creation and providence are not really of so desperate a nature as they were once presumed to be , but are in themselves capable of , and may perhaps in time actually have ( if they have not already ) a true natural solution . as for instance , a universal flood without a miracle , or that the world should be wholly drown'd in a natural way , or according to the laws of motion already settled , and by a train of causes already laid in nature , has been hitherto thought an incomprehensible , and accordingly an impossible thing . but now if these two mighty genius's who have undertaken to give a natural account of this stupendous revolution have neither of them pitch'd upon the very precise way and manner whereby it was brought to pass , yet i think it cannot be denied but that they have said enough between them to convince that the thing was naturally possible , and that a true natural account may be given of it , though they should be supposed not to have hit directly upon that which is so . that is , i mean , they have represented it at least as a conceivable thing , whether they themselves have had the good fortune to conceive of it exactly as it was or no. upon which it is very natural and no less pertinent to the concern in hand to make this further reflexion , that we should not be overhasty to pronounce any thing ( even of a physical , much less of a religious nature ) to be impossible , only because it appears to us to be incomprehensible . for besides that the incomprehensibility of a thing is ( as this whole discourse shews ) no certain argument of its impossibility , and that what appears incomprehensible to our understandings may at the same time be well comprehended by those of angels , not to say of wiser men , perhaps that which appears to us at present to be above all comprehension may in process of time and upon further reflexion and experience so brighten and clear up to our minds , as to be comprehended , or at least to be thought of a comprehensible and possible nature even by our more improved selves . for the incomprehensibility of a thing as such being no absolute affection or intrinsic denomination of the thing it self from its own nature , but only such as affects it from without and in relation to the present capacity of our understandings , there needs no alteration in the nature of the thing to make that comprehensible , which was before incomprehensible , a change in our understandings is sufficient , upon whose greater improvement alone an incomprehensible may become a comprehensible object . so that besides the nullity of the consequence from the incomprehensibility of a thing to its impossibility , even the principle it self from which that consequence is pretended to be drawn may be remov'd , by the present comprehension of what pass'd before with us for an incomprehensible proposition . upon both which considerations we are admonish'd to be very cautious how we conclude any thing in nature , much more in scripture , to be impossible , because to us incomprehensible . and 't is the very use mr. whiston himself makes of the latter of them in the conclusion of his excellent work , from which i think it worth while to transcribe a passage both for the advantage of the present argument , and the greater conviction of the reader , to whom , as well as to my self , it must be no little satisfaction to see the sentiments of so great an author concur with mine . the measure of our present knowledge ( says he ) ought not to be esteem'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or test of truth ( the very proposition almost in terms of my fourth chapter ) or to be opposed to the accounts receiv'd from profane antiquity , much less to the inspired writings . for notwithstanding that several particulars relating to the eldest condition of the vvorld and its great catastrophe's , examine'd and compared with so much philosophy as was till lately known , were plainly unaccountable , and , naturally speaking , impossible ; yet we see now nature is more fully , more certainly , and more substantially understood , that the same things approve themselves to be plain , easie , and rational . 't is therefore folly in the highest degree to reject the truth or divine authority of the holy scriptures because we cannot give our minds particular satisfaction as to the manner , may or even possibility of some things therein asserted . since we have seen so many of those things , which seem'd the most incredible in the whole bible , and gave the greatest scruple and scandal to philosophic minds , so fully and particularly attested , and next to demonstrated from certain principles of astronomy and natural knowledge ; 't is but reasonable to expect in due time a like solution of the other difficulties . 't is but just sure to depend upon the veracity of those holy vvriters in other assertions , whose fidelity is so intirely establish'd in these hitherto equally unaccountable ones . the obvious , plain , or literal sense of the sacred scriptures ought not without great reason to be eluded or laid aside : several of those very places which seem'd very much to require the same hitherto , appearing now to the minutest circumstances , true and rational , according to the strictest and most literal interpretation of them . vve may be under an obligation to believe such things on the authority of the holy scriptures as are properly mysteries ▪ that is , though not really contradictory , yet plainly unaccountable to our ( present degree of ) knowledge and reason . thus the sacred histories of the original constitution , and great catastrophe's of the vvorld have been in the past ages the objects of the faith of iews and christians , though the divine providence had not afforded so much light as that they could otherwise satisfie themselves in the credibility of them , till the new improvements in philosophy . and this is but just and reasonable . for sure the ignorance or incapacity of the creature does by no means afford sufficient ground for incredulity , or justifie men in their rejecting divine revelation , and impeaching the veracity or providence of the creator . with which weighty , and to the present purpose very pertinent words of this worthy author i seal up my own , and leave them both to the consideration of the reader . finis . corrections . page 176. line 22. after describe read its . p. 250. l. 11. r. confuted . p. 206. l. 17. after perfections , r. are as . p. 273. l. 1. r. proceeds . p. 287. l. 12. for as his vicar does , r. whatever his vicar may do . p. 289. l. 23. after or , r. as . p. 292. l. 9. r. scrutiny . p. 303. l. 17. r. christian. books printed for , and sold by s. manship at the ship in cornhil , near the royal exchange . a collection of miscellanies , consisting of poems , essays , discourses and letters ; in large 8 o. theory and regulation of love ; a moral essay in two parts : to which is added , letters philosophical and moral , between the author and dr. more . the 2 d. edition in 8 o. practical discourses upon the beatitudes of our lord and saviour jesus christ. to which are added , reflections upon a late essay concerning humane understanding . vol. i. the third edition , in 8 o. practical discourses upon several divine subjects . vol. ii. practical discourses upon several divine subjects . vol. iii. letters philosophical , moral , and divine , to the reverend mr. iohn norris , with his answers in 8 o. treatises upon several subjects : formerly printed singly , now collected into one volume , in 8 o. large . an account of reason and faith , in relation to the mysteries of christianity , in 8 o. large . these eight writ by the reverend mr. john norris , rector of bemerton near sarum . a treatise of sacramental covenanting with christ. shewing the ungodly their contempt of christ , in their contempt of the sacramental covenanting : with a preface chiefly designed for the satisfaction of dissenters ; and to exhort all men to peace and unity ; in 8 o. an explication of the creed , the 10 commandments and the lord's prayer , with the addition of some forms of prayer , price 1s . 6d . a dialogue betwixt two protestants ( in answer to a popish catechism , called , a short catechism against the sectaries ) plainly shewing , that the members of the church of england are no sectaries , but true catholicks , in 8 o. price 2s . poetick miscellanies , in 8 o. price 1s . 6d . the christian monitor , the nineteenth edition , price 3d. having already sold 95 thousand ; and those that are charitably disposed may have them for 20s . the hundred , and so proportionably for a smaller quantity . these five writ by the reverend mr. jo. rawlet . an essay concerning humane understanding , in four books , the third edition , with large additions , by io. locke gent. folio . malebranch's search after truth , compleat in 2 vol. 8 o. to the 2 d. is added the author's defence against the accusations of m. de la ville . also the life of f : malebranch . done out of french by mr. sault . christian conferences , demonstrating the truth of the christian religion and morality . by f. malebranch . practical discourses on the pararables of our blessed saviour . by f. bragge vicar of hitchin in hertfordshire . a new voyage into italy , with necessary instructions for those who undertake the same , by max. misson , in 2 vol. done out of french , and illustrated with sculp . the roman history , from the building of the city to the perfect ●ettlement of the empire by augustus caesar. by sa. echard , the 2 d. edition with amendments . a full , large and general phrase book . by vv. robertson a. m. price 5s . bound . reflections on the good temp● and fair dealing of the animadve●ter upon d. sherlock's vindication or the holy trinity , 4 o. price 6d . essays of michael seignieur de montaigne , in 3 books . done into english by c. cotton esq in three vol. a sermon concerning the excellency and usefulness of the common prayer . by vv. beveridge , d. d. the eleventh edition , price 3d those that are charitably disposed may have them for 20s . the hundred . — his sermon before the queen , price 6d . a new voyage to the levant , containing remarkable curiosities in germany , france , italy , malta & turkey , by the sieur de mont. the second edition , price 5s . notes, typically marginal, from the original text notes for div a52412-e850 * see mrs. bourignon 's works at large ▪ particularly vol. 7. part 2d . pag. 193. as also mr. poiret 's oeconomic divine vol. 5. p. 338. luk. 18. 8. rom. 11. 19 , 20 , 21 , 22. ioh. 15. 2. 2 tim. 3. 2 pet. 2. in the preface to his metaphysical meditat. notes for div a52412-e1770 philoso . contract . p. 242. recherche de la veritè . liv. 1. p. 10. notes for div a52412-e3300 2 tim. 1. 12. 22 ● . q. 1. art. 1. chap. 7. artic. 9. tom. 9. p. 107. 2 pet. 5. heb. 11. 1. 2 thes. 2. 4. heb. 11. 8. joh. 〈◊〉 40. notes for div a52412-e5250 avis stir le table●● du socinianisme . traité 1. pag. 14 ▪ notes for div a52412-e6500 l' art de penser . p. 432. cogit . rational . de deo , p. 296. mr. malebranche . * veritas immortalis est , veritas incommutabilis est , veritas illud verbum est de quo dicitur in principio erat verbum , & verbum erat apud deum & deus erat verbum . s. austin in psal. 123. iob 11. 7. psal. 97. 2. rom. 11. 33. * i the rather instance in the divine immensity , because the d●vout psalmist does herein parti●ularize his ignorance , making it the subject of his astonishment rather than his curiosity . such knowledge is too wonderful for me , it is high , i cannot attain unto it , psal. 139. ●erardi de vries prasessoris v●tra● 〈◊〉 , exercitationes rationales de deo , divinisque perfectoinibus pag. 248. notes for div a52412-e8960 psal. 4. le clerks physics . pag. 14. notes for div a52412-e9630 〈…〉 recherche de la verité . tom. 2. p. 165. 〈…〉 . notes for div a52412-e10660 psal. 32. 10. notes for div a52412-e11050 〈…〉 . christianity not my●ter ▪ p. 90. serm. of the mysteries of the christian faith. notes for div a52412-e11270 life of christ , p. 184. 1 cor. 2. 9 , 10. 1 pet. 1. 12. notes for div a52412-e12430 p. 379. the mystery of faith opened up, or, some sermons concerning faith (two whereof were not formerly printed) wherein the nature, excellency, and usefulnesse of that noble grace is much cleared, and the practice thereof most powerfully pressed : whereunto are added other three sermons, two concerning death / by mr. andrew gray ...; all these sermons being now carefully revised, and much corrected. gray, andrew, 1633-1656. 1669 approx. 342 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a41843 wing g1617 estc r39450 18419754 ocm 18419754 107527 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41843) transcribed from: (early english books online ; image set 107527) images scanned from microfilm: (early english books, 1641-1700 ; 1634:15) the mystery of faith opened up, or, some sermons concerning faith (two whereof were not formerly printed) wherein the nature, excellency, and usefulnesse of that noble grace is much cleared, and the practice thereof most powerfully pressed : whereunto are added other three sermons, two concerning death / by mr. andrew gray ...; all these sermons being now carefully revised, and much corrected. gray, andrew, 1633-1656. [12], 216 p. printed by george swintown and james glen ..., edinburgh: 1669. errors in paging: p. 78 misnumbered 76. imperfect: tightly bound, with print show-through and some loss of print. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -sermons. faith -sermons. salvation -sermons. death -sermons. sermons, english -17th century. 2004-01 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-05 john latta sampled and proofread 2004-05 john latta text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the mystery of faith opened up : or some sermons concerning faith ( two whereof were not formerly printed ) wherein the nature , excellency , and usefulnesse of that noble grace is much cleared , and the practice thereof most powerfully pressed . whereunto are added other three sermons , two concerning the great salvation , ( one of these not formerly printed ) and a third concerning death . by mr. andrew gray , late minister of the gospel in glasgow . all these sermons being now carefully revised , and much corrected . joh. 3. 18. he that believeth not , is condemned already , because he hath not believed in the name of the only begotten son of god. edinburgh , printed by george swinton and iames glen , anno 1669. mr. gray's mystery of faith. christian reader . among many weighty and soul pierceing sentences that you will find in these following sermons , this is one● ; that the professors of this ●ge , whether they go to heaven or hell , they will be the greatest debtors that shall be in ●ither place● : the 〈◊〉 to the free grace of god , and the other to his justice : and certainly , if we speak of those in this time , whose ●lessed lot it shall be to inherit the kingdom , ●hey cannot but acknowledge themselves in●ebted to his love , above all that have gone ●efore them ▪ for w●shing them from such ugly ●●llutions , ●● this generation hath been defiled ●ith ; for bringing them through so great tri●●ilations , preserving them in the midst of so ●●eat ten●ations , and dangerous s●ares as have ●compassed them ; yea , and still keeping in the ●●ght before them , notwithstanding of so many ●asts ( if we may so speak ) from all the four ●inds of , hell to blow it out . and on the other ●nd , if we speak of these whom in this ge●●ration shall perish ▪ assuredly their debt unto ●ivine iustice must be exceeding great , above ●●l who are gone down to the pit before them ; ●●cause the roll of their mercies will be found have been many ●●bits longer ▪ and many cu●s broader , than theirs who lived in the pre●ding ages ; and the great things that the ●●rd hath wrought in our dayes , have born a greater testimony against the wickednesse , hardnesse and atheism of this time , then of many former . but above all , the great measure of gospel-light that he hath no lesse plentifully offered , then wonderfully preserved to this generation , beyond all our ancestors ; hath undoubtedly made the sin of these who shall utterly reject their own mercy , so out of measure sinfull , and their unbelief so exceedingly inexcusable , that their guilt must needs justifie corazin and bethsaida , or sodom and gommorrah in that day when every man shall give account of himself to god : and amongst the many preaching witnesses that ( al as we are afraid ) shall compear in that day against many yet living in their pleasures , and dead while they live : this now glorified author cannot but be one , whose testimony must be very condemning , especially to the vain , loose , negligent and time-wasting youth in this age : for when h● was first drawn to the ministry , he was but youth indeed , scarce twenty years compleat ; f●● within that age , that by the constitutions o● this church ( except in case of more then common abilities which indeed he had ) is required for entring to that great and holy calling . and for the space of two years after ( whic● was all the time that the church enjoyed his labour , he was helped to presse the truths an● threatnings of god so home upon the conscience of his hearers , that as it was observed of him , b● one of his most learned and pious colleagu● master durham , who is now in glory with him he did many times cause the hair of their head stand up : the lord not only hereby verifying his word , that he can take the weak things of the world to confound the strong , and out of the mouth of babes can perfect his own praise , but designing also ( as would seem of purpose ) to send a boy out of the school for a reprover of the sluggishnesse of his people , that thereby the aged might be the more ashamed , and the younger more afraid : neither do wee think that this was all ; but truely when we consider what measure of graces , gifts and experiences the lord did bestow upon so young a person , and then with what humility , self-denial , gravity , prudence , diligence , authority and moderation he was helped to manage these talents during that short time of his ministry ; it may be justly conceived that the lord brought him forth to be a great conviction even to many of us in the ministery who came into our masters vineyard long before him , and will go out behind him : and indeed to us it looketh somewhat like the lords taking up of the little childe and setting him amongst the midst of his contending disciples in these times , that even they who would be greatest amongst us , might be least , and see somewhat of their own weaknesse . as to this little peece , whatever yee shall finde in it : it hath this to say for its self , that whereas many writings in the world , do intrude themselves upon the presse , yet this the presse hath violently thrust into the world : for some young student , from his good affection to the edification of the lords people , and ( no doubt ) from his high esteem of the precious author his memory , having given in to the presse a copie of some of these sermons , being only notes taken from his mouth when he preached them , no sooner were they seen abroad , but all the presses in the nation fell a labouring about them , so that ▪ ( if we mistake not ) in lesse no● two or three months time , three or four impressions were cast off , yet all of them so imperfect and maimed , that howbeit the excellency of the matter , and the fresh remembrance of the worthy author his name , made them very sweet to many ( especially those who had heard him preach ) yet the unsuitable dresse wherein they appeared and their mistakes of the first writers ( they being hardly able to take up every thing as it was spoken ) occasioning diverse material failings in the sense , besides lesser faults , could not but be a trouble to those who were acquainted not only with the singular graces , but parts also of that eminent youth . this gave occasion to some friends to speak a little what way these prejudices which both the truth and the authors name might ●ly under , by these uncorrect impressions might be taken off . and finding that the copie ▪ which by providence the worthy young gentlewoman who was his wife , had lying by her though it was but notes taken from his mouth , yet was the most correct that could be found : and that it also did contain the whole purposes that he had preached upon these texts ; yea , the whole purposes concerning faith , that he had preached according to that method , proposed in the first of the sermons formerly published . this was undertaken to be revised by some , who albeit none of the fittest for these imployments , yet rather or nothing should be done in the businesse , were con●tent to bestow some hours upon it , according a● other necessary imployments would permit . and now having sought out all the notes of these sermons which we could finde from other hands , and compared them with the copie abovementioned , wee do again present them unto the lords people , not with any confidence that our pains hath put any new lustre upon them ; only wee have some hopes that the whole subject being now before them , and these things in the way of expression helped , which either might seem to be somewhat unpleasant , or liable to mistakes , they shall not n●w be lesse edifying , nor lesse acceptable then formerly they were . we did not think fit to make any considerable alterations ●●●o the method , or other things of that kind , lost ●aply by straining his excellent purposes too much , to shape them to the ordinary rules , or to reduce them to that order which might best have pleased our selves we should have wronged the matter it self , at least , have put these to a losse who did hear him preach , and it may be ●ow upon their reading things in that same order as they heard them , will be the more readily brought under the impressions of that livelinesse , power and weight which ( it may be ) formerly they felt upon their hearts when he was speaking . if the method do not altogether satisfie some spirits , or the explication seem not so fult , or ●f they finde some introductions which possibly ●ead not in so close , or seem not so sib to the subject of the sermon , or happly now and then , there bee some little digressions from the main purpose , wee shall desire that this may not at all bee constructed to bee the authors ignorance of rules and method , or his want of abilities in humane learning : it being known to these who were best acquaint with him , that hee had indeed a scholastick spirit , and was in reading far beyond his age and opportunities for studying . but as to all these , wee shall intreat you rather to consider , 1. his age , and that his gift was but in the very moulding and breaking ( as wee speak ) in the point of order and method , when the lord was pleased to call him home from his work . 2. that every man hath his proper gift of god , wh● in his great wisdom ( and certainly for the good of his church ) doth so order , that there is somewhat singular and peculiar almost in every mans way , as to these things . 3. for any thing we know , hee had never that high esteem of this or any other of his labours , as to design an● of them for publick view : and these are bu● notes taken from his mouth . 4. we are perswaded hee studied more his hearers than himself . ye will easily perceive , when ye have bu● read a little , that hee hath been a man of a ver● zealous temper ; that the great ●ensil of hi● spirit , and that which hee did wholly spend himself about , was to make people know their dangerous condition by nature , and by all means t● perswade them to believe , and lay hold upo● the great salvation : and truely that a ma● in such a frame should lesse attend to these lesse things is not to be wondered at . and indeed , though these things be good in themselves , and worthy to be looked to in their own place , yet for a minister of the gospel , in all auditories , and upon all occasions , to pin up every purpose to such a method , and insist into such a measure of explications and criticismes upon words , it is but to ●etter himself , and to starve his people . 5. consider the dulnesse of the most part of hearers in this age , and how hard a thing it is to awake a sleeping world , and to get them but to think that it doth concern them to hear in earnest ; and possibly it was not a small piece of spiritual wisedome in him , ( and it may be not unfit to be imitated by others ) to begin or end all his sermons with an awakening word concerning heaven , or hell , or iudgement , and the danger of choising the evil , and refusing the good . 6. for digressions , the truth is , that his soul was so filled with such longings after heaven , and glory , and so inflamed with the love of christ , ( especially towards the latter end of his race ) that when he fell upon these subjects , upon which ( ye will see ) most of these digressions are , he could not well contain himself , nor easily bring off his own spirit ! a thing not unusual to the saints in scripture . and howbeit such things might seem somewhat singular ( in the time ) and not so coherent ; yet now we have grounds to apprehend that they were often strong influences of the lords spirit , stirring up a lamp ( as it were ) into a sudden blaze , that was not to burn long in his church . but now we shall detain you no longer , only this we may assure you of , that although these sermons are neither so exact , nor so full as doubtlesse they would have been , if they had come from the authors own pen , yet as we dare say , they were studied with prayer , preached with power , and backed with successe ; so also , if ye shall read them with consideration , meditate with prayer , and practise with diligence , ye shall neither find your time nor pains ill bestowed , but shall have cause to blesse the lord for this amongst other helps that he hath given , for making you meet for the inheritance of the saints in light . that it may be blest to this end , is the earnest desire and prayer of your servants in the work of the lord , ro. trail . jo. stirling . the mystery of faith opened up . sermon i. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. this everlasting gospel ( in which there are drawn so many precious draughts and divine lineaments of the transcendent beauty of a crucified saviour , and of the riches of his unsearchable grace ) is a most precious and excellent thing , not onely because it doth contain most absolute and sublime precepts and commands , in the exercise and obedience of which , we do not only attain unto the highest pitch in holinesse , but likewise , because it containeth most rich and precious promises , in the possession and fruition of which wee are advanced to the highest pinacle of eternal blessedness , this is clear in the grace of faith ; for what doth more purifie the heart and stamp it with the image of the invisible god then this grace of faith ? and what richer promises are annexed to any duty then to this duty of believing , to wit , everlasting life , and fruition of god. so that if we have dwelt fourty dayes at the foot of mount sinai , and had been under the greatest discovering and condemning power of the law , we may yet come with boldnesse to mount sion , and there imbrace jesus christ , who is the end of the law for righteousnesse to such as believe ; upon which mount hee standeth holding forth the golden scepter of his peace , desiring us to imbrace him , and is crying out that word in isa. 65. 1. behold me , behold me . o may wee not summond angels , and these twenty four elders about the throne , to help us to wonder , that ever such a command as this came forth , that wee should believe on the name of the son of god , after that wee had broken that first and primitive command , that we should not eat of the forbidden tree : was not this indeed to make mercy rejoyce over judgement ? and o may wee not wonder at the precious oath of the everlasting covenant , whereby he hath sworn , that hee delighteth not in the death of sinners ? what ( suppose yee ) were poor adams thoughts when at first the doctrine of free-grace , and of a crucified christ jesus a saviour , was preached unto him in paradise ? what a divine surprisal was this , that heaven should have preached peace to earth , after that earth had proclaimed war against heaven ? was not this a low step of condescendency ? to behold an offended god preaching peace and good will to a guilty sinner ; what could self-destroying adam think of these morning and first discoveries of this everlasting covenant ? christ , as it were , in the morning of time giving vent to that infinite love , which was resting in his bosome and precious heart , before the foundation of the world was laid . wee know not whether the infinitenesse of his love , the eternity of his love , or the freedom of it , maketh up the greatest wonder ; but sure , these three joyned together , make up a matchlesse and everlasting wonder . would any of you ask the question , what is christ worth ? wee could give no answer so suitable as this , it is above all the arithmetick of all the angels in heaven , and all the men on earth , to calculate his worth , all men here must be put to a divine non plus ; this was iobs divinity , iob 28. 13. man knoweth not the price of wisedome . and must not jesus christ who is the precious object of faith , and wisedome of the father , bee a supereminent and excellent one , who hath that name of king of kings , and lord of lords , not onely ingraven on his vesture , ( which pointeth out the conspicuousnesse of his majesty ) but even also upon his thigh , to point out that in all his goings and motions , hee proveth himself to bee higher then the kings of the earth ? and howbeit the naked proposing of the object doth not convert , yet if once our souls were admitted to behold such a sight as christ in his beauty and majesty , and to bee satisfied with the divine rayes of his transcendent glory , then certainly wee should finde a blessed necessity laid upon us , of closing with him ; for christ hath a sword proceeding out of his precious mo●●h , by which hee doth subject and subjugate his own to himself , as well as hee hath a sword girded upon his thigh , by which hee judgeth and maketh war with his enemies . wee confesse it is not only hard , but simply impossible to commit a hyperbole in commending of him ; his worth being alwayes so far above our expressions , and our expressions alwayes so far beneath his worth , therefore wee may be put to propose that desire unto him , exalt thy self , o lord , above the heavens . but now to our purpose , being at this time to begin our discourse upon that radicall and precious grace of faith , wee intend to speak of it under this twofold notion and consideration : first , we shall speak of it as it is justifying , or as it doth lay hold upon the righteousnesse of a crucified saviour , makeing application of the precious promises in the covenant of free grace , which wee call justifying faith. and in the second place , we shall speak a little-unto faith , as it doth lay hold upon christs strength , for advancing the work of mortification , and doth discover the personal excellencies of iesus christ , by which wee advance in the work of holinesse and divine consormity with god , which wee call sanctifying faith. however , it is not to bee supposed , that these are different habits of faith , but different acts flowing from the same saving habit , laying hold and exercising themselves upon christ in different respects , and for diverse ends . now to speak upon the first , we have made choice of these words . the apostle iohn , in the former verse , hath been pointing out the precious advantages of the grace of obedience , and of keeping of his commands ; that such a one hath , as it were , an arbitrary power with god , and doth receive many precious returns of prayer : as likewise , that one who is exercised in the grace of repentance , is gods delight : which is included in this , that he doth these things that are well pleasing in his sight . and now in these words hee doth , as it were , answer an objection that might bee proposed , about the impossibility of attaining these precious advantages , seeing his commands were so large , and that hardly could they bee remembered . this hee doth sweetly answer , by setting down in this one verse a short compend or breviary both of law and gospel , viz. that wee should love one another , which is the compend of the law : and , the we should believe on the name of his son ; which is the compend of the gospel ; and by this he sheweth the christian , that there are not many things required of him , for attaining these excellent advantages ; but if he exercise himself in the obedience of these two comprehensive commandments , he shall find favour both with god and man. and as concerning this precious grace of faith , wee have , 1. the advantages of it implied in the words , and clear also from the scope , as ( no doubt ) all the commands have infinit advantages infolded in their bosome , which redounds to a believer , by his practising of them . and , 2. the excellency of it holden forth in the words , in that it is called , his command , as if hee had no other command but this . ( and the greek particle is here prefixed , which hath a great deal of emphasis and force in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but , 3. there is this also , the absolute necessity of this grace , holden forth here in this word , his commandment : as if he would have said , by proposing of this command , i do set life and death before you , and that ye would not conceive that it is an arbitrary and indifferent thing for you to believe , or not : but be perswaded of this , that as an infinite advantage may constrain you to the obedience of it , so absolute necessity must perswade you to act that which is of your everlasting concernment . and lastly , yee have the precious object ▪ upon which faith ( which is justifying ) doth exercise it self , and that is upon the name of the son of god ; and ( no doubt ) faith is that excellent grace , which doth elevate the soul unto a sweet and inseparable union with christ ▪ and is that golden and precious knot , that doth eternally knit the hearts of these precious friends together . faith is that grace that draweth the first draughts of christs precious image on our hearts , and by love doth accomplish and perfire them . now faith taketh hold not onely on the faithfulnesse of god , that hee is a god of truth , and that in him there is no lie : but likewise it taketh hold on the omnipotency of god , that hee is one to whom nothing is too hard : and on the infinite mercy and love of god , that hee is one who doth delight to magnifie this attribute above all his works : and these are the three great pillars of justifying faith. from the first , it answereth all these objections of sense , which do ordinarily cry forth , doth his promise fail for evermore ? and that with this one word , if hee hath once purposed it , hee will also do it , and if hee hath once spoken it , hee will also make it come to passe . from the second , it answereth all these objections that may arise from carnal reason and probability , which tend to the weakning of his confidence ; and these do oftemtimes cry out , how can these things be ? but faith laying hold upon the omnipotency of god , it staggers not at the promise , but is strong in the faith , giving glory to god. and it is the noble and divine exercise of this heroick grace of faith , that these objections of reason and probability , which it cannot answer , it will lay them aside , and yet close with the promise . which was the practice of believing abraham , who considered not his own body being weak , nor the barrennesse of sarahs womb . as likewise , it was the commendable practice of that woman , matth. 15. who not being able to answer the second trial of her faith from reason , yet notwithstanding , faith made her cry out , have mercy upon mee , o son of david . and from the last , a christian doth answer all the arguments of misbelief , which do arise from the convictions of our unworthinesse and sinfulnesse , which makes us oftentimes imbrace that divinity of peters , luk. 5 ▪ 8. depart from me , for i am a sinful man. but faith taking hold on the infinite mercy and love of christ , it answereth all with this , he walks not with us according to that rule of merit , but according to that precious and golden rule of love and boundlesse compassion . but before we shall speak any thing unto you of these things , wee would a little point out some few things to be known as previous to these : we shall not dwell long in pointing out the nature of justifying faith , it is that grace whereby a christian being convinced of his lost estate , and of an utter impossibility to save himself , he doth flee to the righteousnesse of jesus christ ; and unto him who is that precious city of refuge , and there doth abide till our high priest shall die , which shall not be for ever . or if ye will , it is a sweet travelling of the immortall soul , betwixt infinite misery , and infinite mercy , betwixt an utter impossibility to save our selves , and a compleat ability in him to save to the uttermost , betwixt abounding sin , and superabounding mercy . hence faith is often holden forth to us in scripture , under that notion of coming , isa. 55. 1. ho every one that thirsteth come ye to the waters . rev. 22. 17. whosoever will , let him take the water of life freely , heb. 7. 25. wherefore he is able also to save them to the uttermost that come to god by him . and we may say by the way , that if once a sinner could be brought to this , to count all his own righteousnesse but filthy rags , and to belive that a man is as really justified before god , by imputed righteousnesse , as if it were by inherent holinesse ; surely such an one were not far from the kingdom of god. neither shall we stand long to point out this unto you , that it is your duty to believe , for it is clear , not only from this place , but likewise from isa. 45. 22. look unto me , and be ye saved , all the ends of the earth . matth. 11. 28. come unto me all ye that labour and are heavy laden , and i will give you rest . joh. 14. 1. ye believe in god , belive also in me . isa. 55. 1. ho , every ▪ one that thirsteth , come ye to the waters ▪ and he that hath no money , come , buy without money and without price . but oh! it 's a great misery of many ( and that which may be a subject of perpetuall lamentation ) that we can neither be subject to the law , as commanding , to obey it , or as threatning , to believe it ; nor , to the gospel as promising , to imbrace it , and sweetly to receive it . o but that primitive temptation and delusion whereby sathan did deceive our first father , is that whereby he yet seeks to catch and delude many souls , viz. that though we eat of the forbidden fruit , and walk in the vain imaginations of our own hearts , yet he doth suggest this to us , that we shall not die , but shall once be as god. this is sathans great and de●●ding divinity ; and therefore , to inforce his great and precious command a little further , wee shall propose these considerations , first , that the gospel hath laid no obstruction in our way of closing with christ ▪ and partaking of the effects of the gospel ▪ but on the contrary , sheweth that the great impediment is our want of willingnesse , which wee lay in our own way : as is clear from ▪ ioh. 5. 40. yee will not come to mee that yee may get life : as likewise from rev. 22. 17. where the gates of the gospel are cast open , and whosoever will , are commanded to enter ▪ in : so that , although you may father your misbelief upon your inability , or that your spot is not the spot of his people , yet know , that the rise and original of it is , the want of willingnesse . but , to make this more clear , wee would have you knowing this , that all the qualifications annexed to this commandement of faith as that in matth. 11. 28. speaketh out the qualifications rather of these that will come than of all these that ought to come ; o● hee inviteth these , that through the spiri● of discouragement and misbelief , have the greatest reluctancy to come . and may no● that ▪ cardinal and soul-refreshing promise ioh. 6. 37. stop the mouth of misbelief so that it should have nothing to say ? h● that cometh unto mee , i will in no wayes cas● out . yee may reduce your misbelief rather to the sinfulnesse of your will , than to the sinfulnesse of your walk ; and if once yee could come the length of willingnesse to imbrace jesus christ , all other objectio● and knots should be sweetly loosed and dissolved . secondly , consider , that though we should pray the on half of our time , and weep the other , yet if we want this noble grace of faith , the wrath of god shall abide on us . what are all the works of these hypocrites , and these g●●string acts of law-sanctification , but a plunging of our selves in the ditch , untill our own cloaths abhorre us ; therefore it is , that after the prophet zachary ▪ hath made mention , in the 12. chapter of his prophesie , of making bitter lamentation for him whom wee have pierced , as for an only son ; yet in the beginning of the 13. chapter , he maketh mention of a fountain opened to the house of david , for sin and for uncleannesse : which may intimate unto us , that , although we have washed our selves with our own tears , yet there is use of the bloud of christ , and that we must bee washed in that fountain , even from our own righteousnesses , which are but as filthy rags . thirdly , consider that great and monstrous sinfulness that is in this sin of unbeleif , we will strain at a g●at , but many will easily swallow down this camel : we will tith mint and anise , and fast twice in the week , but neglect faith and love , and judgment , which are the weightier things of the law. and indeed , there are these things which speak out the sinfulnesse of unbelief . 1. that when the holy ghost is sent to convince the world of sin , ioh. 16. 9. he pitched upon this sin , as though there were no other sin of which the world had need to be convinced ; he will convince the world of sin , because they believe not on the son of god : and ( no doubt ) there is more sinfulnesse in that sin , than in many breaches of the morall law , it being a sin against matchlesse love , and against that which is the remedy of sin . 2. that it is called by way of eminency , disobedience , as is clear from heb. 4. 11. lest any of you fall after the same example of unbelief : or as the word may be rendered , lest any of you fall after that example of disobedience , eph. 2 ▪ 2. 3. that among all these that shall be eternally excommunicate from the presence of the lord , and from the glory of his power , these that are guilty ▪ of this sin of unbelief , they are put in the first place , rev. 21. 8. and , 4. that unbelief doth contradict and deny these three precious and cardinall attributes of god. 1. doth not unbelief contradict his faithfulnesse , and make him a liar ▪ 1 ioh. 5. 10 ▪ 2. doth it not contradict the infinitenesse of his power . and , 3 ▪ the infinitenesse of his love : and supposeth that there is something too hard for him , which his power cannot reach , nor his infinite love overcome . we may reduce many of our questions , and disputings of his good will , to this original , viz. to the disputing of his power . no doubt , if we belong to him , we shall once sing that note of lamentation over ▪ our unbelief , this is our infirmity , for changes are from the right hand of the most high. and lastly , to enforce this precious command of faith , consider that it is his command which speaketh forth this , that we must not take an indulgence or dispensation to our selves , to believe , or not to believe at our pleasure . and is it not a strange thing , that christians are lesse convinced of the breaches of the commandements of faith , then of other commands ? they think misbelief to be but a zoar , a little sin . and it proceedeth either from this , that the convictions of other sins ( as the neglect of prayer , or the sin of swearing , or committing adultery ) do arise from a natural conscience : ( for there is somewhat of natures light to make us abominate and hate them , when yet the light of nature will not lead us to the convictions of the sinfulnesse of misbelief , it being a gospel and more spiritual sin ) or it proceedeth from this , that unbelief doth ordinarily passe vail'd under the vizard of some refined vertue , as humility and tendernesse , though that rather it may be said , that it is pride and ignorance , cloathed with the garments of humility . and no doubt , christ doth account it obedience to this commandement of faith , the greatest act of humility , as is clear from rom. 10. 3. where it is called submission , they submitted not to the righteousnesse of god , or else it proceedeth from this , that we conceive that the commandment of faith , is not of so large extent as other commands , and so doth not bind us to the obedience of ●t . but know this , that it shall be the condemnation of the world , that they have not believed on the name of the son of god : and no doubt , but it is sathans great design and cardinall project , to keep us back from obedience to the commandement of faith , and that we should not listen to the precious promises of this everlasting gospel , but should reject the counsel of god against our selves , and refuse his precious and divine call . the second previous consideration that we would give , shall bee to show you what are the causes that there is so much disputing of our interest , and so little beleiving , that we are unstable as water , marring our own excellency , spending so much of our time in walking under a cloud and are so seldom admitted to read our names i● these precious and eternall records of heaven ? no doubt , these things have influence upon it ▪ viz. 1. that we are more judging of god by his dispensations , then by hi● word , supposing ever the change of his dispensations to speak forth the change of ou● state ▪ this is misbeliefs divinity , that whe● sense cannot read love in his face , but he appeareth to frown , and to cast a cloud ove● it , then it is presumption ( saith sense ) t● read love in his heart , or in his word . bu● know it was a self denying practice of , believing iob , to cry out , though he shoul● kill me , i will believe in him . therefor● make not dispensations your bible , other ▪ wise ye will stumble at the noon-ride of th● day , and shall halt in your way . knew y● never what such a thing as this meaned , to ascend in overcoming thoughts of his love , notwithstanding any thing that his dispensations might preach ? we conceive , that if the eyes of our faith were opened , we might see infinite love engraven on the darkest acts and most dismal-like dispensations of his to us , though it bee oftentimes written in dark and ●im characters of sense . 2 ▪ there is this likewise which hath in●●uence upon our so much disputing and misbelieving , viz. a guilty conscience , and the ●ntertainment of some predominant lust , which oftentimes occasioneth our walking in darknesse , and having no light : this is ●lear from 1 tim. 1. 19. where that precious ●ewel of faith can bee holden in no other place but in a pure conscience , that is that ●oyal palace wherein it must dwell ; and ●o doubt , if once wee make shipwrack of a ●ood conscience , wee will erre concerning our ●aith . a bosome idol , when it is intertained ●oth exceedingly mar the vigorous exercise ●f these graces , which are evidences of our faith . and certainly , grace rather in its ●egrees , than in its sincerity or simple being onely , is that which giveth the clear evidence of faith. therefore when we find not love ●● its high and eminent actings , wee hardly win to make it any clearly concluding demonstration of our faith. 3. as likewise , a bosome idol , when it is ●ntertained , maketh use to lose much of our ●igh esteem and reputation of jesus christ ; which doth exceedingly interrupt the sweet and precious actings of faith. for it is certain , that if once the immortal soul be united to jesus christ by the bond of love and respect , then our faith will increase with the increase of god. our intertainment of a bosom idol is ordinarily punished with the want of the sensible intimations of his peace , and of our interest in him ; so that sometimes his own are constrained to cry out , god hath departed from mee , and he answereth mee not , neither by dreams nor visions . 4. there is that likewise that hath influence upon it , our not closing absolutely with jesus christ , but upon conditions and suppositions . we make not an absolute and blank resignation of our selves over unto christ , to hold fast the covenant , notwith ▪ standing hee should dispense both bitter and sad things to us ; but wee conceive that christs covenant with believers , is like tha● covenant that god made with noah , tha● there should bee summer and winter , seed● time and harvest , night and day , unto christian. a christian must have his nigh● as well as his day : hee must once sowe i●● tears , before hee reap in joy ; and hee mus● once go forth , bearing his precious seed , b●fore hee can return bearing his sheaves in hi● bosome : and that this hath influence upo● our instability , may bee seen from this , th●● often a christian , after his first closing wit● christ , hee meeteth with desertion in poi●● of tendernesse , in point of joy , and in poi●● of strength , so that his corruptions see● now to be awaked more then formerly , th● hee wants those seeming injoyments of him which formerly he had : and that much of ●is softnesse of heart hath now evanished , which is clear somewhat from heb. 10. 32. that after they were enlightened , they ondured great fight of afflictions , for the word that ●● there rendered afflictions , signifieth inward ●roubles through the motions of sinne , as well as outward afflictions , gal. 5. 24. and god useth to dispense this way to his own , ●ot only to take trial of the sincerity of our ●losing with him , but to make our faith ●ore stedfast and sure . and no doubt , if we ●ose not absolutely with christ ( when ●nder these ▪ temptations and trials ) we will ●eject our confidence as a delusion , and sup●ose it to bee but a morning dream ; there●ore it were a noble and divine practice of a ●hristian to close with christ without re●ervation , seeing hee doth dispence nothing ●●t that which may tend to our advantage . ●nd we would say to such as are under these ●emptations , that if yee endeavour to resist ●●em , it is the most compendious and excel●●nt way to make your hearts , which now ●●e dying as a stone , to bee as a watered gar●●n , and as springs of water , whose waters fail ●●t , and to make you strong as a lion , so that 〈◊〉 temptation can rouse you up , but you all bee enabled to tread upon the high places the earth , and to sing songs of triumph over ●●ur idols . 5. there is this likewise which hath in●●ence on it , or building of our faith more ●●on sense then upon christ or his word ; and therefore it is , that faith is so unconstant and changeable as the moon , we not knowing what such a thing meaneth , to hope against hope , and to bee strong in faith , giving glory to god : and we would onely say unto you , that erect your confidence upon so sandy a foundation , that when the storm and wind of tentation shall blow , that house shall fall to the ground . as likewise , building of your faith upon sense , doth abate much of your joy , and much of your precious esteem of jesus christ , it being faith exercising it self upon an invisible object , that maketh the christian , to rejoyce with joy unspeakable and full of glory , 1 pe● . 1. 8. 6. there is this last that hath influence upon it , even our sloathfulnesse in the exercise of our spiritual duties , by which faith should bee entertained . faith is a tender grace and a plant that must not be ruffled , bu● nourished through the sap of other precious graces ; but wee grow remisse in ou● spiritual duties , and do turn our selves upo● the bed of security , as the door upon th● hinges . and doth not our drowsinesse cloath us with rags , and make us fall into a deep sleep ; while as , if wee were diligent , o● souls should bee made fat and rich ? yea slothfulnesse doth not only impede assuranc● in this , that it hindereth the divine communications of his love and respect , by which assurance may bee keeped in life , cant. 5. 2 ▪ but also , it maketh our poverty come on us an armed man , and our want as one that travelleth . and withall , it letteth loose th● chain by which our corruptions are tyed , and maketh them to lift up their head , by which our assurance is much darkned and impared , and our hope is much converted into diffidence and dispair : and we would only say this , it is the diligent christian that is the believing christian ; and it is the believing christian , that is the diligent christian ; there being such a sweet reciprocation betwixt these two precious graces , that they die and live together . now thirdly , we shall shut up our discourse with this , in pointing out a little what are those things that do obstruct a christians closing with christ , and believing in his precious name . i. we conceive that this wofull evil doth ●pring and rise from that fundamentall igno●ance of this truth , that there is a god : as ●● clear from heb. 11. 6. where that is re●uired as a qualification of a comet , that he ●hould believe that god is : and assuredly ▪ ●ill once this precious truth be imprinted ●pon our souls , as with a pen of iron , and ●oint of a diamond , we will look upon the ●ospel as an u●opian fancy , and a deluding ●otion , to teach unstable souls , who know ●ot the way to attain unto real blessednesse . ●nd truly it is a fault in many , that they ●egin to dispute their being in christ , before ●hey know there is a christ : and to dispute ●heir interest in him before they believe his ●eing , and that there is such a one as is cal●●d christ. ii. our coming unto christ is obstructed from the want of the real and spiritual convictions of our desperate and lost estate without jesus christ , and that our unspeakable misery is the want of him ; which is clear from ier. 2. 31. we are lords , we will come no more to thee : and it is evident from rev. 3. 16 , 18. that such a delusion as this doth overtake many , that they can reign as kings without jesus christ , and that they can build their happinesse , and establish their eternal felicity upon another foundation . but , o that we could once win to this , to believe what we are without christ , and to believe what we shall be in the enjoyment of him ; with the one eye to descend and look upon these deep draughts , that the mystery of iniquity hath imprinted upon your immortal souls , and withall to reflect upon the wages of sin , which is death ; and be constrained to cry out , wo is me , for i am undone : and with the other eye to ascend and look to that help that is laid upon one that i● mighty , and to make use of the righteousnesse of a crucified saviour , that so what we want in our selves , we may get it abundantly made up in him . iii. there is this likewise that obstructeth our closing with christ , our too much addictednesse to the pleasures and carnal delights of a passing world ; which is clea● from luk. 14. 18 , 19 , 20 , 21 , 22. matth. 22 5 , 6. where these that were invited to com● to the feast of this gospel , they do mak● their apologie , and with one consent do refuse it : some pretending an impossibility t● come , and some pretending an unavoidable inconveniency in coming : and o! what a rediculous thing is that poor complement , that these deluded sinners used to christ , i pray you have us excused ? and is it not the world the great plea and argoment , that they make use of , when they will not come and make use of christ ? iv. there is this lastly , which doth obstruct ones coming to christ , their unwillingness to be denyed to their own righteousness : which is clear from rom. 10. 23. and wee conceive if once these two were believed ( which are the great tropicks , out of which all these arguments may be brought to perswade you to imbrace christ ) to wit , the infinite excellency of his person on whom we are to believe , and the infinite losse that these do sustain , who shall be eternally rejected of him . we might be persuaded to entertain a divine abstractednesse and holy retirement from all things that are here below , and to pitch our desires alone upon him , who is the everlasting wonder of angels , and the glory of the higher house . o did we once suppose the unspeakable happinesse of these whose faith is now advanced unto everlasting felicity and fruition , and hath entered into that eternal possession of the promises : might we not he constrained to cry out , it is good for us once to be there ? christ weepeth to us in the law , but we do not lament : and he pypeth to us in the gospel , but we do not dance : he is willing to draw us with the cords of men , and with the bonds of love , and yet we will not have him to reign over us . may not angels laugh at our folly , that wee should so undervalue this prince of love , and should contemn him who is holden in so high esteem and reverence in these two great assemblies that are above , of angels , and of the spirits of just men made perfect ? christ hath now given us the first and second summonds , the day is approaching when the sad and wofull summonds shall be sent against us , of departing from him , into these everlasting flames , out of which there is no redemption : and this shall be the capestone of our misery , that we had once life in offer , but did refuse it ; and though there were four gates standing open toward the north , by which we might have entered into that everlasting rest , yet we choosed rather to walk in the paths that lead down to death ▪ and take hold of the chambers of hell . o but there are many that think the gospel cunningly devised fables and foolishnesse , ( they being unwilling to believe that which sense cannot comprehend , nor reason reach ) and this is the reason why the gospel is not imbraced , but is rejected as a humane invention ▪ and as a morning dream , &c. sermon ii. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are three great and cardinall mysteries , in the unfolding of which , all a christians time ought to be spent . first , there is that precious and everlasting mystery of christs love and condiscendency , which those intellectual spirits , the angels , are not able fully to comprehend . secondly , there is that woefull mystery of the desperate deceitfulnesse and wickednesse of the heart , which no man was ever yet able fully to fathom and comprehend . and , thirdly , there is that precious mystery of that eternal felicity and blessednesse that is purchased unto the saints , that once they shall reign with christ , not a thousand years only , but throughout all the ages of everlasting and endless eternity : so that there is this difference betwixt the garden of everlasting delights , that christ hath purchased to the saints , and that first paradise and eden wherein man was placed : there was a secret gate in the first , thorow which a man that had once entered in , might go out again ; but in this second and precious eden , there is no accesse for going out . and all that is to be known of these three mysteries , is much comprehended in this , to know that they cannot fully be known ; paul was a blessed proficient in the study of the first mystery , and had almost attained to the highest classe of knowledge , and yet he is constrained to professe himself to bee ignorant of this : hence is that word , eph. 3. 19. that ye may know the love of christ , which passeth knowledge . and is it not a mysterious command , to desire people to know that which cannot be known ? the meaning whereof we conceive to be this in part , that paul pressed this upon them , that they should study to know that this mystery of christs love could not be known . ieremiah was a blessed proficient in the knowledge and study of the second mystery , he had some morning and twilight discoveries of that , and yet though in some measure he had fat homed that deep ; yet he is constrained to cry out , chap. 17. vers . 9. the heart is deceitful above all things , and desperately wicked , who can know it ? and indeed , that which solomon saith of kings , prov. 25. 3. may well be said of all men in this respect , the heavens for heighth , and the earth for depth , and the heart of man is unsearchable . the apostle paul also was a blessed proficient in the study of the third mystery , having some morning and twilight discoveries of that promised rest , and was once caught up to the third heavens , and yet when he is beginning to speak of it , 1 cor. 2. 9. he declareth all men to be ignorant of the knowledge of this profound mystery of mans blessednesse , and cryeth out , eye hath not seen , nor ear heard , neither have entered into the heart of man , the things which god hath prepared for them that love him . and if there bee any thing further to bee known of these mysteries , the grace of faith is found worthy among all the graces of the spirit , to open the seven seals of these great deeps of god. is not the grace of faith that whereby a christian doth take up the invisible excellency and vertue of a dying christ ? is not faith that precious grace by which a christian must take up the sports and blemishes that are within himself ? and is not the grace of faith , that precious grace that placeth a christian upon the top of mount pisga , and there letteth him see a sight of the promised land ? and doth open a door in heaven , thorow which a christian is admitted to see christ sitting upon his throne ? and faith hath not only a kind of omnipotency ; as is clear , that all things are possible to them that believe : but it hath a kind of omnisciency , and all knowledge that it can take up and comprehend the greatest mysteries of heaven , according to that word , prov. 28. 5. he that seeketh the lord shall understand all things , as if hee said , there is nothing dark to a believing christian , as there is nothing impossible to ● believing christian. as likewise , faith ●s that grace that must take aside the vail that is spread over the face of a crucified christ. and faith is that precious spy that goeth forth , and taketh up these wonderfull excellencies , that are in him . the grace of love , as it were , is born blind , and it hath nothing wherewith to solace it self , but that which is presented unto it by this noble and excellent grace of faith. now before wee shall speak any thing to these things that wee did propose to speak of it at the last occasion : wee shall yet speak a little unto some things which are necessary to be known , for the distinct up taking of the nature of justifying faith ; which is the great commandement of this everlasting gospel : and that which wee would first speak to shall be this . what is the reason and ground that the gospel conveyance of righteousnesse and life , ( and of the excellent things of this everlasting covenant ) should be through the exercise of the grace of faith ? for it is not said in the scripture that repentance justifieth , that love justifieth , or that mortification justifieth ; but it is faith only that justifieth , and it is faith by which a christian inheriteth the promises , so that is clear , that faith is that conduit-pype , through which are conveyed to us the great blessings of this everlasting covenant . i. and the first ground of it is this , it is through faith , that all our blessings may be known to be by love , and by free and unsearchable grace ; as is clear , rom. 4. 16. while the apostle is giving a reason why the inheritance is conveyed to a christian through faith ; it is of faith ( saith he ) that it might be of grace : for if the inheritance were conveyed to a christian through a covenant of works , then these spotlesse draughts of infinite love , and of unsearchable grace , should not be written on our inheritance , as is clear , rom. 4. 25. and it is that great designe of christ , to make his grace conspicuous in conveying salvation to us through faith. ii. there is this second ground likewise of it , that all the promises and blessings of this everlasting covenant might be sure and stedfast to us , therefore they are conveyed to us through the exercise of the grace of faith ; as is clear , rom. 4. 16. they are of faith ( saith he ) that they might be sure : or as the word is , that they might be settled , when the promises of life and of eternal salvation were conveyed to us through mans obedience , were they not then most uncertain and unstable ? but is not heaven your everlasting crown now , stedfast unto you , seeing you have that golden pillar of christs everlasting righteousnesse to be the foundation of your faith , and the strength of your confidence in the day of need ? iii. there is this third ground why the promises and excellent things of this gospel are conveyed to a christian through the exercise of faith , that all boasting and gloriation might be excluded , according to that word , rom. 3. 27. by what law is boasting excluded ? not by the law of works , but by the law of faith. and certainly , seeing christians have all the great things of heaven conveyed to them through the exercise of faith ; think yee not , that this shall be your first song when yee shall be within the gates of that new jerusalem ? not unto us , not unto us , but unto thee doth belong the glory of our salvation . o what a precious dignity were it , but for one half hour to be admitted to hear these spotlesse songs that are sung by these thousand times ten thousand , and thousands of thousands of holy angels , that are round about his throne ! doth not david that sweet singer of israel , now sing more sweetly no● he did while he was here below ? doth not deserted heman now chaunt forth the praises and everlasting song of him that sitteth upon the throne ? and doth not afflicted iob now sing sweetly after his captivity is reduced , and he entered within that land , where the voice of joy and gladnesse is continually heard ? would ye have a description of heaven ? i could give it no tearm so suitable as this , heaven is a rest , without a rest , for though there remain a rest for the righteous , yet rev. 4. 8. these four beasts that stand before the throne , they rest not night nor day , crying , holy , holy , holy , is the lord god almighty ; yet there is much divine quietnesse in that holy unquietnesse that is above . iv. there is this last ground why the blessings of the gospel , and life and righteousnesse are conveyed to us thorow the exercise of faith , that the way to attain to these things might be pleasant and easie ; we are certainly perswaded , that the way of winning to heaven by a covenant of works was much more unpleasant and difficult . but is it not an easie way of entring into the holy of holies , to win unto it through the exercise of faith ? are not all wisdoms wayes pleasantnesse , and are not all her paths peace ? was not that just self-denial in one , that said , he would not take up a crown though it were lying at his foot . but oh that cursed self-denial doth possesse the breasts of many ; so that though that crown of immortal glory and eternal blessednesse be lying at your feet , yet ye will not imbrace it , nor take it up . is not the hatred of many to christ covered with deceit , and therefore , your iniquity shall be declared before the congregation . now that what we have spoken upon this , might be more clear , and that the nature of ●ustifying faith be not mistaken , we would have you taking notice of these things . 1. that the grace of faith doth not justifie christian , as it is a work ; or because of any inherent excellency and dignity that is in this grace , above any other graces of the spirit ; ●ut faith doth alone justifie a christian instrumentally and objectively ; that is , it is ●hat by which a christian is just , by laying hold ●n the precious object of it , the righteousness of christ. and to clear this , we would only have you knowing this , that faith doth juifie , as it closeth with christ ; but not because 〈◊〉 closes with christ , which some vainly are ●old to assert ; because there is not any dig●ity or worth in the act of faith , in closing with christ that can be the foundation of our ●ustification , else it were to confound that precious decreet of free grace . 2. there is this that we would have you all knowing ; that faith is not the instrument of justification , ( as justification is taken in an active sense , ) though it is the instrument of justification , as it is taken in a passive sense : and the ground of this conclusion is this , because it is impossible that any action in man can be an instrument of any action in god : and therefore that phrase that you have so ordinarily spoken of , that faith justifieth , it is thus to be resolved , that we are justified by faith. 3. there is this that we would have you knowing , that betwixt a christians closing by faith with the righteousnesse of jesus christ , and the justification of a sinner , i say , there is no natural and indispensible connexion betwixt these two : but onely there is a connexion of divine appointment , and of free grace , though we conceive there is a natural aptitude in the grace of faith , to lay hold on the righteousnesse of christ , more then there is in any other grace of the spirit , as ye may see there is a more natural aptitude and fitnesse in the hand to receive then in any other organ of the body . 4. there is this also that we would have you knowing , that a christian in his first closing with christ , christ ( considered as crucified ) is the immediate object of his faith , and not christ considered in his personal excellencies . hence it is often in scripture , that christ as crucified , is holden forth as the immediate object of justifying faith ; as is clear , rom. 3. 5 , 24 , 25. and the ground of this assertion is this , because that it is the formall object of justifying faith , which doth formally justifie the sinne● ; and on which faith doth immediately lay hold as a ransome to satisfie justice , and as a righteousnesse in which the soul dare venture to be found when it shall stand before the judgement seat of god ; and certainly , this is christ as obedient to the death of the crosse . and it is likewise clear , that the thing which doth engage the soul to christ , is not onely because he is good in himself , but because he is good to us . 5. and there is this lastly , that we would have you knowing , that though faith doth alone justifie , yet faith doth not justifie being alone : hence is that which we have so often in schooles , fides justificat solum , licet non solitariè , that faith justifieth alone , though not being alone ; as iames doth speak , faith without works is dead , and is of no effect . now that which secondly we shall speak to , shall be this ; to point out to you some differences betwixt justifying faith , which is in a real believer , and temporary faith which is in an hypocrite , and one that is destitute of that everlasting hope , though he do pretend to have it . and first , that there is such a thing as temporary faith , is clear from luk. 8. 13. it is said there of some ▪ that they believed for a season , yea , in acts 8. 13. it is said of simon magus ( who was in the gall of bitternesse , and in the bond of iniquity ) he believed . and these in ioh 2. 23. when they did behold the miracles , they believed on iesus christ : and yet we conceive , that their faith was not sincere , and so this was not saving faith. and indeed ye may see a difference betwixt these two in the very name temporary ; for this is such a faith as doth not continue long with him that hath it , but doth evanish and passe away ; for as this is certain , that an hypocrite will not always call upon god , iob 27. 10. so that is also certain , that a hypocrite will not alwayes believe in god. i tell you , that the longest time a hypocrite doth keep his faith , iob hath set down in his 18. chap. vers . 14. their hope ( saith he ) shall bring them to the king of terrours , and then it shall be rooted out of them and their tabernacle ; their faith will bring them no further then the gates of death , and then their faith will flee away as a dream , and evanish as a vision of the night . ii. there is this difference likewise betwixt them , that temporary faith , it closeth with christ as a saviour , and for righteousnesse , but it closeth not with christ as a prince , and for sanctification ; but justifying faith taketh christ as well for a prince , as it taketh him for a saviour : and if solomon did discern who was the true mother of the childe by that , that she who would have the childe divided , was not the mother of the childe ; so we may say ▪ that they who would divide christ in his offices , it is an evidence that they are not among these who are actually made partakers of the adoption of children ; there is somewhat of this pointed at in ioh. 6. 66. where that which made many who were his disciples ( and did once believe ) desert him , was because of the hardnesse of his command , this is an hard saying , who can hear it ? and it is certain that it is a greater difficulty for a christian to take christ as a prince , then as a saviour : for by that he must make an absolute resignation of himself over to chrrst , never to be reduced . o when saw you such a sight of christ , that ye were constrained to cry our ( without a complement ) to him ; truly i am thy servant ▪ i am thy servant ? o were ye never ravished with one of his eyes , nor overtaken with one chain of his neck ? believe me , they who see him thus , do believe that his commands are not grievous . iii. there is this difference , that temporary faith is attained unto , without the exercise of the law , but justifying faith is not attained to without some measure of the exercise of the law : this is clear , mark 4. 5. where speaking of these temporary believers , it is said of them , that the fruit did immediately spring up , &c. are there not some ( it may be here ) who think they do believe , and yet were never in any measure trembling under the discovering & condemning power of the law ? is not that a mystery , that one should bring forth without travelling ? and is not this a mystery in christianity , that one should believe before he hath found the pa●gs of the new ▪ birth . i am afraid of this , that many of us have taken up our religion at our foot : for there are many who take up religion before religion take them up . but would ye know the properties of a christians faith ? it is a begotten faith , 1 pet. 1. 2. and not a faith that is taken up at our pleasure : and i would only say these two things to you , be perswaded of this , that hypocrisie may be spun with a ve●p small threed : so that the most discerning christian cannot take up that desperate enmity that is in them . how long did iudas lu●k under the name of a saint , even with these that were most discerning ? and there is this that we would say , that among all these that shall be eternally excommunicate from the presence of the lord , and from the glory of his power , hypocrites in sion shall have the bitterest cup of divine indignation presented unto them . hence it is , that christ , when he would tell the worst company that one shall have in hell , it is alwayes this : ye shall go to that place where hypocrites and sinners are : and so it would be of your concernment , that by the candle of the lord ye would search the inward parts of the belly , before ye go down to the grave with a lie in your right hand ; a deceiving heart having turned you aside . we confesse it is sad to consider these anxious disappointments that many in those dayes shall once meet with . iv. but there is this last difference betwixt justifying faith , and temporary faith , that there are three precious effects of justifying faith , which a temporary believer cannot win to . 1. to be denyed to all his enjoyments and attainments , and walk humbly under them , for we may say , that it is impossible for an hypocrite to be denyed to his enjoyments , he maketh such a deity of them , and worships them , or rather he worshippeth himself in them . there are three great graces that a hypocrite doth pursue after , ( though he rather seeketh them as gifts than as graces : ) knowledge , prayer , and humility : and though it be but little that he can attain of any of the three , ( or rather nothing in a saving way ) yet least of all can he attain to the last , yea , we may judge that there is alwayes within his bosome a standing conviction , that he could never win unto that gracious grace of humility . o could ye never win to this , to count your own righteousnesse as filthy rags , and to rejoice alone in the righteousnesse of a crucified saviour ? i would press this upon you by the way ( o christians of this generation ) forget your perfections ; and remember your imperfections ; have a holy oblivion of your attainments , but have a divine remembrance of your short comings , look more to what is before unperfected , nor to what is behind , and thus shall you evidence true justifying faith. 2. it is an effect of justifying faith to be under some constant and divine impression of the preciousnesse of jesus christ , according to that word , 1 pet. 2. 7. to you who believe , christ is precious ; it is not said , that christ was precious , or shall be precious , but it is said , he is precious , which doth import , ( as we use to speak ) a continued act ; did ye never know what it was to dwell twenty four hours under the impression of the matchlesse excellency and precious worth of a crucified saviour ? i will pose you with this . are there not some here ( and elsewhere ) that passe under the notion of saints , that never knew what it was to dwell half an hour under these high and elevaring thoughts of the preciousnesse of jesus christ ? so that wee professe we cannot tell whether we shall call him precious or undervalued : but wee may conjoyn these two names together ; that he is precious ( and yet ) undervalued christ. 3 ▪ by true justifying faith , a christian winneth to mortification of his invisible and predominant lusts , which is impossible for a temporary believer to win to . and is there not a great difference betwixt an idol when it is cast out , and an idol when it goeth out ? i will tell you the great mortification of hypocrites , the devil was living in them as one that was a black one , and now hee cometh again and transformeth himself into an angel of light : he was living in them before by his spirit of prosanity , and now hee liveth in them by the spirit of hypocrisie , and counterfeiting of these things that were never clear attainments , while it is the noble dignity of faith , act. 15. 9. to purifie the heart . but are there not many here who never knew what it was to mortifie one lust for christ ? can such a delusion overtake you o●athiests ▪ that ye shall reign with christ , if ye die not with him ? there is an opinion vented in these dayes , that there may be repentance in heaven , and i think it would seem that the christians of this age have much of that opinion , we are so little in repentance while we are here below : but know that faith and sanctification are two inseparable companions : and let me tell you , if ye would know the compend of the precious exercise of faith ? it is this , faith hath three great things , that it perpetually contemplates and views . 1. faith looketh to the promise , and there it doth rejoyce and rest upon it . 2. faith looketh to the duties that are commanded , and there it cryeth out , here am i , i will obey and hearken unto the voice of the word . and , 3. faith looketh to the crown , and there it doth exult and sweetly rejoyce in divine expectation . and o what a sight is that , to behold that everlasting prince standing at the end of our race , having a crown in his right hand , with this motto ingraven on it , hee that persevereth to the end shall be saved ? and what a faith suppose yee shall it be thought when wee shall get on that immortal crown of blessednesse ? what think ye is the exercise of these that are above ? o heaven , heaven , if we did know it , would we not be in a holy extasie of desire , till we were there ! and blessed be he eternally , that hath purchased that precious felicity to us . now we shall at this time shut up our discourse , by speaking a little to these things , in which a christian doth ordinarily meet with assurance of his interest in god , and is put to the divine actings of the grace of faith , for there are some sealing times to a christian. i. the first time of the sealing is , after the mortification of some predominante lust and idol , then they are admitted to read their names in these precious and ancient records of heaven , and to see ( in these books ) their unworthy names written by the hand of that everlasting prince . this is clear , rev. 2. 17. to him that overcometh will i give a white stone , and in the stone a new name written , that no man knows , saving he that receiveth it . and from that 2 tim. 4. 8. believe mee , more mortification would make more believing , but would ye know the original of misbelief ? it is the want of exercise of spiritual mortification of our lusts . i know not where the most part of us intendeth to lodge at night , but this is certain , that wee live with much contentment with our lusts , and these predominant idols that doth so much possesse us . ii. it is readily a sealing time to a christian , when hee is admitted to the divine enjoyment of these satisfying delights that are to be found in christ : when was it that the spouse cryed out so often , my beloved is mine , and i am his ? was it not when she was brought to the banqueting house , and his banner over her was love ? believe mee , more communion with an absent christ , would make more intimation ( in a divine manner ) of our peace with him : wee desire to blesse these that are above the reach of all these disputings , and questionings that wee are so much subject unto . iii. this is a sealing time to a christian , when hee is much in the exercise 〈◊〉 secret prayer , and of much conversing , and corresponding with god in that duty , as is clear from that word in dan. 9. 21. when daniel was praying at the evening oblation , in the ●3 . verse he meets with a divine intimation of his peace with god , o man greatly beloved of god ; as the original hath it , o man of great desires ; for he was desirable indeed , and precious to him who holdeth the saints in his ●ight hand . iv. this is also a sealing-time to a christian , when hee is called to the exercise of some great work , and is to be put upon some eminent holy employment , this is clear , ier. ● 5. where ieremiah being called to preach the gospel unto such a rebellious people , ●hen hee hath this eternal election declared ●nto him : before thou wast formed in the womb , i knew thee ; christ , as it were , giveth them that , to be meat to them for fourty dayes , and that in the strength of it , they may go many a dayes journey . v. there is also another sealing time : when ● christian is first begotten to a precious and everlasting hope : for when at first christians begin to be acquaint with christ , even then sometimes he declareth to them his boundless and everlasting love : and that is the ground why some of those who are but babes in christ , ●re so much in the exercise of diligence , so much in the exercise of the grace of love , and ●o much in the exercise of the grace of tendernesse , it is even because of the solemn impression of their interest in christ , that , as it ●ere , they are daily taken in to read their own names in legible letters , in the lambs book of life . vi. and there is this last time , that is ● sealing time to a christian , and that is , when he is put under some sad and afflicting dispensation : when the furnace is hot seven times more then ordinary , then doth god condescen●●o manifest himself to his own : when was it that iohn met with most of the revelation● of heaven ? was it not when hee was in the isle of patmos , for the testimony of jesus christ● kingdom , and patience of our blessed lord ? rev. 1. 9. and in that place , 2 cor. 4. 16. though our outward man decay , yet our inward man is renewed day by day . now wee would presse you to bee more serious in the exercise of this precious grace ▪ and i shall tell you the compend of christianity in these few words . 1. by faith to solace your selves in christs invisible vertues and excellencies . and , 2. by hope , to be● viewing that precious crown , and these everlasting dignities that are to bee given to the saitns . and , 3 ▪ by mortification , to be crucifying your idols . and , 4. by patience ▪ to bee possessing your souls , untill once ye● shall passe through that dark land , to tha● valley of everlasting delight . and as fo● those that contemne , and undervalue th● bloud of this everlasting covenant ( and 〈◊〉 would have all these that delight not in closing with christ , and these who have no● misbelief as their crosse , to consider this ) the wrath of the living and eternal god do●● abide upon them who do not believe , according ●● that word , ioh. 3. 36. he that believeth ●●ot , the wrath of god abideth on him . it is a remarkable phrase ; because of this the wrath of god will not bee a pilgrime to a mishbe●ever , that will turn aside to tarry but for 〈◊〉 night , but the wrath of god ( to them who will not believe ) shall bee their houshold ●ompanion , and shall dwell with them ; and ●o , wo to them eternally , who have this sad ●nd everlasting companion to abide with ●hem , the wrath of a living god. there is ●ne thing we would have these knowing , that among all these who are eternally to bee dearted from jesus christ , misbelievers are put ●● the foremost rank , rev. 21. 8. there he is to ●ut away the fearful and unbelieving . and ●om 2 thess 1. 18. when christ shall come from heaven with ten thousand of his saints , ( what ●o do ) it is even to execute vengeance on th●se ●hat obey not the truth of the gospel ▪ that is , who do not believe . and i pose your own hearts with this , whether or not your names ●ee written there in that ●oll , among these sho shall be cut off ? and that word , 2 thes. ● . 12. that they might be damned who believed ●ot , but took pleasure in unrighteousnesse . o but ●he wrath of a dying christ , and of a crucifi●d saviour is dreadful ! it is more sad and ter●ible then the wrath of god should have been 〈◊〉 christ had not died . i will tell you ( o ●ypocrites in sion ) the worst news that ever were published in your e●●s , and it is this , christ died and rose again , ( and to those that ●re begotten to a lively hope , they are glad ●●dings of great joy , and therein they may comfort themselvs ) but ye may wear a rough garment to deceive , and go to heaven in your own apprehension : but , o the sad disappointment that is waiting on many such ▪ and to close with this , we would obtest you ▪ as ye would answer to your terrible & dreadfull judge , that shall stand one day upon his throne , which he shall fix in the clouds , we obtest you by all the joyes of heaven , and we obtest you by all the everlasting pains of hell ▪ and we obtest you by all the curses that are written within the volume of this book , and by all the sweet & comfortable promises that are in this everlasting gospel , and by the love that ye owe to your immortal souls , and as ye would not crucifie christ afresh , believe , and imbrace the offers which are presented now unto you . know ye whether or not this shall be the last summonds that ye shall get to believe ? that so , if ye do reject it , christ shall come from heaven , and pronounce that sad and lamentable sentence to you , depart from me 〈◊〉 cursed , i know you not . now , to him that ca● blesse these things to you , we desire to give praise . sermon iii. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. it was a command that solomon gave unto his son , prov. 22. 26. that he should not be surety for debt , nor should be one of those that stricketh hands ; but , o! what spotlesse breaches of that command hath our blessed lord jesus committed , when he did condescend to be surely for our debt , and to pay that , that was impossible for us to satisfie ? hath not christ made a precious exchange with sinners ? he wreathed about his own precious neck , that bond and yoke of our iniquities , and hath given to us that unweariable , easie , and portable yoke of his commandements ; among which this is ●ne , that wee should believe on him . spotlesse christ was made sin for us ▪ that sinful we might be made the righteousnesse of god in him : and is not this the condemnation of the world , that we will not believe in him ? that wee will not delight ourselves in loving of him ( and i would say this to you , that though you should weep the one half of your dayes , and pray the other half , yet , if ye want this noble grace of faith ▪ your righte●usnesse shall be but like a menstruous cloath and filthy rags before him : for what is pray●ng without believing , but a taking of his ●lessed name in vain ? what is our confer●ing upon the most divine and precious truths of god , without believing ? is it not ● lying to the holy ghost , and a flattering of god with our mouth ? and we would have you knowing this , that there is a sweet harmony that is now madeup betwixt moses and christ , betwixt the law and the gospel . the law bringeth us to christ as a saviour , and christ bringeth us back again ●o the law to be a rule of our walk , to which we must subject our selves . so then , would ye know the compend of a christian● walk ? it is a sweet travelling betwixt mount sinai and mount sion , betwixt moses and christ , betwixt the law and the gospel . and we conceive that the more deep that the exercise of the law be in a christians conscience , before his closing with christ , there is so much the more precious and excellent advantages waiting for him . i. there is this advantage that waiteth on the deep exercise of the law : that it is the way to win to much establishment in the faith , when once we begin to close with christ. o christians , would ye know that which maketh the superstructure and building of grace to be within you , as a bowing wall and as a tottering fence ? ( so that oftentimes y● are in hazard to raze the foundation ) it is this , yee were not under the exercise of the law before your believing in jesus christ. there are some who do not abide three dayes at mount sinai , and these shall not dwel● many dayes at mount sion . ii. there is this advantage that waiteth on the deep exercise of the law , it maketh christ precious to a mans soul. what is that which filleth the soul of a christian● with many high and excellent thoughts of christ ? is it not this , to have the law registrating our band , and putting us ( as we use to speak ) to the horn ? that is , to have the law cursing us , and using the sentence of condemnation against us . that which maketh us have such low and undervaluing thoughts of precious christ , is , because the most part of us are not acquainted with the deep and serious exercise of the law : that is a mystery to the most part of christians practice . ye know that there were four streams which went out from the paradise of god , into which man was first placed : and so we may say , that there are four golden streams , by which lost and destroyed man is brought back again to this eden and paradise of everlasting delights . first , there is the precious stream of christs righteousnesse , by which we must be justified . and secondly , there is that stream of his sanctification , by which we must be purified . thirdly , there is that stream of the wisedom of christ , by which we must be conducted through this wildernesse wherein we have lost our way . and fourthly , there is that stream of christs redemption , by which we must be delivered from the power of our enemies , and must turn the battel in the gate . it is by the redemption of christ that we shall once sing that triumphant song , o death , where is thy sting ? o grave , where is thy victory ? o but all these streams will be sweat and refreshing to a soul that is hotly pursued by the law. so long as we see not the uglinesse of our leprosie in the glasse of the law , we have our own abana and parphar , that we think may do our turn : but when once our case is truly laid open to us , then will we be content to wash our selves in iordan seven times . iii. there is this advantage that waiteth on the deep exercise of the law , that it maketh a christian live constantly under the impression of the sinfulnesse of sin . what is it that maketh sin exceeding sinfull to a christian ? is it not this , he hath been fourty dayes in moses school ? and we conceive that the ground why such fools as we make a mock of sin , is , because we know not what it is to be under the power of his wrath and the apprehensions of the indignation of god. but now to come to that which we intend to speak of : we told you , at the first occasion that we spake upon these words , that there were many excellent things concerning the grace of faith , holden forth in them . the first thing ( which was holden forth concerning this radicall grace of faith ) was the infinite advantage that redoundeth to a christian through the exercise of faith , and giving obedience to this command : which we cleared to be holden forth , not onely from the scope , but also from the nature of this command . and now to speak a little to the point , we shall propose these considerations , that may abundantly shew how advantagious ● thing this excellent grace of faith is . i. the first consideration , that speaketh it , is this , that faith maketh christ precious to a soul , according to that word , 1 pet. 2. 7. to you that believe , christ is precious . and we would have you knowing this , that faith maketh christ more precious to a soul , nor sense , or any other thing can make him . and first , faith maketh christ more precious nor sense , because the estimation which the grace of faith hath of christ , it is builded upon the excellency of his person : but the estimation of sense it is builded upon the excellency of his actings : so that , because he is such to them , therefore they love and esteem him . but that heroick grace of faith , it taketh up the excellency of christs person , and that maketh him precious to them . secondly , faith makes christ more precious then sense , because sense looketh to that love which christ manifesteth in his face , and in his hands , and in his feet : but faith looketh to that love which is in his heart . sense will cry forth , who is like to thee ? whose countenance is like lebanon , excellent as the cedar : whose hands are as gold rings , set with beryl , and whose legs are like pillars of marble set in sokets of gold. sense will look to the smylings of christ , and will wonder ; it will look to his dispensations and actings , and will be constrained to cry out , who is like unto thee ▪ but the grace of faith solaceth it self in the fountain from whence all these springs and sweet inundations of love do flow . thirdly , faith maketh christ more precious then sense ; because faith looketh not only to what christ is presently , but unto what christ is from eternity before time , and what christ shall be unto eternity after time ; but sense onely doth look to what christ is presently . and ye must conceive , that the sweet travelling of faith betwixt infinite love from eternity before , and infinite love unto eternity after , must make faith to fall in a sea of wondering , and raiseth the thoughts to the highest pito● of desire and estimation . fourthly , we may likewise adde , that the impression of the preciousnesse of christ , which sense maketh upon the soul , it is not so constant , not so single , as that which faith doth make . o but the grace of faith giveth the christian a broad look of christ , and letteth him see christ cloathed with ornaments of glory , and divine majesty . sense followeth christ rather that it might see his miracles ; and love , that it may be fed with loaves ; but faith follows christ for himself above all . ii. the second consideration to speak the advantage of it , is , that the grace of faith , it hath , as it were , an arbitrary power with god ; so that whatsoever a christian shall seek in faith , hee shall receive it . it is the noble gift that was once given to faith , that it should never seek any thing and bee denyed , according to that word in matth. 21. 22. and all things whatsoever ye shall ask in prayer , believing , ye shall receive it : and that word in joh. 15. 7. abide in me , that is , believe , and the promise is annexed to this , whatsoever ye shall ask , yee shall receive : and it is clear likewise from the preceeding verse to our text , that if we obey this command of faith , whatsoever we shall ask of god , we shal receive it . and i would speak these two things to you from this . first , that oftentimes christ putteth a blank in a christians hand , who is much in the exercise of faith , according to that in matth. 20. 32. is there not an ample blank put into that mans hand , what wilt thou that i should do unto thee ? christ desireth him to fill up that blank with what he would ; and secondly , there is this which is one of the greatest steps of christs matchlesse condescendency , that oftentimes when his own have sought in their presumption a blank to be put in their hand , christ condescendeth to give it , according to that strange passage in mark 10. 35 , 36. the two disciples who present this desire to christ , we desire , say they , that whatsoever we ask , thou shall give it unto us , and presently that is answered , what will ye that i should do for you ? christ hath an infinite good will to satisfie the desires of his own : and that which yet more speaketh out christs boundlesse good will , to satisfie the desires of all that belong to him ; it may be cleared in that word , ioh. 16. 24. where he chargeth his disciples with this , hitherto ( saith he ) have ye asked me nothing ; ye must not suppose that peter , iames and iohn never sought a sui● of christ , but the meaning of that expression is this , ye sought nothing in comparison of that , which i was willing to give , and which your necessity did call for at my hands , which ye should have sought . iii. there is this third consideration to point out the advantage of faith , it is that grace , that keepeth all the graces of the spirit in life and exercise ; faith is that higher wheel , at the motion of which , all the lower wheels do move ; if so wee may speak , faith is that primum mobile , that first moves and turns about all these lower graces of the spirit , according to that , 2 pet. 1. 5. adde to your faith , vertue , and to your vertue , patience , and to your patience , brotherly kindnesse . first , the grace of faith keepeth in exercise the grace of love , as is clear , eph. 3 17. where these two graces are conjoyned : as likewise from rom. 5. 1. compared with verse 5. being justified by faith . then this effect followeth upon it , the love of god is shed abroad in our hearts : and so it is certain , that faith keepeth love in life . faith ( being the spy of the soul , and that intelligencer , and precious messenger ) it goeth out , and bringeth in objects unto love , faith draweth aside the vail , and love sitteth down and solaceth it self in the discoveries of faith. secondly , the grace of faith likewise , it keepeth the grace of mortification in exercise : as is clear not only from ephes. 6. 6. but from 1 ioh. 5. 4. this is our victory whereby we overcome the world , even our faith ; and it is certain , that faith keepeth mortification in exercise , and advanceth holinesse , not only because of this , that faith is that grace that presenteth to a christian the absolute purity and spotlesse holinesse of jesus christ : but also because it maketh them esteem their idols tastlesse as the white of an egge , and they become unto them as their sorrowfull meat . the best principle of mortification is this , the discoveries of the invisible vertues of jesus christ. that mortification which a●iseth from the lovely discoveries of the excellency of jesus christ , is most real and abiding , as these waters which riseth from the highest springs are not onely constant , but likewise most deep and excellent . thirdly , faith likewise hath influence upon mortification , as it doth take hold of that infinit strength that is to christ , by which a christian is inabled to mo●●ifie his corruptions . fourthly ▪ faith likewise maketh application of the bloud of sprinkling , by which wee are purified from dead works . fifthly , likewise the grace of faith keepeth in exercise the grace of humility , as is clear ▪ rom. 3. 27. by what law , saith he , is boasting excluded ? it is not by the law of works , but by the law of faith. sixthly , faith keepeth in exercise the grace of joy , as is clear , rom. 15. 13. now the god of hope fill you with all joy , and peace in believing : so that ye see the proper fruit of faith is , joy in the holy ghost . and certainly , did wee believe more , wee should rejoyce more . seventhly , and lastly , faith keepeth in exercise the grace of hope : for it is impossible for hope to bee in lively exercises , except faith once bee exercised : which may bee a shame unto you ; for how can wee hope to attain the thing that is promised , except our faith first close with the promise ? so there is this difference betwixt the grace of faith , and the grace of hope : the grace of faith closeth with the promises , but the grace of hope , it closeth with the thing that is promised . iv. there is this fourth consideration , that may speak out the excellency of the grace of faith ; it is that grace , by which a christian doth attain to most divine fellowship , and constant correspondency with heaven . would yee have that question resolved and determined , what is the best way , not to stir up our beloved , nor awake him untill he please ? it is this , be much in the grace of faith : this is clear from eph. 3. 17. that christ may dwell in your hearts by faith : by the exercise of all other graces , christ is but a sojourner , that turneth aside to tarry but for a night ; but by the exercise of this grace , he cometh to take up house with us . i will tell you what faith is , it is a ladder that reacheth betwixt heaven and earth : by the steps of which , a christian doth daily go up to heaven , and converse with the higher house . faith is that grace , ( as the apostle speaketh ) by which wee have accesse to the throne of his grace . faith ushers in the believer to the throne : and without it hee cannot have accesse there , nor joy when he is there . v. here is this advantage that attendeth the exercise of faith ; a believing christian is a praying christian : according to that word in mark 9. 24. where these two are conjoyned together , lord , i believe : and then hee falleth to his prayer presently after that confession , help thou my unbelief . and it is clear from psal. 63. 1. o god ▪ thou art my god , early will i seek thee , my soul thirsteth for thee . and sometimes faith is a most impatient grace : but we may alwayes say of it , that it is a most diligent grace . oh is it not the neglect of this precious exercise of faith and of the duty of secret prayer , that makes our leannesse testisie to our face , and maketh our souls as a barren wildernesse ? i am perswaded of this , ( that since christ had any followers , and since ever this everlasting go●pel was preached in paradise ) the exercise of secret prayer was never so much neglected . wee have turned over all our prayers into complements with god. we know not what ●t is to rise at mid-night and call upon god , and to inquire after our maker under the silent watches of the night . o but it is a sweet di●ersion from sleep , to retire our selves ( in the ●ilent seasons of the night ) from all thoughts ●bout ▪ worldly matters , and to converse with ●hat invisible majesty . vi. there is this sixth consideration to ●oint out the advantage of faith : that faith ●s that grace that doth facilitate a christians obedience , and maketh it most pleasant and ●asie ; this is clear from heb. 11. 8. by faith abraham , when commanded to go to a strange land , obeyed , and went out , not knowing whether ●e went : the word may be rendered , he did ●hearfully obey . and ver . 17. by faith he of●ered up his only son. would ye know the rea●on why his commands are your burden , and why his precepts are your crosses ? it is be●ause of this , yee do not believe : and so it is most certain , that it is impossible for a chri●tian to attain to a pleasant way of obedience , ●ithout the exercise of faith. faith holdeth ●p the crown to a christian , and this crown ●aketh him to obey . faith gathereth strength ●rom christ , and that strength maketh obe●ience very easie . faith ●aketh up the excellency of christ , and this maketh a christian to look upon his duty , more as his dignity , then his duty . and we are perswaded of this , that our chariot wheel should move more swiftly , ( like the chariots of aminadab ) if we were more in the exercise of the grace of faith. would ye know an answer to that question . what is the first most requisit for a christian while here below ? faith ; and what secondly is most requisit ? faith ; and what thirdly is most requisit for a christian ? even faith. faith above all things , and above all things , faith. vii . there is another advantage of it , that by faith our service and prayers are accepted of god. would ye know what is the prayer of a christian that is not in faith ? i● is a smoak in his nostrils , and a fire that burneth all the day . the unbelievers sacrifice is an abomination to the lord. this is clear from heb. 11. 4. by faith abel offered up unto god a more acceptable sacrifice then cain ; and we conceive that there are many unanswered prayers which we do put up , because we want that noble exercise of faith. viii . and lastly , we shall likewise add● this , that faith is the gra●e by which a christian hath that perfect and immediate sight ( as it were ) of great things that are promised to him ; faith bringeth a christian withi● sight of heaven , and faith bringeth a christian within sight of god ; according to tha● word , heb. 11. 1. faith is the evidence ● things not seen , and that noble pa●adox , th●● is said of faith , heb. 11. 27 ▪ by faith mos●● saw him that is invisible . is it not an impossible thing , to see that , which cannot be seen ? but the meaning of it is this , that faiths discoveries of god , are as certain and sure , as the discoveries of our bodily eyes are : faith is an intelligent grace , yea , it is a most sure and infallible grace ; what will faith not do ? and what can yee do who want faith ? now to enforce the advantages and excellencies of faith a little more , wee shall propose to you the disadvantages of that wofull sin of unbelief . i. there is this disadvantage of the sin of unbelief , that all the actions that proceed from an unbeliever , they are impure and defiled , according to that in tit. 1. 15. but unto them that are defiled , and unbelieving is nothing pure ; but even their mind and conscience is defiled . their prayer is unclean : yea , ( as solomon speaketh ) their plowing is sin : yea their going about the most excellent duties ( for matter ) is an abomination to god , according to that word , rom. 14. 23. what ever is not of faith , is sin . so the want of faith is the great polluter of all our actions and of all our performances . ii. there is this second disadvantage of misbelief , that it is impossible for one in the exercise of unbelief , to mo●tifie a lust or idol : and wee may allude unto these words in matth. 17. 20. when his disciples came to him and asked this question , why could wee not cast out this devil ? that was given as an answer , because of your unbelief : unbelief is that , which taketh up arms for our idols ; and doth most strongly defend them : for there is nothing that will kill corruption so much , as the exercise of faith : and when that is laid aside , we have laid by our weapons , and have in a manner concluded ● treaty of peace with our idols , that we shall not offend them , if they offend not us . iii. there is this disadvantage that waiteth upon the sin of unbelief , that such an one cannot win nor attain to the grace of establishment , but is alwayes as the waves of the sea , tossed to and fro , untill once hee win to the exercise of faith , as is clear from isa. 7. 9 ▪ except ye believe , ye shall not be established . iv. there is this disadvantage that waiteth on it ; it is the mother of hardnesse and stupidity of heart , according to that word in mark 16. 14. where he upbraideth then because of their unbelief , and then that danger followeth , to wit , hardnesse of heart , this is clear also from act. 19. 9. where these two sister ▪ devils are conjoyned and locked together , unbelief and hardnesse of heart , because it is unbelief indeed , that hindereth all the graces , by which the grace of tendernesse must be maintained . v. there is this disadvantage in the sin of unbelief , that it is big with childe of apostacy from god , and of defection from him , according to that word , heb. 3. 12. beware lest there be in any of you , an evil heart of unbelief ( and there the fruit of it ) to depart from the living god. and certainly it is no wonder , that unbelief travel in birth , till that cursed childe of apostacy be brought forth ; not onely because of this , that an unbelieve● loseth the thoughts of the excellency of christ , but also because he increaseth in his thoughts of love towards his idols ; for christ doth decrease in those who misbelieve , and their idols do increase in their love , and in their desires , and in their estimation . vi. there is this sixth disadvantage in the sin of unbelief , it hindereth the communication of many signall workings and tokens of the love and favour of the most high , according to that sad word that is in mat. 13. 58. at the close , he could not do many mighty works there because of their unbelief . unbelief , as it were , laid a restraint on christ , that he could not effectua●e these things which he was willing to perform . and ( to shut up our discourse at this time ) i would only adde these two aggravations , which may somewhat enforce what we have spoken ; ( i say ) there are these two aggravations in the sin of unbelief , even in his own who have a right ( and also his call ) to believe : 1. that after christ hath given most sensible discoveries of himself , wherein yee have seen him , as it were , face to face , yet wee will not believe : this is clear from ioh. 6. 36. though ye have seen me , saith christ , yet yee do not believe in me . there is not a manifestation of christs presence , but it is a witnesse against you , because of your unbelief . would ye heat the voice of sense , that is rectified ? it is this , believe on the son of god. secondly , that notwithstanding of the signal demonstrations of the power of christ , yet , though it were the mortifying of some lust and idol within them , yet they will not believe , but upon new temptations will doubt of his love to them . christ preacheth faith by his word , he preacheth faith by his fufferings , he preacheth faith by his dispensations , he preacheth faith by his promises , he preacheth faith by his rods , and if these five instruments will not ingage your hearts to believe , what can move them ? do not his two wounds in his precious hands , preach out this point of faith , believe him ▪ doth not that hole opened in his side , preach this doctrine , that we should believe in him . and these two wounds , that he received in his precious feet , do they not preach this , that we should believe on a crucified saviour ? and we would only say this , that sometime it is the case of his own , that after the convictions of this , that it is their duty to believe , and also after some desires to close with christ , yet they find inability to close with him . is it not certain that to will ( to believe ) is sometime present with you : but how to perform ye know not ? and i would have a christian making this foursold use of such a dispensation as that , ( which is most ordinarily ) when convictions of our duty to believe , and some desires to close with christ , is not followed with actual performances . 1. to study to have your convictions more deeply rooted within you ; for it doth sometimes follow , that resolutions and min●s to believe , are not blest with actual believing ; because the conviction of our duty to believe , is not deeply imprinted upon your conscience . 2. be convinced of that desperate enimity ( and that mystery of iniquity ) that is within you , that yee can have some will to do , without ability to perform . wee confesse , it is not an ordinary disease in these days , to have such a contrariety betwixt a christians will and his practice , our will for the most part being no better then our practice ; but sometime it is , which may make you cry forth , o wretched man that i am , who shall deliver me from this body of death . 3. that ye would be much in the imploying of christ , that as hee hath given you to will , so also hee might make you to do . christ is about to convince his own in such a dispensation as that , that faith is the gift of god : faith is so noble a grace , that it cannot be spinned out from our resolutions , nor from our endeavours ; faith is such a divine plant , as the fathers right hand must plant in our souls . 4. let it convince you of the excellency of the grace of faith ( for the difficulty of attaining to any thing may speak out the excellency of that thing ) there is no sin but it may be easily win at ; there is an easinesse and facility to overtake the paths of our idols : but the graces of the spirit are so excellent things , that wee must fight before we attain them . and you who are strangers to christ iesus ( and have never known what ●t is to close with him ) wee would request you in christs name to be reconciled to him . what know ye , o men , ( or rather atheists ) but this shall bee the last summonds that yee shall get to believe ? and that because yee disobey this precious summonds , there shall be one presented to you that yee cannot sit . i remember of one man , who looking upon many thousands that were under his command , weeped over them , when he considered how that within a few years all these should be laid in their graves , and should be in eternity . o but it were much of our concernment , to bee trying our selves how it is with us . we are not afraid that it is a breach of charity , to wish that but one of each ten that are within these doors , were heirs of the grace of life , and had the solide and spiritual expectation of heaven . i think , if christ were to come presently to speak to us ; hee might not onely say to each twelve that are here , one of you shall betray me : but wee are afraid , that hee would say to each twelve that are here , eleven of you shall betray mee , and but one only shall passe free . o doth it not concern you , to enquire where ye shall rest at night , when the long shadows of the everlasting evening shall be stretched out upon you ? i think there are some , that are so settled upon their lies , that if they were one day in hell , and saw all the torments that are there , and were brought from it the next day to live on earth , they would not repent . and more , there are some , that take them up one day to see the joyes of heaven , and bring them back again , they would ●ot pursue after these blessed and everlasting ●njoyments . o is not christ much underva●ued by us ? but i must tell you this , one wo ● past , but behold another wo is fast coming . o ●he s●reighing of these spirits that are enter●d into their everlasting prison-house , out of which there is no redemption . what shall ●e your choise , when christ shall come in the ●louds ? i am perswaded , there are many , ●o whom , at that day , this doctrine would be ●avishing , viz. that there were not a death , ●hat there were not a god , and that there were ●ot an eternity . oh! will yee believe , that ●he sword of the iustice of god is bathed in hea●en , and shall come down to make a sacrifice , ●ot ▪ in the land of idumea , nor in the land of bozra ; but hee is to make a sacrifice among his ●eople , who seemed to make a covenant with ●im by sacrifice . ah , ah , shall we say that ? ●f that argument were used to many ▪ , that within fourty dayes they should bee at their ●ong and everlasting home , they would yet ●pend thirty nine of these days in taking plea●ure upon their lusts ▪ i am perswaded of ●his , that there are many who think that the ●ay betwixt heaven and earth is but one days ●ourney ; they think they can believe in one day , and triumph at night : but o! it shall ●e a short triumphing that such believers as ●hese shall have . therefore , o study to close with a crucified saviour , rest on him by faith , delight your selves in him with love , and let your souls be longing for the day when your ●oice shall bee heard in heaven ( and o how ●weet shall it be sung ) arise , arise , arise , my love , my dove , my fair one , and come away : fo● behold your winter is past , your everlasting summer is come , and the time of the singing of birds is near : when christ shall come over these mountains of bether , hee shall cry , behold i come : and the soul shall sweetly answer , come blessed lord iesus , come . o what a life shall it be ! that with these two arms yee should eternally incircle christ , and hold him in your arms , or rather be incircled by him ? wait f●● him , for he shall come , and his reward is with him , and he shall once take home the wearied travellers of hope . sermon iv. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are two great and excellent gifts , which god in the depth of his boundlesse love hath bestowed on his own . first , there is that infinit gift and royal donation , his own beloved son , jesus christ , which is called , the gift of god , ioh. 4 10. and secondly , there is that excellent gift of the grace of faith , which god hath bestowed upon his own , which is also called ▪ the gift of god , ephes. 2. 8. faith is the gift of god. and is it not certain , that these two gracious gifts ought to ingage ou● souls and hearts much unto him ? infini●e majesty could give no gift greater nor his s●● , and infinite poverty could receive , no ●●her gift so suitable as christ ; it was the most noble gift that heaven could give , and it is the greatest advantage for earth to receive it . and wee could wish that the most part of the study and practice of men ( that is spent in pursuit after these low and transient vanities ) might bee once taken up in that precious pursuit after christ. we could wish that all the questions and debates of the time were turned over into that soul concerning question , what shall we do to be saved ? and that all the questions , controversies , and contentions of the time were turned over into that divine contention and heavenly debate ▪ who should be most for christ , who should be most for exalting of the noble and excellent plant of ●enown ; and that all our judgings and searchings of other mens practices and estate might ●e turned over into that useful search , ●ro ●rove and examine our selves whether we be in ●he faith or not . and i would ask you this question , what are your thoughts concern●ng precious christ , seeing he is that noble ●bject of faith ? we would only have you ●aking along these things , by which christ may be much commended to your hearts : first , there was never any that with the ●yes of faith did behold the ma●ehlesse beau●y and transcendent worth of that crucified ●aviour , that returned his enemy . there is ●oul conquering vertue in the face of christ , ●nd there is a heart captivating and over●oming power in the beau●y of jesus christ. ●his first sight that ever persecuting saul got of christ , it brought him unto an endless● captivity of love . secondly , there is th● that we would say of precious christ , whic● may engage our souls unto him , that for al● the wrongs believers do to christ , yet hat● he never an evil word of them to his fatthe● but commends them : which is clear fro● that of ioh. 17. 6. where christ doth con●mend the disciples to the father for th● grace of obedience , they have keeped th● word : and for the grace of faith , verse 8 ▪ they have believed that thou didst send me and yet were not the disciples most defecti●● in obedience , both in this , that they did no●● take up their crosse and follow christ : and al●● in that , they did not adhere to him in th● day that he was brought to cajaphas hall and were they not most defective in the gra●● of faith ? as is clear from matth. 17. 17. a●● likewise from ioh. 14. 1. he is pressing the● to believe in him , and yet he doth comme●● them to the father , as most perfect in th● things . thirdly , there is this that w● would lastly say of him who is the noble o● ject of faith , look to the eminent depth● christs condescendency , and then ye will provoked to love him. was it not infi●●●● love that made christ to ly three dayes in t●● grave , that we might be through all the ag● of eternity with him ? was it not in f●●●● condescendency that made his precious he wear a crown of thorns , that we mig●● eternally wear a crown of glory ? was not infinite condescendency that made chr●●● wear a purple robe , that so we might w●● that precious robe of the righteousnesse of ●he saints ? and was it not matchlesse condescendency , that christ , who knew no sin , was made sin for us , and like unto us , that so we might become like unto him , and be made the righteousnesse of god in him. but to come to that which we intend main●y to speak upon at this time , which is that ●econd thing that we proposed to speak of ●rom these words : and that is concerning the excellency of this grace of faith , which we cleared was holden out in that , that faith was called his commandment , which is so ●alled by way of eminency and excellency . there are many things in scripture , which may sweetly point out the precious excel●ency of this grace of faith , and we shall only ●peak to these things . i. the first thing that speaketh out the ●xcellency of faith is this , it exerciseth it ●elf upon a most noble object ( to wit ) jesus christ : faith and love being the two arms ●f the immortal soul , by which we do im●race a crucified saviour , which is often ●ointed at in scripture : and we shall point ●t these three principall acts of faith , which ●t exerciseth on jesus christ as the object fit . 1. the first is , to make up an union be●wixt christ and the believer ( faith being ●ndeed an uniting grace , and that which ●nitteth the members to the head ) and to ●ake this more fully appear , we would point ●ut a little what sweet harmony and cor●espondency there is betwixt these two sister graces , ( to wit ) faith and love . faith i● that nail , which fasteneth the soul to chri●● and love is that grace which driveth that nai● to the head ; faith at first taketh but a tender grip of christ , and then love cometh i● and maketh the soul take a more sure grip o● him . secondly , ye may see that harmon● in this ; faith is that grace which take● hold ( as it were ) of the garments of chris● and of his words : but love ( that ambitio●● grace ) it taketh hold of the heart of chris● and , as it were , his heart doth melt in th● hand of love . thirdly , it may be seen i● this , faith is that grace , which draweth th● first draught of the likenesse and image christ upon a soul , but that ( accomplishin● grace of love , it doth compleat these fi●… draughts and these imperfect lineaments 〈◊〉 christs image , which were first drawn on th● soul. fourthly , by faith and love the hea●● of christ and of the believer are so unite● that they are no more two , but one spirit . 2. there is this second act that faith 〈◊〉 exciseth on christ , and it is in discovering t●● matchlesse excellencies , and the transce●dent properties of jesus christ , o wh●● large and precious commentaries doth fai●● make upon christ ? it is indeed that faith ●●spy , which doth alwayes bring up a go●● report of him . hence it is , that faith is c●●led understanding , colos. 2. 2. because it ●● that grace , which revealeth much of the pr●cious truth of that noble object . 3. and there is this third noble act 〈◊〉 faith , exercising it self upon christ , 〈◊〉 maketh christ precious to the soul , accor●ing to that word , 1 pet. 2. 7. unto you which ●elieve , hee is precious . and if there were ●o other thing to speak forth its worth , but ●●at , it is more then sufficient : for no doubt ●●is is the exercise of the higher house , to be ●welling on the contemplation of christs ●eauty , and to have their ●ouls transported ●ith love towards him ; and with joy in ●im . reason and amazement are seldome ●ompanions , but here they do sweetly joyn ●ogether ; first , a christian loveth christ , ●ecause of christs actings , and then hee lo●eth all these actings because they come from christ. ii. now secondly , this pointeth out the ●recious excellency of the grace of faith , it ●● that grace which is most mysterious and ●ublime in its actings , it hath a more divine ●nd sublime way of acting then any other ●race ; hence it called , the mystery of faith . ●hich speaketh this , that the actings of ●aith are mysteries to the most part of the world , and i shall only point at these things which may speak out the mysterious actings ●f the grace of faith. 1. faith can believe , and fix it self on a word of promise , although sense , reason and ●robability , seem to contradict the accom●lishment of that promise ▪ faith it walketh ●ot by the low dictates of sense and reason ; ●ut by a higher rule , ( to wit ) the sure word ●f prophecie , which is clear from rom. 4. 19. ●here abraham believed the promise , notwith●anding that sense & reason seemed to contradict it : hee considered not the deadnesse of his own body , neither the barrennesse of sarahs womb , but was strong in the faith , giving glory to god : as it is clear from heb. 11. 29 , 34. where faith believed their passing through the red sea , as through dry ground , which wa● most contrary to sense and reason : faith believed the falling down of the walls of iericho , by the blowing of rams horns . which thing● are most impossible to sense and reason ; for sense will oftentimes cry out , all men are ●iars ; and reason will say , how can such a thing be ? and yet that heroick grace of faith cryeth out , hath he spoken it : he will also do it , hath he said it ? then it shall come to passe . 2. faith can believe a word of promise , notwithstanding that the dispensations of god seem to contradict it ; as was clear in iob , who professed , hee would trust in god , though he should kill him . and no doubt , but this was the practice of believing iacob , hee trusted that that promise should bee accomplished , that the elder should serve the younger ; though all the dispensations of god , ( which he did meet with ) seemed to say , that promise should not be accomplished . 3. faith can believe a word of promise , even when the commands of god seem to contradict the accomplishment of that promise : this is clear in that singular instance of abrahams faith , that notwithstanding hee was commanded to kill his promised seed , ( upon whom he did depend the accomplishment of the promises ) yet hee believed that ●e promises should bee performed . and ●●ough there were indeed extraordinary and ●range trials of his faith , as he had natural ●ffections to wrestle with ; yet over the bel● of all these , believing abraham , he giveth ●aith to the promise , and bringeth his isaac ●o the altar ( though hee did receive him ●ack again ) this is clear from heb. 11. 17 , ●8 , 19. 4. faith can exercise it self upon the promise , notwithstanding that challenges and convictions of worthinesse and guilt do wait on the christian ; this is clear , 2 sam. 23. 5. that although his house was not so with god as did become , yet he believed the promise : as ●ikewise it is clear from psal. 65. 3. iniqui●ies prevail against mee : and yet that doth not interupt his faith , but he saith , as for our ●●●●gressions thou shalt purge them away . and ●ertainly , i● were a noble and precious act of faith to believe , notwithstanding of un●nswerable challenges of guilt ; the best way ●oth to crucifie our idols , and to answer ●hese challenges , is believing and hoping a●ainst hope , and closing with christ : this is most clear from isa. 64. 6 , 7. compared with ●ers . 8. where after strange challenges , the prophet hath a strange word , but now , o lord , ●hou art our father . there is an emphasis in ●he word ( now ) for all this , yet thou art ( now ) our father . 5. and lastly , this pointeth out the mysterious acting of the grace of faith , that it exerciseth it self upon an invisible object , even upon christ not yet seen , according to that word , 1 pet. 5. 8. whom having not seen , yet ye love , in whom though now ye see him not , yet believing , &c. i pose the greater part of you who are here , whether or not these bee two of the greatest paradoxes and mysteries unto you ? for , is not this a mystery , to love him whom wee never saw ? whom having not seen , yet ye love : to love an absent and unseen christ , is a mystery to the most part of the world : and is not this a mystery , to believe on him whom we never saw ? in whom , though ye see him not , yet believing . and i shall adde this , that faith can hold fast its interest with god , notwithstanding the most precious christian should call us hypocrites , and not acknowledge us , this is clear in the practice of iob ; and most clear from that word , isa. 63. 16. doubtlesse thou art our father , though abraham bee ignorant of us , and israel acknowledge us not . iii. thirdly , this pointeth out the excellency of the grace of faith , that faith , ( when it is in exercise ) is that grace by which a christian doth at●ain unto most sensible enjoyments . there is a great question that is much debated among christians , what is the way to win this happy length , to bee alwayes under the sweet and refreshing influence of heaven , and to have his dew alwayes coming down upon our branches ? i can give no answer to it , but this , be much in the exercise of faith : this is clear from that notion and name put upon faith , isa. 45. 22. it is called a look to christ , which is a most sensible act . if yee would know a description of faith , it is this , the divine contemplation of the immortal soul , upon that divine , excellent , and precious object , iesus christ. for god never made faith a liar , and therefore its eve is never off him that is the noble object of faith , jesus christ manifested in the gospel : as it is clear , ephes. 1. 13. after ye believed , ye were sealed with the holy spirit of promise , which preacheth out the excellent enjoyments these had after their closing with christ who is invisible . our faith is called a seeing , which speaketh out this , that faiths sight of god , is as certain as if we did behold him with our eyes , as is clear , heb. 11. 27. moses saw him by faith who is invisible . and we conceive that the ground which maketh the most part of us have such complaints , how long wilt thou forget us for ever ? it is this ; the want of the spiritual exercise of faith : and are there not some here who may cry out , it is more then thirty dayes since i did behold the king ; yea , there are some who may go a greater length , and cry out , i have lived these two years at ierusalem , and yet i have not seen the kings face ? yea , there are some here whose complaint may go a little higher , and cry forth , these three years and six moneths it hath not rained on me , but the clouds have been restrained and bound up , and the heavens have become brasse . and would you know the rise of these complaints , it is this , ye are not much in the spiritual exercise of faith. and to you , i would only say these two words , first , it is easier to perswade a reprobate that he is defective in the fear of god , and in his love to god , then to perswade some such , that they are wanting to god in their faith ; for they hold fast that peece of desperate iniquity till they die , secondly , we would say to these of you who have the valley of achor for a door of hope , and have tasted of the sweetnesse of christ , some of you will be lesse convinced ; for the neglect of the duty of faith , then for neglect of the duty of prayer , or of the duty of keeping the sabbath day . but i am perswaded of this , that if the noble worth of that transcendant object were known , we would have a holy impatience , untill once we did believe . iv. fourthly , this also pointeth out the excellency of the grace of faith , it is that grace by which a christian is advanced to the highest and most inconceivable pitch of dignity , and that is , to be the child of the living god : as is clear , ioh. 1. 12. to as many as received ( or believed in him ) he gave power or prerogative to become the sons of god. and certainly that noble prerogative of adoption is much undervalued by many : and i will tell you two grounds whereon the most part of men undervalue that excellent gift of adoption : first , they do not take up the infinit highnesse of god ( and what a one he is ) otherwise they would cry out with david , seemeth it a small thing in your eyes to bee a son to the king of kings ? secondly , we do not take up , nor understand these matchlesse priviledges which are given to them who are once in this estate , i am perswaded , if this were believed , that he who is a servant doth not abide in the house for ever , ( though he that is a son doth ) it would stir us up to more divine zeal in our persuit after faith . v. fifthly , this likewise pointeth out the excellency of the grace of faith , it is that grace , by which all other actions are pleasant to god , and are taken off our hand , as is clear , heb. 11. 4. by faith abel offered unto god a more excellent sacrifice then cain , which must be understood even of all other duties . and that word , vers . 6. without faith it is impossible to please god , speaketh this also , that by faith we do exceedingly please him . and this is a most sad and lamentable repoof unto many who are here , that their actions do not please god , because they are not in faith. would ye know a description of your prayers ? ( ye who are hypocrites , and destitute of the knowledge of god ) it is this , your prayers are the breach of the third command , in taking the name of the lord in vain ; for which he will not hold you guiltlesse . and would ye know what is your hearing of sermon ? it is an abomination to the lord , according to that word in tit. 1. 15. to the unbelieving and impure , nothing is clean . and as solomon doth speak , the plowing of the wicked is sin : so that all your actions that ye go about , are but an offence to the majesty of the lord. now we would speak to these two things before we proceed to the evidences of faith : ( to wit ) first , that there is a difference betwixt the direct act of faith , and the reflecting act of faith. for there may be a direct act of faith in a christian , when he is not perswaded that he doth believe ; but the reflecting acts of faith are these which a christian hath , when he is perswaded in his conscience that he doth believe . and we would secondly say , that there are many that go down to there grave under that soul destroying delusion , that they are in faith , and yet never did know what faith is : i am perswaded , there are many whom all the preachings in the world will never perswade , that they did never believe , their faith being born with them , and it will die with them , without any fruit . but faith being such an excellent grace , and so advantagious , ( whereof we have spoken a few things ) we shall speak a little further of it , first , in pointing out some evidences , by which a christian may know , whether or not he be indeed in the faith. secondly , i shall give you some helps whereby faith may be keeped in exercise . i. now there is this first evidence of faith , that a christian who doth believe , he accounteth absence and want of fellowship with christ , and communion with him , one of the greatest and most lamentable crosses that ever he had : as is clear , psalm 13. 3. lighten mine eyes , saith david , that is , let me behold , and be satisfied with thy face ; and the mo●ive that he backeth it with , is this , lest i sleep the sleep of death . david thought himself a dead man , if christ did withdraw his presence from him . also it is clear , cant. 3 , 1. ( compared with the following verses ) where absence from christ , and want of communion with him , was the greatest crosse the spouse had : and it is clear from ioh. 20. 11 , 12 , 13. where mary had a holy disdain of all things in respect and comparison of christ. but i will tell you what a hypocrite doth most lament , and that is , the want of reputation among the saints : that is the great god , and idol among hypocrites , and that which ( when not enjoyed ) hypocrites and ●theists lament most , the world , and the lust of their eyes : when they want these , ●hen they cry out , they have taken away my gods , and what have i more ? they think heaven can never make up the losse of earth . and certainly , if many of us would examine our selves by this , we would finde our selves most defective . i would pose all you who are here , who have taken on a name to be followers of christ , whether or not ye have been content to walk thirty dayes in absence from christ , and yet never to lament it ? hath not christ been thirty dayes and more in heaven , without a visit from you ? and yet for all this , ye have not cloathed your selves with sackcloath . i will not say , that ●his is an undeniable evidence of the totall ●a●t of the grace of faith ; but it doth eminently prove this , that the person who hath ●ome this length , hath losed much of his primitive love , and much of that high esteem which he ought to have of matchlesse christ : what can you find in this world , that maketh you converse so little with heaven ? i think that it is the noble encouragement of a christian , when hee is going down to his grave , that he hath this wherewith to comfort himself , i am to change my place , but not my company : death to the believing christian being a blessed transition and transportation to a more immediate , constant and uninterrupted enjoyment of god. but i believe , that if all who have the name of believers in this generation , should go to heaven , they might have this to say , i am now not only to change my place , but also my company ; for these seventy years i have been conversant with my idols , but now i am to converse with more blessed , divine , and excellent company . o that yee might be perswaded to pursue much after an absent christ. were it not a sweet period of our life , to breath out our last breath in his armes , and to be living in the faith of being eternally with him , which might be founded upon his word . ii. there is this second evidence of one that is in the faith : they do endeavour to advance that necessary work of the mortification of their idols , according to that word , 1 ioh. 3. 4. every man that hath this hope in him , purifieth himself even as he is pure , act. 15. 9. faith it purifieth the heart . and concerning this evidence ( lest any should mistake it ) i would say these things to you . first , the mortification of a christian , as long as he is here below , it doth more consist in resolutions then attainments . it is certain , that there are high attainments of a christian , in the mortification of his idols , but his resolutions go far above his performances . secondly , wee would say this , that those christians who never came this length in christianity , to make that an universal conclusion , and full resolution , what have i to do any more with idols ? they may suspect themselves , that they are not in the faith : for a christian that is in christ , he is universal in resolutions , though he be not so in practice , but defective in performances . a christian may have big resolutions with weak performances ; for resolution will be at the gate of heaven , before practice come from the borders of hell ; there being a long distance betwixt resolution and practice ; and the one much swifter then the other . and thirdly , wee would likewise say , that yee who never did know what it was to endeavour ( by prayer and the exercise of other duties ) the mortification of your lusts and idols ; yee may bee afraid , that ye have not yet the hope of seeing him as he is , and i would say this to many , who are settled upon their lies , and who never did know what it was to spend one hour in secret prayer for mortifying an idol , that they would beware lest that curse bee past in heaven against them ; i would have purged you , and yee would not be purged , therefore yee shall not bee purged any more till you die ; that iniquity of refusing to commune with christ in the work of secret mortification , i say , that iniquity shall not be purged away . and we would once seriously desire you , by that dreadful sentence that christ shall passe against you , and by the love ye have to your immortal souls , and by the pains of these everlasting torments of hell , that ye would seriously set about the work of spirituall mortification ; that so ye may evidence that ye have believed , and that ye have the soul-comforting hope of eternal life . i would onely speak this one word to you , ( and desire you seriously to ponder it , ) what if within twelve hours hereafter a summonds were given to you ( without continuation of dayes ) to compear before the solemn and dreadfull tribunal of that impartial judge , jesus christ : what suppose ye , would be your thoughts ? will ye examine your own conscience , what ye think would be your thoughts , if such summonds were given unto you . i am perswaded of this , that your knees would smite one against another , and your face should gather palenesse , seeing your conscience would condemn you , that ye had been weighed in the ballance and found light : o think ye that ye can both fight and triumph in one day ? think ye that ye can fight and overcome in one day ? think ye your lusts and unmortified corruptions so weak and faint hearted an enemy , that upon the first appearance of such imaginary champions ( as most part of us are in our own eyes ) that your idols would lay down arms and let you trample on them ? believe me , mortification is not a work of one day , or one year , but it is a work will serve you all your time , begin as soon as ye will : and therefore seeing you have spent your dayes in the works of the flesh , it is time that now yee would begin and pursue after him , whose works is with him , and whose reward shall come before him . iii. now there is this third evidence , by which a christian may know whether he bee in the faith or not , and it is , that christ is matchlesse and incomparable unto such an one , according to that word , 1 pet. 2. 7. to you that believe christ is precious , and that word that luke hath in his 7. chap. at the close , that shee to whom much was forgiven , loved much . now lest this likewise should prove a discouragement to any , i would only have you taking notice of this , that a christian may bee a believer , and yet want the sensible discoveries of this , that christ is matchlesly precious to him : but this is certain , that they which are in the lively exercise of faith , it is impossible then for them not to esteem christ matchlesse , and i would speak this likewise to many who are here ; have yee not been living these ten years in faith , and i would pose you with this , esteem yee not your idols more matchlesse then christ , and more of worth then hee ? it is impossible that there can bee any lively exercise of faith , and not esteem christ matchlesse , it is not to say it with your mouth , and contradict it with your heart will do the businesse : for if your hearts could speak● , it would say , i would sell christ for thirty pieces of silver : but my idols would i sell at no rate ▪ are there not many of you who love the world and its pleasures , better nor the eternity of joy ? oh , know yee not that word ( o yee desperately ignorant of the truths of god , ) that he who loveth the world , the love of the father is not in him : and yet notwithstanding of the light of the word , yee would sell your immortal souls ( with esau ) for a messe of po●tage : o but it is a poor bargain when yee have sold the eternity of joy for a passing world , and for its transitory delights ! i would earnestly know what shall be your thoughts in that day , when ye shall be standing upon the utmost line betwixt time and eternity . o what will bee your thoughts at that day ? but you are to follow on to an endlesse pain , ( by appearance ) and then yee are to leave your idols . i shall only desire , that ye may read the word , isa. 10. 3. what will ye do in the day of visitation , and in the desolation which shall come from far ? to whom will ye flee for help ? and where will ye leave your glory ? ye shall then preach mortification to the life , though all the time of mortification shall be then cut off . o but to hear a worldly minded man , when eternity of pain is looking him in the face , ( preach out concerning the vanity of this world ) might it not perswade you that the world is a fancy and a dream that shall flee away , and shall leave you in the day of your greatest strait . iv. and there is the fourth evidence of faith , that a christian , who doth truely believe , hee is that christian who intertaineth a divine jealousie and a holy suspition of himself , whether or not he doth believe ; i love not that faith which is void of fear , this was clear in the practice of believing noah , that though by faith he built the ark , yet hee had fear mixed with his faith. i know that there are some who are ignorant concerning this , what it is to doubt concerning eternal peace ; and more , it is not every one that doubteth , that certainly shal get heaven ; for i think an hypocrite may doubt concerning his eternal salvation ; however i think the exercise of a hypocrite under his doubtings , it is more the exercise of his judgement , then the exercise of his conscience : and i may say , that if all the exercise of the law which is preached in these dayes were narrowly searched , it would bee more the exercise of light , then the exercise of conscience , we speak these things as our doubt , which never was our exercise ; and we make these things our publick exercise which was never our private and chamber exercise . and i think that if all that a christian did speak to god in prayer , were his exercise , he would speak lesse , and wonder more . we would be speechlesse when wee go to god ; for often if we did speak nothing but our exercise , we would have nothing to say . and certainly it is true , that often wee fall into that wofull sin , of desperate lying against the holy ghost , by ●lattering god with our mouth , and lying unto him with our tongue . and i shall only say these two words ; there are some who have this for their great designe , viz. they would bee at peace with their conscience , and also they would bee at peace with their idols , they would gladly reconcile conscience and their idols together , that is their great designe . and there are some whose designe is a little more refined , they study rather to be reconciled with their conscience , then to be reconciled with god ; their great aim they shoot at , is this , to get their conscience quieted , though they know not what it is , to have the soul comforting peace of god to quiet them . v. now , there is this last evidence of faith , that justifying faith is a faith which putteth the christian to bee much in the exercise of these duties , by which it may bee maintained , for wee must keep faith as the apple of our eye : aod for that end , i would only give you these three things , by which faith must be keeped in exercise ; aud a real christian will bee endeavouring in some measure to attain unto these . i. it keepeth faith much in exercise , to bee much in marking and taking notice of the divine exercise and proofs of the love of god , wherewith a christian doth meet , as is clear from that word in rom. 5. 4. experience worketh hope . i durst be bold to charge the most part that are indeed in christ with this , that they are too little in remarking and taking notice of the experiences of his love . yee should mark the place of your experience , and much more yee should mark the experience it self : as is clear from scripture , that the very place where christians did meet with experience , in such ane enjoyment of god , they marked it , ezek. 1. 1. by the rivers of chebar the heavens were opened , and i saw the visions of god : and gen. 32. 30. iacob called the place peniel , the place of living , after seeing of the face of god : it was so remarkable unto him . and we conceive , that ye would mark these two things mainly in your practice . first , ye would mark ( if ye can possibly ) the first day of your closing with christ , and of your coming out of egypt : and we may allude unto that command ( if not more then allude unto it ) in . dent. 16. 1. observe the month of abib , and keep the passeover unto the lord thy god : for in the moneth of abib the lord thy god brought thee out of the land of egypt . and secondly , we would have you much in marking these experiences which have increased your faith , and which have strengthned your love , and which have made you mortifie your idols . these are experiences especially to be marked . 2. faith is keeped in exercise , and we win to the lively assurance of our interest in god : which we would presse upon you , by being much in the exercise of secret prayer . o but many loveth much to pray when abroad , who never loved to pray when alone . and that is a desperate sign of hypocrisie , according to that , matth. 6. 5. it is said of hypocrites , they love to pray , standing in the synagogues , and in the corner of the street ▪ s , that they might be seen of men : but it is never said of these persons , that they love to pray alone , onely they loved to pray in synagogues : but it is secret , and retired prayer , by which faith must be keeped in exercise . 3. and there is this likewise that we would presse , upon you , that ye would be much in ▪ studying communion and fellowship with god , that so your faith may be keeped in life . and o what a blessed life were it , each day to be taken up to the top of the mount pisga , and there to behold that promised land , to get a refreshfull sight of the crown every morning , which might make us walk with joy all alongs that day ! the heart o● a christian ought to be in heaven , his conversation ought to be there , his eyes ought to be there : and i know not what of a christian ought to be out of heaven ( even before his going there ) save his lumpish ●abernacle of clay , which cannot inherite incorruption till he be made incorruptible . and i shall say no more but this , many of us are readi●● to betray him with a kisse , and crucifie him afresh , then to keep communion with him : but wo eternally be to him by whom the son o● man is betrayed : and that doth crucifie christ afresh : it were better that a milstone were hanged about his neck , and he were cast into th● depth of the sea . i remember an expressio● of a man , not two dayes ago , who ( upo● his death bed ) being asked by one what h● was doing : did most stupidly , though mos● truly reply , that he was fighting with christ and i think that the most part of us ( if he prevent us not ) shall die fighting with christ. but know , and be perswaded , that he is too sore a party for us to fight with : he will once tread you in the wine presse of his fury , and he shall return with dyed garments from treading such of you as would not imbrace him : he shall destroy you with all his heart . therefore be instructed , lest his soul be disjoynted from you ( as that word in ier. 6. 8. ) and lest your soul eternally be separted from him : be instructed , i say , to close with him by ●aith . now to him who can make you to do so , we desire to give praise . in the two sermons next following , you have the rest of these sweet purposes , which the worthy author preached upon the same text ; never before printed . sermon v. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are two great rocks , upon which a christian doth ordinarily dash i● his way and motion toward his rest 1. the rock of presumption and carnal confidence ; so that when christ dandleth them upon his knees , and satisfieth them with the breasts of his consolations , and maketh their cup to overflow , then they cry out , my mountain standeth strong , i shall never be moved and , 2. the rock of misbelief and discouragement ; so that , when he hideth his face and turneth back the face of his throne , the● they cry out , our hope and our strength is perished from the lord : we know not what i● is to bear our enjoyments by humility , no● our crosses by patience and submission . ●● but misbelief and jealousie are bad interpre ▪ ters of dark dispensations : they know no● what it is to read these mysterious character of divine providence , except they be writ●●● in the legible characters of sense ; misbelie●● is big with childe of twins , and is travelli●● till it bring forth apostacy and security ; an● no doubt , he is a blessed christian that ha●● overcome that woful idol of mi●belief , an● doth walk by that royal law of the wor● and not by that changeable rule of dispensat● ▪ on s . we conceive that there are three gre●● idols and dagons of a christian , that hindere●● him from putting a blank in christs hand concerning his guiding to heaven , there is pride , self-indulgence , and security . do we not covet to be more excellent then our neighbour ? do we not love to travell to heaven through a valley of roses ? and doe we not ambitiously desire to walk toward sion , sleeping ( rather then weeping ) as we go ? are there not some words that we would have taken out of the bible ? that is sad divinity to flesh and bloud , through many tribulations must we enter into the kingdome of heaven : we love not to be changed from vessel to vessel , that so our scent may be taken from us . there are three great enemies of christ : misbelief , hypocrisie , and profanity . misbelief is a bloudy sin , hypocrisie is a silent sin , profanity is a crying sin . those are mother evils , and i shall give you these differences betwixt them : misbelief crucifieth christ under the vail of humility , hypocrisie crucifieth christ under the vail of love , and profanity putteth him to open shame . misbelief denyeth the love and power of god , hypocrisie denieth the omnisciency of god , ●nd profanity denyeth the justice of god. misbelief is a sin that looketh after inherent ●ighteousnesse , hypocrisie is a sin that look●th after external holinesse onely , and pro●anity is a sin that looketh after heaven without holinesse : making connexion between ●hese things that god hath alwayes sepa●ate , and separating these things which he ●ath alwayes put together ; so that their faith shall once prove a delusion , and flie away as a dream in the night . but let us study this excellent grace of true and saving faith , which shall be a precious remedy against all those christ-destroying and soul-destroying evils . but now to come to that which we did propose thirdly to be spoken of from the words , which was the sweetnesse of this grace of faith ; no doubt , it is a pleasant command , and it maketh all commands pleasant , it is that which casteth a divine lustre upon the most hard sayings of christ , and maketh the christian to cry forth , god hath spoken in his holinesse , i will rejoyce . wee need not stand long to clear that faith is a sweet and refreshing command ; for it is oftentimes recorded in scripture to the advantage of this grace , and unspeakable joy and heavenly delight are the hand-maids that wait upon it . but more particularly to make it out , we shall speak to these things . the first is , that this grace giveth a christian a broad and comprehensive sight of christ , and maketh him to behold not only the beauty of his actings , but the beauty of his person : and there are these three precious sights that faith giveth to ● christian of christ. first , it letteth the christian see christ in his absolute and personal● excellency , taking him up as the eternal so● of god , as the ancient of dayes , as the father of eternity , as the expresse image of hi● fathers person , and the brightnesse of his glory ▪ and this filleth the so●l with divine fear an● admiration ▪ hence is that word , heb. 11. 27 ▪ that we see by faith him that is invisible . as if he had said , faith is that grace that maketh things that are invisible , visible unto us . secondly , it letteth the soul see christ in his relative excellencies , that is , what he is to us ; faith taketh up christ as a husband , and from thence we are provoked to much boldnesse and divine confidence , and withall , to see these rich possessions that are provided for us by our elder brother , who was born for adversity : faith taketh up christ as a blessed days man that did lay his hand upon us both : and from thence it is constrained to wonder at the condescendency of christ , it taketh him up as dying , and as redeeming us from the power of the grave , and from the hands of our enemies ; and this provoketh christians to make a totall and absolute resignation of themselves over unto christ , to serve him all the dayes of our life in righteousnesse and holinesse . and , thirdly , faith maketh the soul behold these mysterious draughts of spotlesse love , those divine emanations of love that have flowed from his ancient and everlasting love since the world began . would you know the great ground why we are so ignorant of him , who is the study of angels , and of all that are about the throne , it is this , we are not much in the exercise of faith . and if we would ask that question , what is the way to attain to the saving knowledge of god in christ ? we could give no answer to it but this , believe , and again believe , and again believe : faith openeth these mysterious seals of his boundlesse perfection , and in some way teacheth the christian to answer that unanswerable question , what is his name , and what is his sons name . there is this secondly that pointeth out the sweetnesse of faith , that it giveth an excellent relish unto the promises , and maketh them food to our soul. what are all the promises without faith ( as to our use ) but as a dead letter that hath no life : but faith exercised upon the promises , maketh a christian cry out , the words of his mouth are sweeter unto mee then the honey and the honey comb : as is clear from heb. 11. 12 , 13. it is by faith that wee imbrace the promises , and do receive them . thirdly , the sweetnesse of faith may appear by this , that it enableth a christian to rejoyce under the most anxious and afflicting dispensations that hee meeteth with while hee is here below ; as is clear from rom. 5. 1 , 5. where his being justified by faith hath this fruit attending it , to joy in ●ribulation ; and likewise from heb. 10. 34 , 35. doth not faith hold the crown in its right hand , and letteth a christian behold these infinit dignities that are provided unto them , after they have , as a strong man , run their race ; and when a christian is put into a furnace , hot seven times more then ordinary , it bringeth down the son of man jesus christ , to walk with them in the furnace : so that they walk safely , and with joy through fire and water , and ( in a manner ) they can have no crosse in his company . for would yee know what is the description of a crosse ? it is to want christ in any estate , and would ye know what is the description of prosperity ? it is to have christ in any condition or estate of life ; what can ye want that have him , and what can he have that want him ? he is that all ; so that all things besides him are bu● vanity . but beside this , faith doth discover unto a christian , that there is a sweet period of all his trials and afflictions that he can be exposed unto : so that he can never say that of faith which ahab spake of micajah , he never prophesieth good things to me ; but rather he may say alwayes the contrary , faith never prophesieth evil unto me ▪ it being a grace that prophesieth excellent things in the da●kest night , and sweetly declareth , that though weeping do endure for the evening yet joy cometh in the morning ; and that , though now they ●o forth weeping bearing precious seed , yet at last they shall return rejoycing , having sheaves in their bosome . and this may bring in the fourth consideration to point out the sweetnesse of faith , that it giveth a christian a refreshing sight of that ●and that is a far off , and maketh him to behold that inheritance that is provided for the saints in light : it goeth forth to the brook eshcol , and there doth pluck down those grapes that grow in emanuels land , to bring up a good report upon that noble countrey we are sojourning towards , and the city the streets whereof are paved with transparent gold . and howbeit it may be a perplexing deba●e between many and their own souls , whether or not these eyes that have been the windows through which so much uncleannesse hath entered , and these species of lust have been conveyed into the heart , shall once be like the eyes of a dove washed with milk and fitly set , and be admitted to see that glorious object , the lamb that sitteth upon the throne : or whether ever these tongues that have been set on fire of hell , and these polluted lips that have spoke so much against god , and heaven , and all his people , and interests , shall ever be admitted to sing these heavenly halelujahs amongst that spotlesse queer of angels , and that assembly of the first born ; or if these hands or feet that have been so active to commit iniquity , and so swift to run after vanity , shall even bee admitted hereafter to carry these palme branches , and to follow the lamb where ever hee goeth ; and whether ever these hearts that have been indeed a bethaven , and house of idols , may yet notwithstanding , bee a dwelling for the holy ghost : though these things ( wee say ) and such like may bee the subject of many sad debates to some weary souls , and cause many tossings to and fro till the morning : yet faith can bring all these mysteries to light , and looking within the vail , can let us see thousands of thousands who were once as ugly as our selves , yet now having washed their robes and made them white in the blood of the lamb , are admitted to stand before the throne of god , and serve him day and night . now there is that fourthly , which we● promised to speak of concerning this grace of faith from these words , and it is the absolute necessity that is of the exercise of this grace , which is holden forth in that word , his commandment ; which doth import these three things . 1. that all the commands that wee can obey without this commandement of faith , it is but a polluting of our selves , and a plunging of our selves in the ditch till our own cloa●hs abhor us . 2. that god taketh greater delight in the exercise of that grace of faith , then in the exercise of any other . and lastly , that as to the many imperfections which wee have in our obedience , there is a sweet act of oblivion past of them all ; if we make conscience seriously to obey this command of faith , which is indeed , the sweet compend of the gospel , all these things do most clearly appear , in that believing , here is called , his commandement , by way of excellency , as if this were his only commandement . but that we may yet a little more particularly point out the absolute necessity of faith ; there are these things that speaketh it forth to the full . 1. that though rivers of tears should run down our eyes , because we keep not his law , though we should never rise off our knees from prayer , and should all our life time speak to god with the tongue of angels ; and though we should constantly obey his commands ▪ yet without faith we should never escape that eternal sentence of excommunication from the presence of the lord ; there being no action that doth proceed from us which can please the majesty of the lord , unlesse it hath its rise from this principle of faith : as is clear from heb. 11. 6. without faith it is impossible to please god. and though we should offer unto him ten thousand rivers of oyl , and thousands of rams , and should offer up in a burnt sacrifice all the beasts that are upon the mountains , and the trees that are upon hills , this should be the answer that god should return to us , who hath required these things at your hands ? i take no pleasure in these solemn sacrifices ; because there is no way of attaining peace with god , but through the exercise of faith , making use of the spotlesse righteousnesse of ●esus christ. 2. let us do ou● outmost , by all the inventions we can , to bring down our body , and let us separate our selves from all the pleasures of the flesh : yet all our idols shall reign without much contradiction , except once we do attain unto this grace of faith , which is that victory whereby we must overcome the world , and the hand that maketh use of infinite strength for subduing of corruption , making the christian sweetly to take up that song , stronger is he that is with us , than he that is in the world . from all this that we have said , both of the sweetnesse of faith , and the necessity thereof , we would propose these few considerations , to two or three sorts of persons . 1. there are some who live in that vain imaginary delusion of attaining heaven through a covenant of works , and do neglect to seek salvation by faith in the righteousnesse of christ. and to these who build upon this sandy foundation , i shall say but these two words . first , how long shall ye labour in the fire of very vanity , do ye ever think to put on the capestone , know ye not that the day is approaching , when your house shall fall about your ears , your confidence shall be rejected , and your hope shall evanish as a dream , and flee away as a vision of the night . secondly , what a monstrous blindnesse , and what an unspeakable act of folly must it ●e●● to say , that christ was crucified in vain , which yet ye do practically assert , when ye go about to purchase a righteousnesse through the works of the law. 2. there are some who are secure in their own thoughts concerning their ●aith : they never questioned the realty of it , they never examined it . o ye whose faith is as old as your selves , ye say ye never knew what it was to dispute : and i may say , ye never knew what it was to believe . thou profane hypocrite , let me tell thee , a strong faith , and ye● strong idols , must needs be ● strong delusion ; thou wilt not obey the lord , thou wilt not pray , thou wilt not believe a threatning in all the word , thou wilt count all religion madnesse and foolishnesse , and yet thou wilt perswade thy self , thou believest in christ. o be not deceived , god is not mocked , and why will ye mock your selves ? shall i tell you that reprobates have a sa● religion , one day they must believe , and obey , and pray , and give a testimony to godlinesse : but alas too late , and little to their advantage . shall not he whom all the ministers on earth could scarce ever perswade to believe so much , as a heaven o● hell , or one threatning in all the book o● god , at last be forced to believe their ow● sense , when they shall see the ancient of days upon the throne , and shall hear the cryes of so many thousand living witnesses , come ou● both from heaven and hell , bearing testimony to the truth of threatnings and promises , that not one jot of them is fallen to the ground , and he who would never be perswaded to bow a knee to god in earnest all his life , shall he not then pray with greatest fervency , that hills and mountains might fall upon him , to cover him from the face of the lamb : and h● that would never submit to a command of god , must he not at last obey that dreadfull command , depart from me ye cursed into everlasting torment , &c. yea , he who was the greatest mocker in the world , shall then confesse , that they are blest who put their trust in the lord , as they are excellently brought in , though in an apocriphal book , wisd. c. 5. 4 ▪ crying out with great terror , while they behold that unexpected sight of the glorious condition of the godly . o here is the me● say they , whom we mocked , whose life w● accounted madnesse , and their end dishonourable : be wise therefore in time , and do that willingly , which ye must do by constrain● , and do that with sweetnesse and advantage that ye must do at length with losse and sorrow . thirdly , there are some who certainly have some hope of eternal life , but contenteth themselves with a small measure of assurance , and these i would beseech , that ye would be more endeavouring to make your calling and election sure , and would be endeavouring to see your names written in the ancient records of heaven : and this we shall presse upon you by several arguments . 1. those strong and subtil , and soul destroying delusions that are amongst many , who conceive they do believe ( as we were saying ) and are pure in their own eyes , who yet are not purged from their iniquities . o● are there not many of us that are in a golden dream , that suppose we are eating but when we awake our soul is empty , whose faith is a metaphysick notion , that hath no foundation , but mans apprehension ; and this shall never bear us through the gates of death , nor convey us in into eternity of joy . 2. may not this presse you to follow after assurance , that it is the compendious way to sweeten all your crosses : as is clear from hab. 3. 17 , 18. where the convictions of this made habbakuk to rejoyce in the god of his salvation ; though the fig tree did not bear fruit , and the labour of the olive did fail , and there were no sweetnesse to be found in the vine , and from heb. 10. 34. where they took joy●ully the spoiling of their goods , knowing within themselves that they had a better and an enduring substance : this is indeed that tree which if wee cast into the waters of marah , they will presently become sweet : for it is not below the child of hope to be much anxious about these things that he meets with here , when he sincerely knoweth that commandement shall come forth , lift up your head , for the day of your eternal redemption draweth near , even the day when all the rivers of his sorrow shall sweetly run into the ocean of everlasting deligh●s . 3. a christian that is much in assurance , he is much in communion and fellowship with god , as is clear from the song 1. 13 , 14. and song . 2. 3. where , when once she cometh to that , to be perswaded that christ was her beloved , then she sat down under his shaddow , and his fruit was pleasant ●nto her taste ; for the assured christian doth taste of these crums that ●all from that higher table , and no doubt , these that have tasted of that old wine will not straight way desire the new , because the old is better . and then 4. it is the way to keep you from apostacy , and making defection from god : faith is that grace that will make you continue with christ in all his tentations , as is clear from 2 pet. 1. 10. where this is set down as a fruit of making our calling and election sure , that if we no these things we shall never fail : faith makes a christian to live a dependent life ▪ for would you know the motto of a christian ? it is this , self diffidence , and christ dependence , as is clear from that word in the song 8. 5. that while we are walking through this wildernesse , we are leaning upon our welbeloved ▪ 5. this assurance will help a christian to overcome many tentations . there are four sorts of tentations that ass●ult the christian ; there are temptations of desire , temptations of love , temptations of hope , and temptations of anxiety , all which a christian through this noble grace of assurance , may sweetly overcome : he that hath once made christ his own , what can he desire but him ? as psal. 27. 4. one thing have i desired of the lord : what can he love more then christ , or love beside christ , all his love being drowned ( as it were ) in that o●ean of his excellencies , and a sweet complacency found in the enjoyment of him ? and as to hope ; will not assurance make a christian 〈◊〉 forth , now , lord , what wait i for ? my hope is in thee ? and when the heart is anxious , doth not assurance make a christian content to bear the indignation of the lord , and patiently submit unto the crosse , since there is a sweet connexion betwixt his crosse and his crown , rom. 8. 35 , 36. if he suffer with him , he shall also reign with him . and lastly , there is this argument to presse you to assurance , that it sweemeth the thoughts of death ; it maketh death unto a christian , not the king of terrours , but the king of desires : and it is upon these grounds that assurance maketh death refreshfull unto a christian. 1. he knoweth that it is the funerall of all his miseries , and the birth-day of all his blessed and eternal enjoyments . 2. that it is the coronation day of a christian , and-the day when he shall have that marriage betwixt christ and him sweetly solemnized : and that when he is to step that last step , hee knoweth that death will make him change his place , but not his company : and o that we could once win unto this , to seal that conclusion without presumption , my beloved is mine , and i am his : we might without presumption , sing one of the songs of sion , even while we are in this strange land , and taking christ in our arms , might sweetly cry forth , now lettest thou thy servant depart in peace , for my eyes have seen thy salvation . comfort your selves in this , that all your clouds shall once passe away , and that that truth shall once come to passe which was confirmed by the oath of an angel , with his hand lifted up towards heaven , that time shall be no more . time shall once sweetly die out in eternity , and ye may be looking after new heavens , and a new earth , wherein dwelleth righteousnesse . o long to be with him , for christ longeth to have you with him . sermon vi. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are three most precious and cardinal graces , which a christian ough● mainly to pursue : there is that exalting grace of faith , that comforting grac● of hope , and that aspiring grace of love ▪ and if once a christian did take up that heavenly difference that is between those sister-graces , hee might be provoked to move after them most swiftly , as the chariots of aminadab . and there is this difference between those graces ; faith is a sober and silent grace , hope is a patient and submissive grace , love is an ambitions and impatient grace . faith cryeth out , o my soul be silent unto god : hope cryeth out , i will wait patiently for the lord , untill the vision shall speak ; but love it cryeth out , how long art thou a coming ? and it is waiting to hear the sound of his feet coming over the mountains of separation . that is the motto of hope , quod defertur non aufertur , that which is delayed ( saith hope ) is not altogether taken away and made void : and that may be the divine embleme of the grace of love. it is sight infolding desire in its armes , and it is desire cloathed with wings , ●reading upon delay and impediments . there is this second difference between these graces : the grace of faith , it embraceth the truth of the promises : the grace of hope , it embraceth the goodnesse of the thing that is promised ; but that exalting grace of love , it embraceth the promiser : faith cryeth out , hath hee spoken it , hee will also do it : hope ●ryeth out , good is the word of the lord , be ●● unto thy servant according to thy promise : and love , it cryeth out in a higher note , as is the apple tree amongst the trees of the ●ood , so is my well-beloved amongst the sons . ●hirdly , there is that difference between ●hese graces , faith it overcometh temptations ; hope , it overcometh difficulties ; but love stayeth at home and divideth the spoil : there is a sweet correspondence between those graces in this : faith it fighteth and conquereth ; and hope it fighteth and conquereth ; but love it doth enjoy the trophies of the victory . and , fourthly , there is this difference , the noble grace of faith , it shall once evanish into sight ; that noble grace of hope , it shall once evanish into possession and enjoyment ; but that constant grace of love ; it shall be the eternal companion of a christian , and shall walk in with him unto the streets of the new ierusalem . and i would ask you that question , what a day shall it be when faith shall ced● to sight ? what a day shall it be when hope shall yeeld its place to love , and love and sight shall eternally sit down and solace themselves in these blessed mysteries , these everlasting consolations of heaven world without end . and fifthly , there i● this difference , lesse will sa●isfie the grac● of faith , and the grace of hope , tha● will satisfie the grace of love ; faith , i● will be content with the promise , and hop● will be content with the thing that is promised ; but that ambitious grace of love , i● will be onely content with the promiser love glaspeth its arms about that preciou● and noble object jesus christ ; love is a ●● spicious grace , it oftentimes cryeth forth● they have taken away my lord , and i kno● not where they have laid him ; so that fai●● is oftentimes put to resolve the suspicions ●● love . i can compare these three graces to nothing so fitly , as to those three great worthies that david had , these three graces , they will break thorow all difficulties , were it a host of philistines , that so they may pleasure christ , and may drink of that well of bethlehem , that well of everlasting ●onsolation that ●loweth from beneath the ●hrone of god : love is like noah's dove , ●t never findeth rest for the sole of its foot , ●ntill once it be within that ark , that place ●f repose jesus christ. and sixthly , there is this last difference between them , faith taketh hold upon the ●●ithfulnesse of christ ; hope taketh hold ●pon the goodnesse of christ ; but love , it ●●keth hold upon the heart of christ. and ●hink yee not it must be a pleasant and soul●●freshing exercise , to be continually taken ●● in imbracing him , that is that eternal ad●iration of angels . must it not be an ex●ellent life , dayly to bee feeding on the finest the wheat , and to bee satisfied with honey ●● of the rock . o but heaven must be a plea●●n● place ! and if once we would but taste ●● the first ripe grapes , and a cluster of wine ●●a● groweth in that pleasant land , might not ●●e be constrained to bring up a good report it . but now to come to that which wee pur●●se mainly to speak of at this time . the 〈◊〉 thing concerning faith , that wee pro●●sed from the words , was the object up●● which faith exerciseth itself , which is 〈◊〉 set down to bee the mame of his son iesus christ. and that we may speak to this more clearly , wee shall first speak a little to the negative , what things are not the fit object of faith , and then to the positive , shewing you how this name of god , and of his son christ , is the sure ground upon which a christian may pitch his faith : for the first , yee must know that a christian is not to build his faith upon sense , nor sensible enjoy ments : sense may bee an evidence of faith but it must not bee the foundation of faith i know there are some that oftentimes cry out , except i put my fingers into the print ●● the nails , and thrust my hand into the hole ●● his side , i will not believe ; and indeed it is 〈◊〉 mystery unto the most part of us , to bee exercising faith upon a naked word of promise , abstracted from sense ; to love an absent christ , and to believe on an absent christ , are the two great mysteries of christianity . but that sense is no good foundation for faith , may appear . 1. that fait● which is builded upon sense , is a most unconstant , a most fluctuating and transient fait● i know sense hath its fits of love , and as were , hath its fits of faith : sometim●● sense is sick of love , and sometimes sense 〈◊〉 strong in faith , but ere six hours go about sense may bee sick of jealousie , and sick 〈◊〉 misbelief , as yee will see from psal. 30. 6 , 〈◊〉 sense , that bold thing , it will instantly 〈◊〉 out , my mountain standeth strong , i will ●●ver be moved ; but behold how soon it chan●eth its note , thou hides thy face , and i 〈◊〉 troubled . at one time it will cry for●●● who is like unto him that pardoneth iniquity , and that passeth over transgressions ; but ere many hours go about , it will sing a song upon another key , and cry out , why art thou ●ecome unto mee as a liar , and as waters that ●ail ? 2. that faith which is built upon ●ense , it wan●eth the promise of blessednesse , ●● this is annexed to believing , that is founded upon the word , according to that in ●oh . 20. 29. blessed are these that have not ●en , and yet have believed : nor hath that ●ith that is built upon sense such a solide ●y waiting on it , as faith that is built upon ●he naked word of promise , as may be cleared from that word , 1 pet. 1. 8. where faith exercising it self upon christ not seen , maketh a christian to rejoyce with joy unspeakable and full of glory , a joy that doth not at●●nd believing , founded upon sense . 3. that ●ith that is built upon sense , it giveth not ●uch glory to god , for faith that is built ●●on sense , it exalteth not the faithfulnesse 〈◊〉 god , it exalteth not the omnipotency of ●od . i will tell you what is the divinity 〈◊〉 sense ; let me see , and then i will believe ; 〈◊〉 it knoweth not what it is to believe ●●on trust , and because the lord hath spoken 〈◊〉 his holinesse : and in effect , faith that is ●●ilt upon sense , is no faith , even as ●●m . 8. hope that is seen , is no hope ; and therefore , when the lord seeth a christian ●●king sense an idol , that hee will not be●●ve but when hee seeth or feeleth , this doth ●●en provoke the majesty of the lord to withdraw himself from that christian , and to deny him the sweet influences of heaven and these consolations that are above , so that in an instant hee hath both his sense and hi● faith to seek . 2. a christian is not to make his grace the object of his faith , that is when a christian doth behold love burning within him when hee doth behold influences to p●ay●● encreasing , and mortification waxing stro●● hee is not to build his faith upon them , thi● was condemned in the church , in ezek. 16 ▪ 14. compared with the 15 verse , i m●● thee perfect with my comlinesse : but the us● that thou didst make of it , thou didst put 〈◊〉 trust in thy beauty , and then thou didst pla● the harlot . it is certain , that grace when 〈◊〉 is the object of our faith , it doth provoke god to blast the lively exercise thereof , and to make a christian oftentimes have th●● complaint : wo to me , my leannesse ▪ my lea●●es●● testifieth to my face . i will tell you thr●● great mysteries of christianity , about grace the first is , to ride marches between the●● two , not to deny what they have , an● yet to bee denyed to what they have ; ma●● times , there is grace-denying , and not sel● denying ; but this is that wee would pres●● upon you to bee denyed to grace , according to that which is recorded of moses , his fa●● did shine and he knew it not , hee did mis●e●● ( as it were ) and did not at all bee puffed ●● with it ; for so the words wee conceive m●● run . secondly , it is a great difficulty f●● a christian to bee denied to his self denial , 〈◊〉 ●ee humble in ●his being humble : for if pri●● ●●n have no other foundation , it will build ●● self upon humility ; and a christian will ●●ow proud in this , that hee is growing humble . thirdly , it is a difficultie for a christian to examine his growing in grace , and not bee puffed up ; it is certain a christian ought to examine his growth in grace humbly , according to that , psal. 63. 8. my ●●ul followeth hard after thee , thy right hand ▪ ●●holdeth mee : hee doth not only take notice ●f this , that his soul did follow after god , ●ut of the measure of that pursuit , my soul ●●lloweth hard after thee , and yet sweetly acknowledgeth , it was not his own feet which ●●rried him , nor his own hand that kept him ●●om falling . 3. yee are not to build your faith upon ●our works ; and upon the righteousnesse ●f the law : i need not stand long to re●ure ●●at practicall popery that is amongst us , ●●at thinketh wee can go to heaven through 〈◊〉 covenant of works . i told you not long ●●●e , what your going to heaven through covenant of works speaketh ; even this ●●r●id blasphemy ; that it was an act of ●onstruous folly to send christ to die for ●●ers ; for , if you can go to heaven with●●t him , was not christ then crucified in 〈◊〉 . and i would tell you now , that ●● is speaketh out your damnable ignorance 〈◊〉 the weaknesse and deceitfulnesse of your ●●n hearts . o yee that are so great de●●ders of salvation by the covenant of ●orks , i beseech you , what is the rea●●● that yee break the covenant of works oftner then any ; for there is none th● thinketh they will go to heaven this way but these that are the greatest breakers of th● covenant of works . and is not that inconsistent , and most contradictory divinity , yo●● faith contradicting your practice , and you● practice telling you that your faith is a lie . fourthly , we must not mix our ow● righteousnesse with christ , as the object o● our believing : this is indeed an evill tha● often lodgeth in the bosome of the most refined hypocrite , when satan cannot preva●● to exclude christ altogether , then he is content with that whorish woman , to divide th● childe , and let the object of our faith be ha● christ , and half of self ; and the truth i● many of these poor unwise sons , who st●● long in the place of the breaking forth ●● children , do willingly hearken to this ove●ture , for fear it be presumption for such po●● wretches to meddle too boldly with the righteousnesse of christ ; but it were good suc● weak ones would consider that word , r●● 10. 2. where the holy ghost calleth th● making use of his righteousnesse , an act ●● submission , they have not submitted ( saith h●● unto the righteousnesse of christ. o will y●● not lay this to heart , that our lord will ta●● your believing , or your putting on his righteousnesse for an act of great humility , a●● will take your misbelief as a marvelous act 〈◊〉 the highest pride and presumption . fifthly , we are not to make providenc● the object of our faith . i know there ●● some that ask the ground of their right 〈◊〉 heaven , they will tell us , that god hath been ●ind to them all their dayes . i would only ●ay to such , he may be feeding you unto the day ●f slaughter , and no man knoweth love or hatred ●●y any thing that is before him . this much of ●he object of faith negatively . and now to speak to it positively , we see ●he text holdeth out christ himself as that excellent and compleat object of faith , this ●s his commandement , that we believe on the ●ame of his son : and thus faith closeth with christ in a fourfold consideration . first , it ●oseth with god in christ , not with god immediatly and nakedly ; for , hee dwelleth in ●●ght inaccessible , that no man can approach unto : he is higher then the heaven , what can we do ? ●nd deeper then hell what can we know ? job 11. ●herefore wee must approach unto him ●hrough a vail , even the vail of christ his ●esh , heb. 10 god is a consuming fire , and of ●●rer eyes then that he can behold iniquity : and therefore we must first cast our eye upon that ●essed days-man , that laid his hand upon us ●●th ; and look upon god as in christ recon●ling the world to himself , and so draw near ●nto him through a mediator , who is the first ●●d the last , and he that liveth and was dead , ●●d is alive for evermore , able to save to the ●termost all that come unto god by him , ●eing he liveth for ever to make intercessi●n for them . secondly , faith closeth with ●hrist , as tendered freely in a covenant of ●omise . we could have had nothing to do ●●th christ , if he had not been given of the ●ther , and offered himself in a free covenant of promise ; but he being thus holde● forth upon tearms of free love ( which dot● utterly abominat hyre ) and so nodle a proclamation issued forth under the great se● of heaven , that whosoever will , may come an● drink of the water of life freely ; upon th●● the poor creature draweth near by vertue 〈◊〉 a right , and stretching out the armes of mo●● enlarged affections , doth run upon him wit● that joyful shout , my lord and my god ; an● then maketh an absolute resignation of it se● unto him ; which is holden out in the scripture by that sweet expression of kissing 〈◊〉 the son. and there are three parts of chris● blessed body that the christian must endeavour to kisse and imbrace : the mouth ●● christ , the hand of christ , and the feet ●● christ : the kissing of his feet importing th● exercise of love , the kissing of his hands th● exercise of subjection , and the kissing of h●● mouth the exercise of communion and fellowship with him . thirdly , faith close● with christ as the purchaser and meritorious cause of all the good we receive : he is the person that hath purchased all these thi●● unto us , and there is not one blink of lov● there is not the smallest enjoyment that christian meeteth with , but it is the price the blood of christ ; christs precious blo● was laid down for it . fourthly , faith ●●seth with christ as the efficient and work● of all our mercies ; all our enjoyments th●● are far from him as the efficient cause , that ▪ he is the worker of all these things in 〈◊〉 it is his precious fingers that must accomplish that blessed work of grace , and they are from christ as the dispenser of these things ; christ is the great steward of heaven that doth communicate unto believers all the treasures of the higher house ; for him hath god the father sealed . o but that word that christ once spake , is much verified by himself , it is more blessed to give , then to ●eci●ve ; christ is that fountain and treasure 〈◊〉 whom all our gifts and graces are treasured ●p ; for , before the blessing come to believers , ●hey come to christ as the head , according ●o that word , 2 tim. 1 9. which grace was ●iven to us in him , before the foundations of the ●orld were laid : it was given to christ be●●e the world was made , and for that end , ●●at it might be communicate unto all his ●embers , and so out of his fulnesse we all ●eive , and grace for grace . but , secondly , the text holdeth forth ●ore particularly this excellent object of ●●th , to be the name of his son , that ye ●●ieve in the name of his son. and here ●●eed we may be at a stand . it is long ●●ce agur did non plus all the world ●●th that question , what is his name ? and ●●at is his sons name , if thou canst tell ? ●●ow little a thing can be known of him ! ●●d o how brutish is this generation ! that ●●w so much lesse then might be known him in such a day of the gospel . but ●t we may speak a little , according to our ●●k measure of faith , as closing with the ●●e of christ. his name is his glorious ●●●u●es , by which he revealeth so much of himself in the scriptures , as poor mortals can take up . wee did shew you before , that there was three of these that were the main pillars of justifying faith , faithfulnesse , omnipotency , and his infinite love and mercy : and how from these may bee answered all the objections of sense , of c●rnall reason , and of misbelief , arising from convictions of unworthinesse . and certain it is , that faith in all its conflicts , maketh much use of the names of christ. and there is not an objection that a poor tempted soul can make , but faith can frame an answer to it , out of some of these excellent name● of god , or of his son christ. it would bee a more longsome work then i intend to let you see this in all ; but i shall onely instance in that one glorious name of god , by which he proclaimeth his glory , exod. 34. the lord ▪ the lord god , mercifull and gracious , long suffering , and abundant in goodnesse and truth● keeping mercy for thousands , forgiving iniquit● transgression and sin , and that will by no mean● clear the guilty , &c. i think there are seve● ordinary objections which may bee answere● from that place . first , it is an ordinar● objection which misbelievers do make , th●● they are under the strength of their corruption , that they are black as the tents of keda● and not beautifull a● the curtains of solomon and doth not the first letter of that nam● answer this , that he is a mercifull lord : th● one importing his ability to save , and 〈◊〉 bring down every high imagination ? th● other importing , his infinite delight to h●● those who have no strength , and are under the power of their adversaries , the power of god being of no larger extent then his love . there is that second objection of misbelief , that wee have nothing to commend us to christ : but all that wee have to boast of , are infirmities and imperfections : and this is abundantly answered from that second letter of his name , that he is gracious : which importeth the freedom of the dispensations of his love that hee walketh nor with us , according to that rule of merit , but according to that golden and excellent rule of love. it is a great dispute whether mercy or grace be the greatest wonder , whether the love of christ , or the freedom of it bee the greatest mystery : sure both these put together make up a matchlesse wonder ? thirdly , misbelief will object , that wee have forsaken him dayes without number , and that wee cannot trace back our apostasie unto the first day of its rise : and is not that abundantly answered from that letter of his name , that hee is long suffering ? this being that glorious attribute in god , the glory of which hee desireth to magnifie above all his name . fourthly , misbelief doth ordinarily propose this objection , that wee have multiplied our transgressions , and have committed whoredoms under every green tree , and have given gifts to our lovers , even hyring our idols : so that wee may take up that lamentation , is not our sin great , and our transgression infinit : and is not that also answered from that letter of his name , that hee is abundant in goodnesse ? that though sin abound in us , yet grace doth much more superabound in him . wee confesse indeed , that there are some that may walk under that condition , that if they had no other exercise throughout eternity , but to make confession , they might confesse and never make any needlesse repetition : and truely in some respect , it is a mercy that we are mysteries unto our self : for , if wee did know compleatly the seven abominations of our hearts , and those mysterious actings of the body of death , we would be in hazard to choise strangling and death , rather then life : yet may not one glimpse of that abundant goodnesse satisfie us , and calm the storm . fifthly , saith misbelief , wee know that we have broken our vowes and covenants with god , and that all these things that wee have taken on , have been but as flax before the fire of tentation ; so that wee have no hope that he will have mercy upon these that have broken wedlock , and have not been stedfast in his covenant . but is not that abundantly answered from that letter of his name , that hee is abundant in truth : which speaketh , that though wee deny our selves , yet he abideth faithfull , and doth not alter the word that hath gone out of his mouth . it is the infinite blessednesse of man that though hee bee changeable , yet they have to do with one that is an unchangeable being . sixthly ; there is that objection : that notwithstanding all these things are matters of encouragement to some , yet they know not whether or not the lot of everlasting love have fallen upon them : and whether their names be in the ancient records of heaven . but this is answered from that letter of his name , hee keepeth mercy for thousands ? which sheweth us that great number of those upon whom the lot of everlasting love shall fall : and if there were no other sentence in all the scripture , ●his might be a sufficient matter of a song , and might make us cry out , who is like un●o him , whose compassions have no end , and who desires to magnifie his mercy above all his works ? and lastly , misbelief maketh this objection , they have sinned not onely against light , not onely against vowes , not onely after much enjoyment of god , but even after the application of threatnings : so that they conceive , that their maker will ●ot have mercy upon such . yet this is fully answered likewise from that letter of his name , he forgiveth iniquity , transgression ●nd sin : which three words doth abundantly speak forth ; that there is no transression which he will not pardon , there being but one particular amongst all that ●●nu●etable number of sins which lodgeth 〈◊〉 the heart of fallen man , that he declared ●●pardonable : and there is none of our ●iseases that is above the infinit a●●e of love , ●nd concerning which we can take up that ●omplaint , there is no balm in gilead , and ●●ere is no physician there . and though pro●idence may master up many impossibilities , ●et let faith take the promise in the one ●nd , and impossibilites in the other , and desire god to reconcile them ; that if we cannot see any connexion between providence and the word , yet may we reflect upon the omnipotency of god , that can make thing● that are seeming contrary sweetly to agree together , the comment●●y will never destroy the text , nor providence will never destroy the faithfulnesse of god : and let me give you this advice , that those objections of misbelief which you cannot answer , and , in ● manner putteth you to a non plus , and whe● ye have looked over all the names of god , y● cannot finde an answer to them , sleight them and cover them , as we have often told you was the practice of believing abraham , rom ▪ 4. 19. where that strong objection of misbelief appearing before his eyes , the deadness● of his body , and the barrenesse of sarahs womb ▪ it is recorded of him , he considered not thes● things : as it were , he had a divine transitio● from the objections of misbelief to the actin● of faith : and this is clear from matth. 15 ▪ 25 , 26. where that strong objection of misbelief being proposed against that woman the she was not within the compasse o● christs commission , she hath a noble way o● answering with this , lord have mercy upon m● and ( if so we may speak ) faith hath a kin● of divine impertinency in answering the objections of misbelief ; or rather a holy sleighting of them that gaineth the victory , whe● cavilling with tentations will not do it . the like also may be instanced in his so● name : o how glorious titles are given t● that prince of the kings of the earth , and 〈◊〉 that plant of renown , upon which the weakest faith may cast anchor , and ride out the greatest storm ; i shall not detain you long on this subject , but this we would have you know , that there is no strait nor difficulty that a christian can be exposed unto , but there is some name or a●tribute of christ that may sweetly answer that difficulty , and make up that disadvantage . is a christian exposed unto afflictions and troubles in a present world ? let him comfort himself in this , that christ is the shadow of a great rock in a wearied land ; is a christian under inward anxiety and vexation of mind ? let him comfort himself in this , that christ is the god of peace , and of all consolation ; is a christian under darknesse and confusion of spirit ? let him comfort himself in this , that christ is the father of lights , and is the eternal wisdom of god ; is a christian under the convictions of this , that he is under the power and dominion of his lusts ? let him comfort himself in this , that christ is redemption ; yea ( that i stay no longer ) if it were possible that a christian could have a necessity that he could not find a name in christ to answer it , he may lawfully frame a name to christ out of any promise in all the book of god , and he should find it forth-coming for the relieving and making up of that necessity , god would not disappoint his expectation . there is yet one thing further , in reference to the object of faith , which we shall desire you to tale notice of ; and it is the way of faiths closing with its noble object , and its testing on him : and this we conceive may be excellently taken up by our considering of the many several names that faith getteth in scripture , beyond any other of ●he graces of the spirit . it is called looking , isa. 45 22. look unto me : it is called abiding in christ , joh. 15. 4. abide in mee : it is called a keeping silence unto god , psal. 37. 7. my soul trust in god ; or as the word is in the original , my soul be silent unto god ; and that in psal. 62. 1. my soul waiteth ; or as the word is , truly my soul is silent unto god. likewise faith is called a leaning , psal. 7. 15. i have leaned upon thee from my mothers womb . faith is called an eating of christs flesh , john 6. 53. faith is called a casting of our burden upon god , psal. 55. 22. cast your burden upon god : and faith it is called a coming unto god , matth. 11. 28. and according to these different names , there are these seven noble properties & ma●chless differences of this grace of faith. the first is , that this is this grace by which a christian doth enjoy much communion with god : hence it is called a looking : which importeth , that faith is a continuall contemplation of the immortal soul upon that precious and excellent object jesus christ. there is that second property of saith , that it is that grace by which a communion with god is maintained : hence it is called an abiding in god. it is that grace whi●h maketh christ and the believer to dwell together . the third property of faith is , that it is a most submissive grace : hence it is called a keeping silence unto god : faith as it were , it knoweth not what it is to ●epine . it is the noble excellency of faith , it never knew what it was to misconstruct christ. it is the noble excellency of faith , it never knew what it was to passe an evil report upon christ. faith it will promise good things to a christian in the darkest night ; for , when love asketh faith that question , isa. 21. 11 , 12. watchman , what of the night ? watchman , what of the night ? or , when shall the morning break ? faith answereth it with the words that follow , ( onely a little inverting the order ) the night cometh , and also the morning ; the morning is approaching , that admitteth of no following night . there is that fourth property of faith , it is the grace which keep●th a christian in ●e severance , by its ●uilding upon the rock . hence it is called a ●eaning upon god ; for a christian by faith doth perpe●ually joyn himself to christ , so ●hat what ever trouble hee be cast into , by faith hee come●h up out of that wildernesse , ●eaning upon his beloved , and by faith hee is ●ed up to the rock that is higher then hee , ●here he may sit in safety , and even ●augh at ●eath and destruction when assailing him . ●here is that fifth property of faith , that ●●s the grace that bringeth satisfaction un●● the spirituall senses of a christian , by a ●ose and particular application of christ 〈◊〉 the nou●●ishment of the soul. hence it is ●lled an eating of the fl●sh of christ. there are ●ree senses that faith satisfieth , faith satisfieth the sense of sight , it satisfieth the sense of taste , and it satisfieth the sense of touch : faith will make a christian handle that eternall word of life : faith will make a christian see that noble plant of renown ; and faith will make a christian taste and see how gracious the lord is . and no doubt , these tha● have once satisfied their sight , they will b● longing to satisfie their taste . there is tha● sixth property of faith , it is that grace which giveth rest unto a christian : hence i● is called a casting of our burden upon him : i● is , as it were , the soul giving unto christ tha● unsupportable yoke of our iniquities , an● taking from christ that easie and portabl● yoke of his commandements . and seventhly , there is that last property of faith , i● is that grace by which sanctification is pro ▪ moved : hence it is called a coming to christ ▪ it is the soul in a divine motion and travelling from the land of egypt unto the land o● canaan : faith it is the soul in a pleasant motion from the land of the north , the land o● our captivity , unto that land of perfect liberty , all along going out by the footsteps of t●● flock , and walking in that new and living wa● even in him who is the way , the truth and t●● life . and now for a more full application 〈◊〉 this , we shall speak but to two things further . 1. we would have it considered , th● there are some that come unto the covena● of promise with lesse difficulty , and after ▪ more divine and evangelick way ; and the● are some that close with christ , in a mo●● difficult and legall way ; there are some that before they can come to mount sion , they must dwell fourty dayes at mount sinai . there are some , before the decreet of heaven shall be given to them , they must roa● as an ox , and must cover themselvs with sackcloath , having ashes upon their heads , we must be a benoni before we be benjamin , that is , we must be a son of sorrow , before we can be a son of consolation . but this is certain , that christ leadeth sometimes some to himself through a valley of roses : and i would only have you taking notice of these two , which though we conceive they b● not infallible in the rule , yet oftentimes experience maketh them out to be truth . 1. that there are three sorts of persons who are most ordinarily brought under great terrour , ●ere they close with christ. first , these who have committed some grosse and abominable sin that is most contradicting unto the light of nature . secondly , that person that sinneth much against light , before conversion : hence it is observed in all the books of the gospel , and in the book of the acts , there was a more gospel and love way of converting the gentiles , then was of converting the jews , see act. 2. 37. there is a sharp law exercise among them who had crucified the lord of life , and act. 9. paul that had been a grievous persecuter , at his conversion , he is first stricken dead to the ground before he be made a captive of the love of christ , and constrained to cry out , what wilt thou have me to do : but look to act. 8. and chap. 19. and there ye will find a more fair and smooth way of begetting sons to christ. and , thirdly , that person that is much in conceit of his own righteousnesse , he useth to be brought to christ through much terrour and exercise of the law : that is clear in paul , his condition also , phil. 3. and act. 9. compared , and certainly , who ever thinketh to come that length in self abasement , and will count as the apostle doth in that chapter , must dwell many dayes at mount sinai , and learn his arithmethick there . 2. we would have you taking notice of this , that though the person that is brought in to christ in a more smooth and evangelick way may have the preheminency of the person that is brought to christ after a more legall and terrible way in some things . yet we conceive , that a christian that is brought to christ through much of the exercise of the law , and through many of the thunderings of mount sinai , after he hath wone to see his right of christ , he is more constant in the exercise of faith ; and the reason of it is , because that an ordinary ground of misbelief is our not distinct uptaking either of the time of our conversion , which is oftentimes hid from these persons that are converted in a more evangelick way , as likewise this , that those persons that are brought to christ in a more gospelchariot , are sometimes put to debates , whether ever they were under the exercise of the law , and this maketh them often ( as it were ) to raze the foundation , and to cry forth , my hope , and my strength is perished from the lord. and now to shut up our discourse , we shall adde this one word of exhortation ; that ye would carefully lay hold upon that noble object , and exercise your faith upon him ; and i shall say but this , that all these that have this noble grace of faith , and that are he●●s of that everlasting inheritance : there is a fourfold crown prepared for you ; there is a crown of life that is prepared for him that shall sight the good fight of faith ; ●ut what may you say is a crown of life , except we have joy waiting upon that life ; ●or what is life without joy , but a bitternesse , and a burthen to it self ; therefore ●e shall have a crown of joy ; but what were ● crown of life , and a crown of ●oy , except we had the grace of holinesse , and were compleat in that ; therefore , ye shall have ●lso a crown of righteousnesse : but , what were life joy and righteousnesse , without glory ; therefore ye ●hall have likewise a ●●own of glory ▪ but what of all these , if that crown should once fall from our head , 〈◊〉 we should be deprived of our king●om ? therefore , take this to make up all ●he rest , it is an eternal crown of glory . ●hat word in prov. 27. n●a● the close , the ●●own ▪ saith solomon , doth not endure for ever : ●ut this precious crown that the hands of ●hrist shall fix upon the head of an over●oming christian , this is the mot●o that is ●●grav●n upon it , unchangeable and eter●all , eternal and unchangeable , and o what a day suppose ye shall that be , when tha● precious crown shall be put upon our heads ▪ what think you will be the difference betwix● christ and the believers in heaven . they shall have these four crowns which are indeed one ; but christ shall have upon hi● head many crowns , according to that word rev. 19. 12. but let me say one word also to you who are strangers from god , and ar● destitute of the grace of christ , and will no● by faith close with this excellent object ▪ there is a fourfold crown that once shall b● put upon your heads ; but do not misinterpret the vision : there is a difference betwix● the butler and the baker ; ye may prophesi● good things to your self , but there is a crow● of death which ye shall once have put upo● your heads ; ye shall be alwayes dying , an● never able to die : there is a crown of sorrow that ye shall have put upon your head when ye shall eternally sigh forth that lamentation , o to be anihilat , and reduced unto nothing ; when the reduction of you into nothing would be a heaven , when ye shall b● tormented in those everlasting flames . an● i would say this by the way , ye will be al● miserable , comfortlesse one to another , ther● will be no ground of consolation that ye shal● reap , for the community of your sorrow shall increase the degrees of that sorrow and there is another crown also that ye shal● put on , and that is a crown of sin , instead o● that crown of righteousnesse : would you kno● your exercise , o ye that are predestinate u● to these everlasting pains ? would ye kno● your exercise ? it is this , ye shall eternally blaspheme , and curse the god that made you . i am perswaded of this , that the terrours of hell will afflict you more , and doth , then that of the sinning perpetually in hell : ye would think nothing many of you to be in hell , if there were no pain there ; for the exercise of sin it will be your delight and life : but be perswaded of it , that when your conscience is awakened , the exercise of sinning shall exceedingly aggreage your pain . and there is this crown lastly , that ye shall put on , and that is the crown of shame : the prophet isaiah maketh mention of a crown of pride ; but ye that have put on that crown of pride , ye shall once put on that crown of everlasting confusion and shame , when ye shall not be able to lift up your eyes to him whom ye have peirced : i would fain desire you to know , what will be your exercise at these three dayes ; what will be your exercise when death shall be summonding you to remove , and ye shall first be entered heirs unto these everlasting pains ; i am perswaded ye will reflect much ? will ye not reflect upon many sermons that ye have heard , wherein ye have been invited to partake of the sweet offers of salvation . i remember of one , that upon his death bed cryed forth , a world for time , a world for one inch of time , one that perhaps did hold his head high , and no doubt was greater than the greatest here , his crown could not purchase on inch of time , but dying with this , call time again , call time again ; that petition was denyed , and so it shall be , i fear , to the most part that are here . i think it was a pretty hieroglyph●ck of the egyptians , they painted time with three hea●s ; the first head that painted out time that was past , was a greedy wolfe gaping , which importeth this , that our time past was mispent , and there was nothing left , but like a wolfe to gape for it again : and there was that second head of a roaring lyon , round , which import the time pr●sent , and for this end was so painted , that people might lay hold upon their present opportunities ; otherwise , it would be the matter of their ruine , and of their eternall undoing . and there was that last head , which was of a deceitfull dog , fawning ; which signified , that people they ●eceive themselves with the time to come , thinking they will be religious at their dea●h , and that they will overcome at their death , but this is ●●attery , no better then the fawning of a mad dog. i think wee may learn much of this , even to be provoked to lay hold upon ou● gol●●n opportunities , that wee sell not ●ur time but that wee buy it . there are two thi●●gs that a christian must not sell , that is , sell not the truth but buy it , and sell not your time but buy it . i am perswaded of this , that one moment of time is worth ten thousand worlds , if improven : and i would ask you , what advantage shall yee have of all things that yee have ●o●mented your selves about , when time shall be no more ? i suppose indeed , this is an ordinary evil amongst the people of this age , of which we have our own share and proportion . there are many that envy godlinesse , and the godly , the excellent ones that are in the earth , that think it a pleasure to vent their malice against such : i know that ordinary practice it is older by a thousand years then themselves , that they persecure godlinesse under the name of hypocrisie : they call godliness hypocrisie , and upon that account they begin and speak maliciously against it : onely ● would ask you this question , what will ●e say in that day when christ will ask that question at you , that gideon asked at zeba ●od zalmuna , who are these that ye killed with your tongue ? most it not be answered , every one did resemble the person of a king ? ● will ye not believe ! will ye not close with christ ? i know it is ordinary that we run ●pon these two extreams , sometimes we ●o not believe the threatnings of the law , ●nd sometimes we will not believe the pro●ises of the gospel . but i would only de●e to know , what if it had been so order●● in the infinite wisdome of god , that all ●●e letters of this book should have been ●●earnings ? what should have been our lot , ●●all the promises should have been s●raped ●t of it . but certainly this must be your ●t ▪ all ●he promises of the book of this co●nant shall be taken from you , and all the ●●ses thereof shall be a flying roll that shall ●●er within your houses , and shall there ●●●rnally remain . know this , o ye that are ●●emies to christ , know it and think upon it , every battel of the warriour is with confused noise , and with garments rolled in blood ▪ but that war that christ shall have against the hypocrites in zion , and those that are ignorant of him , and will not close with him it shall be with fewell of fire , and eternal i●dignation . o what will be your though●● suppose you , when christ shall come wi●● that two edged sword of the ●ury of th● lord , to enter to fight with you ? it i●●● delightsome exercise . oh that ye were n●● almost , but altogether perswaded to be christians , and that once christ might conq●● you with that two edged sword that proceedeth out of his mouth , that so ye might subject your selves to him , and make him t●● object of your faith. now to him th●● hath engraven upon his vesture , and on 〈◊〉 thigh , that he is the king of kings , and 〈◊〉 lord of lords , we desire to give praise . a sermon concerning the great-salvation . heb. 2. 3. how shall we escape if we neglect so great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them that heard him . this everlasting gospel , which is preached unto you , is that glorious star , which must lead us to the place where blessed christ doth ●ly . this gospel and glad tydings of the great salvation is come near unto you : and christ is standing at the everlasting doors of your hearts , desiring that ye would open unto him . there is that one great request which heaven , this day , hath to present unto you , and it is , that ye would at last imbrace this great salvation freely offered by him . it is the thing for which ye are called to mourn this day , that since the dayes of your fathers , and since the beginning of your own dayes , ●e have stopped your ears from that sweet and chaunting voice of this blessed charmer . ye would never dance to christ when he pyped , neither would ye weep to him when he lamented . but to come to the words which we have read unto you : the apostle in the forme● chapter hath been discoursing most divinely , of the matchless and incomparable excellencies which are in our blessed lord jesus ; and in the first verse of this second chapter , h● draweth forth an exhortation from his former doctrine , which in short is this , that they would take heed to the blessed doctrine of the gospel : and not at any time to let it slip out of our minds , and that they would keep thi● gospel as a jewel of great price , and would not sell it , but that they would be induced to buy it . and this exhortation he presseth by two arguments . the first argument is in the second verse where he saith , if the word spoken by angel● was stedfast , and every transgression and disobedience received a just recompence of reward , &c. that is , if the transgression of the law , which was delivered but by the ministry of angels , and every disobedience to i● was so severely punished ; let that provoke you to take heed , that ye transgresse no● the precious gospel which was spoken by the lord himself . the second argument is in the word which we have read unto you , and it i● taken from the certain and infallible stroa● of the justice of god , which shall com● upon those who slight this great salvation ●t is impossible ( saith he ) that there can be a ●●ity of refuge for these who slight this great salvation . now in the words which wee have read , here are these six things to be considered . i. first , that it is an evil incident to the ●●earers of this precious gospel and great ●●lvation , to slight and undervalue it ; this is early presupposed in the words , otherwise here had been no ground or accesse for the postle to threaten so terrible things against ●●e slighters of it . ii. the second thing to bee considered in 〈◊〉 words , is , that the stroak and ruine of ●●ose who slight this great salvation , is ●●●tain , and infallible , it will surely come ●●on them : this is clear from these words , ●●w shall we escape ? as if he had said , there ●●no imaginable way for us to escape , if wee ●●glect ( this ) so great salvation : wee may ●●●e a city of refuge when wee are pursued the law ; or , when wee are pursued by ●●ictions , and wee may escape when wee 〈◊〉 pursued otherwayes by the justice of ●●d ; but if once wee slight this great ●●●vation , there remaineth no city of refuge ●●o door of escape left open ) unto us : for ●ere will the person flee that slighteth this ●●at salvation ? ii. there is this third thing whereof we ●●●l take notice from the words , that the ●●ak of the justice of god cometh justly ●n them who slight this great salvation ; truely it is a most equal and reasonable ●●●k , which is also clear from the words , how shall we escape if we neglect so great salvation ! where he puts it home to their consciences , as if he had said , think yee not tha● it is just and righteous that ( if yee slight the great-salvation ) there should not be a doo● of escape left open unto you ? hee putteth the question home to their conscience to answer , yea , or no. iv. the fourth thing to bee considered i● the words , is this , that the slighting thi● great-salvation is a sin that hath many aggravations which attend and wait upon i● . and it hath two great aggravations from th● words which i have read ; the first great aggravation in that word of the text , great salvation , as if he had said , if it were not great salvation , yee might have some clo●● or excuse for your slighting of it : but se●ing it is such a great and eternal salvation● there is now no cloak left for your sin . the second aggravation is from the certainty 〈◊〉 this salvation : in these words , which at fi●● began to be spoken by the lord : and was conf●●med unto us by those that heard him , viz. 〈◊〉 apostles , whereby he telleth them , this great salvation is no notion no● fancy ; but a m●● certain , sure , and real salvation , which y●● they slight . v. the fifth thing whereof wee shall ●a●● notice from the words , is this , that the● are no persons ( be who they will , minister 〈◊〉 people ) who slight this great-salvatio● that shall have a door of escape . hence is , that the apostle putteth himself amo●● the rest , saying , how shall wee escape ; if 〈◊〉 neglect so great salvation ; that is , how shall paul , escape , if i neglect so great salvation ; ●nd so frustrat the grace of god ? vi. sixthly , we would take notice of this ●●om the words , that not only heart despi●●ng of this great salvation , but even also ●he very neglecting of it , hath a certain infallible and unspeakable ruine attending upon it 〈◊〉 now before wee begin to speak to any of ●hese six things ( which we have observed from ●●e words ) there are these two things where●●to we shall speak a little for clearing of the ●ords . first , what is meaned here by great ●alvation ; secondly , how it is said , that christ was the first preacher of it . first , wee conceive , that by the great-sal●ation , is understood the gospel , as is clear , ●ph . 1. 13. where it is called , the gospel of ●●r salvation , and act. 13. 26. it it called the ●ord of this salvation ; so that by the word of this salvation , is understood the gospel , ●●d these precious offers which are contained in it . and we conceive , it may be called 〈◊〉 great-salvation , in these eight respects . i. first , it is called the great-salvation , ●● respect of the price that was laid down ●or it : there being no lesse price laid down ●● purchase this great-salvation , then the ●loud of the son of god. from whence then ●oth salvation flow unto you ? it comes ●●nning to you in a stream of the blood of the 〈◊〉 of god. this is clear , heb. 9. 12. nei●●er by the blood of goats and calves ; but by ●is own blould he entered in once into the holy ●lace , having obtained eternal redemption for us . ii. secondly , it is called a great salvation , in respect of the many difficulties and oppositions which ly in the way of bringing it about . what great impediments ( suppose ye ) lay in christs way , before he could accomplish and bring about this great salvation ? was not the justice of god to be satisfied ? was he not to die , and be made like unto one of us ? was he not to●ly in the grave ? and was he not to bear the to●ments of hell , before this great-salvatio● could be accomplished , and brought to passe 〈◊〉 there were such impediments in the way o● bringing about this great salvation , that ●● all the angels in heaven had been set to the work , they had been all crushed under 〈◊〉 had it been but that one great impediment● to satisfie the iustice , and pacifie the wra●●● of god , even that was a passe , through which none could go , but the eternal son of god. it was so guarded that none durst adventure to enter it ( much lesse could any win through it ) save he only , who was mighty to save . iii. thirdly , it is called a great salvation in respect of that high estimation which the saints have of it . o what an high estimation have the saints of this gospel salvation ! there is no mercy which they think comparable to this , all other mercies are but little zoars in comparison of this great mercy , and gospel salvation . iv. fourthly , it is called a great salvation , in respect of these noble effects which this salvation bringeth about , and produceth● some of the great effects of the gospel ? david hath cleared , psal. 19. 7 , 8 , 9 , 10. is not this ● great effect ( of this gospel salvation ) to ●ring us out of nature into an estate of grace ? and that is an effect of this great salvation ? ●s not this a great effect , to make us who were enemies , become friends ? and that is ●● effect of this great salvation ? is not this ● great effect , to make us who were moving ●● the way to hell , move in the way to hea●●n ? and that is an effect of this great salvation . is not this a great effect , to make us who were far off , to be now made near ? and ●●t that is an effect of this great salvation . and is not this a great effect , to make us who were darknesse , become light in the lord ? and ●●at is the great effect of this gospel salvation : yea , i may say , time would fail me to tell ●f all the great effects of this great salvation ; ●ut o will yee come and see , and that will ●est resolve the question unto you , what the ●ble effects of this great salvation are . v. fifthly , it is called a great salvation , 〈◊〉 respect of the great advantages which ●oth redound to the person who imbraceth 〈◊〉 first , is not heaven a noble advantage ? ●●d that is the gain , which attendeth the ●●bracers of this great salvation . secondly , 〈◊〉 not jesus christ a notable advantage ? ●●d yet hee is the advantage which attendeth ●● imbracers of this great salvation ▪ ●●irdly , is not eternall communion with ●●d a notable advantage ? and that advantage attendeth the imbracers of this great ●●vation . fourthly , is not eternal liberation from the body of death , a great advantage ? and that attendeth the imbracers o● this great salvation . fifthly , is not eternall singing in the enjoyment of god a grea● advantage ? and that attendeth the imbracer● of this salvation . sixthly , is not eternal seeing of god as he is , a great and noble advantage ? and yet this ( as all the former ) attendeth the imbracers of this great salvation ▪ ye● , would ye be rich ? o then imbrace thi● great salvation . would ye be honourable come and imbrace this great salvation would ye be eternally happy ? o then com● and partake of this great salvation . vi. sixthly , it is called a great salvatio● in respect of all other salvations that eve● were accomplished . there was never a salvation , or victory obtained by any general 〈◊〉 captain ( unto a land or people ) that coul● have the name of great salvation in comp●rison of this . vii . seventhly , it is called a great-salvation , in respect of the authority of it . w● have spoken of the greatnesse ( as to the m●ritorious cause ) of it , and how great things doth effectuate : and also in respect of t●● authority of it , it is a great-salvatio● would ye know who is the author of th● great-salvation ? it is christ , heb. 5. 9. 〈◊〉 became the author of eternal salvation to 〈◊〉 them that obey him . and must not this salvation be suitable to him who is the author it . this is one of the most noble and irra●●ant beams of the majesty of the son of g●● the mediator , that he is the author of 〈◊〉 great salvation . viii . eighthly , it is called a great salvation , in respect of the continuance and duration of it . it is not a salvation which is but 〈◊〉 a day : but it is an eternal salvation , heb. 〈◊〉 . 12. he obtained eternal redemption for us . now the second thing whereunto we shall ●peak , for clearing of the words , is this , viz. how it is said , that christ was the first ●reacher of this eternal salvation . we do ●ot think that the words are thus to be understood , that the gospel , and this great salvation was never preached before christ came ●● the flesh ; but we think the meaning of the ●ords may be one of these three , if not all ●f them . i. first , that all the preaching of this great salvation under the law , did come ●ery far short in the point of fulnesse , in ●omparison of christs preaching of it ; there●ore is christ said to be the first preacher of his great salvation : as if he had said , i ●now adam , he preached of this great salvation : and enoch , he preached of this great salvation : and the twelve patriarchs , they ●reached of this great salvation : and all ●he prophets who went before christ , and 〈◊〉 now in heaven , they preached of this great salvation ; but all their preaching de●erved not the name of preaching in compa●ison of christs ; for , never man spake as he ●pake . thus christ was the first great preach●r of this great salvation . ii. secondly , this may be the meaning ●f it , that christ was the first preacher of ●●is great salvation , in respect of his clear way of preaching of it : for hee was the first preacher of it without types and shadows , hee was the first preacher of it clearly and fully , with so much demonstration and power of the spirit . iii. thirdly , the meaning of this ( that christ was the first preacher of this great salvation ) may relate to his appearing to adam in paradise , when he became the first and great preacher of this salvation , whe● hee did speak that word unto him , the see● of the woman shall tread down the head of the serpent . the first glorious preaching of thi● great salvation was , when christ preached i● to adam in paradise . and that was the firs● and glorious morning of this blessed gospel ▪ now we shall speak a little to the first o● these six things which we have observed fro● the words , viz. that there are many within the visibl● church , who are neglecters and slighters o● this great salvation ; ( do yee not all tak● with it ? ) it is clear , matth. 23. toward● the close , and chap. 22. 5. where these persons being invited to come to the marriage or feast of the gospel , it is said of them they made light of it . which are the sam● words in our text. and luke 14. 18 ▪ when they were invited to come , it is said they all with one consent began to make thei● excuse . and isa. 28. 2. this is the rest where with yee shall make them weary to rest , this i● the refreshing , yet they will not hear . no● is there a person here who dare deny thi● charge , that hee is a slighter of thi● grea● salvation ? i confesse i am afraid , that ye will ●ot take with it ; therefore i shall propose eighth sorts of persons who are slighters of this great salvation . and i charge you , as ye will answer to god one day , that ye search your hearts , whether ye be among the number ( in the catalogue ) of the slighters of this great salvation . i , the first sort of persons , who are slighters of this great salvation , are these per●ons who go about to establish their own ●ighteousnesse , and will not submit to the ●ighteousnesse of christ : ( in a word ) it is ●hat sort of persons , who think they may win to heaven by a covenant of works , and will not take the gospels way of travelling ●o heaven in the covenant of grace . and ●orely there is not a person here , who hath ●ot that cursed inclination to be as little ob●ieged to christ ( for his salvation ) as he can . we would go to heaven without the way , which is christ. and ( believe me ) there are ●any in this congregation , who go thus a●out to establish their own righteousnesse . and i shall propose six sorts of persons who ●●ll under the first rank . 1. the first sort are these who trust on ●heir own civility , and think these will car●y them to heaven ; these are the persons ●ho go about to establish their own righteousnesse . say they , i defy the world to ●●y any thing to me , i was evermore an ho●est man , and i trust therefore that i shall ●o to heaven ; but i say to thee , ( o atheist ●●at thou art ) thou shal● never win to heaven by these means , till thou come to christ with this , all my righteousnesse is lik● filthy rags . 2. the second sort are these , who buil● their confidence upon their denial of thei● good works , but yet come never this lengt● to make use of jesus christ. 3. the third ●ort are these , who buil● their confidence upon their duties ; the● think they will come to heaven by their goo● prayers , by their reading , and by their fasting ( like unto that pharisee , luk 18. 11 ) i than● god i am not like other men ▪ for i fast twi●● in the week : i pay tiths of all that i possesse● but i say unto thee , thy duties will neve● bring thee to heaven , if christ be not th● end of all thy duties , nor can ye perform an● duty without him . 4. the fourth sort of persons , who ●a● under this first rank of slighters of the gre●● salvation , are those who trust on their co●victions . if they have once been convinc● of their sin and miserable estate , they thi● their is no more to do , christ will never ●●ject them , so they sit down and build the hope upon these convictions . 5. the fifth sort of persons are these w● build their confidence upon their resolution ▪ say they , oftentimes i have resolved to be better man than i am : therefore i thi●● ( which is the fearfull delusion of many that god will accept the will for the deed : b●● it had been good for many , such a word h●● not been in the bible ; or that their cu●s●● eyes had never read it . but know this , t●● though thou had as strong resolutions as peter , or as good wishes as balaam had , if thou never labour to bring them to practice , god shall say to thee , depart from me , i know you not . and of you who build upon your resolutions , ye build upon a sandy foundation , these being many times a goodnesse but like the morning dew . 6. and the sixth sort of persons who fall under this first rank of slighters of the great salvation ( and wherein the evil is most subtill ) are these who build their salvation upon their graces ; these also go about to establish their own righteousnesse : but i say to thee , thy grace cannot be the foundation of thy hope , though they may be as evidences to strengthen thy hope . now are there none here who fall under this first rank of slighters of the great salvation ; or are there none here who will confesse that they have gone about to establish their own righteousnesse ? i say to thee , who will confesse , put a rope about thy neck , and come to christ ; for he is a mercifull king : i say to thee , come to christ with this , all my righteousness is like filthy rags : and if thou wilt come with this in sincerity , he shall say , bring forth the white robe and put it upon him : if thou can be brought to speak that in sincerity to christ , there shall be no more betwixt christ and thee , but , come and cloath him with the white robe . ii. secondly , these persons slight the great salvation , who delay their taking hold of the precious offers of the gospel : for there are many ( when we preach thi● gospel , and when we hold out the great salvation to them ) who say , i will follow christ : but i must first go home and bury m● father ; ( and so they delay to take hold o●●his great salvation ) but i say to you tha● ( who ever you be ) that thus delay to tak● hold on this great salvation , ye are the sligh● of it . is there a person within these doors , who dare , but acknowledge that he hath slighted this great salvation , and delayed to imbrace it ? o tell me ? what d● your consciences speak ? are there any bu● they must acknowledge they come unde● this second rank ? and i say to you , who have thus delayed , will ye yet imbrace it ? 〈◊〉 say even unto you who are old men ( now past sixty years , and have slighted this great salvation so long ) yet this day this grea● great salvation is offered unto you : wha● say ye to it ? o what do ye say to this offer ▪ are ye saying , i must now delay ( and not receive this great salvation ) till my harvest b● by , and over ? i say unto thee , that the harvest of the wrath of god is ripe , and he shal● put in his sickle , and cut thee down . i wil● say no more to these who thus slight thi● great salvation , but this , why stand ye all th● day in the market place idle , and doing nothing . o will ye at last be induced to tak● and imbrace this great salvation , before ●● be hid from your eyes . iii. thirdly , these persons are th● slighters of this great salvation , who complement with christ , when they are invite● to come and partake of it : and say silently ●o the minister , ( or rather to their own con●ciences ) i pray you have me excused at this ●ime , as these luk. 14. 18. but i would only ask at such , have ye any lawfull excuse , why ye will not come and partake of this great salvation ? is there any person here , that hath any lawfull excuse to present ? i shall never take that off your hand , have me excused : but be sure of this , i shall never excuse you , but accuse you : therefore i desire that these persons , who have slighted the great salvation , by complementing with christ , that they would complement no more wi●h him at all : but now imbrace it . iv. the fourth sort of persons who slight this great salvation , are these who give way to discouragements and unbelief , so that they will not come and partake of this great salvation : i say , such of you are slighters of it , and christ will esteem you such . oh if ye knew the worth and vertue of this great salvation , there would not be a tentation ( you could meet with ) ●hat would hinder you from imbracing it , but if thou could not answer these ●emptations , thou would not own them . i say unto such undervaluers and slighters of the great salvation as discouraged persons ( and these who stay long in the place of the breaking forth of children ) tha● when ye cannot answer your objections , which hinder you from closing with christ , i intrea● you disown them , as if you heard them not : say ●●e , think ye this lawfull ? i say , it is both lawfull and expedient : for it was the practic● of believing abraham , hee considered not 〈◊〉 own body , being dry as an old stick , nor th● deadnesse of sarahs womb . hee did not cons●der these things which might have been objections to keep him from believing . he● might have started at these two objections ▪ alas , i am old , and that objection could he● not answer : and my wife is past child hea●● , neither could hee answer that objection● what then did hee with them ? hee slighte● them both , and considered them not . secondly , i would say this to you , who thu● slight it because of discouragements : if ye● did know the worth of the great salvatio● which is in this gospel redemption that is offered unto you , although ye had an army o● objections to go through , yee would go through them all , to get a drink of the wate● of this well of bethlehem . v. the fifth sort of persons who sligh● this great salvation , are these who wil● not do so much as take care , and give pain● to hear this great salvation offered unto them ; for there are some persons who ( i● they come to the church ) desire to sit farrest off , and so never take care to hear a wor● of this great salvation : and such are dreadfull slighters of it . like unto these mentioned , ier. 6. 10. to whom shall i speak an● give warning , that they may hear ? behold their ear is uncircumised , and they cannot hearken , isa. 28. 12. but they would not hear , je●● 7. 10. who say , we are delivered to do all thes● abominations : yet they did come and stan●● before him , in the house which was called by his name . vi. sixthly , these persons are slighters of this great salvation , ( who when they hear it ) are no more ( nay not so much ) affected with it , ●hen if they were telling unto them the most senslesse history of thomas the rymer , or some other old fable ; like unto these mentioned , ier. 6. 10. the word of the lord is unto them a reproach , they have no delight in it . i would pose you all as in the sight of the author of this great salvation , ( men or women ) did you ever set your selves ( or took ye ever pains ) to bring up your hearts to the love of this great salvation ? was it ever the rejoycing of your hearts that christ dyed and rose again ? i do certainly believe it , ( and i am perswaded ) that there are decrees past in heaven against many of you . that in hearing ye shall hear , but not understand ; and in seeing ye shall see , and shall not perceive , for god hath made your hearts harder then the flint or adamant ; so that ye shall refuse to return when he doth exhort you . believe me , ( if i may so speak ) i think there is as much probability that the stones in the wall would hear ( if we would speak to them ) as soon as many of you . vii . seventhly , these persons are slighters of the great salvation , who did never complain that they wanted a right to this great salvation . i hope some of you are now convinced that ye never came within the compasse of this great ▪ salvation : i say yet unto you , if ye did never spend one hou● in secret weeping and lamenting , because y● had not a righ● to this gospel redemption● it is but too probable you never ha● yet ● right to it . yea , know it , that such of you would little care to let precious christ depar●● without any grief of heart ; i think if thi● were voiced within this house to ▪ day , whether or not shall christ go and depart , i doub● if there would be many heart diss●nters , though many tongue dissenters : oh , i fear there would be many hearts here , saying , o christ depart and go thy way : yea , there are many gadarens here , who prefer their ●ine and swine to precious christ , and would be●eech him to go out of their coasts . viii . eightly , these persons sligh● the great ▪ salvation , who never took pain● to engage their hearts to take hold of christ and the gospel . christ is near to you this day : the great salvation is near to you , and is now , even now offered unto you : therefore are there any who will take pains to lay hold on it ? i obtest you all who are here , by the beauty and excellency of him who is the author of this great salvation , that ye come and partake of it ; i obtest you by all the joyes of heaven that ye imbrace this great salvation , i obtest you by all the ●errous in hell , that ye imbrace it , i obtest you by the promises of the everlasting covenant , that ye imbrace it , i obtest you by all the curses which are written in this book of the covenant , that ye imbrace it , i obtest you by the love ye owe to your immortall souls , that ye would once be wise , and come and partake of the great salvation . may i now have it , saith thou ? yea , i say unto you all , ye may have it to day , ye may be partakers of it before ye go hence : and so before i proceed any further , i do in the name and authority of him who sent me here to day , ( and is the author of this great salvation ) freely offer it unto you ; therefore take it off my hand , embrace this great salvation offered to you to day ; but i know there will be eight sorts of humors ( within this house to day ) in relation to this great salvation , which now is offered unto you . 1. i think there will be some of gallio's disposition here to day , that will care for none of these things ; yea , there are many here who will not give a fig for this rich offer of the great salvation . but , i say , cursed be that person who puts on gallio's temper ( to day ) that will care for none of these things . 2. i fear there will be many of pilat's humor here ( to day ) who will say , they find nothing against the man ; yet will cry forth , take him and crucifie him . they find no fault with christ , and yet will be con●ent that he be crucified . now can ye say any thing against christ , who is the author of this great salvation ? produce your strong arguments ; are there any here who have any thing to say against him ? i am here to answer in his name : i hope there ●s not one here who hath any thing to say against the author of this great salvation . and why then do ye not take him ? see unto your selves , that there be none of pilats humor here to day , that will cry out , yee find nothing in christ why he should not be received and yet will bee content , that hee bee crucified . 3. there will bee many of the jews humor here to day , who cry forth , away with christ , away with christ , and give me barrabas . but oh what a hellish word is that , away with spotlesse christ , away with transcenden● christ , and give us the world ? now are there any here who will be so gross slighters of this great salvation ? will ye slight this great salvation , and imbrace your idols , which shal● once prove a crown of thorns unto you ? 4. there will bee some of felix humor found here to day , that will say , o christ , g● away at this time , and i will hear thee at a mos● convenient season ; but i say unto you wh● will not hear mee to day , nor imbrace th●● great salvation , i shall defy all the ministe●● in scotland to assure you , that ye shall get another offer , if ye send me away to day . ther● is not one that can , or dare , engage , that th● great salvation shall bee in your offer and more . therefore i say , let none of fel●● temper be here to day , that will say , they wi●● hear christ at a more convenient season . 5. there will bee some of balaams temper ( to day ) who will desire to die the deat● of the righteous , and to have their last 〈◊〉 like his ; yet they desire not to live the li●● of the righteous . but i say unto you , ye sha●● never die the death of the righteous , if ye live not the life of the righteous . 6. there will bee some of you here ( to day ) who ( i hope ) at least , will bee of agripa's humour , that will say , thou hast almost perswaded me to be a christian : i say unto thee , o wilt thou quickly out with that word almost , and put in that word altogether , and say , o precious christ , thou hast altogether perswaded me to be a christian : however , if thou come no greater length , i intreat thee come this length , that so thou may cry out , i am almost perswaded to imbrace christ the great salvation , and may be ere long ye will come further . 7. there will bee some of iudas temper here ( to day ) who will betray christ for thirty pieces of silver ; yea , some would sell christ , heaven , their idols and all , for lesse then thirty pieces of silver . 8. i think there will be many of esaus pro●ane temper here ( to day ) who will sell their birth-right for a messe of pottage . now will ye enquire at your selves , am i the person that will give my birth-right for a messe of pottage ? doth my heart say , i will sell my birth-right , because i am hungered and ready to die : what will it profit me ? give mee a messe of pottage , and i will quite my birth-right . i know it , there are not a few such here to ●ay ; therefore i intreat you , enquire at your selves what is your humour . oh shall the great salvation , that yee have slighted ●o long , bee slighted this day also , and shall there bee none to imbrace it ? oh inquire , and stand inlaw , lest the wrath of the most high pursue you . now i shall give you these seven considerations , which may provoke you not to slight ( but imbrace ) this great salvation . 1. the first consideration , that the not imbracing of this great salvation is one of the greatest acts of folly that can be , ier. 8 : 9. they have rejected the word of the lord , ( and immediatly is subjoyned ) . and , what wisedom is in them ? and so solomon doth assure you they cannot be wise who neglect this great salvation , prov. 1. 7. fools despise wisedom and instruction ; therefore , may not i say unto you , be who ye will ( though ye were the greatest heads of wit in all this place ) ye are but stark fools as long as ye neglect this . but would ye be wise indeed , and wise unto eternal life ? then i intreat you come and imbrace this great salvation . ii. the second consideration , to provoke you not to slight the great salvation , is this ▪ that the ruine and destruction of the slighters of it , is most certain and infallible , ier. 11. 11. where ( speaking of slighting the covenant ▪ which is indeed this same great salvation ) there is a therefore put to the threatning . therefore thus saith the lord , i will bring evil upon them which they shall not be able to escape i defy you all who are the slighters of this great salvation , to finde a back door , when justice shall pursue you : for there is n● door to escape if ye imbrace not this great salvation : but the earth will disclose your iniquity , and heaven will declare your sin . iii. thirdly , let this consideration provoke you not to slight this great salvation , that christ is exceeding serious , and earnest that ye would imbrace it . and i think that , isa. 28. 23. speaketh out his exceeding seriousnesse : where four times hee beggeth of his hearers , that they would give ear and hear his voice ( saying ) give ear and hear my voice , ●earken and hear my speech . what needeth all these exhortations ? but that christ is most serious , that they would imbrace the great salvation . and o that there were a person here ( to day ) as serious to the bargain as christ is ! but , be who yee will that slight this great salvation , ( believe me ) the day is coming wherein ye shall cry out , alas for my slighting of it . wilt thou therefore think presently with thy self ( o thou slighter of this great salvation ) what wilt thou say of thy slighting of it , when the devil shall be leading thee in thorow these dark gates of hell ? o slighter of the gospel , how many alaces wilt thou cry , when thou shalt be passing thorow these dark gates into thy everlasting prison ? wilt thou not then cry out . ( o me slighter of the everlasting salvation ) whither am i now going ? alas , now for my slighting the gospel : and as thou passest thorow , thou shalt meet with numbers of miserable comforters . there is not one in that prison who can comfort thee : but many dreadfull alaces shalt thou then both cry and hear , if thou imbrace not this great salvation . iv. fourthly , let this provoke you no● to slight the great salvation , that ye will get it for a very look . o ye within this house to day , ye will get this great salvation for one look , isa. 45. 22. look unto me , and b● saved , all the ends of the earth . for a very look ye will get this great salvation : and do y●● ever think to get heaven at a lower rate ? v. the fifth consideration , to provoke you not to slight this great salvation and more , is this , there is not one of you wh● is a slighter of it , but your slighting it shall increase your immortall bonds . man or woman , be who thou wilt , when thou art slighting this great salvation ; thou art but pla●ing a cord wherewith to bind thy soul eternally in these unquenchable flames , isa. 2● 22. be ye not mockers , lest your bonds be ma● strong ; i say therefore unto you , old me● mock not , lest your bonds be made strong : o● women , near unto your graves , mock not , l●● your bonds be made strong : young men , be 〈◊〉 not mockers , lest your bonds be made strong● young women , who are in the flower of yo●● time , mock not , lest your bonds be made strong ▪ but now alas , will there ( for all this ) ●e● person here to day who will be a mockers this great salvation ? vi. the sixth consideration , to provoke you not to slight this great salvation a●● more , is this , ye know not but that yo●● dayes may be near a close ; i say , ye kno● not , but the day of the preaching of this great salvation may be near unto a close . wh● knowest thou , o man or woman , but t●● shall be the last sermon that ever thou shalt ●ear concerning this great salvation ? and yet for all this , shall we be sent away without one consent to imbrace or receive it ? o will ye be perswaded to look to christ , and so to take him . vii . the seventh consideration , to provoke you not to slight the great salvation , is this , that there is a five fold salvation comprehended under this great salvation . i. the first is this , come and partake of this great salvation , and thou shalt have salvation from thy idols : and hereby i do proclaim liberty ( this day ) unto captives . i am sent forth ( this day ) with the keyes of your prison house , to open your prison doors unto you , if ye will imbrace this great salvation . i say unto you . o ye prisoners come forth and shew your selves ; for the keyes of your prison house are with us to open your prison doors unto you , therefore o come forth and embrace this great salvation . will there be any ( shall i think ) here that will refuse to come forth , o go forth and slee from the land of your captivity , and from the house of your bondage . ii. thou shalt have salvation from thy darknesse , and from thy ignorance ? i say unto you who understand no more of god then the stones in the wall , i command you to come forth , and partake yet of this great salvation ; and unto you shall light arise , even the day spring from on high shall visit you . iii. if ye will come and partake of this great salvation , ye shall have deliverance from all your fears . dost thou fear that thou shalt be poor : come and partake of this great salvation ; and thou shalt be delivered from it ? art thou afraid of hell ? come and partake of this great salvation , and thou shalt be delivered from that fear . art thou afraid at the wrath of god ? then come ( ● say ) and partake of this great salvation , and thou shalt have redemption from that and al● thy fears , with him is plenteous redemption and hee can make thee quiet from the fear o● evil . iv. if thou wilt come and partake of this salvation , thou shalt have deliverance from all thy anxieties , and from all thy cares : y●● are now carefull and anxious about many things ; come and partake of this great salvation , and it will make you carefull but only for the one thing necessary . v. if yee will come and embrace the great salvation offered unto you this day , yee shall be helped before yee go hence to sing that song , o death where is thy sting ? o grave where is thy victory ? now o will ye come and imbrace this great salvation , and yee shall b● more then conquerours thorow christ who love●● you are there therefore any here to day that would have victory over the devil , and over their own hearts ? then come and embrace this great salvation , and then your victory i● certain . but now to presse home this great salvation upon you a little further , there are nin● sorts of persons , who are invited to come and partake of this great salvation offered this day : and i charge you answer to your names when ye are called , and delay not to come . i. first , i invite and call here to day , all who are willing to come and embrace this great salvation . now , are there any of ●ou here to day , who are called willing ? ●hen i invite you to come , and imbrace this great salvation , rev. 22. 17. whosoever will , ●et him come : but oh , are there none here 〈◊〉 day who are named willing ? i intreat ●on , if there be any , do not deny your name , ●●t come when you are called and embrace this great salvation . ii. secondly , these persons who thirst ●●r it , are invited to come , and partake of ●●●s great salvation , rev. 22. 17. let him ●●t is a thirst , come . now if there be any ●ere who are named thirsty , let them come and partake of this salvation , and they shall ●e satisfied . iii. thirdly , are there any money-lesse ●●lk here to day ? let them come and partake of this great salvation ; are there no money-lesse folk here to day ? i mean not that money or coin in your purses , but want ●●e money ? that is , want ye righteousnesse ? ●hen i pray you , come and partake of this great salvation . i say , are ye so poor , that ●e have nothing but the fear of hell ? then i ●ay you come . if there be any here who have nothing to commend them to christ , but necessity : i say unto all such , o come , come , ●●me , and partake of this great salvation . iv. fourthly , these persons are invited ●o come ( and i wish there were many such ) who are weary : but oh! are there none here to day , who are called weary ? are y●● not weary in pursuit of yours ? if there be any such here to day , i say unto you , o weary folk , come , come , come , and partake of this great salvation , and of this excellent gospel redemption that was purchased at so dear 〈◊〉 rate . v. fifthly , these who are heavy loadened are invited to come , ( and i think all of you may answer to this name ) are ye heavy loaden●● o then come . but are there none here who are heavy loaden with sin , with misery , and estrangement from god ? if there be any such here , i say unto thee , old man , or young man , be who thou wilt , o come , and partake of this great salvation . vi. sixthly , are there any here to day who are called blind ? i say , if there be any o● you who think ye want eyes to see the precious excellencies of christ , i invite you to come and partake of this great salvation . vii . seventhly , are there any who are called lame here to day ? i say unto such , ● come , come , come , and partake of this great salvation : for we are sent forth to day , to call in the blind & the maimed , and the lame that they may come and imbrace this great salvation : therefore are there none he●● to day who may be called such : are ye neither blind nor lame ? i hope many of you will not deny that ye are such ; therefore say unto you ; o blind , halt and maimed com● come , and partake of this great salvation . viii . the eighth sort of persons invit●● are these who are sick , therefore if there be ●y sick folk here to day , be who ye will , i say ●●to you , o come and partake of this great salvation , for the whole need not the physician , ●●t the sick . ix . ninthly , are there any here to day who know not their name , or their conditi●● , i say unto you , o namelesse folk , come and partake of this great salvation , come to christ or the knowledge of your souls condition , ●ome as a namelesse one , and he shall not re●●ct thee , though thy case were so evil that thou could not give it a name ; for , of all ●●at come unto him he sendeth none away . now where do you find your name and ●●name ? o do ye not know it ? i hope now ●e may know ; therefore i intreat you answer to it , and so come away and partake of this great salvation . but i am afraid there be many strong iron●●rs in the way of some of you , which ye can●t win over . ah , how fast are some souls ●●cked in satans snare ; and therefore i shall ●eak a little for discovering of these bars , ●hat hinder from imbracing this great salvation , that so ye may be the better helped to remove them . i. the first great iron ▪ bar which keepeth ●olk from imbracing this great salvation , is ●he bar of ignorance ; and i am afraid that ●●is ( as a mighty bar ) hindereth many of you : ye are ignorant of your selves , and of ●he condition of your souls , ye are ignorant ●f the law and of its severity , and ye are ignorant of the precious gospel in its condescendency . o pray unto god that for christ sake , hee would break that great bar of ignorance ; for till that be done , christ may take up that complaint , ier. 5. 4. surely they are foolish , they know not the way of the lord , not the judgement of their god. i say , this bar o● ignorance keepeth you from embracing this great salvation . ii. the second bar which keepeth many from closing with christ , is the bar of presumption , for some will cry out , what nee● have i to embrace the great salvation ? have i it not already ? but i say unto thee , o fool thou art ( by all appearance ) yet in bondage ▪ o that this evil bar of presumption were put away ; for it is one of the greatest impediments which lyeth in the way of your imbracing this great salvation that is in your offer to day : therefore i say unto you , i● you will come no further ; i intreat you come this length , to confesse that ye want this gospel salvation and that yee are indeed strangers to this redemption purchased by christ. iii. the third bar that keepeth persons from imbracing this great salvation , is the bar of unbelief , yee believe not what wee say to you anent this great salvation , i know that some of you are of the stoicks and epicures humor , who cry out , what meaneth this man ? he seemeth to be the setter forth of some strange god. but i say unto you , i am no● the setter forth of any strange god , but it is jesus of nazareth whom i preach unto you ▪ alas , some of you thinketh this great salvation to bee some morning dream , or some golden fancy : but i say unto you , it is neither a dream nor fancy ; but a real truth that we preach unto you . iv. the fourth bar that keepeth persons from imbracing of this great salvation , is the bar of discouragement : this strong bar keepeth many so fast , that they cannot imbrace this great salvation though it bee freely offered unto them . i shall say no more to you , who are such , but counsell you to do as these four lepers did , 1 king. 7. 4. who sat at the gate of samaria : who said , why sit wee here till we die , if wee say we will ●nter ▪ into the city , then the famine is in the city , and we shall die there : and if we sit still ●●re ▪ we die also . now therefore come , and let us fall into the host of the syrians , if they save us alive , we shall live , and if they kill us , we ●●all but die . even so say i unto you , that if ●t abide in the state of unbelief , yee shall surely bee undone ; therefore go forth , for yee ●now not but god may work a great salvation for you : and if yee will quite your unbelief and close with christ in the offer of this great salvation ( by saith ) ye shal have no more to do , but eat and drink , and divide the spoil . v. the fifth bar which withholdeth persons from imbracing of this great salvation , 〈◊〉 the bar of unwillingnesse , yee will not ●me to thee , that yee may have life . and alas , that is an iron bar indeed , by which all that ●e in hell have barred themselves out of ●eaven . alace , shall yee bee such wretches ●lso . o what a dreadfull sound is that , wo ●nto thee , o jerusalem , wilt thou not be made clean ? when shall it once be ? ah , turn you ▪ turn you , why will ye die ? why will ye slight this great salvation ? o will none of you this day imbrace it ! vi. the sixth bar that withholdeth persons from imbracing this great salvation , i● the bar of worldly mindednesse : many of you are so fixed to the world , that yee cannot come and close with this great salvation . i may allude to that word spoken of saul . 1 sam. 10. 22. that hee hid himself among the stuffe : for many have buried and nested themselves in the midst of the world , that they cannot imbrace this great salvation . vii . the seventh bar which keepeth many from imbracing this great salvation , is the bar of hard heartednesse : there hath such 〈◊〉 stupidity and hardnesse of heart seised upon many , that , let christ preach as hee will to them ( by his word , or by other dispensations ) they are no more moved , then if his word and dispensations were a thousand miles from them . o that strong bar of hardnesse of heart , when shall the omnipoten hand of god break it ? viii . the eighth bar that hindereth many from imbracing this great salvation , is the bar of slothfulnesse . many of you cannot be at the pains to imbrace it : but i say unto you , there is but small pains in the way o● godlinesse : i say unto you , it may so easil● be had , that it is in your offer to day ; and 〈◊〉 ye will , ye may put forth your hand and take it . consider therefore what yee will do o will ye despise it ! i say will ye still negle● and despise it ( will ye but read that dread●●ll word , act. 13. 40. 41. behold ye despi●●s , and wonder and perish . tell me freely , would ye have us to return this answer to him who sent us , that ye are despisers of the great salvation ? say to it , are there none of you , who ( for all this ) will consent to partake of this great salvation ? o captives and prisoners , and ye who are in the bonds of ●atan , will ye come and partake of this great salvation , and you shall be made free . i have 〈◊〉 act of release for you to day ; if ye will ●ome , and make use of it , ye shall be set at ●●berty . but , oh shall the prison doors be ●st open , and yet none come forth ? but that ( i may come to a close ) i say yet unto ●●on , o poor prisoners go forth , go forth , and partake of this great salvation . oh , will ●e not come forth ? what holdeth you in ? the foundation of your prison house is taken to day , therefore if ye will but come ●orth and cast a look to christ , your very ●●kels shall fall off your hands , and ye shall ●● as those who were never bound . now i ●ave this with you : and to make you think ●pon it , i shall speak these five words unto ●ou , and i intreat you think upon them . 1. first , i have excellent tidings to tell ●●u ( i hope some of you will give ear to ●●em ) viz. there is a great person come ●ere to day , and that is the mighty author ●f this great salvation , who hath brought ●erlasting righteousnesse with him , desiring ●ou to make use thereof ; it is his desire that yee would take his excellent gift at his hand . these , i say , are the tiding● that have to preach unto you : and i hope never to be declared a liar for what i preach unt● you : i say yet unto you , that christ , th● author of the great salvation , desi●eth to give it freely unto you , if ye will but take it . but o will yee not take it ? i think , ●● yee did see an hundreth men lying in prison or dungeon , without all light , bread , o● water , and a great prince coming to them saying , i desire you all to come forth , an● partake of this great liberty which i bring unto you : and every one of them should answer , i scorn to come forth at this time ▪ would yee not think them exceeding grea● fools ? and yet i fear this act of great foll fall out in many of your , hands to day : tha● when christ hath given us the keyes , of you● prison doors , and they are opened , yee wi●● not come forth . but i must intreat you y●● to come forth and shew your selves ; fo● who knoweth , but wee may bee commande● to shut your prison doors again , and to se● them with seven seals : with an unalterab●● decree from heaven , never to bee recalled ▪ wherefore , o ye prisoners , go forth , go for● from your prison house . 2. secondly , i would say this to you that it is not without much ground th● this salvation ( offered to you ) is called great salvation . ( i know a little paper two or three sheets , might contain all t●● salvations that ever any man obtained : b● the world would not bee able to contain 〈◊〉 the books which might be written to the commendation of this great salvation ; yea , ( unto any who will imbrace it ) i say , first , if thou finde not this salvation above thy ●aith , then go thy way when thou art come ; but i know thou wilt finde it both above thy ●aith and hope . secondly , if thou finde it not above thy desires when thou a●● come ●nto it , then go thy way again : but were thy desires as the sand upon the sea shoare , thou shalt alwayes finde more in this salvation then ever thou could desire . thirdly , if this salvation be not above what thou can conceive , then go thy way when thou art come to it ; but think of it as thou can , it shall alwayes be above thy thoughts of it : fourthly , if this salvation be not above thy opinion of it , then go thy way when thou ●●it come unto it ; but i know thou wilt ●●nd it far above thy opinion of it . therefore seeing it is so great a salvation , as that all the world could not contain all the books ●ight be written in the commendation of it . o will ye imbrace it , even to day , while it is ●o your offer . 3. thirdly , i would say this unto you , 〈◊〉 perswaded , that there is no sin that will more provoke the majesty of god to punish you , then the sin of slighting the great-salvation . bring forth these murtherers saith the lord ( of the slighters of this invitation ) and slay them before me . i intreat ●●en enquire at your own hearts , what ye will answer when ye are reproved for slighting of it ( old men , will ye ask at your own hearts , what ye will answer to christ when he shall propose that question to you why slighted ye the great salvation ? old woman , what will ye answer , when he shall say to you , why slighted ye the great salvation ? young men , and young women , inquire at your own hearts what ye will answer when christ shall say to you , why slighted ye th● great salvation ? can ye imagine any answer unto that question ? o dreadfull shall the wrath of god be , that shall be executed upon the slighters of this great salvation ? 4. fourthly , i would say this unto you that heaven is waiting to hear , what acceptation the offer of this great salvation doth get among you . here is the great salvation , here is the offer of it , and here is th● commendation of it ; what say ye to it ? i● it not an excellent salvation ? is it not 〈◊〉 free salvation ? is it not a great salvation ▪ is it not an eternal salvation ? why then d● ye not welcome it ? can any of you say an●thing to the discommendation of it ? i know you cannot ? yea i da● say your own heart are admiring it as most excellent ; an● therefore o will ye accept it . alas shal the● be none here who will be found accepters 〈◊〉 this great salvation ▪ so freely offered to day ▪ 5. fifthly , i would say this to you , let a the angels praise him who the author 〈◊〉 this great salvation . all the saints roun● about the throne praise him who is the a●thor of this great salvation . all these wh● are expectants of heaven praise him who 〈◊〉 the author of this great salvation : all y●● to whom this offer is made , praise him who is the author of this great salvation . o heaven praise him who is the author of this great salvation , o all ye fowls of the air , praise him who is the author of this great salvation , o fire , hail , snow , vapors , stormy winds and tempests , praise him who is the author of this great salvation . all the tribes of the earth , praise him who is the author of this great salvation . our own soul praise him who is the author of this great salvation , and all that is within us blesse him who is the author of this great salvation . o who would not praise him , who is the author of this great salvation ? are there any here that will refuse to commend him ? o think upon him , and let not this be a day of slighting him ? now where are your hearts at this time ? i will tell you where many of your hearts are , they are thinking upon the world : but i am sure there are not many of them thinking upon this great salvation . now what resolution mind ye to go away with to day ? oh , have ye no resolution beyond what ye had when ye came hither to day ? are there any here who have this resolution , to whom shall we go , but to him who is the author of this great salvation , who alone hath the words of eternal life ? even the lord breath it upon you . or is this your resolution , that through christs strength ( forsake him who will ) ye will never forsake him ? or , have ye this resolution ▪ that ye will esteem more highly of the great salvation then ever ye did ? o that the lord may keep these in the imaginations of the thoughts of your hearts for ever . but as for you who have no resolutions to imbrace this great-salvation , o wherewith shall i commend it unto you ? do not your own necessities commend it ? but if nothing can perswade you to come away and imbrace it , then this place shall be a heap of witnesses against you : for it hath heard all the words of the law which he hath spoken unto you , josh. 24. oh cast your eyes upon these pillars of the house , and stones in the walls : i take them as so many witnesses , that they may speak , and testifie against you in the great day of the lord , if ye neglect this great salvation to day . therefore as ye go away , be thinking upon it , and whether or not ye minde to imbrace it , now while you may have it . this day i have set life and death before you : i have set before you both the great salvation and the great damnation ; and o that ye had understanding in all these things ; that y●● being wise might be provocked at last to imbrace this great salvation , the which we do yet again intreat you to think upon . is not heaven looking upon you at this time ▪ to see what ye will do with this great offe● of salvation which i have this day ( from the lord ) presented unto you ? now , ●● him , that can perswade you to imbrace thi● great salvation , this gospel redemption this blessed mystery into which the angel desire to pry , to him , who can bring yo● back from the pit ; and can enlighten you wit● the light of the living ? to him who hath th● keye● of your prison , who can open and none can shut , and can shut and none can open ; to him , who hath all power in heaven and in earth communicate to him , who can deliver you from the power of the grave , and can set you free from all your enemies , wee desire to give praise , amen . sermon ii. heb. 2. 3. how shall we escape if we neglect so great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them that heard him . there are two great and most ordinary complaints in these dayes . 1. there are many who complain , that their estates and persons are in bondage , and that they are sold for slaves to the hands of strangers : but , o that wee could also turn over the complaint to this , that our souls are in bondage , and that we are yet in the gall of bitternesse , and in the bond of iniquity , that so we might be provoked to long for the great salvation that is in our offer . 2. there are many complaining ( and not without much cause ) that there is now such a tolleration of errours : but , o will thou complain also of this , that within thy heart there is a tolleration of lusts ; is there no● an act of tolleration concluded within thy breast , that the devil and all his company may reign in thee at pleasure : oh have ye not need of great salvation ; shall i tell you , that christ is cou●ting you to imbrace it , and that he putteth on all his most glorious robes , and manifesteth himself unto you , as a suiter making offer of himself and of his great salvation . o tell me , have ye seen him ? or do ye think to see him this day ? what robes had he on . there are five glorious robes wherewith he cloaths himself when he condescendeth to manifest himself to his people ▪ first , he cometh to his own with the garments of salvation , according to that word , zech. 9. verse . 9. rejoyce , o daughter of sion greatly , shout o daughter of ierusalem ; fo● behold , thy king cometh unto thee , he is just and having salvation ; ay , your king is come here to day , and will you not fall in love with him when he is cloathed with the garments of salvation , can ye ever have a more conque●ing sight of christ , then when he is cloathed with such an excellent robe , and offering you salvation . secondly , he appeareth to his own sometimes in garmenes dyed in blood , according to that word , isa ▪ 6. 3. verse 1 , 2. who is this that cometh up from edom with dyed garments in bloud , as one that treadeth the wine fat : and now i say to thee that will not look to christ when he appears in the garments of salvation , have ye a heart to refuse him , that have fought such a comba●e for you , who hath trode the wine-presse alone , and hath stained all his garments with the bloud of his enemies ; o● is there any here who dare refuse this salvation , when they see how he treade●h his enemies in anger , and trampleth them in his fury , and thus sprinkleth their bloud upon his garments . o tremble at this sight , and seek quarter from him in time , or he shall dy his garments with the blood of thy immortall soul. thirdly , christ appeareth unto his own , being cloathed with these humble robes of condescendency . when he came in the simititude of sinfull flesh : o what a sight wa● that ; to behold the prince of heav●n cl●ath●d with our nature ; what a sight was that to b● hold him that was cloathed with light as with a garment , to be cloathed with our infirmities , yet he condescended to cloath himself thus , that we might have accesse unto him and be partake●● of his gifts : o can we refuse him , when love hath thus pressed him to put on the beggar weed , that he might say to worms y● are my brethren , and my sisters . fou●thly , christ somtimes manifesteth himself , being cloathed with the garments of beauty , and ravishing majesty ; such was the sight that the spouse go● of christ , song . 2. vers . 8. as the apple tree among the trees of the wood , so is my beloved among the sons ; and song . 5. when she saw him , white and rudy , and the standard bearer of ten thousand , and such was that joyfull sight of him ▪ when his garments were as the light , and white as the snow which he had at the transfiguration , when these glorified ones did come ( as it were ) ambassadors from that higher house to make him a visit . and , fifthly , christ he sometimes appeareth to his own , in robes of dreadfull majesty , and terrible highnesse and loftinesse , when the soul upon the first sight of him remains dead , add there remains no more life in them ; such was the sight daniel got , in his 10. chapter , and such was the sight that iohn got of christ , rev. 1 verse . 17. and i would ask at all that are here , what a sight have ye gotten of christ to day , in which of all these robes have ye seen him in : it is true , we are not now to look for the extraordinary sights of him ; but yet if ever thou hast seen him in any of his wooing robes , sure he hath appeared matchlesse , and how shall ye then refuse him . but now to come to the words i was speaking unto you o● ; the first thing in the words , to wit , that there are many who live under the offer of this great salvation that do slight it , and do not imbrace it ; and now i shall only add a few things further unto you . 1. let me propose a few considerations to perswade you to imbrace the great salvation : god forbid we go a way before we imbrace this gospel salvation : and therefore , i charge you in his name , go not away before ye imbrace it . and to presse it home upon you , there are these eight or nine properties of this great salvation , that is offered unto you this day . and first , it is a free salvation , ye have no more a do , but to put forth your hand and take it : o come and take it : christ hath foughten for this salvation , and there is no more required of you , but ●o come and ●eap the fruits of his victory ; who ever will let him come , there is nothing that should move you to stay away , o captives bond slaves to satan , o prisoners of hope , will yee come and partake of the great salvation , what holds you from coming away and partaking of it , it is freely offered unto you : ●●y , believe it , christ requires no more of you , but that ye should come and take it out of his hand ; if yee consent to ob●y , the bargain is ended ; yee shall ea● the good of the land , isa. 1. secondly , this great salvation , is a compleat salvation , that is offered unto you to day , this is clear , luk. 1. vers . 17. that we might bee saved from our enemies , and from the hand of all that hate us , there is not any enemy that is in thy way , but if thou will come and partake of the great salvation , thou may have victory over it , so compleat a salvation is it that is in your offer this day ▪ o shall wee passe away , and not imbrace it : o shall our cursed hearts undervalue this compleat salvation that is come to your door , believe it , salvation is near unto you , if yee will take it . thirdly , it is a wonderfull salvation , it 〈◊〉 such a salvation as the angels desireth ●o pry into it , and it is such a salvation , ●hat all the prophets desire to pry into it ; ●t is almost six thousand years since all the ●ngels in heaven fell into a sea of wonder ●t this great salvation ; it is almost six thousand years since abel fell into a sea of wonder at this great salvation : and what think ye is his exercise this day ? he is even wondering at this great salvation : would ye ask at all the angels in heaven , would they not all say , o imbrace the great salvation ; would ye ask at all the saints that are above , would they not advise you to imbrace the great salvation : would ye ask at adam would he not say , o imbrace this great salvation : could ye ask at abel , would he not say , o imbrace this great salvation : and would not all the patriarchs say unto you ▪ o imbrace the great salvation : and do not all that have tasted of the sweetnesse of i● cry out unto you , come and imbrace the great salvation . the fourth property of his salvation is that it was bought at an exceeding dear rate it is a dear salvation . would ye know the difference between christs coming to thi● salvation , and your coming to it , it is this christ was forced to travell through all th● armies of the justice of god ; he was forced to drink of the cup of the warth of go● before he could come to purchase this grea● salvation ; and now what is required of yo● to obtain this , we may say no more , but pu● out your hands and take it ; will ye look t● the price that was laid down for this salvation , there is not a wound in the body o● christ , but it saith , this is a dear salvation there is not a reproach christ met with b●● it saith , o is not this a dear salvation : the●● is not a buffeting christ met with , but it sai● o is not this a dear salvation : there is not a necessity that he is put into , but it saith ▪ is not this a great and dear salvation . o sirs , will ye not come and take this great salvation , this dear salvation . what must i give for it say ye , i say , ye must give nothing for it ▪ come and take it without money , and without price ; it was dear to christ , but it shall be cheap unto you , o! is it not cheap to you , i assure you , if you will come to the market to buy the great salvation , there is none of you that needeth to stand for the price of it . o come and take it , and have it , and there shall be no more priging . fifthly , it is an everlasting salvation , that ye shall enjoy the fruits of throughout eternity , as is clear , heb. 9. 13. he became the author of eternal redemption unto us , it is a salvation that the devil can never be able to take out of your hand , if ye take it , ye shall never be robbed of it again . o come and partake of this great salvation , whereby the gates of hell shall never prevail against you . sixthly , it is an noble and honourable salvation , it is not to be taken out of one slavery to another , but it is to be taken out of prison that we may raign : luk. 1. verse 71. compared with vers . 74 it is , that we being saved , may serve him without fear in holinesse and righteousnesse , all the dayes of our life . i say , come , come , and partake of this great salvation , that your glory may be increased , and that ye may be exalted above the kings of the earth . seventhly , it is a most advantagious salvation : what are the advantages of any salvation that are not to be found in this : is there not peace to be found through this salvation , is there not liberty to be found through this salvation , is there not eternal enjoyment of god to be found through this salvation ; yea , all salvations are in this one salvation . lastly , it is a royal salvation , for it cometh to us from and through the son of god : christ is the author of it , and we conceive , christ may be said to be the author of this salvation , in these respects , 1. he is the meritorious cause that did procure it , it was the price of his bloud that was laid down for to purchase this great salvation . 2. he is the fountain from whence it floweth , according to that word which we have cited . heb. 5. 9. he became the author of eternal salvation . 3. he is the person that fitteth our spirits for partaking of it , and it is he that removeth mountains out of the way , that we may have fair accesse unto the great salvation . 4. it is he that must perswade our hearts to imbrace and take hold of it . he standeth without , and cryeth in to the heart , to imbrace the great salvation ; and he standeth within , making thy heart cry out , content , i will imbrace the great salvation ; he is indeed the person that commendeth 〈◊〉 and doth point forth this great salvation unto us , he is the noble minister of it , it began first to be preached by him . now , is there any of you that have fallen in love with the great salvation : that ye may try your selves , i shall give you some evidences of the persons that are near unto this great salvation . 1. is thy estimation of the great salvation increased , be what it was in the morning when thou came hi●her ; is thy estimation of the great gospel salvation a foot higher then it was in the morning , i say unto thee , thou are not far from the great salvation ▪ come away . 2. is thy desire after the great salvation increased be what it was in the morning ; hath thou stronger desires after the great salvation , then before thou came hither , that is an evidence thou art not far from it . 3. is thy thoughts of thy necessity of the great salvation greater then they were : thinketh thou that thou hast more need of the great salvation then ever thou thought●st before : and is thy opinion and thoughts of saving thy self , lesse then they were before thou camest hithe● ? art thou forced to cry out , none but christ can save me ? i say thou art not far from the great salvation : will thou come away . o that ye would once seal this conclusion with much heart ●eswasion . i am undone without christ ▪ i am undone without christ , who is the author of the great salvation . are there any of you that are sensible that ye are in the fetters of sin , and in the bonds of iniquity ? are ye brought to the conviction of this , that ye are yet in the gall of bitternesse ? i say , if thou be brought to this length , to be sensible of thy bonds , and art crying out , o redeemer , hasten and come away ; i say , if thou be sensible of thy bonds and imprisonment , and crying out , o thou that was anointed from eternity , to proclaim liberty to the captives , and the opening of the prison to them that are bound , o hasten and come away and redeem me , even poor me , sinking , sinning , perishing , self destroying me , thou art not far from the great salvation . 4. art thou a person who beginneth to weep because thou hast been so long a stanger to christ , and the great salvation : old men , that are here , how long have ye been strangers to the great salvation , and to the author of it ? now will ye shed one tear for your estrangement , and cry out , wo is me that christ and i have been so long asunder ▪ i say , if thou hast come that length , thou art not far from the great salvation , come away ▪ o pity your selves , make hast , make hast , and come away . but now in the third place , let me give you some evidence● by which ye may know more clearly , whither or no ye have imbraced this great salvation , that ye may know your selves , and that ye walk not down to your grave with a lie in your right hand ▪ the first evidence of a person that hath imbraced the great salvation , is , that he wil● have a high esteem of the saviour and author of the great salvation : hast thou ●● matchlesse esteem of matchlesse christ th● saviour of the world , that is a speaking evidence unto thee , thou art a partaker of th● great salvation : art thou come this length that thou cryeth out , none but christ , non but christ : it is a speaking evidence , that thou art come to be a partaker of the great salvation , when thou can cry out that word , ex●d . 15. 2. the lord is my strength and my song , ●he alone is become my salvation : if christ hath become thy salvation , then it is like he hath become thy song . i would ask this at you , were ye ever brought this length , that ye durst no● adventure to praise christ your alone , but was forced to call in all the creatures , and say , o magnifie the lord with me ? o that is an evidence that ye have imbraced his salvation . secondly , these who have imbraced the great salvation , will study to maintain and keep their grips of it : they will study to hold , fast so precious a jewel ; this is prest , gal. 5. ver . 1. stand fast in the liberty wherewith christ hath made us free ; yea they will study to walk suitably to this noble mercy , at least , they will strive and endeavour to do it , as is also prest , in that same verse . i say , if thou hast been made a partaker of the gospel of salvation , thou wilt strive to keep thy self from the power of these things that once triumphed over thee . thirdly , a person that is a partaker of the great salvation , will have a high esteem of this mercy and salvation ; so paul , when he speaketh of it here , he cannot but put some note of excellency to it , calling it the great salvation ; therefore , i say , if thou hast imbraced the great salvation , thou wilt have so high esteem of it , that not to be so subjected to it as thou should : or to be in subjection to the power of thy lust in any measure , will be his burden and affl●ction . the man will be sorry when he is brought forth from the house of his bondage , unto the red sea ; he will be sorry , that when he should have songs of triumph over his idols put in his mouth , that they should sing songs of triumph over him . fourthly , a person that hath imbraced the great salvation , he will be longing sometimes for the day when this salvation shall be compleat , when he shall sing that song with tha● numerous multitude which cannot be numbered , rev. 7 vers 9. o what a day shall it be , when thou shall begin to sing that song : after this , ( saith he ) i beheld , and lo , a great multitude of all people which ●o man could number , of all people , nations and languages stood before the throne , and before the lamb , cloathed with white robes , and palms in their hands , and they cried ; and how cryed they ? they cryed with a loud voice : they would not mutter the song , no● sing silently , but cryed with a loud voice : and what did they cry ? they cryed with a loud voice , salvation unto our god , who sitteth upon the throne , and to the lamb. i would onely ask at you that are partakers of the great salvation , what songs shall be put into thy mouth , when the waters of iordan shall divide themselves , that the ransomed of the lord must passe thorow : when thou shalt sing that song , psal 115. ver . 1. not unto us , not unto us , but unto thee belongs the glory of our salvation : o what a day shall that be , when that excellent song shall be put in thy mouth ; yea , what a day shall it be , when thou shal the cloathed with these excellent garments that are made mention of isa. 6. ver . 10. for hee hath cloathed thee with the garments of salvation , and hee hath covered thee with the robe of righteousnesse : o what robes are these ? did yee ever see such excellent robes at these must bee ? i think wee will misken our selves ; o do yee not think wee will misken our selves , when wee shall put on these excellent robes ? now therefore , is the bargain closed : or will yee go away before yee take this great salvation ? dare yee go out at these doors , and neglect ●he great salvation ? i would ask this at you , think yee it will not be most sad , that christ should tell this in heaven of you to night , i was preached to a pack of stones , that none of them would love me : will yee not bee feared that this report shall be carried back to heaven of you ? for what report can christ carry back but this ? now is the cord of this great salvation let down unto you : is there none of you that will take a grip of it ? o will ye flighter after it ! will yee make this a rejoycing day in heaven , that is a fasting day unto you , and the way to make it so , is to imbrace the great salvation . now what say yee to it old men , let mee speak to you , and ask your thoughts of the great salvation , gray hairs should bee a crown of glory , if it bee found in the way of righteousnesse , old men speak your minds , that young men may not have your bad example ; what say ye of this salvation ? is it not a most glorious salvation , is it not a most excellent salvation that is in your offer ; i intreat you speak your minds , tell christ ye are content to take the great salvation ; otherwise , who ever he be that will not partake of this gospel salvation ; i in the name and authority of christ our master , denounce eternal and irrevockable war against him ; put on your harnesse , ye shall not boast when you put it off again , the wrath and fury of god shall come upon thee to the uttermost if ye imbrace not this great salvation . other wars are but for a time ; the greatest captains that ever the earth did carry , are now laid down in the sides of the pit , and their swords broken under their heads . armies of ten hundreth thousand , a hundreth years time have laid them all in their graves , and ended all their contests , but there is no discharge of his war that shall be concluded betwixt christ and you , it shall become an eternal and most terrible war , which shall be but beginning when time is ended : now peace or war , which of them will ye choise ? dare ye send a charge to christ , and say ye will defy him ? i am afraid there shall be two things that many of us shall report to day . first , i am afraid there will be many that will give pharaohs report to the offer of the great salvation , and say , who is the lord that i should obey him ? i tell you who he is , he is glorious in holinesse , fearfull in praises , doing wonders ; o imbrace him before he go hence , and give not pharaohs report , lest yee bee drowned in the sea of his wrath , whence there shall be no recovery . secondly , i fear there will be many here to day , that will give demas report to this precious offer ; i will go and for sake christ ; and ●mbrace this present world : o bad exchange ; ●ursed be he that shall make it , will ye be of demas humor ; i fear there hath been many of that humor of a long time ; but i intreat you once be wise before you die . i confesse that proverb , old fools , are twice fools : i think old men that will not imbrace the great salvation , i think ye are triple fools ; what wait ye for , is there any thing can afford you any satisfaction but this great salvation . now are ye convinced old men , that christ is waiting for your answer ; i intreat you before ye go hen●e , speak your minds , what ye think of the great salvation ; ●s it not a lovely salvation , is it not lovely ●ow ? what say ye to it ; i am to go away , and the offer is to be taken up at this time , and it is hard to say , if ever ye shall have an offer again . i would only say this to you , and be sure of it , though i should never be ● partaker of this great salvation , yet i shall be a witnesse against you that are not partakers of it : i tell and declare unto yon , shall be a witnesse against you if ye imbrace not the great salvation . now , old ●en are ye perswaded to imbrace it ? let ●e ob●est you by the beauty of christ , come and partake of the great salvation , ye that ●●e travelling upon the borders of erernity . ●ow , if ye will give no more , give this , will ye go home and think upon it . i shall not bee uncharitable , nor enter to judge your thoughts ; i fear there shall bee many declared and found guilty among us , that we have declared unto heaven wee will not imbrace the great salvation , but have trod the bloud of the son of god under foot . now i intreat you , every one of you , ask at your selves if yee be the persons that will presume in your hearts to do so . now i shall leave it with you , let it not bee a witnesse against you . i shall leave it with this : o come away , old men , young men , old women and maids , come and imbrace this precious gospel salvation . yee may say , ye bid us come : but we cannot come . i desite no more of you● but to come with this : lord , i am content to come , but i cannot come . come once to that : for if once yee bee content to receive it , it will not bee long befor yee bee able to receive it . now shall christ depart , and will none of you say , yet are content to take him ? will yee charge your own consciences with this : am i content to take christ and the great salvation ? o blest , blest , blest be● he that is the author of this great salvation and bles● be hee that gets any of the ends of the cord of the great salvation , that we sink not under the wrath and fury of the lord come and imbrace this great salvation : and again i say , come and imbrace it ; for what can yee have if yee want it ? and what can y●● want if yee have it ? i shall say no more but close with that word , isa. 62. vers . 21 behold , the lord hath proclaimed to the end of the world , to those that are far off ; what hath hee proclaimed ? say yee to the daughter of sion , behold thy salvation cometh , behold it cometh . i say to you that are the ends of the world , salvation is brought near unto you : stout hearted and far from righteousnesse , the great salvation is brought near unto you , and will you send it away ? o consider what ye are doing : and to him that can perswade you to imbrace the great salvation , we desire to give praise . a sermon concerning death . psal. 89. 48. what man ( is he that ) liveth and shall not see death , &c. it is very hard to determine , where all that are here shall be within thirty years : for even ere that time come , many ( if not all ) of us who are here ●all have taken up our eternall lodging . ●nd whether we shall take it up in the eternity of joy , or the eternity of pain , is also hard to determine : onely this one thing i am sure of , that all of us shall shortly hee gone ; and ere long the shadows of death shall bee sitting upon our eye lids , and our eye strings shall begin to break , therefore i would the more seriously inquire at you ; what would ye think if death were approaching this night unto you ? think yee that jesus christ is gone up to prepare a place for you ? even for you ? surely i think wee are all near to eternity ; and there are some hearing mee to day , whom i defy the whole world to assure , that ever they shall hear another sermon ▪ therefore , i intreat ▪ you all to hear this preaching , as if it were the last preaching that ever yee should hear ; and o that we● could speak it as if were the last sermon that ever wee would preach unto you . believe me , death is another thing then we take it to b●t : oh what will many of us do in the day of our visitation : when desolation shall come from a far ; where will we flee for rest , and where will we leave our glory ? old rich men where will ye flee when death assaults you ? old poor men , where will ye flee when death assaults you ? old women , where will ye flee when death assaults you ? young women , where will yee flee when death assaults you ? it was an ancient observation of david , psal. 39. 5. that god had made his daye● as an hand breadth ; which either may relate to the four fold estate of man , viz ▪ hi● infancy , his child-hood , his man-hood , and his old age : o it may relate to the four-fold time of his life , viz. his morning , his forenoon , his afternoon , and his evening , yet all our lifetime is but a day . and o think ye not that our day is near unto a close ? now before that i begin to speak any thing from the words ; i shall speak a few things to these two questions ; which i conceive , may not altogether be unprofitable . quest. 1. whether is it lawfull for any to desire to die and to return unto their long and endlesse home ? whether it be lawfull for one to cry out , o time , time , flee away ( and all my shadows let them be gone ) that so long eternity may come ? answ. i say , it is lawfull in some cases for one to desire to die : for it was pauls desire , philip. 1. 23. i am in a strait betwixt two ▪ having a desire to depart , and to be with christ which is far better . and 2 cor. 5. 2. we groa●●arnestly , desiring to be cloathed with our house which is from heaven . i long greatly till the twentieth one year of my age come , when my minority shall be overpast , that i may be entered heir to that matchlesse inheritance . but to clear in what cases it is lawfull to desire to die . 1. i say , it is lawfull to desire to die , when it floweth from a desire of uninterupted fellowship and communion with christ , and conjunction with him : this is clear , 2 cor. 5 , 6. knowing that while we are present in the body , we are absent from the lord. therefore vers . 8. we are willing rather to be absent from the body , and to be present with the lord. also it is clear , philip. 1. 23. i am in a strait betwixt two , having a desire to depart , and to be with christ , which is far bettter . it was his great end to have neat and unmixed communion with christ. what aileth you paul ( might one have said ) may ye not be content to stay a while here ? nay , saith paul , i desire to be gone , and to be with christ ; wast thou never with him here paul ? 〈◊〉 have been with him , saith he , but what is all my being with him here , in comparison of my being with him above ? while i am present in the body , i am but absent from the lord. therefore i will never be at rest ( saith he ) get what i will , untill i get christ ▪ untill i get these naked and immediate imbracements of that noble plant of renow● the flour of the stalk of iesse , who is the light of the higher house , the eternal admiration of angels ? ii. it is lawfull to desire to die when it floweth from the excellencies of heaven , and from a desire to partake of these excellen● things that are there , this is clear , 2 cor. 5. 4 ▪ we groan being burdened , or as the word is we groan , as they who are pressed under a heavy burden , that we may be cloathed upon , &c ▪ what aileth you to groan so paul ? o saith he , i groan that mortality may be swallowe● up of life . iii. it is lawfull to desire to die , when it floweth from a desire to be freed from the body of death : and from these ●entations that assault us ; and from these oppressions whereunto we are subject by it . doubtlesse , paul desired to die on this account , when he cryed out ▪ rom. 7. 24. o wretched man that i am , who shall deliver me from the body of this death ? he longeth greatly for the day , wherein hee should be made white like the wings of a dove , covered with silver , whose feathers are of yellow gold . o saith paul , i am as one impatient till i be above , where i shall be cloathed with these excellent and cleanly robes , the righteousnesse of christ. oh , saith paul , i think every day as a year , till i be possessed of that kingdom where sathan cannot tempt , and the creature cannot yeeld , and where i shall be free from all my sears of sinning . now in all these respects , who would not desire to die ? but to guard all these , i would give you these four cautions . 1. caution . your desires to die should not be peremptory , but yee should desire to die with submission to the will of god , so that although he would fill up fifteen years more to your life , yee should be content to live it out . 2. caution . when your desires are hasty , and off hand , suspect them ; for some when they meer with an outward crosse ( without all deliberation ) will cry our , o to be gone , o that i were dead . but your desires to die , should be deliberate , but not hasty , or rash . 3. caution . it is not lawful to desire to die , because of personal affliction . many , when they meet with bitter afflictions , will cry out , o to be gone : they long for death , even upon that account , such were iobs desires , iob 20. 21 , 22. and chap. 6. ver . 7. 8. o that i might have my request , even that it would please god to destroy me , &c. this desire was very unlawfull . 4. caution . it is not lawfull to desire to die , when thy predominant idol is taken away from thee ; yet such was ionahs desire , chap. 4. 23. ionah thought his credit and reputation ( which was his idol ) was gone , and could never be regained : therefore he wished to die . but i would say this to you , that some will have ten desires for death , when they have not one desire for heaven . and what moveth christians to be so desirous to die ? it is not so much because of their hope , as because of their anxiety ; it is not so much because of their confidence , as because of their impatience . but i say unto you , when your desires of death are not accompanied with desires of heaven , suspect them . 2. i would say this , that there are some who will have ten desires for death ▪ when they will not have one for the death of the body of death ; but it were good for thee ( who are such ) to be desiring the death of the body of death , then should thou be in a more suitable ●rame to desire to die . 3. some will have hearty desires to die , and ye● when death cometh , they will be as unwilling to die as any . it hath been observed , that some who have much desired to die , when death came , have cryed out , o spare a little that i may recover strength , &c. 4. there is a great difference between a desire to die , and death it self . it is an easie thing to desire to die , but it is a very great business to meet with death , and to look it in the face , when it cometh . we think death ( ere it come near to us ) to be but childrens play , but when we meet with it , it maketh us change our thoughts . for it is a great businesse to die . quest. 2. is it lawfull for a christian to desire to live , when he is summoned to die ? answ. in some cases it is lawfull for a christian to desire to live , even when he is summoned to die ; which is clear from the practice of david , psal. 39. 13. where he prayeth , that the lord would spare him a little . it is also clear from the practice of good hezekiah , isa. 38. 3. when he was commanded to set his house in order , for he should die , and not live , he cryeth forth , remember now , o lord , how i have walked before thee in truth , and with a perfect heart : and have done , that which is good in thy sight , and hezekiah wept sore ; or as the word in the original , he wept with great weeping : but to guard this , take these two cautions . caution 1. thy desires to live ( when thou are summoned to die ) should not be peremptory , but with submission to the will of god , that if it bee his pleasure to remove thee presently out of time , thou should bee content to die . caution 2. thy desires to live should have gracious principles , and also a very gracious end , as is most clear from david , psal. 39. 13. where hee saith , o spare a little that i may recover my strength , before i go from hence and bee no more : his desire to live was th●● hee might have more victory over his idols , as if hee had said , my desire to live is , that i may have strength to wrestle with , and overcome my idols : and without all controversie , hezekiahs desire was a most precious and well grounded desire : however , i would say this unto thee , that thou shouldest examine thy desires to live , as much ( if not more ) as thy desires to die : for wee are ready to shun death if wee could , but hee is that universall king , unto whom all of us must be subject ere long . now in the words which are read unto you , there are these six things which may be clearly observed from them . i. first , that it is a most clear and infallible truth , ●at all persons shall once see death : as is 〈◊〉 in these words , who is hee that liveth an shall not see death . ii. secon●●● , that this truth ( that wee shall once see death ) is not much believed or thought upon by many , therefore it is that the psalmist doubleth the assertion . who is he that liveth , and shall not see death ? shall he deliver his soul ( that is his life ) from the hand ( that is ) from the power of the grave . iii. thirdly , that sometimes a christian may win to the solide faith of this truth , that once he must die , this the psalmist wan unto , as it is also clear in that word ( who ) who is he that liveth and shall not see death ? iv ▪ fourthly , that the certainty of this , that once we shall die should be still keeped in our minde , therefore that note of attention selah , is put to it ; as if he had said , take heed that there is none living that shall no● die ▪ v. fifthly , that howbeit some persons put the evil day far away , as if they were not to see death , yet is the day coming when they shall see death , and death shall take them by the hand . vi. sixthly , we shall take notice of this from the context , that the christian who is much in minding the brevity of his life , will believe the certainty of his death , the psalmist was speaking of the shortnesse of his life in the preceeding verse , and in this verse , he speaketh of the certainty of death ▪ now as for the first of these things observed , viz. that it is certain and most sure that we must all once die ; i hope there are none of you here who will deny it ; although i confesse few of you beleeveth it , yet said the woman of tek●ah , 2 sam. 14. we must all die and be like water spilt upon the ground that cannot be gathered up again , &c. god doth not accept the person of any , and iob 30. 32. i know thou wilt bring me to death , and to the house appointed for all living . and it is very clear , eccles. 8. 8. there is no man that hath power over the spirit to retain the spirit , neither hath he any power in the day of death , and there is no discharge in that war ; neither shall wickednesse deliver those that are given to it : it is also clear , heb. 9. 27. it is appointed unto all men once to die . so it is most clear that we must die . i remember of one philip king of macedonia , who had one substitute for this very end , to cry at his chamber door every morning , memento mori , memento mori , memento mori , remember thou art to die , and it is reported to have been the practice of the nobles of greece , and in the day wherein their emperour was crowned , that they presented a marblestone unto him , and he was inquired after what fashion he would have his tomb stone made : which practices speak forth this unto us , that although these were most destitute of light of the scriptures , yet were very mindfull of death . believe me , death may surprise us before we be aware , for it is most certain that we must die , but there is nothing more uncertain then the way how , and the time when we shall die . death will surprise some , as it did abel , in the open field , gen. 4. 8 , death will surprise some , as it did eglon in his parlour , iudg. 3. 21. and death will surprise some , as it did saul and ionathan in the flight , 1 sam. 31. now in speaking to this point , i shall first speak a little to these advantages which attend those that live within continuall sight of death . secondly , i shall give you some considerations to presse you to prepare for death . thirdly , i shall give you some directions to help you to prepare for death : and then we shall proceed unto the second point of doctrine which we observed from the text , and shall speak a few things from it unto you , and so come unto a close for this time . first then , we conceive there are these seven advantages which attend those who live within the continual ●ight of this truth , that they must die . i. first , the faith of approaching death will make a soul exceeding diligent in duty : this was our blessed lords divinity , ioh. 9. 4. i must work the work of him that sent me , while it is day : the night cometh , when no man can work ; that is , death is approaching , therefore i must work . it is clear also , 2 pet. 1. 12. compared with vers . 14. in the 12. vers . peter is exceeding diligenc● in his duty , and the ground of his diligence is in the 14. vers . knowing that shortly i must put off this my tabernacle , &c. yea , it is even the epicures argument , let us eat and drink , for to morrow we shall die ; and should not the christian much more cry out , let mee watch and pray , for to morrow i may die ? i say , if the epicures did make use of this notion , to make them vigorous in the pursuit of their pleasures : o how much more should a christian improve i● , for making him vigorous in the pursuit of his duty ? therefore i say unto you all , o bee diligent , for your night is drawing near . o christians , and expectants of heaven , are ye not afraid lest yee be nighted before ye have walked the half of your journey ? for if yee bee nighted on your journey to heaven , before ye come to the end of your race , there is no retiring place whereunto yee may turn aside to lodge : therefore , o work , work , work , while it is day ; for behold death is approaching , and then shall we all bee called to an account . ii. the faith of approaching death , will make a christian exceeding active in duty : hee will not only bee diligent , but also exceeding serious and zealous in the exercise of his duty : this is clear from that notable exhortation , eccles. 9. 10. whatsoever thy hand findeth to do , do it with thy might : and the reason is , for there is no work , nor device , nor knowledge , nor wisdom in the grave whether thou goest . wherefore o bee active while yee are alive , for ye shall never work any more after ye are dead ; and if ye leave but one work undone , there is no doing of it after death . there is no work ( saith solomon ) in the grave ; therefore , o be active . iii. the faith of this truth , that we must all die , will help a christian to be exceeding mortified to the things of a present world . oh , covetous men and women , would ye shake hands with cold death but once every morning , i should defy you to pursue the world so much as ye do . paul was much in the meditation of his change , which made him , 2 cor. 4. 18. to overlook these things that are temporary , while we look not ( saith he ) to the things that are seen , which are temporal , but to the things which are not seen , which are eternal , therefore , chap. 5. 1. knowing that if our earthly house of this tabernacle were dissolved , we have a building of god , an house not made with hands , eternal in the heavens , therefore in this we groan , earnestly desiring to be cloathed upon with our house which is from heaven . what aileth you paul ( might one have said ) may ye not take a look of the world ( no saith he ) for i know that if this earthly house of this tabernacle were dissolved , i have a house with god , not made with hands , but eternal in the heavens : that is , i know that ere long , the pins of my tabernacle will be loosed , and it will fall down about my ears , therefore i must look for another dwelling house : and , 1 cor. 7. 24. the fashions of this world passe away , therefore , ●aith he , vers . 32. i would have you without carefulnesse , caring how to please the lord. and phil. 4. 5. let your moderation be known to all men , the lord is at hand . as if he had said , death is approaching and at hand , therefore i intreat you be sober : but i think many of us will be found like saul hid among the stuffe , that is , we will be lying amongst the middest of the pleasures of this passing world : but i say unto thee who are such an one , that death will break the strings of thy harp , and thy musick will quickly cease . o but death will make thee have a low esteem of the world . o blessed is the person who hath these thoughts of the world all along his way , which he shall have of it at death ? have not the most cursed wretches been forced to cry forth , oh , i would give ten thousand worlds for christ ? have not some persons ( who have had the moon upon their head , and that have made their belly their god ) being forced to cry forth at death ; o cursed person that i am that ever made the world my god ? alas that i contented my self with the world . therefore i say unto thee who art such an one , o stay thy pursuit after the world , for death is approaching that will cause all thy worldly comforts evanish . iv. when a christian believeth this truth , that he must die , it will be an exceeding great ●estraint to keep him from sinning , as is clear , iob 31. 13. compared with vers . 14. where iob reckoning over many good deeds done by himself , saith , what then shall i do when god riseth up ? and when he visiteth , what shall i answer him ? as if he had said , sirs mistake me not , i am not boasting much of my self , for i could not have done otherwise , else what should i do when god riseth up ? how could i answer to god if i had done otherwise ? i think it were a notable practice for each of you , when temptations begin to assault you , to say , o temptation , what will i answer to god , when he riseth up to reprove me , if i should yeeld unto thee ? likewise , eccles 11. 9. where solomon , disswading young men to pursue after vanity , bringeth this as a reason . know thou , that for all , these things , god will bring thee to judgement ; therefore i say unto thee , who art often tempted to sin . let 〈◊〉 and reckoning with god be still in thy sight , and i defy thee then to imbrace half so many temptations as now thou dost . i intreat you to answer all your temptations with that word , what shall i do when he riseth up ? and what shall i answer when he visiteth me ? v. when a christian liveth within the sight of this truth , that he shall once see death , it shall make him exceeding patient under every crosse wherewith he meeteth ; such a christian will hardly meet with a crosse , but he will quiet himself with this , death will put me beyond this crosse : this is but a cloud that will quickly passe away . and for this cause did divid so composedly put up that desire , psal. 39 4. lord make me to know my end , and the measure of my dayes : he was sure that the knowledge of his end would put him in a sober and patient frame . vi. the sixth advantage is this , the faith of approaching death , will teach the the person that hath it , to study saving wisedome , this is clear , psal. 90. 12. where david putteth up this request , so teach us to number our dayes , that we may apply our hearts unto wisdome . as if he had said , i will never think my self wise , till i know that blessed peece of arithmetick , how to number my dayes . i would desire every one of you all to think with your self every morning when ye arise , now i am a day nearer unto eternity then i was before : and at the end of every hour , now i am an hour nearer unto eternity then i was before . i say , think often , yea alwayes thus , i was never so near my death as i am now ; for , oh ! are we not all nearer to eternity to day , then we were yesterday ? vii . the seventh advantage , attending the faith of approaching death , is this , that it will make a christian very carefull in preparing for death . it is impossible for one to believe really that death is approaching , and not to prepare for it . say what ye will , if ye be not carefull in preparing for death , ye have not the solide faith of this truth , that ye shall die . believe me , it is not every one that thinketh he believeth this truth , that believeth it indeed . and o how dreadfull is it for an unprepared man to meet with death ? he desireth not to die , yea he would give a world for his life . but die must he whether he will or not : for death will not be requested to spare a little when he cometh ; and therefore i say unto you all , set your house in order , for ye shall surely die ; old men and women , set your house in order , for surely ye must die ; young men and women , set your house in order , for to morrow . ye may die , and be cut off in the flower of your age , think not that there are any who can sell time : for i say , ye shall never get time sold unto you . alas , i fear the most part of persons that dieth now , death findeth them at unawars ; for indeed the persons that die among us , when we come to visit them , we may give you a sad account of them , for we think they are comprehended under these four sorts . 1. first , when we go to visit some persons on their death bed , they are like unto nabal , their heart is dying and sinking ( like unto a stone ) within them ; they are no more affected with death , then if it were a fancy ; ( alas for the great stupidity that hath overtaken many ) therefore i intreat you delay not your repentance till death , left the lord take away your wit , so that ye cannot then repent for your senslesnesse and stupid frame of spirit . 2. a second sort we find in a presumptuous frame , saying they have had a good hope all their dayes , and they will not quite it now ; they will go down to the grave with their hope in their right hand : or rather they will go down to the grave with a lie in their right hand ; they live in a presumptuous frame , and they die in the same delusion . for when we tell them that by all probability they are going down to hell , they answer , god forbid , i was all my time a very honest man , or woman . but i love not that confession , for there are many such honest men and women in hell this day . 3. the third sort we find , having some convictions that they have been playing the fool all their dayes ; but we can get them no further : i shall only say to such , to go down to the gr●ve with convictions in their breast , not making use of christ , is to go down to hell 〈◊〉 a ca●●●e in their hand to let them see the way : and truly the greater part that die , die in this manner . 4. fourthly , there are some whom we find in a self righteous frame , trusting upon the covenant of works , and their own merits , and trusting by these to go to heaven : yet neglecting the offer of christs righteousnesse . but , alas , we find not one of a thousand in this frame , i desire to be dissolved , and be with christ , that 's best of all : and scarce do we find any in such a frame , o wretched man that i am , who shall deliver me from the body of this death ? therefore i say unto you all who are here , o will ye mind death before it take hold on you . oh mind your work now ; for ye will find that death shall be work enough for it self , though ye leave no work till then . viii . the eight advantage that attendeth the christian believing this truth , that once he must die , is this , death will not be so terrible to him as it is unto many when it cometh . what ( think ye ) maketh death a king of terrours ? what maketh many to shake like the leaf of a tree , when they are summoned to appear before gods tribunal ? it is even because of this , they have not been thinking on death before it came , so as to prepare for it , and i fear many in this place may be feared for death , and that when it cometh to them ; they will say unto death , at ahab said to elijah hast thou found me , o mine enemy ? surely , ●●ath will take you and bring you to the judgement seat of christ ; therefore study by all means to think often upon it ; and make ready for it : for ( believe me ) death is a very big word , for it will once make you stand with horrour in your souls , if your peace be not made up with god : i know not a more dreadfull dispensation then death and a guilty conscience meeting together . the second thing that i shall speak unto from this first observation ( viz. that it is a most certain and infallible truth , and all persons shall once see death ) shall be to give you some considerations for pressing you to prepare for death . i. the first consideration is this , that to die well , and in the lord , is a most difficult work ; therefore i intreat you prepare for death . it is a difficult work to communicate aright , it is a difficult work to pray aright , and it is a difficult work to con●er aright : but i must tell you , it is a more difficult work to die aright , then any of these . it is true , it is more difficult to communicate aright , then to pray aright , yet it is much more difficult to die aright , then to communicate aright : for it is a most difficult work to die in the lord. death will put the most accurate christian that is here , to a wonderfull search : and therefore i will tell you nine things that death will try in thee . 1. death will try both the reality and strength of thy faith. it may be easie for thee to keep up faith under many difficulties , but death shall put thy faith to the greatest stresse that ever it did meet with . yea , know this that the faith of the strongest believer may get ( and ordinarily doth get ) a set at death , the like whereof it never got before : therefore prepare for death . 2. death will try thy love to god , some persons pretend much love to him : but death will propose this question to such a person , lovest thou him more then these ? lovest thou him more then thy wife ? more then thy house ? more then thy friends ? but your unwillingnesse to die , giveth us much ground to fear that many have little love to christ , but much to the world , and so dare not answer the question , lord thou knowest i love thee . 3. death will try thine enjoyments , some of you may be ready to think that ye met with many enjoyments , so that ye might reckon ( as you think ) to fourty enjoyments and sweet out lettings : but beware that death bring them not down to twenty . i have known some , who thought they had met fourty times with god ; but when death came , it made them take down the count to the half , therefore seeing death will try the reality of thine enjoyments , o prepare for it . 4. death will try thy patience . thou may seem to have much patience now , but when death cometh ( and thou art put to die ) it will put thy patience to a great tryall , therefore prepare fore it . 5. death will try the reality of thy duties , yea even these duties wherein thou had most satisfaction , as thy communicating aright in such a place , thou hopest that is sure : thy reading the scripture at such a time aright , thou hopest that is sure : thou prayed at such a time aright , and hopest that is sure : thou meditated in such a place aright , and hopest that is sure . but ( believe me ) death may make thee change thy thoughts : for there are some persons who have communicated and prayed , &c. as right as any in this generation , who ( for all that ) will not find six duties wherein they can find satisfaction at death : therefore our need is great to prepare for it . 6. death will exceedingly try thy sincerity when it cometh : an hypocrite may go all alongs his whole way undiscovered , yet death may bring him to light , and make it appear what man he it . 7. death will discover unto thee many hid and secret sins , of which thou never had a thought before , yea , albeit thou thought these had been forgotten , death will let thee see them standing between thee and the light of his countenance . 8. death will accurately try thy mortification : some think they have come a great length in mortification ; but ( believe me ) death will try it and put it to the touch-stone . 9. death will try thy hope , whether it bee real or not . i shall onely say this , that all the other graces must low their sails to faith , and so it is faith must carry us thorow , being that last triumphing grace ▪ which must fit the field for us , when all the other graces will faint and ly by . it is faith that must enter us fairly within the borders of eternity , it is faith must gainstand all the temptations of death , yea , all the other graces must ( as it were ) stand by , and see faith strike the last stroak in this war. ii. the second consideration to presse you to mind death , is this , that yee are to die but once . o labour to do that well , which yee are to do but once , and the wrong doing of which can never bee helped . if yee pray not aright , ye may get that mended : if yee meditate not aright , yee may get that mended : and if ye communicate not aright , ye may get that also mended : but alas , if ye die not aright , there is no mending of that : therefore , o prepare for death , that ye may die well , seeing ye are to die but once . iii. the third consideration to presse you to mind death , is this , that they are pronounced blessed who die in the lord , rev. 14. 13. blessed are the dead which die in the lord , o let that provoke you to prepare for death , that so you may die in the lord , that is the only way to make you eternally happy . i confesse it is a question difficult to determine whether it be more difficult to die well , or to live well ; i shall not answer it , but rather desire you to study both . iv. the fourth consideration to presse you to prepare for death , is this , viz. that though thou put all thy work by thy hand before death , yet shalt thou finde that death shall have work enough for it self , yea , as much as thou shalt get done . it will then be much for thee to win to patience , it will be much for thee to win to the sight of thy justification : and it will then be much for thee to win to assurance : o then is it not needfull for thee , to put all thy work by thy hand before thy latter end come ? wherefore i may say to you as moses said in his song , deut. 32. 29. o that they were wise , that they understood this , that they would consider their latter end . o that ye had this piece of divine wisdome . i pray you consider that sad word , lament . 1. 9. she remembereth not her last end , and what of it ? therefore she came down wonderfully : so will the down coming of many in this generation be wonderfull , who consider not their last end . v. the fifth consideration , for pressing you to prepare for death , is this , viz. that their labour shall end , but their works shall not be forgotten , as is clear from that forecited place , revel . 14. 13. they rest from their labours , and their works follow them : and is not that a glorious advantage ? vi. the sixth consideration to presse you to prepare for death , is this , viz. that death may come upon you ere ye be awar : ye know not but death may surprise you this night , before you go home to your houses : and therefore let that presse you to study a constant preparation for death . vii . the seventh consideration to presse you to prepare for death , is this , viz. that as death leaveth you , so will judgement find you , if death shall leave you strangers to christ , ye shall appear before his judgement seat strangers unto him : therefore i intreat you all to prepare for it . i think that noble practice of paul exceeding worthy of imitation , 1 cor. 15. 13. i die dayly , which ( i think ) doth comprehend these three things . 1. that paul had death alwayes in his sight . 2. it comprehendeth this , that he endeavoured to keep such a frame , as that every moment he should be ready to die , so that whensoever death should put the summonds in his hand , he should be content to answer . 3. it comprehendeth this , that he laboured to lay aside and remove all things out of the way , that might detain him from laying down his tabernacle . o saith paul , i labour so to clear my self of all hinderances , as that when ever i shall be summoned to remove out of time , i may willingly lay down my life . thus paul desired alwayes to have his latter will clear ; therefore i would ask you this question , viz. when did you make your last testament ? i think it were suitable for us to be renewing our latter will every day ; for in so doing , paul made an excellent testament , the better of which , none that died since have made , 2 tim. 4. 7 , 8. i have fought a good fight , i have finished my course , i have keeped the faith ; these are very sweet articles , and then he addeth , henceforth there is laid up for me a crown of righteousnesse , which the lord , the righteous iudge shall give me at that day : and think ye not that very sweet ? and he would leave some thing unto you in christs name , viz. and not for me only , but for all them that wait for his appearance . now i come to the third thing proposed , viz. to give you some directions for helping you to prepare for death . direct . 1. i intreat you , be much in preparation for death every day , for it is even a preparation for heaven , to be taking a sight of your grave and latter end every day . direct . 2. i intreat you , he much in these duties . first , in self examination , that your compts may be clear with god : for many a ragged compt will we have , when death and we shall meet . secondly , be much in the exercise of repentance , that so ye may have every fault of corruption in you mourned for , before death and you meet . thirdly , be much in the exercise of faith , making your calling and election sure ? fourthly , be much in the exercise of mortification , and that will help you to keep a loose grip , not only of the world , but also of your other idols ; and if ye be much in these , ye shall undoubtedly be prepared for death . direct . 3. be much in minding the excellent things of heaven . a christian that would be prepared for death , would have all his thoughts and conversation there . i think , it would be an excellent help ( in preparation for death ) to take a sight of the crown every day . direct . 4. labour alwayes to keep a good conscience void of offence towards god and men 〈◊〉 i say , labour to keep thy conscience clear , and that shall be a continual feast unto thee . direct . 5. slight not thy known duty , do not crucify any conviction , neither break any resolution : put these three together , and that will exceedingly help you to prepare for death : i say , see that ye adventure not to slight any known duty , see that ye adventure not to crucifie any conviction , and see that ye adventure not to break your resolutions now we come to the second thing which we observed from the words , viz. that this truth , that we shall once see death , is not much believed by many of us . and to make this appear , we shall only give some evidences unto you , to prove that we are not as yet prepared for death . i. evidence , doth not the unspeakable stupidity that have overtaken many , say , that we are not a people prepared for death ? alas , many of us would find our selves in a most stupid temper if we were presently to die ; for many of us are no more moved with the threatnings and terrouts of god , then if they did not belong unto us ; and this saith we are not as yet prepared for death . ii. evidence , that we are not prepared for death , is our pursuing so much after the vain and passing delights of a present world . many of us , rise up early , and go late to bed at night , and eateth the bread of sorrow all the day , and loading themselves with thick clay ; and i am sure , that such a person , ( being night and day taken up with the world ) is not prepared for death . i remember a word recorded of such a wretched one , who was exceedingly rich ; said he , i would give so many thousands of money , if death would give me but one day : yet he got it not . and o how suddenly will death surprise many of you as it did him ? iii. evidence , which speaketh forth our unpreparednesse for death , is our impatience under every petty crosse that we meet with , for the prepared christian will be patient under very sharp crosses . iv. evidence , that we are not prepared , is our not endeavouring to live within sight of our interest in god ▪ oh if wee were prepared for death , durst we live in so much uncertainty of our interest in god , and of our assurance of heaven ? v. evidence ▪ some of us can let our idols ly in our brest six years without repentance , and will never study to mortifie them , nor to repent for them ; and surely such are not prepared for death . now i intreat you seriously to minde what hath been said . and that yee may the more seriously think upon it , i will tell you some materiall challenges that your consciences at death will present unto you , therefore take heed , that yee may know how yee will answer . i. challenge . is the slighting of much precious time , and sinning away the precious offers of grace . o what will yee answer to that challenge , when death shall present it to you ? death will say ( or rather thine own conscience at death ) what ailed thee to sin away so many hours , without either praying , reading , or meditating● ? now have yee any thing to answer when death shall present this challenge to you ? i intreat you premedita●e what ye will say : i intreat you prevent death by presenting it first seriously to your selves . ii. challenge , that death will present unto you , will be , for the killing of many precious convictions which we have had . what will each of you answer at death , when your conscience proposeth this challenge to you ? thou met with such a challenge at such a time , and went home and crucified it , when at another time thou met with another challenge , and went home and crucified it : these challenges will be laid home to thy door , therefore think on them . iii. challenge , death will charge you for a formal hypocriticall way of going about duties : i say your conscience will then tell you , that ye went to such a communion with a selfish end : and a● another time ye prayed hyporritically and formally : and what will ye have to answer when ye meet with these challenges ? i confesse i know not what ye can answer to these ; but i charge you , be thinking what ye will answer , for it may be that these convictions shall ly on your consciences , that even this day ye have heard two searching sermons , and did meet with some convictions ; but made no good use of them ; yea , and ●● may be ye did sleep all the time . o what will ye answer , when it will be said to you , ye went to such a sermon and sleeped all the time : and ye went to such a communion , but had no other end before your eyes but to be seen of men ? i intreat you consider presently what ye will answer to these . iv. challenge , will be for your breaking of many precious resolutions . it will be said to some of you , that at the communion in this place , ye took on vowes , and did break them : i am sure ye cannot question the justice of this challenge : therefore see what ye will answer ? v. challenge , ye slighted many precious offers of the gospel ; o men and women in this city , what will ye answer to this ? i was often exhorted to take christ , and yet would never take him ; what will conscience say to that , when death shall table it before you ? i tell you what ye must then answer , o cursed i , that ever refused christ in the gospel , and ye shall then be confounded because this is your sin . ( believe me ) there was never an offer of this everlasting gospel , and of christ in it made unto you , that shall not at death ( before or after ) be brought to your remembrance ; and o how sad and doleful will it be to you , when christ shall open the book where your sins are written , and begin with the sin of slighting the great salvation ? thus i invited you when you were twelve years old , and ye would not come , i invited you when ye were thirty years old , and ye would not come , i invited you when sixty years old , and ye would not come : what will ye answer to this ? have ye any thing to say ? or must ye not stand speechlesse before your judge , when he shall put home this challenge unto you , therefore think seriously upon it , how ye will answer to it . vi. challenge , will be for your sinning oftentimes against light , and o how sad and painfull a challenge will that be at the day of death ! when it will be said , thou sinned with a witnesse in thy bosome that thou wast doing wrong : thy conscience will say , oftentimes did i tell thee this is sinfull , yet wouldest thou not abstain from it : and what will ye answer from this ? vii . challenge , oftentimes ye sinned upon every small temptations , and what will ye answer to that ? must ye not then confesse it , and say , o how often have i deserted christ and imbraced my idols upon a small temdtation ? now i intreat you be thinking what ye will answer to these seven most material challenges which certainly shall be presented to you at death . i assure you , ye must either answer all your challenges in christ , else ye will not get them well answered . therefore i would exhort you to imbrace the gospel and christ in it : that so let death propose never so many challenges unto you ▪ ye may answer them all as david did , viz. god hath made with me an everlasting covenant , ( and that will answer all your challenges ) though my house be not so with god , yet i have the everlasting covenant to build my salvation upon . now to presse you to make use of christ , i shall give you these four considerations . consideration 1. if ye imbrace not christ now , death will be very unpleasant to you . o what else can comfort thee , when going through the region of the shadow of death , but this , i am christs , i am christs ? is there any other thing can comfort thee in that day , but only this , i am christs , and he is mine ? consideration 2. if ye imbrace not christ and the great salvation now , it will be an hundred to one , if ever ye get time or libertie to do it , when ye are going to die . for although many delay their closing with christ till death , yet scarcely one of a hundred getteth favour to grip christ at death : therefore think on it , for ye will not get your mind so composed at death as ye imagine , nor all things done as ye suppose : therefore now imbrace the great salvation . consideration 3. if ye delay your closing with christ , till death seise upon you , ye shall never be able to make up that losse , for will the dead rise and praise god ? or shall any come from the land of forgetfulnesse , to take hold upon a crucified saviour ? therefor , o will ye take him for your salvation . consideration 4. if ye will take christ now , he shall be your guide , when ye are going through the valley and shadow of death . and o how blessed is the person that can sing that word , psal. 48. 14. this is my god , he will be my guide even unto death . if ye can sing that pleasant song , o how may ye be comforted , when your eye strings shall begin to break ? o how happy is hee who can say , though i walk through the shadow of death , yet will i fear no ill ▪ 〈◊〉 i know that the lord is with mee . now this is the acceptable day , and the year of salvation , therefore do not delay , but imbrace christ , lest death surprise you ere yee be aware , and so the acceptable day be lost . but unto these who think they may delay till death , i say , surely there are many damned atheists in hell that ( sometime ) did think as yee think : i will make all wrongs right when death and i shall meet : i hope that three dayes repentance will satisfie for all my wrongs : for i am sure there are many in hell , who did never get three dayes to think upon their former wayes ; therefore , o come , come , and imbrace christ presently : now are yee all perswaded of this truth , that yee shall once see death ? then study a tender walking ; for ( believe me ) there are many of us who shall go thorow death with many bruised bones , because of untender walking before god. we know it is not the multitude of words can perswade you to imbrace christ , for many of you never minded the thing : but ( believe mee ) death will p●each these things to you in a more terrible manner then wee can do at this time . therefore i say ●o each of you , o prepare to meet thy god ; for , if death finde you in an estranged estate from god , i defy the angels in heaven to free you out of that estate . and the day is coming wherein thou shalt cry out , o slighter of the great salvation that i am , i would give ten thousand worlds for one sermon again that i once heard , wherein christ was freely offered to me , when thou shalt bee tormented without hope of remedy ; therefore , while it is to day , harden not your hearts , for your late wishes shall not bee granted ( when yee are gone ) if yee make not haste . o therefore haste , haste in time , and come out from the land of your captivity , and from the house of your bondage , and take christ for your redeemer , the guide of your youth and old age . now unto him , who can lead you thorow all these steps betwixt you and heaven , be eternal praise . amen . finis . a discourse of regeneration, faith and repentance preached at the merchants-lecture in broad-street by thomas cole ... cole, thomas, 1627?-1697. 1689 approx. 362 kb of xml-encoded text transcribed from 152 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a33723 wing c5030 estc r35626 15501481 ocm 15501481 103588 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a33723) transcribed from: (early english books online ; image set 103588) images scanned from microfilm: (early english books, 1641-1700 ; 1185:11) a discourse of regeneration, faith and repentance preached at the merchants-lecture in broad-street by thomas cole ... cole, thomas, 1627?-1697. [14], 160, [2], 124, [2] p. printed for thomas cockerill ..., london : mdclxxxix [1692] errata: p. [124] of second grouping. advertisements: [2] p. at end. "a discourse of faith" (p. 1-80 of 2nd grouping), and "a discourse of repentance" (p. [81]-124 of 2nd grouping), each have special t.p. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng regeneration (theology) faith. repentance. 2004-01 tcp assigned for keying and markup 2004-02 aptara keyed and coded from proquest page images 2004-03 jonathan blaney sampled and proofread 2004-03 jonathan blaney text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion a discourse of regeneration , faith and repentance . preached at the merchants-lecture in broad-street . by thomas cole , minister of the gospel , in london . london : printed for thomas cockerill , at the three legs in the poultrey , over-against the stocks-market , mdclxxxix . the preface to the reader . what hath been already published in the hearing of many by preaching , is now put into private hands by printing ; and because 't is easier to please many hearers than one reader , let me ( whoever thou art ) bespeak thy candor in a few words . readers should be courteous ; there is a civility due to books as well as persons : 't is not manners to interrupt a man in the middle of his discourse ; and to censure a book before you have read it our , is much the same . he that answereth a matter before he heareth it , it is folly and shame unto him , prov. 18. 13. if what is here delivered , fall not in with your thoughts , i can only say this , that my design was , to write down my own thoughts , and not other mens , submitting all to the judgment of the scriptures : every one knows best what he thinks , what he believes , and is persuaded of . a plain proposal of the grounds and reasons of our present judgment , leaving 'em to their own weight in every man's conscience , is to act like men one towards another ; and the best way to communicate light to those who are willing to learn. we cannot differ about the conclusion , when once we agree in the premises ; but to resolve upon conclusions first , is the ready way to put a cheat upon our selves , whilst we don't seek so much to find out truth , as to make good our own inventions . to be born again , was a hard saying , nicodemus could not receive it ; knew not how to make sense of it . had christ intended only an outward reformation of life , and not an inward renovation of nature ; he would not have explained our being born again , by being born of water , and the spirit , verse 5. which are evangelical terms of a much higher signification , and do imply a deeper change than that of manners , which at best reduces us but to a practical conformity to those inbred moral principles , belonging to our first birth as men ; this is still but a state of nature ; we are in the same spirit and principle that ever we were . where is the new nature ? that spirit which is born of the spirit , those supernatural principles that are above all our natural notions , carrying us out directly to god in christ ? 't is faith that gathers up these supernatural truths out of the gospel , and sets 'em home upon the conscience with power , subjecting the soul to the divine authority of the word , without consulting flesh and blood about these high mysteries . revealed truths are strange things to a natural man , and will never find acceptance with him , till his mind be suited to them by a supernatural irradiation ; heavenly things cannot be seen but by a heavenly light : when god shines in our hearts , then we are transformed into the very image of those truths which that light discovers to us , and do experimentally know what that renovation of the spirit is which the word speaks of : such gospel truths are put into our inward parts , as were never there before ; this enables us to understand the scriptures , to read 'em with pleasure ; we delight in the law of god in our inward man : this man within a man , this hidden man of the heart is the new creature , the genuine birth of the spirit of god. if thou art such a man , thou art a true christian reader indeed , willing to receive the witness of christ , who speaks what he knows , and testifies that which he hath seen , ioh. 3. 11. i have written this following discourse to you , not because you know not the truth , but because you know it , and that no lie is of the truth , 1 joh. 2. 21. if any , who may be yet spiritually unborn , shall take up this book , and read it , they may see what they are not , how short they come of that character the gospel gives of new-born souls : there are more nicodemusses than one , who cannot unriddle the mystery of regeneration ; they will understand nothing by it , but what they can bring ' emselves unto , by an outward baptism ; there is no reasoning with these men ; while they live in one nature , and talk of another , they say they know not what ; 't is impossible to have a real feeling of that nature that is not in us : he is a skilful limner , who draws to the life ; tho life it self can never be drawn , some resemblances of life there may be ; the cast and colour of a living face , but no breath ; like painted fire , without heat ; or the picture of a man running , without any actual motion ; he is fixed in his first step ; you will always find his feet where your pencil left them , standing still in a running posture . thus it is with many professors ; they are as pictures hung upon a wall , dressed up in all the outward formalities of religion ; you would take 'em to be real saints ; they have a name to live , but are indeed dead , without any inward living principle of grace to animate and quicken those forms , filling them up with true , real holiness . acts flowing from a living principle within , do carry their own evidence along with 'em , giving a pleasing sensation of their truth and reality , as the genuine off-springs of the heart , which nothing that is forced or counterfeit can do ; the heart flows out with those actions that come from it , but secretly turns away , as unconcerned in every thing that doth not correspond to the inward sense and inclination of the soul : this will help us to judg of our regeneration , by observing the consent of our minds to those outward acts of religion we pass thorow ; what complacency and delight we have in them , or what secret aversion to them , which we must needs be privy to ; all mere imitations of nature , are defective somewhere ; this is more easily discernable , when we practise upon our selves , seeming to be what we are not ; as actors upon a stage , under a disguise , who know we are not the persons we go for : when the new nature comes into us , how kindly are the motions of our hearts towards christ ? how welcome is he to us ? we are never more in our own element , than when we are in closest communion with him ; our joy is then full , because we have the very desire of our hearts ; we are where we would be , we have what we longed for . every unregenerate man , in the very height of his outward profession , be-lies his own sense and experience , and says that of his heart , which he knows he doth not speak from his heart . when a humbling , overwhelming sense of original sin comes upon us , discovering the universal pravity of our degenerate nature , how is the glory of all flesh stained ? how vile and mean a thing is man , born of a woman ! he may well lye down in his own shame , stand behind the whole creation of god , and blush at the mischief he hath done the world , groaning with all his fellow creatures to be restored to the glorious liberty of the children of god. serious thoughts of our lapsed estate , must needs beget this self-abhorrency in us , that we should thus unman our selves , and become like the beasts that perish , nay worse than they , because we cannot so perish , as to cease to be ; the immortality of our souls making us naturally capable of a miserable eternity ; how should we then be consounded in our own sight , and be yet more vile in our own eyes ? we cannot presently take in the full sense of our wretched state ; the grossest sins of our lives , are not to be compared to the sins of our nature ; they might pass for particular acts of folly , which we were hurried into by the violence of some sudden temptation ; we might hope that nature would recover it self ; but that being poysoned and turned into a root of bitterness , what fruit unto holiness can ever grow upon such evil trees as we naturally are ? 't is not any improvement of nature by art or industry , that will recover us ; there must be a real change of nature wrought in us ; and how few are convinc'd of the necessity of this ? a toad may as soon complain of his poysonous nature , as fallen man of his corrupt nature ; we are reconciled to every thing that is natural to us , else it could not be natural ; whatever is a part of our selves , can be no burden to us . 't is a sign the spirit of god hath been at work in that soul , who is grown into a dislike of himself , hating what he is , and what he doth from a carnal principle . t is a sign there is another spirit and principle stirring in him . 't is impossible there should be true grace in that man , who hath no afflicting sense of indwelling sin . the flesh is flesh still , even after regeneration ; the new creature is raised up in the presence of the old man , they live together awhile , tho' at continual variance , till the fleshly part be abolished ; then the new creature will stand up by it self in a perfect state of glory , in the stature of a perfect man in christ. sin , tho it cannot hinder the birth of the new man , yet it hinders his growth , and depresses that for a season , till mortality , with all that belongs to it , be quite swallowed up of that eternal life , which we derive from christ in our regeneration ; if we dye strangers to this life of god and godliness , we with all our forms , names , and specious pretences to religion , shall be swallow'd up of eternal death , and never see the kingdom of god. verily , verily , except a man be born again , he cannot see the kingdom of god. t. c. a discourse of regeneration . &c. from iohn iii. 3. the introduction . the sound of these words at the first reading , may convince any considering person , that christian religion is a great mystery ; the way to understand it aright , is to look into the internal parts of it , not into the words , but power of godliness . many and various are the outward forms by which professors are unhappily distinguished , pleasing themselves with different superstructures upon the same supposed foundation ; but let every man take heed how he buildeth thereupon , 1 cor. 3. 10. there is gold , silver , and precious stones , in some buildings ; and too much wood , hay , and stubble in others . before i set fire to this by a spirit of judgment and burning , let us all examine our foundations , and see whether the whole house is not to be pulled down , and built anew ; we had better pull down a house weakly founded , than suffer it to fall upon our heads , then we perish in the ruins : my text leads me to this search . i hope you will all join with me in feeling for the rock ; if we find it , we may with more comfort and success set upon the mending and repairing what is amiss otherwise . the text speaks of the nativity , or first original of a christian , and derives his descent from above , from heaven , from god , from the holy spirit ; this is very high ; we may look for something extraordinary in such a birth , which is here called regeneration , or our being born again , or a second time . this is a great mystery , and cannot be understood , till it is in some measure felt . regeneration is not a notion , but a nature ; not a mere empty speculation floating in the brain , but an inward living principle rooted in the heart : i am not speaking of things without you , at a distance from you , that are foreign and extrinsecal to your souls , but of that which is essential to the being and constitution of a christian as such ; you are not only my auditors this day , but each of you the subject of my present discourse ; i am not only speaking to you , but of you ; 't is what you are , or are not , in the inward state of your souls , that i am now enquiring after : by comparing your selves with the word , you may know how far you do , or do not , answer to the character that is given there of the new-born soul ; the essential properties of that nature in which we live , must needs be owned by us , they are in us , they are of us , bone of our bone , and flesh of our flesh ; they are our very selves ; no sensible considering man can be without this knowledg of himself ; he cannot deny his own image which he sees with his own eyes . in a glass , face answers face ; so 't is with the heart of a man , describe it as it is , in its present actings , motions , principles and inclinations , 't will fall in with you to a tittle . i would not speak a word , and i hope god will so guide me , that i shall not utter any thing concerning this new birth , which falls not under the experience of the weakest christian who is really born of god : if i shoot over the heads of others , 't is none of my fault , we must speak of divine things , as they are laid down in the scriptures , whether we are understood , or not understood . preachers do only explain the object , they cannot enlighten the faculty ; they may open the text , but they cannot open the hearts of those that hear them , to understand the scriptures , this is god's work ; faith cometh by hearing , therefore he that hath ears to hear , let him hear . i cannot bespeak your attention by a stronger argument than that in my text , except a man be born again , he cannot , &c. that which the word of god so plainly puts as a bar to our entrance into the kingdom of god , we are all concerned to see that bar removed , who have any hope of entring into that kingdom . give me leave to reason with you out of the scriptures about this great point of regeneration : some place it in that which a mere natural man may pretend unto ; passing over the whole mystery of the gospel , they construe the word of god by reason , bringing down all spiritual expressions to the level of man's understanding : and if no more be intended by them , things are strangely worded in the bible ; 't is not the manner of men to speak so , to cloath their natural notions with such phrases and words ( peculiar only to the scriptures ) as do not at all symbolize with any mere humane conception , and therefore must needs signifie something higher , something beyond all that ever entred into the heart of a natural man ; if not , then farewel all revealed religion , it seems nothing is revealed in scripture but mere words , natural theology is the thing into which all scripture must be interpreted ; all the use we are to make of the scriptures , according to them , is only to borrow some peculiar words and expressions , as so many new terms of art appropriated to religion , by divine authority : what a strange conceit is this , to borrow from the scriptures new bottles to put our old wine into , our sense into gods word , so spoiling both ; god's words are too big for our sense , and our sense too low and mean to fill up such high expressions which can never by any rule of speech be brought down and contracted to so narrow a signification ; so that whilst we accommodate the word of god to our own false conceptions of divine things , we understand neither god nor our selves ; we think absurdly , and speak improperly . but those who understand the pure lauguage of the gospel , they see a suitableness between the words of the holy ghost , and the things of the holy god. i have read to you out of my text , the words of the holy ghost ; 't is god only , who must shew both you and me the thing it self intended , and meant by these words . and now to come a little nearer , let me begin with the context . iohn 3. 3. one would have thought the high opinion nicodemus had of christ , ver . 2. as a teacher come from god , a worker of miracles , and one whom god was with : and christs earnestness in asserting the truth of what he laies down so positively , ver . 3. under a solemn asseveration , that it was certainly so , should have led nicodemus to the belief of what christ affirmed ; but 't is not the opinion we have of the preacher , nor his earnestness in preaching , nor the certain truth of what he delivers , will perswade us to receive this doctrine of regeneration , till god enlighten our minds , and give us experience of the thing in our selves . observe , all natural men have strange , gross apprehensions of the doctrine of regeneration . nicodemus applies all that christ said , to natural generation , mistakes the mystery of the new birth , not comparing spiritual things with spiritual , but with natural . he cannot rise higher than a natural generation , and thinks that must be repeated in regeneration ; if any such thing be , though never so often repeated , 't is still the same thing done the same way by entring the second time , &c. and how can a man be born when he is old ? but , suppose there were such a thing as a natural regeneration in nicodemus's sense ; this would not mend the matter in making us more fit for heaven , for we should be sent again into the world , in the same corrupt nature as we had before ; whatever is born of the flesh , is but flesh still , omne simile , generat simile ; therefore a natural regeneration supposes no change , but reproduces a man in the same state , form and nature , as he had before . if a man were ten thousand times born naturally , he would be the same man still : but the regeneration christ speaks of , makes him a new man ; and therefore could not be by entring a second time into his mothers womb : nicodemus knows nothing of any such new birth , that should bring forth a new kind , or race of men into the world , of a different genius , complexion and principle , from all that are born of a woman ; but because the scripture does so plainly speak of such a thing , they who read the word , dare not deny it altogether ; and therefore place the whole mystery of it in external baptism ; do suppose it always compleated there of course , and will hear no more of it ever after ; they count it absurd to call upon grown baptized persons , especially old men and women , to labour after a regeneration ; that they think is past and over long ago , when they were baptized . observe , none but a regenerate person understands the true nature of regeneration . others can never reach it , because they don't feel it in themselves ; 't is a personal change wrought in every individual saint ; men may see our outward profession , our outward walking , our praying , hearing , preaching , our moral and religious practices ; but the principle from which we act , and by which we are carried out in all these things , is infallibly known to none but god , and our own souls ; we may search into our own hearts so far , as to discern this new birth , and we should not rest till we have found it out . that we might the better understand the nature of regeneration , let us consider the several names given it in scripture ; regeneration , renovation , new creation , conversion , are synonimous terms in scripture , and do all signify the same thing , do all imply the corruption of mans nature , that produceth nothing but what is like it self ; how specious soever it may seem to be , 't is but flesh ; therefore all fleshly wisdom , beauty and glory , must be mortified and abolished ; the scripture calls for a new birth , a new creation after the image of god , that man may be enabled to do good , created in christ iesus unto good works , ephes. 2. 10. baptism is the sign and symbol of regeneration , and does imply the thing it self , when the inward work of the spirit goes along with the outward washing of water , which it does not always do ; this wind bloweth where it listeth . regeneration is of a larger extent and signification than justification and sanctification ; 't is initially all that belongs to a state of grace ; 't is fully described , tit. 3. 5. by washing and renewing ; there is a double washing from sin. first , from the guilt of it , by the blood of christ , 1 iohn 1. 7. rev. 1. 5. rev. 7. 14. this washing is justification , therefore called baprism unto remission of sin , mark 1. 4. acts 2. 38. gal. 3. 27. this is baptism unto justification by the blood of christ. secondly , from the filth of sin by the spirit of christ , 1 cor. 6. 11. 1 cor. 12. 13. this is commonly called regeneration , tit. 3. 5. ioh. 3. 4 born of water , this is baptism unto sanctification , rom. 6. 3 , 4. col. 2. 12. these two internal washings are always joyned together , 1 cor. 6. 11. the one perfect , the other imperfect ; justification in nature only precedes sanctification ; and being the act of god upon us , and towards us , is perfect : but in sanctification god takes us along with him , we concur in every act of sanctification ; he works in us to will , and to do ; but 't is we that will and do . i conceive it lies something wide from the truth , to put ( as some do ) regeneration for sanctification , lying in the mortification of sin , and newness of life , which is rather an effect of regeneration , than that in which it consists ; the renewing of our nature supposes a union to christ , an ingrafting into him , who is the root that bears us , communicating all spiritual virtue and sap to those branches that are vitally joined to him . therefore i shall describe regeneration , or at large define it thus , viz. 't is a wonderful work of god , begetting the elect again unto himself , by implanting them into christ , from whom they derive a spiritual being , and in whom they live spiritually for ever and ever ; growing up daily into his likeness , till they come to the stature of a perfect man in him . in regeneration there is a supernatural form of true holiness impressed upon the soul , that the preternatural form of sin and ungodliness brought in by the devil , may be abolished ; nothing that is physically natural , is abolished by regeneration , which takes not away any natural faculty or affection of the soul , only sets them upon right objects . regeneration produces a new spiritual being in the soul , draws the image of god upon the heart , sets the soul into a holy order and rectitude ; when the natural faculties of the rational soul are brought under the power of supernatural principles , that man is regenerated . regeneration implies the beginning of the new life , or new creature ; birth is the beginning of life ; we are born of god , iohn 1. 13. this is caused by god's quickning of us , eph. 2. 5. in and through our union to christ by faith , who is our life , a quickning spirit in us , and to us , 1 cor. 15. 45. they who are born of god , are not still-born , but born alive , quickned by the spirit of christ. this new life appears most in the will , by its real tendency towards god , phil. 2. 13. where you see the will of a man turned to god and christ , you may be confident god hath been at work in that soul ; this great quickning work of regeneration usually appears first in the will , in the gracious motions and inclinations of the will of man towards god and christ ; there may be an illumination of the mind , without any conversion of the will ; the darkness of the understanding is sooner removed , than the corruption of the will ; there may be many strong convictions wrought , before there be any true conversion of the will , that stands it out to the uttermost , before it consents to come to christ , and cast the soul upon him by an act of faith ; and when the father has drawn the will to that act of faith , repentance is always joined with it , acts 19. 4. mark 1. 15. faith principally respects christ , but repentance is towards god himself , whom we have offended by our sins , acts 20. 21. therefore repentance turns us into the will of god , seeks to please him , by doing only what he approves of , works meet for repentance , acts 26. 20. these works are an effect of gospel-repentance , that flows from faith in christ. legal terrors that accompany a legal repentance , are before faith , and cannot be removed but by faith in christ jesus ; an unregenerate man may attain to a legal-repentance , and be much terrified ; but he cannot attain to a gospel-repentance , in turning from sin as contrary to god's holiness . indeed this gospel-repentance that flows from faith , may be sooner perceived than faith it self ; a sinner cannot easily perswade himself that he is reconciled to god in christ , before he finds in himself that he hath left those sins that separated him from god. regeneration lies in creating in us a habit and vital principle of faith , which disposes and inclines us to actual believing ; this very principle denominates a man a believer in the sight of god , before he actually believes ; so regenerate infants may be said to be believers . in regeneration there is a power put into a man to believe and repent , which are acts of the new creature ; so that a man must first be a new creature ; and that which makes him so , is regeneration ; before that , an unregenerate person is called an old man , the old man is distinct from our selves as men ; we must distinguish between the corruption of humane nature , and humane nature it self , which regeneration does not destroy , but perfect ; it implies a change of state , and a change of nature , the foundation of both is laid in our regeneration , by virtue of our incorporation into christ , who of god is made unto us righteousness and sanctification ; the efficacy of his blood and spirit does reach our souls , being one with him ; we die with him , and rise with him , are discharged from sin upon the account of his satisfaction , and are raised up unto newness of life by vertue of his resurrection . we pass through all the states that christ passed through ; we die with him , are crucified with him ; we rise with him , ascend into heaven with him , are glorified with him ; there is nothing that god requires of believers in a way of faith and hope , but he hath given some instance already in his son jesus christ of the actual accomplishment of that thing . we hope to be justified from our sins , because christ is justified from 'em ; they were laid upon him , but he has freed himself now from the imputation of them ; and therefore will appear the second time without sin , heb. 9. 28. we hope for a resurrection of the body , because christ is risen ; we hope for glory , because christ is ascended and glorified : so the apostle argues , 1 pet. 1. 21. who by him do believe in god that raised him up from the dead , and gave him glory , that your faith and hope might be in god. there is as much reason for the justification of a sinner believing in christ , as for the justification of the person of christ himself ; it is upon the same account ; so that our case is an adjudged case , already upon record in heaven ; it is no new thing for god to pass by our sins , he having passed them all by in christ ; no new thing for god to justifie such sinners as we are , having already justified christ , admitted him to glory , and set him down at his right hand : these are all instances of what you may expect from god the father : the covenant of grace requires no other righteousness for your justification , but that of christ ; therefore i would perswade you to keep up a high value and esteem for the righteousness of christ ; it will support you under the greatness of your own sins , and under all the defects of your own righteousness : what is it that troubles poor souls ? their sins are great , and their righteousness small , and what will become of them they know not . set the righteousness of christ against the greatness of your sins , and against all the imperfections of your own righteousness , raise up your thoughts in a high esteem of this righteousness of christ. i would not have you say , as too too many do , and may be they mean no more than they say , if so , they do not say all the truth ; how many real believers have i heard say , christ will cover the imperfection of our own righteousness , and so think they speak all the truth ; but they must mean something beyond all this , or they do not speak right ; for the righteousness of christ apprehended by faith , does not only cover all the defects of your own righteousness , but covers your very righteousness it self , which must never be brought in as an argument , why god should justify ; you must not be found in your own righteousness ; not having my own righteousness , says paul , phil. 3. 9. that is , not having it on ; faith in christ does strip a man of his own righteousness , does not only speak comfortably , as to the pardon of all the defects of our own righteousness ; but take it in its best state , and highest degree , as far as our righteousness can reach , it must be covered when we come to god for justification . there are two seasons when christ presents us to the father , the one for justification , the other for glorification ; when he does the first , he presents us sinners lying in our blood , as having no righteousness of our own , but what is imputed to us by god ; and then for glorification , he presents us perfectly holy , inherently holy , without any spot or blemish upon us ; and this he doth with exceeding great joy : so that when you would make use of christ for justification , remember to cover all your own righteousness , and put it quite off , as to any trust or confidence in it ; 't is hard to do righteousness , and not to be proud of it , conceiving we merit something by it ; you must be workers of righteousness , but not wearers of your own righteousness : when you stand before god for justification , take heed of having it , or being found in it . nothing can make a man see the weakness and insufficiency of his own performances , but a true principle of faith , that humbles him , and empties him , sending him stript and naked unto christ , to cover him with the unspotted robe of his perfect righteousness . lastly , the immediate effect of regeneration is adoption : you see i have been comparing regeneration with other great gospel truths , that i might find out the proper place for it , and see what relation it stands in to all the other parts and members of the body of divinity . i say therefore , the immediate effect of regeneration is adoption ; being born of man , we became the children of men ; so being born of god , we become the children of god : adoption and birth go together here ; he that begets , adopts those whom he hath begotten ; 't is not so among men , for this is another peculiar property of regeneration : they who have power to become the children of god , they are born of god ; adopted , and yet born ; born , and yet adopted ; so that it pleaseth god the father , by all the ways of nature , of art , of civil custom among men , to set forth his love by a natural generation , or being born . 't is a natural thing among men to be born , but adoption is a civil instituted thing , a thing of prudence and custom among men , it is brought in by man : you know how fond men are of those they have adopted ; 't is next to the natural affection they bear to the children of their own bodies ; so that no doubt there is much of mystery in this doctrine of regeneration . there is not a man in the world almost , but lives in some hope of going to heaven when he dies ; yet the greatest part of mankind carry themselves so , as if they would only make the world believe they shall be saved , not as if they were under any real hope , or expectation of such a thing , nothing of this appears by any serious preparation they make for heaven or glory : but let their hopes be what they will , except a man he born again , he cannot see the kingdom of god. thus much in general . i shall now come to particulars , and cast all i have further to say upon this text , under these following heads : viz. 1. the author of regeneration . 2. the subjects of regeneration . 3. the means of regeneration . 4. the manner of regeneration , how it is wrought and carried on in the soul. 5. the time of regeneration . 6. the end of regeneration . 7. the scripture-marks and signs of regeneration . 8. the application of the whole . 1. the author of regeneration : viz. god. 1 ioh. 5. 18. we are said to be begotten of god , born of god ; and this is sometimes ascribed to the father , sometimes to god the son , sometimes to god the holy ghost ; all that is called god , is concerned in man's regeneration . god the father is said to beget us , 1 pet. 1. 3. we are said to be created in christ iesus unto good works , eph. 2. 10. to be in him , even in his son iesus christ , 1 joh. 5. 20. to be born os the spirit , joh. 3. 5. all the persons of the trinity have a joint agency in this work of our regeneration , &c. page 1. and great is the efficacy of three such concurring , total causes of the same kind ; this is above all our logick and philosophy , which own no such causes . god is wonderful in counsel , and excellent in working , isa. 28. 29. we are in his hands , as clay in the hand of the potter , jer. 18 6. he can make us vessels of honour if he please ; and this honour have all his saints , his excellent ones , in whom he delights . the moving cause is god's meer good will and pleasure . iames 1. 18. his abundant mercy and loving kindness , 1 pet. 1. 3. tit. 3. 4 , 5. ephes. 2. 4 , 5. we should be much affected with the love of god in our regeneration : god stands in the relation of a father to all who are begotten by him . 1. he is the father of christ , the second person in the trinity , psal. 2. 7. whose generation is eternal , who can declare it ? isa. 53. 8. it is the profound object of our faith , grounded upon divine revelation . 2. he is the father of all true christians , who are spiritually born of his will , at the time appointed of the father for their effectual calling . 't is termed a calling , because they are begotten by the word of god , speaking to their hearts by it , and so turning them to himself : god is the father of christ , and the father of believers . iohn 20. 17. my father , and your father . upon these accounts it is , that god glories so much in his own paternity ; not only in relation to christ , his eternal son , who is god equal with the father ; but also in relation to the saints , who are his true-born children through christ. see an instance of both : 1. in reference to christ ; heb. 1 : 5. thou art my son , this day have i begotten thee . let all the angels of god worship him ; thy throne is for ever and ever . sit on my right hand , until i make thine enemies thy footstool . so psal. 2. 6 , 7 , 8. thus was this great man , this son of god , incarnate , brought into heaven in state and triumph , at his resurrection . 2. in reference to the saints ; jer. 31 : 9. i am a father to israel , and ephraim is my first-born . so 2 cor. 6. 18. i will be a father unto you , and ye shall be my sons and daughters , saith the lord almighty . tho god does greatly delight in his beloved son , loves to see the brightness of his own glory shining out in christ the express image of his person ; yet next to his own image in christ , he loves to behold the image of his son in the saints , and therefore has predestinated them to be conformable to the image of his son , rom. 8. 29. christ indeed is the first-born , but many brethren are to follow ( rom. 8. 29. ) to be added to the lord , as the phrase is , acts 5. 14. god loves to see the number of his children encreasing ; to see his family enlarged . under this consideration paul bows his knees unto the father of our lord jesus christ , of whom the whole family in heaven and earth is named , ephes. 3. 14 , 15. with what reverence doth paul draw nigh to this great father ? i told you but now , that god glories in christ his first begotten son ; you heard in what triumph the great man , jesus christ , was brought into heaven , how god welcomed him to glory ; so there is joy in heaven at the regeneration of a sinner ; angels rejoyce , god rejoyces . this day have i begotten such and such ; oh that there might be joy in heaven upon this account , this day , that it might be noted down above , that this and that man were born here . i will shew you the ground of this glorying , of this great satisfaction that god hath in his children : tho christ be anointed above his fellows , yet there is a great measure of anointing poured out upon the saints ; the fulness of the godhead is in none but christ , yet the fulness of god is in all the saints , ephes. 3. 19. they are not shut out from any of the communicable attributes of god , but have their share of all that is in him , according to their capacities as creatures : cast an empty barrel into the sea , all the sea is not in the barrel , but the barrel is in all the sea ; the sea runs under it , over it , on every side of it : thus are we swallowed up in god. he comprehends us , tho we cannot fully comprehend him ; we are in christ according to his infinite capacity , and therefore are perfectly justified by the infinite merit of his perfect righteousness imputed to us : but christ is in us , according to our finite , weak capacities , and therefore we are but imperfectly sanctified ; we have what we are able to receive , and no more at present , till our hearts are farther inlarged . thus you see what it is to be a child of god ; how the fulness of god is bestowed upon us . god glories in this . and have not the saints reason to glory in it also ? but alas , how do men please themselves with their rich relations , great families , they are nobly descended ? but i must tell you , all nations are of one blood , and that is tainted too , we are a seed of evil-doers , there is no noble blood runs in your veins , till you are born of god ; 't is regeneration only that makes you the sons and daughters of the most high ; then you are high born indeed . to stir you up to a holy ambition after this new birth , do but consider the father of the family , the great god of heaven and earth , blessed for ever , the father of mercies , and the god of all comfort . consider christ the elder brother of the family , rom. 9. 5. he is over all , god blessed for ever . his name is wonderful , counsellor , the mighty god , the everlasting father , the prince of peace , isa. 9. 6 , 7. you see how the dignity and majesty of his person is described . 3. consider the many priviledges that are intailed upon new-born souls , heirs of god , joynt heirs with christ ; you are born to nothing but woe and misery , till you are born again . how should we long to be related to such a father , to such a brother , to such an inheritance ? i insist the more upon this , because i am perswaded , discourses of your heavenly father must needs be very pleasing to you who are his children , whom should children hear of with more delight , than of their father that begat them ? be not cast down at any thing that offends you here below , you have a father in heaven who takes care of you , numbers the hairs of your heads , will interest himself in your smallest concerns , and see that all things shall work together for good to you . we may notionally , and according to the letter , speak what we read and hear of regeneration , and be little affected ; but when once the new nature begins to stir , when a spirit of adoption begins to breathe in us , 't will carry us out by a secret instinct to god as to a father ; nature works powerfully ; we say , love descends more strongly than it ascends ; so 't is here , god loves his children better than they can love him ; this is love , not that we love god , tho there is a great strength in the natural affection of ingenuous children towards their parents . the truth is , nothing does more enoble our minds , raise our spirits to a true christian magnanimity ; nothing does more uphold and encourage us in our way , more strengthen our faith and hope in prayer , than lively apprehensions of god , as our father in christ jesus ; see how christ hangs upon this word [ father ] in his prayer , iohn 17. father , father ; oh father ; holy father ; oh righteous father ; we should eye nothing more in prayer , than our relation to god as a father : how can an unregenerate man say , our father which art in heaven ? alas ! thou hast never a father in heaven , thou art a child of wrath , a child of the devil : though some unregenerate persons may be within the election of god , yet the scripture speaks of them according to their present state , calls them aliens , strangers , foreigners : could we conceive aright of our covenant-relation to god , and keep our thoughts working upon it , it would afford an argument to us , where all other arguments fail ; as isa. 63. 16. doubtless thou art our father ; it cannot be that our heavenly father should forget us ; a mother may forget her child , — but the lord is gracious and full of compassion , psal. 145. 8. there is a greater fulness of compassion in our heavenly father , than in our natural parents ; they can do , and will do , what god cannot do , because he will not : since the priviledges of the children of god are so great , how should we long to be born again ! to be born of spirit , joh. 3. 6. to be a new lump , 1 cor. 5. 7. new creatures , 2 cor. 5. 17. to have christ formed in us , gal. 4. 19. to be quickned , ephes. 2. 1. baptized with the holy ghost , mat. 3. 11. to be renewed in the spirit of our mind , ephes. 4. 23. these are scripture-expressions of a great depth , of a high signification , which if well studied and pondered in our hearts , seriously and often prayed over , will give us more light into the mystery of regeneration , than the tongue of men and angels can utter ; none can open these scriptures to you but the holy ghost ; tho ministers cannot bring down these scripture expressions to man's understanding , yet the spirit of god can lift up man's understanding to some discerning of the mind of christ in them , by shining in our hearts the light of the knowledg of the glory of god in the face of christ. we see how much glory and honour is derived to us by god's being the author of our regeneration . i will now look a little further into this mystery . regeneration is our passing over into christ , into his life , nature , and spirit ; they who are thus joined to the lord , are one spirit . christ is their life ; being united to life it self , they must needs be quickned by it ; it is present death to be separated from life it self ; in regeneration life doth not so much enter into us , as we into it ; and being once born of god , we gradually enter further and further into his life , till all mortality be swallowed up of it . thus grace reigns through righteousness unto eternal life , and this eternal life is god ; there is but one eternal life ; when we are in him that is true , in him that is eternal , this is life eternnl , john 5. 20. therefore to be in christ , and to be a new creature , is all one . all creatures that have breath , live , move , and have their being in god , yet they are not so in god , as the new creature is in christ : god , as a creator , bestows a creature-life upon man , distinct from his own eternal uncreated life ; and man having this natural root of his own , from the god of nature , grows up by himself , with all the specifical properties belonging to his kind , whereby he is distinguished from his fellow-creatures , he stands forth at some distance from god , yet under the general influence of his providence , without which no creature can subsist : but in regeneration god does not only breathe the breath of life into us , making us living souls , but breathes his own quickning spirit into us , that we may live the very life of god in our measure ; 't is one thing for god to give forth something virtually from himself , as he does in our first creation ; another thing to give himself really unto us , as in the second creation . god as a redeemer , raises up a new creature in himself , partaker of his own divine nature , life and spirit ; this life is hid with christ in god , col. 3. 3. and cannot in the root and principle of it be distinguished from god himself ; christ is our life , which according to our finite capacity as creatures we partake of ; the new creature is but a creature for all this , though quite of another make , constitution , and original , from all the first creation , and therefore called a new creature , standing in a nearer union and conjunction to god , so born of him as no other creature is ; all creatures are made by him , non born of him but the new creature ; as christ took part of our flesh and blood in his incarnation , so we partake of his divine nature in our regeneration ; as the soul is the life of the body , so the spirit of christ dwelling in us , is the life of our souls , acting them in a supernatural way ; we live the life of god , which we were estranged from , knew nothing of in our unregenerate state ; 't is not we that live , but christ living in us , gal. 2. 20. because i live , you shall live also , john 14. 19. christ in us the hope of glory , col. 1. 27. till christ be formed in us , we cannot be said to be born of god ; a spirit of life must first enter into us from christ ; and how does this spirit enter ? not as a separate principle from christ , but in and with christ jesus ; the spirit of life in christ hath made me free from the law of sin and death , rom. 8. 2. have a care of leading a separate life from christ , in the strength of your own graces , for they are but streams issuing from the fountain of life in christ jesus , and will quickly dry up , if not continually fed by the fountain : branches cannot bear fruit , if they abide not in the root ; as the life of the branches is in the root of the tree , so our life as new creatures is radicated in christ ; he is the root that bears us under all our deadness and dulness ; we should go to christ for fresh quicknings ; many times we seek for life in our selves , and can feel none ; but if we would seek for it in christ , and come up closer to him , how reviving would that be ? animus cum sole redit ; so get but under this sun of righteousness , you 'l quickly find healing ; your spirits will return , your cold frozen hearts will grow warm , the fire will burn within ere you are aware ; what is a state of death , but a state of alienation from christ , who is our life ? eph. 4. 18. put him on then , and wear him next your hearts , let him but stretch himself all over your dark dead souls , as the prophet did over the dead child , 1 kings 17. 21. 2 kings 4. 34 , 35. and life will return , you 'l find a sudden resurrection , a fresh vigor of spirit will suddenly come upon you ; if ever you would be quickned , it must be by christ , and with christ , who hath quickened us together with christ , eph. 2. 5. what do you alone without christ ? no wonder you are in a dead frame , while you are musing upon what you are in your selves , while you are in this solitary condition , wandring up and down without christ ; let christ and you come once together , and there will be life , there will be strength , there will be another spirit in you . if god be the author of regeneration , let not the eunuch say , i am a dry tree ; all things are possible with god , who can raise up children to abraham of stones . i would have none despair of becoming the children of god , who do sincerely desire it , and long for that day . new births are sudden things . i am perswaded they will be so towards the end of the world , when a nation shall be born in a day , and sinners be converted by thousands , as in the apostles time . now we travel in birth a great while with one and another ; many pangs , many throws , yet they stick in the place of bringing forth ; we prophesie over dry bones , but no ratling , no coming together , no spirit of life yet entring into them , they stick in the place of bringing forth ; how many hearers are there in our congregations who are stuck between christ and the world , can get neither backwards nor forwards , are now where they were many years ago ? they dare not cast off religion altogether , neither dare they come up to the power of it ; they come and go to and from the place of the holy one , conversing only with the dead letter of the gospel , are not yet brought under the glorious ministration of the spirit ; 't is the spirit gives life , by bringing in gospel truths in their natural living principle into the heart ; then we live , and the word lives in us ; the heart and the word are quickned together ; one was in a dead frame , the other lay in a dead letter before , but now both do live together , and agree with each other ; the sense of the soul , is the sense of the word ; and the sense of the word , is the sense of the soul ; they both mean the same thing , they fall in with each other , they dwell together in wisdom and spiritual understanding ; there is but one spirit between them ; what one says , the other does ; and this is the great work of god as he is the author of regeneration , to make our hearts thus to agree with his word , by casting them into the mould of the gospel . if ever the word be ingrafted upon the soul , it must be ingrafted upon a living principle of holiness that suits with it , for nothing else can receive it , or hold it , and this is the work of god upon the soul in regeneration . chap. ii. subjects of regeneration . ii. the subjects of regeneration , who they are , viz. the elect , only the elect , and all the elect , rom. 8. 30. whom he did predestinate , them he also called , &c. let their outward circumstances be what they will , whether bond or free , male or female , 1 cor. 12. 13. gal. 6. 15. regeneration will reach them all first or last . i prove it thus : it must be either by gods election , or by man's election , putting himself by his own free-will into this state ; or by accident , no body knows how . i will prove it must be one of these three ways , because 't is apparent , that all by nature are born in an unregenerate state , and that the devil does carry away the greatest part of mankind into hell in their unregenerate state . these truths are plainly laid down in scripture , and are capable of clear demonstration from thence . since neither of them need any proof , i 'le take them both for granted , and i argue thus from them : if all are born in sin , and the greatest part by far , dye in their sins , who makes the difference , and from whence does it arise ? it must come either from the eternal purpose of god electing some and not others , or from man's own choice electing himself , and putting himself into this state , by the power of his own free-will , so that he is regenerate because he will be so ; he will regenerate himself , and change his own nature , and make himself a new creature . the absurdity of this will appear by and by : or else it is by an unaccountable contingency , no body knows how or why . it cannot be by the two latter ways , ergo , by the first , viz. gods election . 1. it cannot be by man's own free-will ; for it can't be supposed that corrupt nature should ever will its own destruction ; the flesh is not so divided against it self ; satan will not cast out satan ; the devil is more at unity with himself than so ; he would indeed set himself above god , and dethrone him if possible ; as he is , he would be a god , he would have the use of god's power , that he might abuse it , and play the devil the more , so far he would be like unto the most high ; but he is so much a devil , such an irreconcilable enemy to all godliness , that he would not exchange his devilish nature , for the holy nature of god ; and so are all the children of the devil , acts 13. 10. oh thou child of the devil , thou enemy of all righteousness . a natural man would be nothing but what he is ; he likes himself too well to part with his own nature ; 't is unreasonable to imagine such a self-destroying inclination in any creature whatsoever ; 't is impossible for any nature to will a change of it self . a principle of self-preservation runs through the whole creation of god ; the toad , as full of poyson as it is , would be a toad still ; so sinful man is as tender of himself , as much in love with himself , as the holiest angel in heaven is with himself . whence should such an actual will arise in man , as to desire his own annihilation , that he may cease to be what he is , and become a new creature ? there must be another nature put into him before he can desire to be another man ; all do follow the course of nature , and cannot do otherwise ; therefore till nature is changed , the course is and must be the same as ever it was ; good inclinations are never found in depraved nature ; an evil tree cannot bring forth good fruit ; figs grow not upon thistles , nor grapes upon thorns . to suppose a man in a state of nature to will his own conversion , is to suppose him already converted : if the will be changed , the man is changed ; the will is the man. can the ethiopian change his skin , or the leopard his spots ? jer. 13. 23. they may as soon do this , as one born in sin can cease to live in sin ; we must be born again first , for a sinful nature will never carry a man out to a holy life . nature is a constant fixed principle , always keeping within its own sphere ; 't is not a mutable fancy , that may be taken up , or laid down at pleasure . we see all things keep their own shape and form ; and 't would be monstrous , were it otherwise . the whole creation would be confounded , if things could run one into another , and metamorphise themselves into what different species they please ; the god of nature has fixed things otherwise ; and i am sure none but the god of grace can alter the corrupt nature of fallen man. it cannot be by chance , by a fortuitous concourse of i know not what . none but a downright atheist will resolve it into this ; 't is such a denial of providence in the chiefest design and contrivance of the infinite wisdom and goodness of god , as no christian ever can bear . what is regenerating grace , but a special providence towards the elect , carried on with wonderful wisdom and counsel ? where known causes , and special ends may be assigned , there is no room for chance ; we may steadily look from the beginning to the end of such a production , and trace back the effect step by step , to its first original cause . he that is a christian by chance , not knowing how or why he came to be so , will give but a sorry account of his faith , and may as suddenly , with more reason , turn infidel again . therefore since regeneration does not happen by an unaccountable contingency , nor can ever be brought about by any mere humane contrivance , what remains , but that we ascribe it , as the scripture does , to the divine will of him , to whom all things are possible ; beginning at the eternal purpose of god in election , so proceeding downwards through all the methods , ways , and means appointed by god for the carrying on this great work of his in the hearts of men ? the truth is , the first breaking forth of electing love upon us , is in our regeneration ; 'till something of it appears , we cannot know any thing by all that is before us , of god's eternal love to us : our actual taking any thing up into our hands , argues a previous choice , that our eye was upon it before . so here , god has from eternity made choise of some for salvation , his eye was upon them from eternity ; and when his grace takes actual hold of them , we may then , through our present effectual vocation , see up to our eternal election , and by these visible streams , go back to the invisible fountain of free-grace in the heart of our heavenly father : by what he does in time , we know what he intended from eternity . let none despair of this grace , who wait upon god for it ; all those who have already passed the streights of the new-birth , were once under as discouraging circumstances as any now can be ; but god had mercy on them , and so he may on thee ; he breathed the breath of spiritual life into them , and so he can and may into thee ; he is a god that raises the dead , dead souls as well as dead bodies . we may see in the eye-lids of some , the very shadow of eternal death ; but god can turn that shadow into the morning , and cause the day-spring from on high to visit them . election alters no man's state , till it issue in conversion ; then you may see your names written in the book of life , from a sence and feeling of that life in your selves to which you were fore-ordained . 'till we are regenerated , we cannot tell whether ever we shall be ; god knows , but we do not : the election shall obtain , rom. 11. 7. therefore all that have obtained , must ascribe it to election , that the purpose of god might stand according to election , rom. 9. 11. the cause of this great change that regeneration makes , must be resolved either into the will of god , or will of the creature ; there is no medium between god and the creature ; whatever is done , is by one or the other . some resolve conversion and regeneration into man's own power , derived from that general sufficient grace purchased by christ for all men : but if man in his perfect state fell under that general sufficient grace which he was certainly endowed with at his first creation , how can we now suppose any such general grace to be sufficient to recover fallen man , and to keep him for ever from a relapse ? therefore we must place fallen man under some stronger influence , even that of effectual grace , which does not only shew unto man the way of salvation by christ , but effectually draws his heart to an actual closure with christ , joyning him to the lord in one spirit . this effectual grace in saving some , does no injury to others ; they perish justly from the demerits of their own sins ; these are saved freely through the merits of christ. let us not be too curious in enquiring why god saves one and not another ; there is a covering upon the face of this great deep . the ways of god are unsearchable , and his judgments past our finding out ; all must be resolved into the soveraign will of god : why should our eye be evil because his is good , who does what he will with his own , and gives no account of his matters ? because god has purposed from eternity to shew mercy to some , not telling us who , let every own study his own salvation , and put in for his share of this free grace , which is offered to all , intended for some ; and why not for thee ? those who embrace the promise , and believe in jesus , will never find any decree in heaven against them hindering their salvation ; and those who refuse the promises , will not come to christ when called , shall never be saved by virtue of any mere decree . faith and repentance are as much under the decree of god , as salvation it self ; if the decree of god bring not forth such things in you now as accompany salvation , 't will never bring forth salvation it self . the doctrine of election is a comfortable doctrine , if we apply it to the means as well as to the end : they who deny this doctrine , and plead so much for man's free-will , they do , and must hold a falling from grace ; tho god loves them now , they are not sure to continue in his love , nor never will be , 'till they run up all their hopes into electing love. when once they see that god has loved them from everlasting , which they may do , by resolving all the present fruits of the spirit into election , as the scripture teaches us ; they can strongly argue from the unchangeableness of god , that he who has loved them from everlasting , will love them to everlasting ; for whom he so loves , he always loves to the end . let me make some use of this point ; there may be some difficulties in it , but i hope god will clear them up to your souls . if the subjects of regeneration be the elect , only the elect , and all the elect ; then prove your election by your regeneration ; you cannot prove regeneration by your election ; for bare election , if you know it , alters no man's state . many of the elect of god lie long in an unregenerate state : election is never in scripture brought in as a proof of grace in us ; but grace in us is brought in as a proof of our election . to prevent mistakes in some convinced , tho yet unconverted sinners , ay , and in some weak trembling believers too , whose convictions of sin do put them into no small fright : when i say regeneration is a good proof of your election , let not any say , then my unregenerate state is as good a proof of my reprobation ; it does by no means follow , for these reasons . 1st . because an unregenerate state , or a state of sin and unregeneracy , has not that dependance upon , or relation to eternal reprobation , as regeneration , or a state of grace has to our eternal election . a state of grace flows from eternal election ; but a state of sin and unregeneracy does not flow from eternal reprobation , but from the fall of adam , god permitting it as a means through which his electing love would effectually work for the more glorious restauration of man. they who are regenerated , are elected , rom. 8. 29 , 30. but those who are not yet regenerated , cannot be said to be not elected or reprobated . 2dly . a state of sin and unregeneracy is common to all , both elect and reprobates ; but a state of regeneration peculiar only to the elect. we are all born in sin , all by nature the children of wrath ; all the saints here on earth , and all the saints now in glory above , were once in an unregenerate state . 3dly , . an unregenerate state is alterable ; we may pass out of it into a better state ; but a state of grace is unalterable . we may rise up out of a state of sin , but we cannot fall out of a state of grace ; we may , even in a state of grace , fall into many particular sins , out of which god will recover us by repentance ; but we can never fall quite out of it into hell. the decrees of god are unalterable , and so is a state of grace flowing directly from thence ; but a state of sin and unbelief is alterable . i speak this to the support and comfort of all convinced sinners , that none may sink into utter despair ; because there is yet hope concerning them . the scripture does not put us upon proofs of reprobation , but election . we are commanded to make that sure . 't is true , final unbelief and despair are the certain consequent of reprobation ; but we must stay till the end come , we can positively determine nothing till then ; god calls some at one hour , and some at another hour ; till the day of grace be quite spent , and the last minute of the last hour quite run out . we can conclude nothing of any man's reprobation . there are certain men ordained of old to condemnation , i do not doubt of it : god may , and doth sometime swear against such and such , totally withdrawing for ever from them ; and yet 't is hard for any man to know this of himself , or any other ; for we see some who , in their own judgments , have been left to a total , final despair , have yet been recovered ; those who , in their own and others apprehensions , have been under invincible hardness and unbelief of heart , yet that also has been overcome , and they brought to a better frame and temper . secret things belong to god : let us not be too rash in this matter ; 't is enough for a terrified sinner to know the badness of his present state ; should he know more , 't would quite overwhelm him , he would be fit for nothing but hell. god hides this usually from the wicked'st men upon earth , to see how they will carry it under the means of grace , that they may be the more inexcusable at last , who lived so long in the view of their danger , and of the only way of escape by christ , and would not come unto him for life . the best way to know your interest in the decree of election , is to study your present state well . you 'll say , what are we to understand by the present state of our souls ? and how shall we know what that is ? answ. the present state of our souls , lies in the relation we stand in , either to heaven or hell ; in that capacity we are in , for eternal salvation , or eternal damnation , if we should dye this instant . to know this aright , we must consider how god has stated it ; every man 's present state is stated by god in the word : mark well what his declared judgment is of such as we are , who live as we live , do as we do , think as we think . — i stand not much upon the judgment of a man , concerning his everlasting state , unless it fall in with the judgment of god in the scriptures ; many will judge themselves , as their fears or hopes do lead them , without any reference at all to the word of god. we that are ministers must join with the word , whether it be for you or against you . if you come not up to the terms of the covenant , you are cast by the word , we shall quickly understand your case ; but if you 'l make new terms for your selves , and say , if i have not such gifts , such degrees of grace , such enlargements and sensible comforts ; if i still remain under such temptations , such afflictions , i will never believe i am a child of god ; you may say and believe what you please , but i know no word of god , from one end of the bible to the other that says as you say . there is no end of these objections , you 'l be sure to hold to your opinion , you give so much credit to your self , and so little to the word in that case , that all we say from thence , in answer to your doubts , signifies nothing ; whereas if you grounded your scruple upon any word of god , we could answer you by some other word of equal authority with you , and then we should be heard , and be able to satisfy you , by reconciling scripture with scripture , and consequently you to your self . it may be some fearful saint , or some secure sinner will object and say , i am not like to understand my present state this way , for i can't believe the word against my own sense and experience , as i think , to the contrary . having already spoken to doubting saints , i 'll suppose this objection to be made by some secure sinner . i answer , admit this , viz. that you can't believe , &c. yet however be persuaded to draw up your case out of the word , and say , ( what you cannot but say , if you mind what you read ) if the word of god be true , i am in a lost state ; but i have a better opinion of my condition than so . could we bring secure sinners thus far , the time may come , and will come , if you belong to god , when his word will have more weight with you than your own present thoughts and imaginations ; and then you 'l judge of your selves , as the word judges , and no otherwise : what ever your present hopes or fears may be , you 'l come over to the word , and be of the same mind with that concerning your eternal state . don't say as some generally do , if i am elected i shall be regenerated and saved at last ; so putting off all from your selves , upon god's decrees , as if they left no room for your duty ; as if the decree of election had no determining influence upon your wills , to bring forth what is decreed , in a way agreeable to your rational nature , by inclining you to the free use of all means appointed by god in order to your salvation . whereas you say , if you are elected , you shall be regenerated and saved , pray follow that thought home , pursue it a little further , bring it to an issue ; don't stop in the midst of a thought , in the midst of your reasonings , but come to some conclusion . if i am elected , i shall be regenerated , &c. but i am not regenerated , therefore i am at present in a state of wrath , and for ought appears yet in me , i may be in a state of reprobation . and is this a state to be rested in ? do you make so light of it ? can you eat , and drink , and sleep so securely under it ? methinks your own hypothesis should lead you whether you will or no , to some consideration of that dreadful conclusion which may follow upon on it , since god has comanded you to make your calling and election sure , and shewed you how you may do it . since your present comfort , and future happiness depends upon the proof of your election , how should you long to see this sure and infallible evidence of it in your regeneration ! chap. iii. iii. the means of regeneration . i have already spoken of the principal efficient cause of regeneration under the first head ; i am now to speak of the instrumental cause , or outward means of regeneration . viz. the word preach'd , as appears by these following scriptures , 1 pet. 1. 23. where regeneration is plainly ascribed to the word , iames 1. 18. god is said to beget us with the word of truth . 1 cor. 4. 15. paul is said to have begotten the corinthians through the gospel , or by the word of god which is able to save our souls . these scriptures are an undeniable proof of these two things : 1. that there is a virtue and power in the word , to work a change of heart and nature in those that hear it . 2. that this virtue and power is from god , whensoever his spirit concurs with it , it becomes effectual for our regeneration . i shall give you some reasons , or rather some further illustrations of this truth , from the scriptures ; we must say nothing of the word , but what we have from the word , and what falls in with the experience of all christians , who live in any observation of the way of the spirit of god , in turning their hearts to himself . i shall make out this in sundry particulars : 1st . the word is a proper medium for the invisible god to work by ; we cannot behold his face because he is invisible in his essence ; but we may hear his voice when he speaks to us in our language . god never acts more like a god , like a creator , than when he works by his word ; he says , and 't is done ; let there be light , and there was light : lazarus come forth , and immediately a resurrection follows : he can as easily do as speak ; his word is operative . god chuses to work by his word , that he may appear to do all by himself . as a creator he has nothing else to work by : thus he brings all things out of nothing ; he that is the everlasting i am , makes that which is not , to be and exist ; the essence and being of all things that are made , flows from the lord iehovah , the fountain of all being . 2dly , the written word is the most suitable means for god to make use of in all his dealings with his reasonable creature man : speech is proper to man , he only of all creatures has ears to hear and understand words ; as men communicate their thoughts one to another by words , so does god communicate his sense to us by words ; he puts his sense into our words , adapting them to divine mysteries , and thereby drawing them up to a higher signification , than the wit of man can reach unto . the vvord is a very proper means for god to work upon man by , because it is full expressive of the mind of god ; and when the spirit is given from above , we shall have a right understanding of it ; as a natural man cannot know the things of god in the vvord , without the spirit ; so neither can a spiritual man in this vvorld know them without the word : we cannot come nearer to god now than the vvord brings us . 3dly , the word is the exemplar or pattern of the image of god , which is drawn upon the face of the new creature ; plainly representing it to us in all its spiritual features . we have it before us as in a table , that we may often examine our selves by it , and see how we answer to that character which the scripture gives of every renewed soul , how like or unlike we are to it ; the word is the mould into which we are cast . the glory of the lord reflected upon us through the glass of the gospel , leaves its own image upon the soul. as to know god in christ is eternal life , so to behold his glory with understanding , is the highest glory we are capable of ; as his righteousness makes us righteous , his wisdom , wise , his strength makes us strong , so his glory let in upon the soul , is our glorification . thus god is all in all to the saints ; there is some appearance of god in every thing that is excellent in them ; their all is christ in them , without him they are nothing ; and it is by the word they are transformed into his likeness . what is grace but truth put into the inward parts ? the law written in the heart , the word abiding in us , and turned into grace in our hearts ? which is nothing else but a living principle of faith and holiness , enclining us to keep the word , which is an authentick copy , and transcript of the will of god to man. where there is an inward man delighting in the law of god , we may be sure the word has been effectual in that soul. who is that inward man , but the new man , the new creature , born of the incorruptible seed of the word ? 4thly , the word works morally , the spirit physically ; in plain english , thus ; the word makes an outward proposal of the object , the spirit inwardly enlightens the faculty , disposes the heart to receive it : as things of sense are perceived by a more gross corporeal contact , so things of reason and faith are let in , in a more intellectual way , by mental conceptions . how all intelligible things , purely rational , do arise from sense , i shall not now speak to ; but 't is certain that all inward representations of things purely spiritual and supernatural are made to us by the holy-ghost ; revealing christ in us , and in him discovering to us the reality and truth of all the word speaks of . the word is of a persuasive strain , full of reasonings and arguings with man ; god debates matters with us , would discourse us into a right understanding of his will : hence so many motives and exhortations ; faith it self is but a persuasion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persuade ; but because the things discoursed of in the word are supernatural , we must be spiritually illuminated before we can perceive them ; the natural man perceives not the things of god. the word is but an outward light , let it shine out never so brightly in the plainest and fullest exposition that can be given of it , yet still 't is but an outward light , which our dark minds cannot comprehend , 'till god enlighten them . snuff a candle never so often , a blind man will see never the better ; but when his eyes are opened , then he can distinguish between the dimness and brightness of the candle : so 't is with believers , they are ready to take in the most spiritual sense of the word ; 't is that they wait for , they know that god does open his mind further and further to the saints by the preaching of the gospel , which makes them so much in love with ordinances ; and 't is the rejoycing of their hearts to have any further discovery of the mind of god made to them in any point of doctrine , which they were not so clear in before , or at least did not take so much notice of before . 't is observable how strangely the saints are affected , and that on a sudden , with some old known truths , which they have a long time owned and professed , but never found them so warm upon their hearts before ; their hearts do glow and burn within them . what is this but the hand of the lord with them at such a season , letting in his word with power upon their souls ? 5thly , the doctrine of faith laid down in the word , cannot be taken into the soul , but by the grace of faith ; no other principle will admit it . the things of god knoweth no man , but by the spirit of god. that this living principle of the grace of faith in the heart , may be exactly suited to the doctrine of faith in the word , god has ordered it , that one should beget the other , to prevent all strangeness between them , that they may the better fall in with each other . 6thly , the word , as 't is the means of regeneration , is called the word of life . life is promised to the hearing of it . 't is therefore called the word of life , because 't is the word of grace , in distinction from the first covenant , which neither expressed nor intended any pardoning grace to a sinner : all the words of the bible , from the 3d of genesis , to the end of the revelations , are words of grace , tho there is frequent mention of the law , of the curse of it , of fearful denunciations of wrath against sinners ; yet the end of all is to stir us up to accept of the grace of the gospel . a pure covenant of works , exclusive of all grace , is no where spoken of , but in the 2d of genesis , where god places adam under that covenant before the formation of eve ; and the lord god took the man , and put him into the garden of eden , and the lord god commanded the man , saying , of every tree thou maist freely eat , thou , thou , &c. here was none but god and adam at the making of this covenant : eve was , no doubt , afterwards informed of it by her husband , as appears gen. 3. 2 , 3. where she repeats over that covenant to the serpent . were not the word of the gospel a word of grace , there would be nothing for the faith of a sinner to lay hold on ; no virtue nor power in it to beget life in a dead sinner . the life we have by grace , differs from the life adam had at his first creation , that came in with his first being ; this is life from the dead , life given after the forfeiture of life , which is an act of mere grace : to raise man out of the dust of the earth , and to make him a living reasonable creature , was an act of god's power and soveraign good pleasure : but after the fall to give him a new life , after he had chosen death , and sunk himself under the power of it ; what can this be ascribed to , but those bowels of infinite compassion in god to man ? he was not willing that man should die but live ; and therefore fixes him in a state of eternal life in christ jesus . since a creature-life was so uncertain , god joyns man to himself in one spirit , takes him into his own life , that he may live for ever . because i live , you shall live . i am resolved not to live without you : my delight is among the children of men . i have chosen you from eternity to be my associates and friends , to be about my throne , and to have fellowship with me for ever . 7thly , there are as many instances of the power of the word in regeneration , as there are believers now in the world , who do all ascribe their new birth to the divine virtue and energy of the word , set home upon their hearts by the spirit of god. application . you see your calling , brethren , what outward means god has appointed for your conversion ; means not put into your hands for you to work by , and to shew your own skill in turning your own hearts , but a means that god himself will work by : the reason why so few are converted by the word , is because they don't put their conversion upon god , saying with ephraim , jer. 31. 18. turn thou me , and i shall he turned . 't is our duty to submit to the use of means , to place our selves under them , waiting for the coming down of the spirit to make the word effectual ; did we thus wait upon god in a real dependance upon him , he would be found of us , his arm would be revealed , we should see more of his glory in the sanctuary . let us come then with raised expectations of what god only can and may do upon our hearts , praying that he would give some signal testimony to the word of his grace . the word of god is either a certain truth , or a cunningly devised fable ; if it be a fable , why don't you throw away your bibles , lay aside your profession , resolve never to hear a sermon more ? if it be a truth , as i doubt not you all believe it to be , why don't you follow it home , make something of it ? 't is a word whereby you may be saved ; give god no rest day nor night , till you attain that salvation . in our saviour's time they followed him for the miracles they saw done upon the bodies of men ; the word can do as great miracles now upon our souls : when you are going to hear the word , think with you selves , i am now going to see what further change of heart god will work in me ; what renovation of spirit ; what further enlightnings ; what fresh comforts ; what further increase of god i may find in my inward man : did you come in expectation of these mighty works of god in and upon your hearts , no place would be large enough to contain the comers to the word , that they might have some experience of his mighty saving power passing upon their souls : as moses lifted up the serpent in the wilderness , so we lift up christ that you may look unto him , and be healed : you look unto men , you judg how much of mans wisdom , reason , and understanding there is in a sermon ; but there is not that earnest looking for the power of god unto salvation , as there ought to be . — many come with itching ears to hear some new notion set off with the enticing words of man's wisdom , as if the strength of human reason , by a natural operation upon the minds of men , could lead them into the belief of any thing that is said in the pulpit , without any inward efficiency of the spirit ; but if this be all you look for , 't is not worth your coming hither ; we don't pretend to any such rhetorical charms , to any such prevailing influence over you ; you may excel us in acuteness of wit , quickness of apprehension ; you may be greater masters of reason than we are ; but let me tell you , the right understanding of what we preach to you , depends neither upon your reason nor ours , but upon the bare testimony of god ; we tell you , thus and thus says the lord ; that 's reason enough for you to believe , and 't is the highest reason we can give for your belief ; when you have once received any gospel-truth by faith , you will easily in the light of that faith , allow of every thing that may be rationally deduced from that truth , as included in it , and belonging to it , though not discerned when you first believed ; here lies your edification , to know the extent of those gospel-principles which you first took in by faith ; this faith is the gift of god ; ministers perswade you to come to christ , to repent and believe the gospel , but 't is god that turns the heart to what we perswade you to : we call upon blind , dead , dark sinners to look unto christ , but 't is god must give them eyes to see him ; all the perswasions in the world , won't cause a blind man to see . you 'l say , to what purpose then is all this moral suasion in the pulpit . answer , to very good purpose , that whilst we are proposing the object to you , god may take occasion to open the eyes of your understanding , that you may , as men , discern the object through the proper medium of scripture-language so plainly representing it to you . believers do find by daily experience , that the words of the holy ghost in scripture being so full , so apposite and proper , do mightily help them in understanding the things of god , and to this end has god given all ministerial gifts , that preachers might be apt to teach , gathering up the sum and substance of the gospel in their sermons to the people ; god has appointed this way of instruction , has promised to be with us to the end of the world , and to work effectually upon the hearts of men by these very means ; therefore let not any despise them , and count them foolishness ; the preaching of the gospel is the power of god to salvation ; these weapons are mighty through god , as they are in our hands , they signifie little , if god did not fight with them even in our hands ; we hold the weapons , and manage them as well as we can , but the piercing edge , the overcoming weight and irresistible force of them is from god ; 't is he that gives the blow , and does all the execution by them . god has in infinite wisdom made choice of such outward means as have least of man in them , that whilst we compare the weakness of the means in a human judgment , with the wonderful effects of them in our hearts , we may be convinced of a divine power accompanying them . let us come then into these assemblies with raised expectations of some signal appearance of god in his word , for the carrying on this great work of regeneration in our souls ; we should see the glory of god , and be convinc'd that he is among us of a truth ; you may come in one spirit , go forth in another ; come in one nature , go forth in another ; come in scoffers , go home believers ; a plain proposal of christ as crucified for us , was the means of conversion in the primitive times , and so i am perswaded it is still : some may with more art , elegancy and learning , preach the gospel , yet there is nothing in all this for faith to take hold of , but the naked truth ; it brings nothing else into the conscience , but drops all the rest ; what is the chaff to the wheat ? i see nothing else required to believing , but a serious looking up to god in the use of means , for that anointing that teaches us all things ; the gospel is plain enough in its own terms , he that believes shall be saved ; he that believes not shall be damned ; vnless you repent you shall perish : what can be plainer spoken ? we do as men know the common notion of faith and repentance ; tho what faith in christ jesus is , what repentance towards god is , we know not : here we are at a loss , and ever shall be , till our heavenly father reveals these things unto us , giving us a true spiritual discerning of them . you have had a bible a great while , but it may be have not taken such notice of the contents of it , as you should ; go home and open it once more , and say , this is the word of god to man , and to me in particular ; why should i refuse him who speaks from heaven ? i will sit down , and consider what i have read , what i have often heard ; you don't know what hold the word may take of you , what impressions it may make upon you ; it may fill your hearts with such serious thoughts of god and eternity , as you never had before : and let me tell you , if ever you be born again , it must be under the power of such thoughts , kept up and impregnated in your hearts , whilst you are thus musing the fire will burn , and the work will be done , you 'l find a real turning of the heart to christ , which is the obedience of faith , that every new-born soul does yield to the call of christ in the gospel . 't is a harder matter to convert professors now to the power of the gospel , than 't was to convert the heathen world at first to the profession of it ; then profession and power went together ; now they are unhappily separated ; men hide themselves under a national profession , without any strict inquiries after their personal interest in christ. they came out of heathenism one by one , into the power of religion : but now an hereditary profession of religion come upon them , they know not well how , they have abraham to their father , born of christian parents , and baptized , this is all the account they can give of themselves and their profession : here religion sticks , and here i am persuaded it will stick ; till god by a special dispensation of his spirit suited to the formality of this professing age , does send out ministers by a special mission , to awaken such who have only a name to live , but are indeed dead . when the gospel was first preached to the heathen world , they knew they worshipped gods of their own making , they knew they were unbelievers , and enemies to christ and the gospel ; but we preach the gospel now , to those who profess they worship the true god , profess faith in christ , and love to christ ; they profess themselves to be all that already which we exhort them to . therefore how should we pray that god would pour out more of his spirit upon his holy prophets , and send them forth under a fresh anointing , that they may convince the constant hearers of the word , that something more is required to the salvation of their souls than an outward profession of religion : and what that something else is , we are all concerned to enquire after . we must not flatter those who have lived long under the means of grace in an unregenerate state ; but plainly tell them to their faces , that they have already outliv'd the most probable means of their own conversion : there is yet a possibility of it , god calls some at the eleventh hour ; and if it be that time of day with any that hear me this morning , and the hour of conversion not yet come , let them wait upon god with trembling , for that blessed moment wherein his arm may be revealed upon their hearts , before they have quite done hearing ▪ and quite done living in this world ; if god do them good , it must be by the preaching of the word , which is the power of god unto salvation , to all that believe . as the word is the means of regeneration ; so of all after edification , and growth in grace : if you want comfort , more strength against corruptions , more communion with god , the word is of excellent use to you in all these cases ; 't is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , throughly furnished unto all good works . chap. iv. the manner of regeneration , how 't is begun and carried on in the soul. here lies the greatest difficulty of all , the similitude by which the manner of regeneration is set forth ; verse the 8th . shews us that it is incomprehensible , and not to be understood ; therefore you may wonder why i undertake to speak of it : truly the whole gospel is a mystery , and all the chief points of the gospel are deep mysteries ; they do not only pass our humane understanding , as men ; but as to a perfect apprehension of them , they pass the understanding of christians in this world ; yet these things must be studied by all saints , they must be preached by all ministers . tho we prophesy but in part , and know but in part , yet who can tell but god may reveal to us the unknown parts of these known truths which we have some understanding of already ? this is visible edification , a further increase of light , a further discerning of the truth as it is in jesus . as the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , and whither it goes ▪ i. e. no man knows the certain point to which it will turn , till it be turned ; so is every one that is born of god , i. e. so to others , not altogether so to himself ; so to a natural man , who perceiveth not the deep things of god ; but not so to the spiritual man who judgeth all things . so to others who are not privy to the inward workings of the spirit upon his heart ; not to himself , who may understand something of what is done in him , and upon him , if he diligently commune with his own spirit . he that hath the white stone , knows the new name that is written in it . regeneration is a supernatural work ; but the effects of it are sensible . regeneration is a great mystery ; we may be at a loss in tracing the footsteps of the holy-ghost throughout this work : you must not expect rational demonstrations , but sensible experiences ; and so far as any thing i shall say , may fall under that head , i know you will follow me : if it happen otherwise , pray take better aim by your own light that may exceed mine , and judge for your selves , i impose nothing . the manner of regeneration is not one and the same in all who are regenerated , tho the thing it self , when done , be the same in all . elect infants , dying in their infancy , are regenerated after one manner , and adult persons after another ; the difference lies here , the regeneration of elect infants , is the sole immediate act of the spirit of god , without the word ; it is indeed according to the word , and pursuant to the covenant and promise made to abraham , that god would be his god , and the god of his seed : but it is not by the word , because infants are not subjects naturally capable of being wrought upon that way . you cannot expect i should look further into this great secret , it belongs to god only , and not to man to know this : therefore in my following discourse , i shall confine my self to the regeneration of adult persons , and consider the manner of that , as the scripture has revealed it . i describe it thus in general ; 't is wrought by the spirit of god , as the principal efficient cause ; not without the word , but by the word as the instrumental cause , or outward means of regeneration . before i enter upon this , let me put this question , viz. i will put it , without any positive solution , only i will suggest to you my thoughts , and leave the matter to your further consideration . the question is this : viz. whether any who live till they come to the use of reason , are converted or regenerated before they come to the use of reason , after the manner of elect infants dying in infancy ? i dare not deny but it may be so , because of some scriptures that look that way . iohn the baptist is said to be filled with the holy ghost from his mothers womb ; ieremiah , to be sanctified from the womb. tho these texts are capable of another construction , 't is evident that paul distinguishes his separation , or sanctification , from the womb , unto office , from his effectual calling by grace in conversion : but admitting this , that some now living may have been regenerated in their infancy , before they come to the use of reason ; yet this i may say , that such persons , when grown up , must needs be little acquainted with the manner of their regeneration , because 't was done before they knew it : nothing can fall under their observation , but the after effects of it , manifested in their lives ; how 't was at first wrought , is too hard a question to put to such . i will venture to say this , that i conceive it is usually otherwise , viz. that those who live till they come to the use of reason , are not ordinarily converted before they come to the use of reason . because god loves to be understood by us in all the acts of his kindness towards us , therefore he will have some part of the known history of our lives to be a standing witness to us of our former unregenerate state . such were some of you . i was before a blasphemer , a persecutor ; but i obtained mercy . he had undeniable proof and evidence of this in his own experience , and within his own remembrance ; which made him so much admire the free-grace of god towards him , that put such a difference between him and others , and between him and himself , heretofore and now . so that as the matter is cast , i am only to enquire after the regeneration of adult persons , and to shew the manner of that . my text leads me to speak of such who are come to the years of discretion and understanding , as nicodemus was ; my ministry leads me to it , being sent to preach to such : my auditory consists of such ; and therefore i shall apply my self to you , and every one of you , about the manner of your regeneration . among grown persons , if you take the day of conversion more largely , as the scripture often does , for the day of their lives , for the day of their outward callings , generally termed the day of grace , i. e. of outward grace , so they all agree in the day of their conversion ; they are brought home to christ within that time , or never ; tho they do not all come in at the same hour of the day : but more of this by and by , when i come to speak of the time of our regeneration , which ( to avoid all coincidence of matter ) i shall comprehend under this head of the manner of regeneration , which the scripture gives us some light into ; we may know something of it . the manner of regeneration . 1st . that a marvellous work is wrought in us , and upon us . we see a great difference between what we now are , and what we formerly were , even in our own remembrance . whereas i was blind , now i see . such were some of you , but you are washed . remember that ye being in time passed gentiles in the flesh , but now in christ iesus . called out of darkness into his marvellous light . this is something of the manner of regeneration , which all saints have some experience of ; the change is so great , so universal , in every part and faculty of the soul , all things are become new ; that it cannot be altogether hid from a considering christian ; he cannot resolve the cause and reason of it into any thing but the power of god ; 't is his doing , wonderful in our eyes . he that is born of god , knows and loves him that begat him , does naturally cry abba , father , from the spirit of adoption received in regeneration ; being born of the spirit , he breathes and prays in the spirit ever after ; his heart is instructed and quickned by the spirit to call god father . the spirit it self beareth witness with our spirit , that we are the children of god. 2dly , regeneration does not only shew the wide difference between the two states , the regenerate and unregenerate ; but it comes in a different manner upon the regenerate themselves . i say a different manner ; for there is no difference in the nature of the thing it self , that is the same in substance , essence , and principle in all who are regenerate : yet there are some circumstances attending regeneration sometime , wherein one regenerate person may greatly differ from another , even in the first moment of regeneration , e. g. some may be regenerated and converted into higher degrees of grace in the first moment of their conversion , than some others ( tho as truly regenerate as they ) may attain to all their days ; all in regeneration do receive one and the same spirit of grace , but not in the same measure . paul was converted into an eminency in grace ; he was never a babe in christ , but was born a strong man in christ the very first moment of his conversion . god had present use of paul ; he had designed him for eminent service , which he was immediately to enter upon , and therefore god furnishes him accordingly . let not weak saints question the truth of their regeneration , because they are not presently raised up to such degrees of actual grace as they see in others . another reason i conceive of this difference between saint and saint in their first conversion , may arise from the different circumstances grace finds them under , in respect , 1. of their years ; 2. of their temptations : 3. of their employments and callings . 1st . in respect of their years . some may be regenerated in their infancy , as was at first granted ; they are capable only of habitual faith , of the seed and principle of grace . a man is no further capable of grace than he is of reason ; 't is reason that makes a man a subject naturally capable of grace , and grace usually comes in in a degree proportionable to the strength of our rational faculties . where there is but a principle of reason , there may be a principle of grace brought into that soul ; and where there is an actual understanding , there may be actual faith proportionable to our actual understandings . i shall not speak of infants who are but habitually rational , and therefore can be but habitually gracious . but i shall begin with those who are next to infants , newly come to the use of reason , some are more early converts than others . mr. cotton in his exposition of 1 iohn 2. 13. says , that children may act grace as soon as they act reason ; may be made to know their heavenly father , as soon as they do their natural parents . this is early indeed , yet i doubt not , but so it may be ; only let me put in this observation by the way . viz. observe . the nearer our second birth lies to our first , the more undisernable it is . in its first rise and original , here grace seems to grow up with nature ; howbeit that is not first which is spiritual , but that which is natural , and afterwards that which is spiritual . the apostle applies it to the resurrection of the body , and i may as fitly apply it to the spiritual resurrection of the soul in regeneration ; so that you see the new creature is still the youngest man , if compared to the old man. the new creature is of a later extraction , an after birth , or a second birth ; but every man in his own order . should grace come in with our first being , the first introduction of it could not be called regeneration . god does proportion his gifts of actual and efficacious grace , according to the strength and ripeness of our active faculties ; tho all converts have the same principle of grace , yet the younger sort in their tender years , are not capable of acting so distinctly as others may , who are of full age , and have their senses better exercised by reason of use . 't is said of iohn , that the child grew and waxed strong in spirit . so of christ himself , tho he was fill'd with internal habitual grace at his first conception ; yet proportionably to his age his grace did actually and more powerfully manifest it self . so 't is with all young christians , grace in the active part of it , keeps peace with nature , and does not offer violence to it ; grace may elevate and quicken our rational faculties , and bring them sooner to maturity : but it always takes our understanding and will along with it , in every act we put forth . faith is a rational grace , an understanding grace , a wise grace ; there is much of the strength of a man's rational soul goes out in every act of faith. tho faith be above reason , yet faith can give a reason , why we should believe things above reason ; and so one way or other faith doth deal with man's reason , even when it lifts up man above reason . this may be one ground of the different degrees of actual grace among some at their first conversion ; i say actual grace , because that only is capable of degrees . a principle of grace is the same in all , but variously acted , either according to the natural capacity of the subject , or the efficacious assistance of the spirit ; for let our rational faculties be never so quick and strong , they cannot carry out a child of god , much less others , to the least act of faith , without the help of the spirit . 2dly , in respect of their temptations . those who have been exercised with strong temptations , born down by the power of strong corruptions , when converting grace comes , it comes with an actual strength , proportionable to the actual resistance that 't is like to meet with , so pulling down the strongest holds of satan : habitual grace infused at our first conversion , is the seed of god. the spirit sets home the word , and causes a spiritual conception in the heart ; raises up the living image of the living god in the soul of a dead sinner . this immortal seed , or eternal principle of grace , has the strength of christ in it , and is able to cope with original corruption : but when it opposes strong acts of sin in those who have been accustomed to do evil , and by their frequent practise do sin with a stronger hand than ordinary ; in this case a principle of grace must be drawn out into acts of a proportionable strength to these mighty acts of sin , to put a stop to them for the future , and to turn the sinner from them . god said to paul , my grace is sufficient for thee ; my strength is made perfect in weakness : the power of christ did rest upon him . that degree of grace may prevail over one sinner , that may not so soon prevail over another ; i speak in respect of acquired habits or acts of sin , which hardens the heart the more ; besides the devil does not always make the like furious assaults upon all . god knows how to suit the dispensations of his grace to the present necessities of the soul : a disease , the further it spreads , the deeper root it has taken in the body , requires stronger physick , and more effectual remedies to remove it . so 't is with the soul , and christ the great physician applies himself accordingly , with a sufficiency of actual , effectual grace . as he took notice how many years the daughter of abraham was bowed down , and bound by satan ; so he observes what power the devil has got over such , or such a soul ; if his name be legion , christ will cast him out , being able to save to the uttermost . christ is more put to it to save some sinners than others , in comparison . there is ( in this respect ) a greater difficulty in saving some , than others . how hard is it for them that trust in riches , to enter into the kingdom of god ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it signifies one who has a nauseating stomach , a 〈◊〉 swallow ; he kecks at every thing , nothing will go down with him : you may as soon draw a camel through the eye of a needle , as bring a rich man to heaven : but with god all things are possible . god is here brought in acting according to the utmost possibility of his power in saving a rich man : this may be another reason why some are regenerated into a higher degree of grace , and spiritual strength , than may be found in some others : all have the same habit of grace in the principle , all have a sufficiency of actual grace , but all have not the same measure , neither is it needful they should ; and so comparatively , one saint may be stronger or weaker than another in the first moment of regeneration . 3dly , in respect of their employments and callings , which may render them capable of higher service for god in the world , than others may be called unto : i instanced in paul before , so i may in magistrates and ministers now . god in conversion gives in grace suitable to their stations and callings in the world. saul , when anointed king , was turned into another man ; tho that was but a civil conversion ▪ yet it holds true in saving conversion . also , the spirit of god divides to every man severally , as he will ; and sets the members every one of them in their proper place , in the body , under their proper peculiar gifts and qualifications , that may render them useful to each other . the head cannot say to the feet . i have no need of you ; yet the head is the most honourable part of the body : and you should covet earnestly the best gifts . there is a gradual difference in the gifts and graces of the saints , according to the several offices they bare in the body of christ , as eyes , hands , feet , — and according to the several opportunities that providence puts into their hands , of serving the interest of christ in their generation . thus much of the manner of regeneration , in a more general way : i shall now speak to the manner of regeneration , with a peculiar respect to the gospel notion and nature of regeneration , as it consists in the souls ingrafture into christ , by a vital union to him through faith ; christ being the proper fountain of that new life which we derive from him in regeneration , and which is ever after maintained by him in all his true members , abiding under the quickning influences of christ their living head. the particular manner of regeneration in this gospel-notion of it , will further appear in the right stating of this following question , viz. quest. whether the first step in regeneration be from sin to holiness , or from a sinful state and nature to christ , that we may be made holy by him ? i affirm the latter ; there can be no change made in our nature by the spirit of christ in our sanctification , but upon a change of state from our closing in with the blood of christ for justification . the spirit of christ doth always follow the blood of christ ; 't is the purchase of that blood ; so that the sanctifying spirit of christ , extends himself in all his saving operations , no further than the body of christ ; none but members vitally joined to christ their head , can be quickned by him ; therefore no man or woman can be savingly wrought upon by the spirit of christ , who continue in a state of separation from him . i grant many changes may be wrought in a mere natural man , which amount to no more than a moral reformation , and do all lye within the verge of an unregenerate state . were there no more in regeneration or conversion , than a turning from sin to holiness , than a change of life and manners , arising , as some would have it from that general sufficient grace , purchased for all , and which we may make effectual when we please ; this puts regeneration and conversion into man's power . — but regeneration implies more than all this amounts to ; not only a change of life and manners , but of nature and principle ; we must first fix the principle , before we talk of doing ; we may as well do the actions of a living man without life , as act like christians without christ ; christ is our life , a quickning spirit in all his members . therefore i state the question thus , viz. that the first step in regeneration , is from a sinful state and nature , to christ. or thus , regeneration is the implantation of the soul into christ. or thus , saving conversion in the right gospel-notion of it , is conversion to christ : 't is true , a turning from sin to holiness , is the effect or consequent of regeneration , but 't is not the thing it self ; the tree must be made good , before it can bring forth good fruit ; so that regeneration lies chiefly in our incorporation into christ ; till we are joined to the second adam , we are and shall be acted by that corrupt nature which we derived from the first adam . there were but two publick men in the world , and all men do take after one or other of them , either after the first adam , or after the second adam ; they are the two great standards . i will shew that this is the right scriptural notion of regeneration and conversion ; to this end is christ preached , 1 cor. 1. 23 , 24. no other name under heaven by which we can be saved , acts 4. 12. this name must be published , acts 9. 15. regeneration , or our first conversion , what is it but a revealing christ in us ? gal. 1. 16. drawing unto christ , iohn 6. 44. receiving christ , iohn 1. 11. following christ , matt. 9. 9. 't was christ they came over to in conversion ; hence those phrases of our being in christ , and christ's being in us , living in us , gal. 2. 20. formed in us , gal. 4. 19. put on by us , gal. 3. 27. rom. 13. 4. thus you see how the new creature , or the regenerate person , has his life , being , and whole subsistence in and from christ. if any man be in christ , he is a new creature . we are taken up so much with duties of evangelical obedience , that we commit a great error in our first step ; do not go over to christ and begin there ; thence it is that the saints are called christians , because their original is from christ ; they bear his image , are acted by his spirit , partake of his nature . if this new life be from christ , what is the way of its derivation from christ unto us , or how comes this virtue from christ into our souls , that both our state and nature should be thus changed in him , and by him , in order to newness of life in our after conversation ? you must give me leave often to put questions , why , and how , and which way ; because i am now enquiring after the manner of regeneration . if you ask , how life comes to be derived from christ into the soul of a dead sinner ? answer , i say , this is effected by our vital union to christ. — we need not wonder that such a change is wrought in those who are thus joined to the lord in one and the same spirit ; we cannot come so near to eternal life it self , and not be quickned by it ; we cannot remain dead , when we thus enter into life it self . the main query is , how this union is brought about between christ and our souls ? answer , the spirit takes hold of us , and joins us to christ ; working faith in us at the same instant ; by which we take hold of christ , improving the grace of union to a real communion with christ , we dwelling in him , and he in us . 't is union to christ , that gives life at first , and maintains it ever after in our souls . we have our first quickning from this union , and all after increases of spiritual life , are but so many fresh emanations from christ the fountain of life , flowing into our souls . thus we have life , and have it more abundantly from christ. i shall prove this union between christ and believers , as 't is productive of life it self in its first vital principle , and also as it is the cause of all after-growth in grace , proceeding from the higher and more vigorous operations of this life , raised and kindled in the soul by the enlivening influences of the eternal spirit of life in christ jesus ; in both these respects , as it causes and continues life in the saints , is this mystical union between christ and believers , spoken of in the scriptures ; the glory which thou gavest me , i have given them , that they may be one , even as we are one . the glory that was given to the man christ , did all spring from the union of the human nature to the divine ; next to this is the mystical union between christ and believers ; the enlivening influences of this union are set forth by an incorporation ; by an ingrafture . the ministry of the word is an outward means of bringing this union about , making a tender of christ to us , and calling upon us to receive him . ministers are the instrumental cause of this near conjunction between christ and believers ; they are the friends of the bridegroom ; who give the saints in marriage unto christ. i have espoused you to one husband . you see how the scripture variously sets forth our union to christ , who is our life . regeneration is the beginning of this new life and nature in the saints , which shews it self more or less , after an inward effectual call ; we know 't is god the father's voice who so calls us ; because a spirit of wisdom and revelation accompanies it , powerfully enlightning our minds . by our union to christ , we stand in a spiritual relation to him , as his brethren , spouse , and members ; and this spiritual relation to him , gives us a right to all that he hath purchased for us , he that hath the son , hath life , &c. we have an interest in his righteousness ; 't is ours by imputation ; we being his , his righteousness becomes ours ; we cannot have christ without his righteousness , which in the infinite merit of it , extends it self to all believers , rom. 3. 22. thus we are made the righteousness of god in him , 2 cor. 5. 21. christ takes hold of us by his spirit , and by so doing , enables us to take hold of him , by faith of his own operation in us ; such a regeneration , such a conversion as this , derives from him a principle of spiritual life , by which we are carried out to all good works , ephes. 2. 10. i shall further explain the manner of our union to christ. christ took our nature upon him , without the sin that cleaves to it in us ; this was done by a miraculous conception ; when christ took our nature , his eye was upon the persons of the elect : the hypostatical union of the divine and humane nature in the person of christ , was in order to the spiritual union of our persons to the person of christ ; christ took our nature , abstracted from our persons , and consequently without sin super-induc'd upon it by adam's fall ; the person corrupted the nature in the first adam , not the nature the person , as now it does . though christ have taken our nature upon him without sin , yet how can we maintain this union and communion between christ and our persons , in whom there is so much sin ? ans. 1. christ joins himself to nothing but the new creature , holds communion with nothing else in the saints . light has no communion with darkness , nor christ with belial . nay , he does not so much hold communion with us , as takes us into communion with himself . 2. this communion between christ and believers , is carried on and manag'd on both sides by the holy spirit ; and therefore must needs be a holy communion . 3. the design of christ in uniting us to himself , is to cleanse us from all sin , to purge them quite out , and to sanctifie us wholly in body , mind and spirit . the spirit of christ is a spirit of burning , it consumes by degrees all that is contrary to it self in our persons , and will at last make us exactly conformable to himself : we shall bear the image of the heavenly adam , and take after the perfect human nature of christ , i. e. human nature in us , tho it is now corrupted , yet when regeneration has had its perfect work upon us , it shall even in our persons be reduced to that rectitude , harmony and perfection as 't is now in the man christ ; then we shall be men indeed , glorious men and women , when we have derived our human nature from christ in all its perfections , and under that divine tincture which the hypostatical union gives it in christ. in regeneration we pass over ( by faith ) both body and soul into christ ; some present effects of this , we see in our souls now ; and when our vile bodies shall be made like unto his glorious body , we shall to eternity bless god , who has taken us out of the first adam , and put us into the second . this spiritual union of believers to the divine person of christ , makes a living impression of godliness upon their human persons , which causes them to grow up daily into a further conformity to the image of christ , as god-man , till they come to the stature of perfection in him , resembling him in both his natures ; in the perfection of his and our human nature in him ; and in such a spiritual participation of his divine nature , as creatures are capable of ; and standing in this mystical union to the divine person of christ , they behold his glory , as the glory of the only begotten son of god ; it shines out upon them in heaven , to all eternity , and lifts them up to the highest communion with god , that creatures are capable of , and this is their glorification . thus i have led you from the first step in regeneration to the last , that you may see the blessed tendency of so great a work , begun here in this world , and compleated in the next . i told you , that regeneration is initially , and seminally , all that belongs to a state of grace , ay , and of glory too ; therefore i may instance in any thing that lies within the compass of a state of grace , whether adoption , vocation , union to christ , justification , sanctification , and not recede from the subject i am upon concerning regeneration ; for all these do nearly concern it , and lye close about it . some would suppose our union to christ , and consequently , by virtue of that , our justification by christ , to be before actual faith , even in adult persons , and consequently without it ; they insist upon a priority in nature and time , and build positions upon that distinction that will not hold ; they who speak with the learned , must understand with the learned , and use their terms in their sense ; they do not suppose this priority or posteriority to be in the things themselves , but only in our manner of conception , we first apprehend one , and then another ; tho we may apprehend one thing without another , or before another , it does not follow that those things are really without or before each other ; things that cannot be separated , may by a precise act of the understanding be distinguish'd ; but these signa or momenta rationis , that men of art make use of to guide their thoughts , are too great subtilties for vulgar heads to meddle with ; it may be you do not reach me in what i am now saying , and it matters not whether you do or no : it renders the argument so much the stronger against the use of such scholastick terms in divinity ; i am casting them out , and perswading you from mingling vain philosophy and science , falsly so called , with the mysteries of faith , which are best understood in their own native simplicity , as they are delivered to us in plain scripture-language . they who hold justification before faith , are afraid lest they should be betrayed into a justification by works , if they should hold otherwise ; and therefore chose rather to plead for a justification before faith , and without faith , lest they should seem to be justified by any thing in and from themselves ; but how contrary is this to scripture , he that believeth not , is condemned ? but he that believeth not , is justified , is no where written in my bible . they will admit of habitual faith , but are afraid of actual faith , lest that should encroach too much upon free grace , and lessen that ; for say they , an act of faith is mans act ; and nothing that is so , must have any place in justification . 1st , i answer , is not a habit of faith , a mans habit ? is it not infused by god into man , and placed in man ? is not man the subject of this habit ? but this is wrought by god ; and is not every act of faith wrought by god in the soul of a believer ? i see no more danger in allowing actual faith , than habitual . 2dly , we must distinguish between an act of faith , and works of faith ; works of faith , are not faith , but an effect and fruit of faith ; an apple is not the tree , but something growing out of it , and upon it , as distinct from it ; but an act of faith , is faith it self ; 't is faith reduced to act , or actual faith. 't is true , an act of faith , is mans act , deriving all its virtue , efficacy and signification from christ the object ; but 't is not properly a work , but faith it self ; so that i see no danger of running into justification by works , by asserting justification by faith. 3dly , as an act of faith is not properly a work , in the legal notion of a works ; it is not within the covenant of work ; is it any where contained there , that we should act our faith upon christ , for the free pardon of sin ? besides , the scripture expresly denies faith to be a work in this sense . to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness ; therefore believing is not working for justification . 4thly , an act of faith is the only act of a man , that entirely falls in with the free grace of god : therefore it is of faith , that it might be by grace . an act of faith , is a receiving act ; it brings nothing of our own to christ , but an empty hand receiving all from him , ascribing all to him , excluding all manner of boasting ; how can such an act of faith interfere with our free justification ? 5thly , we say , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or faith as our act , justifies no man , tho we allow the instrumentality of it in justification , as that by which we apprehend the object jesus christ , by whom alone we are justified . when we say we are justified by faith , we mean no more but this , that we are justified by christ received and applied ; does it therefore follow , we are not justified by christ alone ? did we well consider the nature of faith in its principle and relative essence , and also in its manner of acting , we should better understand the matter , and clearly see that faith excludes all works , even it s own act out of justification . tho it self be the act of a man , wrought in him by god ; yet 't is an act so subservient to free grace , so intirely falling in with it , that it does not in the least derogate from it ; but declares to all the world , that christ is the sinners only righteousness , and leaves him relying upon christ only for his justification . this is the meaning , this is the sense of an act of faith : novel expressions are apt to beget strange novel opinions , and therefore we should have a care of them : faith well acted upon christ , will never injure the free grace of god ; why should we run up our regeneration and iustification into such ignote beginnings before faith , which we can give no account of to our selves or others , before we believe ? i see not of what use this is , to soar aloft beyond the knowledg and experience of all christians ; let us not be wise above what is written . i am yet upon the manner of regeneration , and all preparatory works naturally running into the manner of conversion or regeneration . i shall a little consider them . the best way to understand the manner of doing a thing , is by observing all preparations made for it ; all praeludiums , or introductions in order to it ; therefore it will be necessary to look a little into the nature of these preparatives , which some lay too great a stress upon , limiting the spirit of god to their own unscriptural methods ; and error is soon committed here . we may run upon the merit of congruity ere we are aware , if we don't hold the ballance of truth with an even hand , keeping close to the genius and spirit of the gospel , in all that we say of this matter ; which i shall reduce to these following heads , — shewing you , 1. what preparatory works are . 2. whether there be any such certain preparatory works always antecedently necessary to conversion , and what they are , how they are all comprehended under conviction of sin . 3. that the law is of excellent use to work this preparatory conviction . 4. that there is law enough taken into the gospel to do this . 5. that the law is to be preached , but never alone by it self , without any mention of gospel-grace . 6. we must not limit the spirit of god to such or such degrees of humiliation , repentance , contrition , or terror . upon these hinges my whole discourse will turn . if any word or phrase i shall use , be not to your liking , you may please your selves with your own way of expression , and speak your own language ; if we agree in principles , and understand the same thing , as i hope we shall , it matters not much whether we express it in the same manner . — i shall keep to the method proposed , and not mingle things , unless it be when one particular may borrow light from another , then a looser joint discovery does best . 1. what preparatory works are ? — in the sense of those who contend most for them , they are certain previous dispositions wrought in the soul , in order to conversion , yet short of conversion it self . here are two opinions about this . some would have these preparatory works to be saving works ; i grant eventually they may be , and are so sometimes ; but not being always so , i see not how that can be called saving , under which a soul may eternally perish ; or how any saving work can be wrought in any before they are in christ. the second opinion more agreeable to truth , is of those who call these preparatory works , yet common works of the spirit , but always further carried on in all elect adult persons , till at last they issue in true conversion . here we agree ; but for those who place this preparatory work in such and such certain degrees of humiliation and contrition , affirming , that conversion is not ordinarily wrought any other way , than by those legal steps , not one of which is to be bated ; this needs some explication . — of which more anon . — that god does by his word , by his spirit , by his providence , prepare all his elect for conversion , i no way doubt ; but how this is done , whether god does observe the same way , manner , and method in this preparatory work in all that are converted , as he may do in some , is not so clear to me . 2. whether according to scripture , there are any such certain preparatory works , always antecedently necessary to conversion , and what they are ; how they are all comprehended under conviction of sin ; whether repentance , humiliation , contrition , terror ? this conviction of sin must be presupposed in all who come to christ for pardon ; the whole need not a physitian . here we must distinguish between initial and compleat conversion ; i mean , between conversion begun , and conversion rising up to a sensible closure with christ : conviction of sin is always antecedent to an act of faith upon christ , for the pardon of sin , at least it must be concomitant with it , else there can be no reason given of a sinner's coming to christ ; but that such or such a degree of humiliation , contrition , &c. is always pre-required unto conversion ; i cannot say that , conversion is a sudden secret work of god upon the soul , as the wind blows , &c. if we observe how the spirit comes upon sinners where it lists , of all sorts and tempers , of all conditions and circumstances , drawing their hearts to christ , we shall find it a hard matter to give this preparatory work any certain particular name ; i am persuaded 't is very various and different ; it may be , not altogether the same in any two that are converted ; therefore to lay down a preparatory work in all its circumstances , common to all that are converted , is very dangerous ; that which hath occasioned this , is mens dwelling upon a distinct work of the law , as a school-master to christ ; because the iews of old were trained up under a legal administration of the gospel , therefore the whole work was then ascribed to the law , whereas the law was never separately propounded to the iews , but always in some dark typical conjunction with the gospel , tho they did not see to the end of those things , yet these types , shadows and ceremonies had a gospel-end . what tho there was a legal discipline in the church of the old testament ? this is no warrant for us to set up pure legal preaching under the new ; the law of it self works no saving conviction of sin in any , further than the spirit of the gospel goes along with it . we may tell men their doom according to a covenant of works , but we are bound at the sametime to preach christ to them , and not leave them under the law , in hopes of a preparatory work that may fit them for the gospel . the law alone works too violently ; we cannot stand under the terror of it , heb. 12. 18. we are not called to preach damnation to sinners , but repentance ; christ came not to condemn the world , but to save it . we do indeed preach damnation to impenitent unbelievers , but first we preach repentance , which we cannot do from the law alone ; therefore something of the grace of the gospel must be mingled with the severity of the law ; for if that alone be pressed , we may drive men to utter despair , i mean an absolute despair of salvation , which prepares none for the gospel , but quite alienates their minds from it , as an offer made too late . indeed a despair of salvation by the works of the law , may prepare for christ , but then we must preach christ too ; i think we ought not , no , not for a moment , to conceal all intimations of gospel-grace from convinced sinners purposely to keep them under the terrors of the law , till they are as we judg sufficiently broken and humbled . some have been put into such a fright by that way of proceeding , that has distracted them all their days . certainly a gospel-ministry is the only ministry appointed by christ ; there is law enough in that to bring us to the knowledg of sin ; the gospel does hold forth the danger , and the remedy too ; and so must the preachers of the gospel . god is so far from expecting any preparations in man , that he calls men of all sorts , which shews that conversion is not limited to such or such antecedent qualifications in us . god knows best when to begin his work in us ; we must leave it to his infinite wisdom to chuse the season wherein he will shew us this mercy ; he that gives the gift , knows the fittest opportunities and moments to bestow it upon us . how many are surprized with a sudden conversion , in a time when they looked not for it ; when their friends and relations did little expect it , when they seemed to be in a frame farthest off from it , breathing out cruelties and threatnings , as paul ; but when the time comes according to the purpose of god , of their effectual calling , the work is done in an instant ; the heart is suddenly struck , and the sinner turn'd into another man , to the wonder of all who behold it . god prevents us by his grace , turning us to himself ; sometimes in the height of our obstinacy ; and when we are without all previous dispositions to such a conversion , isa. 65. 1. he finds a heart of stone in us , and turns it into a heart of flesh. conviction of sin is always included in conversion ; 't is a part of the call it self ; while a sinner is in his way to christ , actually coming to him , he comes every step he takes , under a conviction of his sin and misery , that mercy may be the sweeter to him ; this is but as the opening of a wound , when a healing medicine is to be applied ; some wounds may be longer in opening and dressing than others , we must leave this to the wisdom of our heavenly physitian . conviction of sin is not only necessary to our first conversion , but to all acts of after conversion in the saints themselves , when they have fallen into any foul sin . god made david feel the burthen of his sins . we must be made to know what god in justice may do against us , before we come to him for salvation : he is a just god and a saviour . mercy is most acceptable when we see our selves in misery . i was brought low , and the lord helped me , says david . 3. the law is of excellent use to work this conviction , that is absolutely necessary to conversion . the law is our school-master ; we are under the tuition of the law , but not under the dominion of the law ; not at the disposal of the law. the law is our counsellor and director , but not our lord and master ; it has not power of life and death , as formerly it had : the law was given after the fall to another end , than 't was before the fall. the law was a covenant of life to adam standing , declaring the justification of a righteous man ; but now 't is as loud in condemning the sinner . the law speaks to man according to the different state he is in , of innocency or sin : the condemning voice of the law is kept up in the ears of sinners , to provoke them to come to christ. the law was four hundred and thirty years after the promise made to abraham , and could not disannul the covenant of grace , but only serves as a school-master to lead us to christ. the great lesson we are now to learn is christ , faith in christ : the law serves to evince the necessity of this , the law teaches the same thing with the gospel , but not by the same argument : it argues from love , not wrath . 4. there is law enough comprehended in the gospel to work this preparatory conviction of sin ; we have an authentick copy of the law in the new testament ; 't is kept there on record , in terrorem . cursed is every one , &c. do you not hear the law , says paul ? thus the gospel sets life and death before us : death to all who are under the law , and life to those who are under grace ; therefore let us study the gospel , and study the law in the gospel . 5. the law is to be preached , but never alone by it self , without any mention of gospel grace ; nothing purely legal can prepare a sinner for conversion ; the law must be preached , not legally , but evangelically , as 't is in the hand of our mediator , who knows how to use it for conviction , for humiliation and repentance . the law tempered with the gospel is an excellent means for the spirit of christ to work by ; the law is now appendant to the gospel ; so much of the law is taken into the gospel as is sufficient to produce conviction , humiliation , and terrour too , if need be ; but the law alone is not to be preached ; that is not in our commission , as we are ministers of the new testament . this preparatory work i am speaking of , is principally ascribed to the gospel , as appears by iohn's ministry . iohn the baptist was the greatest legal preacher in all the new testament , yet a true gospel preacher too ; viz. his special business was to carry on this preparatory work in order to conversion ; and how does he do this ? observe his method ; he proclaims the coming of christ , draws arguments from thence to bring them to repentance . repent ye , for the kingdom of heaven is at hand ; therefore repent . he calls them a generation of vipers , tells them of the wrath of god , and preaches the baptism of repentance for the remission of sins . he points to christ , behold , the lamb of god , that takes away the sins of the world , that was iohn's subject . peter converted the iews by preaching christ , and remission of sin in his name ; the remedy must not be concealed . though peter denounces a heavy judgment against simon magus ; yet he lays down some ground of comfort , had he had grace to consider it ; we must keep back nothing god would have spoken to sinners ; we must not be always affrighting your consciences with legal terrours , 't is necessary sometimes to draw the sword of the law , that sinners may see their danger ; but we must tell them also whither they must fly for refuge ; else we preach not the gospel ; we don't know how far the sword of the law may enter , how deep it may cut into the conscience of a convinced sinner ; it may be dangerous to leave the wound bleeding one night , without applying some gospel-lenitive , pouring in some oyl : our first faith in conversion sometimes takes more after the law , sometimes more after the gospel , as the spirit sets it a work either for terror or comfort ; we must not limit the spirit of god in one or the other ; we must not say such a one shall be humbled to such a degree , shall lie so long under terrours of conscience , before comfort be spoken to him ; the spirit is the best judge of this ; and knows our frame better than we do , and what way of procedure is most suitable to the inward sense and feeling of such a one's soul ; this must be left to god to speak comfort or terror when and in what degree he pleases . we who are ministers , must lay down the ground of both in our preaching , and insist upon one or t'other as we see occasion . — but god may do as he will. if i see a broken humble sinner a little revived under a sense of mercy and pardon , i would not check his comfort , nor seek to bring him under terrors again : but if i see a hardened impenitent sinner going on in his sins , i would lay the law before him in the most terrible manner i could , and shew him the dreadful consequence of a course of sin persisted in , that the wrath of god is revealed from heaven against all such who do not repent , and turn to god , that they may find mercy : we cannot preach the gospel , but we must refer to the law ; the gospel shews how we may be delivered from the curse of the law , and therefore must needs mention it , and i am sure we ought not to preach the law alone without any discovery of gospel grace . 6. we must not limit the spirit of god in converting sinners to such or such degrees of humiliation , contrition , or terror as we think necessary ; for we are not competent judges in that matter : so much contrition of sin as causes a loathing of sin , a desire to leave it , and to obtain mercy of god , in the pardon of it is sufficient for conversion ; god may carry on this humbling work farther or farther , to a higher or lower degree as he thinks fit , as the present frame of our hearts may require . saving conviction is the first thing in order belonging to conversion , but that conviction to such a degree of repentance . humiliation and terror , should always be a fixed constant preparatory work , antecedent to all beginings of true conversion , is not so evident . that all true converts are convinced of their sin and misery by nature , i no way doubt ; and that the law is of excellent use to work and heighten these convictions , is not to be denied ; and that many be under meer legal convictions and terrors , who may or may not be afterwards converted , is not disputed neither ; the spirit of god may improve a common work , those terrors or any other afflicting providences , to lead a sinner to christ ; but it does not therefore follow that such legal terrors must always go before conversion , no more , than such or such awakening providences made use of by god to convert some , should necessarily befall all who are converted . saving gospel conviction of sin , includes in it all that is in a mere legal conviction , with this difference , that under a gospel conviction of sin , we see the folly of it as well as the danger , and always have an eye to christ , which does alleviate the sinking overwhelming terrors of a meer legal conviction only , which is as the nethermost hell , a dark dungeon indeed , without the least cranny for any beam of gospel light to shine in upon a poor distressed soul , trembling under a sence of eternal vengeance . it is not the design of christ that any so concluded under wrath by law , should be left one moment without any tender of gospel grace , which if they do reject and despise , god may and does sometimes judicially give them up to a final tormenting despair . we cannot rationally urge upon sinners that which is the consequence of final unbelief , till we have first preached the gospel to them ; and then at their peril be it , if they believe it not . some convictions of sin that issue in conversion , will be found to have their beginning with it , i. e. some convictions that issue in a visible conversion , may have their beginning in an inward , latent , and yet invisible conversion to us , that does not at present appear under that name . to our discerning , the soul may be in travel some time before the new creature appears , before we can say such or such a one is born of god , and yet the converting act of the spirit of god may be truly passed in that soul , before it is manifest to us , in the sensible effects of it . let us not separate saving conviction from true conversion , and look upon it as only antecedaneous and preparatory to it , when indeed 't is a real part of it , and essentially belonging to it . a true gospel saving conviction of sin , is a higher work of the spirit of god in a regenerate soul , than a meer legal conviction of sin is in a natural man , let it run up into never such frights , fears and terrors . there are some common lower works of the spirit , that may be , and are sometimes mistaken for saving grace , and there are some special saving works of the spirit , that go but for a common work with some . common works are not always in the intention of god so much as preparatives for conversion ; it may be said to be finis operis , but not operantis , god not giving them grace to improve their legal convictions , either they wear off , or else they sink under them into despair . the law may terrifie a sinner , but till his heart comes to be affected with the love and mercy of god , he will never turn from sin ; but then his soul melts within him , he looks unto him whom he has pierced , and is in bitterness . the sense he has of the love of god to sinners in christ jesus , kindles love in his heart towards god , which is a full evidence of real conversion . we never turn to god , but we begin to love him , then we grieve for sin as sin ; with a true godly sorrow , that causeth repentance unto salvation . 't is the duty of ministers to make known the mystery of the gospel . paul was afraid he should not speak out , speak plain enough , and so am i. chap. v. of the time of regeneration . something of this fell in under the former heads , therefore i shall say the less of it now . the time is in this life . all who live with god in heaven hereafter , are born to him and of him here on earth . this whole time is called the day of grace ; to day if you will hear his voice : and there is a particular hour in that day , wherein saving grace takes hold of us by god's effectual calling , which is best known by our obediential hearing , when we answer to the call , lord here i am , ready to comply with thy will in all things ; what wouldst thou have me to do ? and i will do it . consult your selves about this ; when you first find your wills brought over to christ , write down that as the day of thy conversion ; you can give no account of a real work of grace till then ; your knowledg cannot prove it self saving , till it thus operate upon the will , in turning that to god : so that the time of thy regeneration is when thy heart is first drawn up to trust in christ , let it fall in what year of thy life , in what hour of the day it will , so the thing be done , it matters not when as to the issue of it ; to be converted , is necessary to salvation ; but to know precisely the time when , is not necessary , provided you know the time when it was not ; or at least not so manifest to you as now it is . it shall be done unto the last as unto the first ; the last and the first converts in an age are equally welcome to god , and there is something peculiar in both , that does very much set forth and signalize the freeness of god's grace , viz. that he converted the one so soon , and the other so late ; that he came so early to one who had heard so little , and that he came at all to the other who had heard so much , and despised it . late converts are very rare ; he that comes not in now , while 't is called to day , may slip his opportunity , and die under a dreadful conviction , that he obstinately refused a fair offer of life and pardon that was made him at such a time , in such a sermon , by such a preacher , who may be called forth to witness against him at the last day . whether you believe , or not believe , the word will have its effect one way or other upon you all , either as a favour of life or death . when the favour of the knowledg of christ is not a sweet savour , we take offence at it ; death indeed may follow that deadly scent ; 't is a dangerous symptome of eternal death to be offended at christ , at the purity and strictness of his heavenly doctrine . a distinct remembrance of the certain time , means and manner of our conversion , is very comfortable ; but tho we be at some loss here , yet if we can prove the thing it self , 't is enough . he that does the real actions of a living man , gives sufficient proof and demonstration of his first conception and real birth into the world , tho he knows not the day and hour of either . chap. vi. the end of regeneration . 1. that god may raise up a holy seed unto himself , that shall be counted for a generation to serve him . that he may have a church and people here on earth , devoted to his fear , professing his name , and keeping up his worship . all people will walk every one in the name of the lord his god ; and we will walk in the name of the lord our god for ever and ever . by our first birth we are brought forth into the world enemies to god and godliness ; by our second birth , we partake of the divine nature , become a holy people unto the lord our god : a peculiar people . 2. that his elect may be made meet for heaven , and fitted up for glory . god begins all this in regeneration , which is pursuant to election . all those names that are written in heaven , or in the lamb's book of life , shall be begotten again unto that life , which in the eternal purpose of god belongs to their names . they are a chosen generation , which is the cause and ground of their regeneration : all the rest of the world will be left in darkness , in idolatry , to worship the dragon , whose names are not written in the book of life of the lamb slain from the foundation of the world. they who belong not to this chosen generation , are rejected of god , never to be born again . regeneration is a sure evidence of election : god demonstrates his eternal love to us , by this signal effect of it in our regeneration . chap. vii . the scripture marks and signs of regeneration . 1. he doth not commit sin. 2. he doth righteousness . 3. he believeth that jesus is the christ. 4. he overcometh the world. 5. he loves christ and all the saints . 6. he desires the sincere milk of the word . they are not my marks , but god's , laid down in his own terms , as 't is written in your bibles ; what you find in your selves answerable thereunto , i must leave to god and your own consciences . the text tells you , vnless a man be born again , he cannot see the kingdom of god. and iohn , in his epistle tells you , unless these marks be found upon him , he is not born again : and dying in that estate , is excluded heaven for ever . iohn foreseeing what false notions of regeneration men wou●● taks up with , and rest in , to prevent all fraud , all mistakes in so great a point , lays down these infallible marks of true , real regeneration , as 't is distinguished from that which is but pretended , false and counterfeit ▪ for ought i see , there is no more required to regeneration , in the judgment of some men , than to be born in such a country where christianity is professed , and to be baptized according to the custom of the place ; this is the whole of regeneration , as some state it , tho none of these marks appear in them , but the quite contrary : they commit sin , they don't do righteousness , they hate christ and his members , are overcome every day by the world , and the temptations of it ; yet these must go for regenerate persons , let the scripture say what it will to the contrary . but let us not deceive our selves , god will judge us by the word , and none will be looked upon at the last day as truly regenerate , in whom all these marks are not found . i do not say that all are unregenerate who see not all these marks in themselves , but those who have them not ; to be wholly defective in any one of them , overthrows our state : these marks are so linked together , as to the certainty of their being , that they are inseparable , tho as to our perceiving 'tis otherwise : we may not so clearly discern some of these in our selves , as we may some others . i would carry it with as gentle a hand as i can ; i perceive these marks in the right application of them , will bear hard upon us all , and it may be , leave us under a godly jealousy of our selves , examining our state with trembling . truly this i aim at , i am sure we shall suffer no loss or damage by it in the end . god has put his own stamp upon his own workmanship , that it may be known to be his . shew me your regeneration under god's seal and mark , and i shall rejoyce with you in it , and pronounce it to be his workmanship indeed . and now brethren , produce your evidences , such as the word of god calls for . i shall begin with the first mark : 1. he doth not commit sin , he cannot sin . he sinneth not , but doth righteousness . here is a negative and a positive mark , what he doth , and what he doth not . i shall first speak joyntly of them both together , and then separately of each apart by themselves . the sense in general of this scripture , is , that he who is born of god , does so far express his image , and take after his holy nature , as to hate that which is evil , and to love that which is good ; he has put on the new man , which after god is created in righteousness and true holiness . escaping the corruption that is in the world through lust . if ye know that he is righteous , ye know that every one that doth righteousness , is born of him . he proves the new-born soul to be a true child of god , because he so much resembles his heavenly father in righteousness and true holiness ; we cannot be partakers of his nature , but we must be also partakers of his holiness : they are inseparable . but to keep to the negative mark , he commits not sin &c. the common interpretation of this text is , that such who are born of god , sin not with full consent and allowance , they go not on in a course of sin , they sin not the sin unto death , &c. all this is true , and does belong to the interpretation of this text ; yet i conceive there is something further intended as the ground of all this , viz. that he who is born of god , as such , sins not at all . he that is a new creature may sin , but not as a new creature ; this is an absolute truth contained in the text. under all the distinctions , limitations , and soft interpretations that are given of this scripture , we must be sure to maintain the words of the text as they are expressive of a certain absolute truth , else we shall quite lose the mark here laid down by the holy ghost , of regeneration ; and therefore i shall first fix that , and make it as plain as i can , that we may the better judge of our state by it ; 't is matter of life or death ; all is now upon tryal ; your eternal interest lies at stake , therefore in so great a case we had need go by sure marks and signs , and none so sure as those that are in express terms laid down by the holy ghost , of regeneration ; as we must not raise them too high in contradiction to other scriptures , so neither must we sink them too low , lest we lose that characteristical difference that the holy ghost here puts between the regenerate and unregenerate ; the mark lies here , viz. that there is in every regenerate soul an inward living principle of grace and holiness inclining us to good , but never to evil , always giving check to sin , never approving or allowing of it . a regenerate person may fall into acts of sin , through humane infirmity , but cannot give himself over to sin in a constant habitual way ; he cannot go on in sin ; 't is against his nature ; he may be surprized into an act of sin , but the new nature will quickly recover it self , and cast out that sin by repentance . a good tree cannot bring forth evil fruit ; sin is not so connatural to a regenerate person ; he can't brook it , his heart rises against it , from the antipathy he has to it ; when he does sin , he would not sin ; and this we say , is from the grace of regeneration . the assertors of free will , do hold , that man cannot incline to good , without the general assistance of the spirit of god ▪ but they own only such an assistance as may be resisted by us , and leaves it to our option whether we will do good or evil ; but that the will of man should be determined by god to a good act , and yet act freely under that determination , is that which some will ▪ not understand , supposing such an overruling efficacy of divine grace to be inconsistent with the liberty of man's will. the prevailing efficacy of sin in fallen man is undeniable ; whose thoughts and imaginations are evil , only evil , and that continually ; yet those thoughts and imaginations , with all outward acts proceeding from them , are free ; so that what they deny to the efficacy of grace , they allow to the efficacy of sin ; that , it seems , does not destroy the liberty of mans will , but the efficacy of grace does : the mistake lies in a misapprehension of the nature of irresistibility ; grace is irresistible , not because it cannot be resisted , but because it cannot be overcome , else 't would not be effectual ; the efficacy of saving grace lies in gaining over the free consent of the will to follow its motions and inclinations . god made man perfect ; and that he might not impose upon his rational nature , left him a free agent , giving him liberty to good or evil ; his perfection did not lye in having liberty to evil , but in not using it , in abstaining freely from evil out of choice ; when he fell , god withdrew and left him perpetually inclined to his own first choice , which nothing can draw him off from , but effectual grace ; not by forcing , but changing his will. it was never the intent of god in our first creation , that man should exert his power both ways , to do good and evil ; but that he should freely chuse his own way at his first setting out , and be delivered up into that power which he should first exercise . by his obedience he would have been confirmed in good , never to have fallen from it ; so by his disobedience he was confirmed in evil , never to be recovered out of it , till free grace of its own accord relieved him . and this it does gradually , not all at once , which is the reason why the saints in their imperfect state here , do both good and evil , being flesh as well as spirit . grace has the predominancy , because it enters in against the full power of reigning sin , breaks in upon corrupt nature whether it will or no , sows immortal seed , where never good fruit grew before ; the predominancy of sin lies in a total exclusion of grace , but the predominancy of grace lies in its gradual entrance into the soul , because it opposes the whole body of sin , or indwelling corruption , in making this forcible entrance , forcible in respect of corruption that would keep it out ; free in respect of the renewed will , through which it passes by consent ; god in opening the heart , makes the heart to open it self . believing is our act , but the power of doing it , is god's . they who are endued with this divine power , cannot do the evil they would do , and are inclined to by nature : gal. 5. 17. they are no more servants of sin . rom. 6. 17. but have ceased from it . 1 pet. 4. 7. they cannot sin ; there is something in them called here the seed of god , that cannot sin , 1 iohn 3. 9. they are born of god ; but he that committeth sin , is of the devil , ver . 8. a child of the devil . to clear up this further . there are two different natures , two contrary principles in the saints , flesh and spirit ; the scripture speaks of them sometimes according to one principle , sometimes according to the other , and sometimes according to both ; as flesh , so no good thing dwells in us ; we all sin ; he is a liar that says he has no sin ; as spirit , so we don't commit sin , we can't sin ; are inclined only to good , by that divine supernatural principle ; as flesh and spirit , so not a just man upon earth but sins , tho he be just and holy , truly sanctified in his regenerate part , yet he is unjust , unholy , unsanctified in his unregenerate part ; there he fights against god ; the law of the members wars against the law of the mind ; the sense of this remaining enmity against the law of god , makes the saints complain of their wretchedness . o wretched man that i am . rom. 7. 24. what carefulness , what clearing of themselves , what indignation and revenge ? 2 cor. 7. 11. tho god has forgiven them , they cannot , they will not forgive themselves , they cut off their right hands , and pluck out their right eyes . the scripture speaking of a saint according to one or other of these two principles , speaks of him personally as two men , each distinct from the other ; as if a saint when acted by a carnal principle , were not the same man with himself , when acted by a spiritual principle . physically and substantially , he is the same man under both principles ; but spiritually considered under those divine qualifications belonging to him , as a new creature ; he is not the same person in god's account , nor by his own reckoning ; not i , but sin that dwells in me . could we keep up this distinction under a prevailing temptation , clearing our selves , and laying sin at its own door ; not i , but sin ; 't would afford much comfort to us , and quicken us up to a speedy repentance . an unregenerate man when he sins , he can't say , 't is not i ; he lies if he says so ; he sees nothing in himself that opposes sin as sin ; no , 't is his own proper doing , his own act , his whole will is in it ; he can't say , the evil i do , i would not do . can we in any sense say , that we do not commit sin , that we cannot sin , do no iniquity ? is there such a principle within us , that we can say from our consciences , we would not sin , even when we do sin ? that 't is against our inclinanation , 't is a force upon the new creature ; we are in pain , and cry out under that act of violence committed upon us , 't is an unwilling captivity that we are led into . i have done with the negative part ; what a regenerate person does not , he does not commit sin. i come to the positive part , he doth righteousness . negative holiness in abstaining from such and such sins , will never prove a man to be born of god ; we cannot conclude safely and strongly from this negative mark , that we are born of god , unless it be from the universality of it ; if we can truly say , we hate every evil way , do fly all appearance of evil , cannot suffer sin in our selves or others , without a holy indignation against it ; this indeed has something in it , is very significant ; we may infer from hence , that we are born of god ; that which makes this mark so conclusive and significant , is not only the universality of it ; but chiefly this , that where-ever this negative mark is , there is also the positive mark to be found ; he that escheweth evil , does good. the force of one mark is best understood in conjunction with some other ; one single mark is but a slender evidence of a state of grace , unless it run into some other , which is the inseparable consequence of it . the positive part is , he doth righteousness ; what do ye more than others ? opèratio sequitur esse ; all things have their active qualities especially where there is life , there must be active faculties , and an active principle ; life it self is an act ; the life of a christian is a life of the highest activity , from principles truly divine and heavenly , that have their energy , virtue , and efficacy from god himself , who is a most pure , simple , eternal act , the fountain of all action and motion to his creatures , as he pleases more or less to communicate himself unto them . since we are made partakers of the divine nature , surely 't is in order to a godly life , that it may appear whose off-spring we are , whose image we bear ; being born of the will of god , we must do the will of god , which is the only rule and measure of all righteousness ; in doing which , we must respect the matter what god commands , and the manner of doing what is commanded . what is materially good , is obvious to all who know but the moral part of religion ; all the difficulty lies in the manner of performing it ; the spirituality of the action lies here , that it be done from a gospel principle , and to a gospel end ; it must be done in faith , and in a constant dependance upon christ for strength , doing what we do as unto the lord , out of a religious respect to his holy will ; whatever we do , we must do to his glory ; 't is below a christian to seek himself , to live to himself . god hath set a part the man that is godly , for himself . these are sure marks of regeneration . hold the glass of the word close to your consciences , look again and again upon these scriptures , examin your selves strictly by them ; can you prove your regeneration by these marks as they are proper and peculiar only to the regenerate ? 't is not every forbearance of sin , nor every outward act of righteousness , that will come up to this mark ; these scriptures speak something to the experience of every one who is born of god , that no unregeneman in the world understands ; the ear ' tries words as the mouth tastes meat ; the word has a peculiar rellish and savour in it to a spiritual pallate , the secret of the lord is with them that fear him ; the word reveals it , it opens the heart of god to man , and laies open a man to himself , discerns the thoughts and intents of his heart ; 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a discerner , a critical judge of the frame of a mans heart , and of the state of his soul ; shews a child of god how , and wherein he differs from an unregenerate person ; and by this discerning word we must judge of our selves : he that is born of god , commits not sin , cannot sin , but does righteousness ; you who are born of god , do know what god means by these words ; i am sure you know it ; there is a strong spirit in these words ; they are critical words ; discerning , distinguishing words ; and if there be any true life in you , they will more or less affect you ; you cannot but be concerned at the hearing of them . hold the highest spirits to the nose of a dead man , rub him all over with them , yet no heat , no motion , no lively colour , because he has not a natural principle of life to mingle with them , to feed upon them : i would commend my self to your consciences this day , i hope you feel me , as well as hear me . when you drink any strong spirits , they heat within ; the vital spirits do take them in , feed upon them , are raised by them : so when spiritual truths are held close to the conscience , if there be any life there , the spirit of god within thee , will close with the spirit of god without thee in the word ; there will be an inward burning in the heart : the leaven works strongly ; and under these inward workings of spirit i desire to leave you , debating the matter between god and your own souls till you have brought it to an issue , and can say by the light of these scriptures , that you are , or are not born again . 2. he doth righteousness : every one that doth righteousness , is born of him ; and , whosoever doth not righteousness , is not of god. the more we resemble christ in righteousness and true holiness , the more evident it is both to our selves and others , that we are born of him , descended from him , and therefore cannot but take after him ; a true christian is , and will be a follower of christ ; this genius or disposition to all practical righteousness , flows from our new birth , rises out of the new nature , which the apostle ascribes to the death and resurrection of christ , as the procuring cause of all newness of life in us , which is but our likeness to his resurrection ; we die with christ ; that we may live with him , being freed from sin , not serving it any more , but yielding our selves unto god as those that are alive from the dead , and our members as instruments of righteousness unto god. this plainly proves every regenerate person , as such , to be a doer of righteousness , inclined to all holiness , by virtue of his regeneration , which casts in a new leven , makes us a new lump ; as original sin infected the whole man , so regeneration sanctifies the whole man , in body , soul and spirit : the fruit of the spirit is in all , goodness , righteousness and truth ; regeneration inclines us to follow christ ; the filth of the soul is carried off by the washing of regeneration , and renewing of the holy ghost ; hence we are said to be born of water , and of the spirit . there is a natural inclination in a regenerate man to do good ; he does it willingly , not by constraint ; grace is got into his nature ; the law is written in his heart , therefore his heart inclines him to keep the law. as sin entred , so grace enters ; sin entred into all the powers and faculties of the soul , weakning the whole man ; so grace diffuses it self through every part of the soul , strengthning the whole man in every part in regeneration we are renewed after the image of christ , growing up into his likeness , like in judgment and affection ; not that our natural faculties are altered , but only brought under the power of a supernatural principle ; we don't cease to be men , only we become new men , men of other minds , spirits and dispositions , than before , taking after the second adam , not after the first ; being by faith implanted into christ , we are made partakers of his divine nature ; this is called a second birth , or a new creation , though out of the same physical materials of flesh and blood , the change is only spiritual ; as the wild olive , when engrafted into the true , as to its materials remains still the same ; 't was wood before , so 't is still , only there is a new sap secretly convey'd through the pores of it , which make it bring forth more kindly , and pleasant fruit : so the sinner , as to his physical substance , was flesh and blood before conversion , and so he is still ; yet there is an inward spiritual change wrought in him by his implantation into christ , who infuses his nature , spirit and grace through the man , so making him a new creature , not taking away his manhood , but sanctifying his nature . god is the fountain of all holiness , 't is essential to him , it goes along with his nature , is entail'd upon all who are born of god ; being partakers of the divine nature , they must needs be holy as god is holy ; god appropriates goodness and righteousness to himself in the abstract , and is the original spring of all righteousness in the saints . let us exert and put forth our new birth , and live a life of faith ; the life which i now live in the flesh , i live , &c. we are created in christ unto good works , that we should walk in them ; let us then abide in christ , that we may bring forth much fruit ; for without him we can do nothing . corruption indeed is always active in a saint , because it acts naturally without any cessation ; but grace does not always act , at least so sensibly in a saint , because it must be first acted by the spirit , who is a free agent : should grace always be as active in us as corruption , we should mistake it for nature , and ascribe all to our selves ; the spirit of god is always in believers , but does not always work so effectually , so sensibly ; the operations of it are not so manifest to us as sometimes they are . this righteousness that is said to be done , lies not so much in the perfection of the deed , as in the perfection of the doer ; he aims well , though he cannot always hit the mark ; he cannot do the good he would , yet he wills it , and that is doing in god's account , who accepts the will for the deed . the inclination or tendency of a new-born soul to holiness , appears three ways . first , before the temptation , i. e. not before the being or existence of a temptation , for there is no such season ; we are always compassed about with many temptations ; a regenerate soul is aware of this , and fears always . but before we enter into this or that particular temptation that we see coming towards us , or have reason to suspect from the present circumstances we are under , here a regenerate person watches and prays that he may not enter into that temptation , that god would some way or other divert the temptation , or fortify our hearts against it , that we may repel it . a temptation may enter into us , when we don't enter into it ; then it goes , as it comes , and makes little or no impression upon us : when a temptation shews it self to us at some distance , the seed of god in a regenerate soul presently takes the alarm , puts on the whole armour of god. secondly , under the temptation , when the flesh has betrayed the soul into the hands of a temptation , has been tampering with it , then does grace struggle and fight , and cry out unto god for help ; all this shews the activity of grace in a way of righteousness , how loth it is to be overcome of evil . thirdly , after the temptation , when 't is ended , or finished , then it issues either in the commission of the sin , or conquest over the temptation . grace shews it self both ways . first , after the commission of sin ; what repentance , what godly sorrow , what shame , what indignation , what revenge ? secondly , after the conquest over the temptation ; what rejoycing , what thanksgiving , what triumphing in the grace of christ ? so that you see here lies the manifest difference between the children of god , and of the devil — an unregenerate man cannot do righteousness ; his skill lies not that way ; he is wise indeed to do evil ; but to do good , no knowledg , he is a meer bungler at a good work ; his hand is always out , because his heart is never right with god. he may do what is materally good , but always fails in the manner ; those spiritual ingredients which the gospel requires to a work truly holy , are wanting . thirdly , whosoever believeth that iesus is the christ , is born of god. and every spirit that confesses that iesus christ is come in the flesh , is of god. they prove each other , being inseparable . the going forth of the soul , by faith , unto christ , as the anointed of the lord sent and sealed by the father , to undertake the great work of man's redemption , is a sure evidence of regeneration . all unregenerate men are strangers to christ , they know him not , they desire him not , they think they can shift well enough without him : none know the son of god , but those who are born of god. when the spirit comes into us , then we confess that christ is come in the flesh ; christ conveys himself through our nature , to our persons ; the divine and humane nature must be first united , before our persons can be admitted to any communion with him . the humane nature of christ is the foundation of all our communion with god : our access to god is through the veil of his flesh . being born of the spirit , we stand related to the person of christ , he is not ashamed to call us brethren ; we can then call god our father , as he is the father of christ our elder brother . god was the father of christ before his incarnation , and continues still to be so after his incarnation , not only to him , but to all who are born of his spirit : the spirit of christ being the spirit of him who is god and man , knows how to raise up a seed of godly men and women . the infinite eternal spirit of the son of god , being poured out without measure upon the man jesus christ , operates through both his natures , hypostatically united in his divine person , in whom all the fulness of the godhead dwells bodily , without any diminution of its infinite excellencies , and divine properties , from the assumption of our finite humane nature ; so the same eternal spirit of christ dwelling in us , in a lower way of union to our persons , does act indeed divinely ; but yet according to our finite capacities ; all intellectual acts are finite or infinite , as the persons are that do them ; the person of christ being infinite , so are his spiritual actings , notwithstanding his finite nature as man ; so the actings of the spirit of god in the saints are finite , because their persons are so . actiones sunt suppositorum : actions are personal , of greater or lesser degree of efficacy and power , as the persons are that do them . faith in christ jesus being the birth of the spirit , must needs be an infallible mark of regeneration ; the design of the spirit of god in working faith in us , is to bring us to the knowledg of christ , and through him to the knowledg of god , wherein consists our true happiness ; this is life eternal to know thee , &c. faith is the beginning of eternal life in the soul ; and the manner of conveying this eternal life from god unto our souls , is called regeneration . thus you see how he that believes that jesus is the christ , is born of god. the next inquiry will be , how faith does this ; or how believing in christ does work that universal change in the soul , which the gospel calls regeneration . tho the beginning , or rather all the essentials of regeneration are found in the first principle of faith , created in us by the spirit of christ , yet this does not appear to us but by those lively operations of this faith put forth by us . we have an inward feeling of these operations , the sense of which does lead us to some discerning of that spirit and principle from whence they flow . 't is actual faith iohn means in this . epistle , therefore he joyns it with confession , he lays the mark upon actual faith ; for that only falls under our discerning . god indeed sees the first seeds and principles of grace ; but they are known to us only by the sense we have of their powerful actings in us : and therefore i shall consider the regenerating power of actual faith , and shew how it does discover that new birth that came in with a principle of faith at first . — the regenerating power of faith , both in the principle and in the act , is very great , it makes a marvellous change in us . — so strong are the impressions of faith , about christ and our everlasting concernments in him , that we must needs be much affected with the discovery ; which lies in two things : 1. in a convicting knowledg of our sin and misery by nature . 2. in an astonishing discovery of god's grace and mercy to us in christ. the spirit of god demonstrating both unto us with such clearness and evidence , that we cannot but be persuaded of the truth of them in our own case ; and being so persuaded , we must be concerned about them . faith draws in the attention of the mind to those things we believe in reference to our selves , fixes our thoughts upon them , dwells upon the consideration of them ; there is no evading the serious thoughts of faith , no getting them out of our heads , nor out of our hearts ; they lye close , they lye next us , always in our view , my sin is ever before me . christ dwells in our hearts by faith , we have the whole state of our souls before us from first to last ; faith shews us where our true interest lies , what is of absolute necessity to be done in order to salvation . we see all this in christ , who is god and man , made sin for us , that we might be made the righteousness of god in him . in christ we see how matters stand between god and man , we see all that passed between god and man in order to his recovery ; the whole method , way , and manner of our restauration from first to last ; we see the wages of our sins , and the price of our redemption ; we see the law and the gospel both fulfill'd in christ ; god's infinite justice and mercy highly exalted and glorified in him . 't is a pleasing ravishing sight to behold god in christ reconciling the world unto himself ; to observe the mystery of his manifold hidden wisdom in carrying on the great work of man's redemption ; all this faith discovers to us in some measure , filling us with a holy admiration of god's unspeakable kindness and love to us , provoking us to pursue after the great ends of the gospel . how busie is the soul ? how full of discourse with it self ? what secret inferences does an enlightned conscience draw from what it believes ? this believing jesus to be the christ , takes in all that belongs to the person of christ , in all his offices ; takes in the whole doctrine of christ , all his precepts , all his promises , applies all to the soul ; thou art the man spoken of , and spoken to in the gospel ; hear , and thy soul shall live . now is the accepted time , now is the day of salvation ; faith admits of no delays , won't give us one days respite from the work it hath cut out for us . so faith wrought in paul , when christ was revealed in him , immediately he consulted not with flesh and blood ; faith changes our counsels , alters the whole frame of the soul ; the man is a new man , born again into a new world , into a new nature , quite of another spirit : this is the regenerating power of faith. let us then judge of the truth of our faith , by the great change that it always makes in those who are brought out of darkness into this marvellous light . should we ask some professors , what effect their faith had upon them ; whether upon their believing in christ they found themselves born again , made new creatures ? it may be they will say , they hope they are the better for believing , that their faith has not been without some good effect . alas , what a slender account is this ? how short of a new birth ? you may be the same man that ever you were for all this , in the same state in which you were first born . — art thou born again ? born of god ? — speak to this . some outward reformation there may be , where there is no inward regeneration . hast thou a new heart ? dost thou lead a new life ? is the whole course of thy life changed ? are all things become new within and without ? faith in christ changes us into the same image , transforms us into his likeness , le ts in the spirit of christ further and further into the soul , till we are so filled with the holy spirit , that there will be at last no room for a worldly spirit to breathe in us ; it will be quite extinct and die away . the more we see of this newness of spirit in any , the more of the new creature appears in them . when the apostle would take off the ephesians from a vain , worldly course of life , he shews the inconsistency of such a course , with the true knowledg of christ. — you have not so learned christ , you have been taught better things by him than to walk as the gentiles do , in the vanity of their mind . faith in christ works so great a change in all the faculties of the soul , in the understanding , will and affections , and in our outward conversation too , that a true believer may well be said to be born again , from the newness of life that appears in him ; and to be born of god , from the holiness , spirituality , and heavenly nature of that life which he now lives by faith in the son of god. till the regenerating power of faith do thus appear in us , we have no reason to think we are born again . 4. whosoever is born of god , overcomes the world , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omne quod ex deo genitum est . he uses the neuter gender to comprehend all sorts , states and degrees of mankind ; he does not say , he or she that is born of god , &c. but whatsoever is born of god , every man , woman and child , rich or poor , bond or free , whosoever is born of god , has power and strength from christ , to overcome the world ; they are assured of the victory at their first setting out , because greater is he that is in them , than he that is in the world. they know they are of the strongest side , christ has overcome the world already in his own person , and will not fail to conquer it in and by the saints ; he will appear so great in them , that the whole world shall not be able to stand before them . be of good cheer , i have overcome the world , and you in me have overcome it ; and by me you shall personally overcome it your selves . i prove this to be an evidence of regeneration thus . that which overcomes the world , must be of a higher extraction , of a more noble descent than the world it self in its present corrupt state ; it must be something distinct from the world , and above it , whatever is born of the flesh is but flesh , falls in with the world to which it belongs , and of which it is a part : but god having chosen some out of the world , and called them to a heavenly life , has promised to give them a heavenly nature , to beget them again unto himself , to put his own spirit into them , that they may walk as new creatures , who are not of the world though they live in it ; they are born of god , do bear his image , their hearts are moulded into the belief of his word , they can do nothing against the truth , but every thing for the truth ; these are they who overcome the world , the men of the world , and the things of the world ; the spirit & principles of the world , the fears and hopes of the world , the lusts and pleasures , and temptations of the world , they are dead to all these , not moved by them , but do steer their course by a higher light let down from heaven into their hearts ; and this is their victory , even their faith ; they have nothing to oppose against the world and all things in it that may disquiet and discompose their spirits , but their faith , and by believing , they enter into rest ; all who are born of god do thus live by faith here below ; they consult not with flesh and blood , their affections are suited to the apprehensions of their faith , they are filled with joy unspeakable and full of glory ; by believing they see good days a coming , when all tears shall be wiped from their eyes , they wait patiently till then , rejoycing in the hope of the glory of god. till we get into this frame , walking in the evidence of things not seen , we shall never overcome the world ; for the things that are seen , conceive them in what shape or posture you please , have their emptiness and vanity in them , will never satisfy ; they are but finite and temporal ; the present fashion of this world , be it what it will , passes away into something else , while we are a beholding it ; all things here below moulder and crumble away in our hands , perish in the using , are always the worse for wearing , which shews they cannot last long ; when they are in their best state they are altogether vanity ; the highest degree of perfection in the creature , tends to corruption , and indeed disposes to it ; 't is as natural to die as to be born , there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turning point , that stops the further growth of the creature , and makes it to decline ever after , till its fading glory be quite extinguish'd ; therefore labour not for the meat that perishes , but for that which nourishes unto everlasting life . till we come to live upon eternal unseen things , we live but meanly , in the midst of our earthly sufficiencies we are in straights , still wanting something till christ be ours , and then all is ours . there is no room left then for any further designs , in him we have plenary satisfaction and perfect rest , we shall never have true hearts ease till then . but the difficulty lies in bringing over our hearts to this newness of life to this noble life of faith , that fetches all its comforts from heaven , casting up its anchor within the vail , which is sure and stedfast ; flesh and blood cannot do this , there is nothing in nature that disposes us to it , therefore we must be born again , be made new creatures , before we shall favour the things of heaven ; and such is the power of religion upon the minds of men , where it is in truth , that it always works this change in them ; they find it , and feel it in themselves . whether it be so with us , whether we have any certain experience of such a thing in our own souls , we should do well to consider that even upon our knees , and give god no rest day nor night , till we see some better symptoms of eternal life in our selves ; we may judge of our life whether it be eternal or no , by the things we live in , and live upon ; they who are of the earth , are earthly ; they who are born from above , are heavenly , to be carnally mindedis death , but to be spiritually minded is life and peace ; the inward frame of the mind discovers what kind of creatures we are , whether old or new , flesh or spirit ; the issues of life are from the heart ; as the pulse of your souls beats upwards or downwards , so you may judge of your state , as you find your selves most concerned in things above or things below ; till you have got above the world , and have overcome it , you are not born again . fifthly , every one that loveth , is born of god , and knoweth god. that which is intended here , is , first , love to the saints as such . unfeigned love of the brethren is a sign of a pure heart , and that we are indeed born again . secondly , love to all men ; 't is due to all ; owe no man any thing , but love ; that , we owe to all ; every man may challenge it ; every man is our neighbour in that sense , to be the object of our love ; we must extend it to our very enemies ; 't is the fulfilling of the law ; the duty of man to man , prescribed in the second table , cannot be performed without it . — love is above all illumination and knowledge ; a more sure mark of regeneration : he that dwelleth in love , dwelleth in god , and god in him . love is one of the communicable attributes of god , shed abroad in our hearts by the holy ghost ; we are followers of god , when we walk in love . common professors have some love one to another ; but if you trace it up to its original , you 'll find it a selfish , mercenary love , in which they rather respect themselves than christ ; 't is not for his sake , but for some outward respects of relation , neighbourhood , or usefulness in the common concerns of this life ; it may be for their agreement in opinion about some lower matters of religion ; this is but the friendship of the world , and may be consistent with real enmity against god and good men as such ; but perfect love , i. e. real , sincere , christian love , is for god's sake , because he has so loved us , and given us a new command , to love one another . there is no true love among men , till we are born again . he exhorts those who have put off the old man , and are renewed in spirit , to put away all bitterness , wrath , &c. before regeneration , we are foolish , disobedient , living in malice and envy , hatesul , and hating one another : biting , dev●uring , consuming one another . it looks rather like a description of wild beasts than men , so savage and fierce are we by nature ; nothing but a spirit of regeneration will sweeten and mollify the hearts of men ; that which unites us to christ , unites us one to another ; we are all one in christ , but we shall never be all one among our selves , till we are united to christ ; then the peace of god rules in our hearts , to which we are called in one body . there is no true good nature among men , but what flows from grace ; sin hath so poysoned and sowred man's nature , that till that serpentine venom be purged out , and a better spirit be put into us , there will be little harmony or concord among men . having put on the new man , put on therefore as the elect of god , &c. vide loc. were this mark of regeneration more visible in our days , it would be a token for good , of a more effectual work of the gospel among us , than for ought i see does yet appear . hatred , variance , &c. are reckoned up among the works of the flesh , as directly opposite to the fruits of the spirit . i will shew how this loving disposition arises out of regeneration ; that the fundamental ground of it is our conformity to christ , which necessarily follows upon our regeneration : christ is the express image of his father ; the saints are in their finite capacities , the express image of christ , in whom they see the father , who as god , is one with the son ; whilst they behold the son as god-man , they see their humane nature hypostatically united to the divine ; they see their humane persons joined to the lord in one spirit . i doubt not but the spiritual glorified body of christ is the medium of the beatifical vision to angels and saints above ; the godhead shines through it in all its brightness , as the sun shines through pure chrystal ; shines upon it , shines into it , fills every part with light ; there is nothing to obumbrate or shade it , it transmits the light to us with advantage . the bodies of the saints at the resurrection being freed from all mortality , and natural weakness , being then immortal , spiritual bodies , like unto that glorious body of christ , they are capable of receiving this reflected glory from jesus christ ; they have a nearer and more inward view of god in christ than the angels have , because they see him in their own nature face to face , and nothing between , the glory of god shines out upon them in the face of christ ; thus are they made light in the lord , being changed into the same image by the spirit of the lord. — what is thus done unto perfection upon the bodies and souls of glorified saints at the resurrection , is really done in some degree upon the souls of the saints in this life ; the image of god in all his communicable attributes is impressed upon them ; they partake of his holiness , wisdom , goodness , love ; are merciful , as their heavenly father is merciful ; and cannot but express something of all this , as they are new creatures , holding forth the image of the heavenly adam , which carries them out to a love and liking of it self , in whomsoever it appears : therefore he who says he loves god , and hates his image in another , is a liar . those who know god in christ , will be sure to take notice of his image in the saints ; god in christ is the object of our worship , and christ in the saints is the object of our endeared love and affection ; god is invisible , we see him not ; it must be pure faith that keeps up love to god ; but christ in the saints is more visible to us ; here ; we have something to help our faith , and to draw out our love ; we see the children of god , we converse with them , we may lay our hands upon them , and embrace them ; god allows us to bestow our love to him upon his saints , 't is still to him , when showed to them for his sake ; as much as you do it to one of these , you do it to me . sixthly , to desire the milk of the word . as a new-born child does naturally desire the breast of the mother , so a new-born soul does as naturally take the breast of the word . god , as he is iehovah , is the fountain of being to all things that are : and as he is the everlasting god , he is the fountain of life to every living creature ; in him we live , move , and have our being : all things do subsist in him , and by him ; he supports the whole creation , which he raised out of nothing ; for of him , and through him , and to him are all things . there is a creature life , which is but a creature ; and an uncreated and eternal life , which is god himself . a creature life is either of spirits or animals ; of things incorporeal , or corporeal . how immaterial spirits are maintained in their created natural living beings , we must leave to god that made them ; only this i may say , that the eternal life of the elect angels in which they were created , and confirmed by christ , differs from that eternal life which believers have in christ ; the one is a creature life , or a created life ; it once was not , tho it shall never have an end ; the other is the eternal life of god himself communicated in time , and in some degree to his creature man , which makes him a new creature , taken into the eternal life of god himself , according to man's finite capacity . all sublunary living creatures have their proper nourishment assigned them by the providence of god ; they all live upon their fellow creatures , and have their food suited to their several kinds , which by a natural appetite they are carried out unto ; man who has the dominion over the creature , has his choice of every thing made for food ; but the new man , or the new creature , being born of god , united to god in christ , and quickned by his eternal spirit entring into him , has eternal life continually communicated to him from christ the second adam , who is a quickning spirit , dwelling always in the saints . if it be asked , what is the patulum vitae , to the saints , as they are new creatures ; i answer , they have meat to eat that the world knows not of , hidden manna , secret communications from christ , who is their life ; and because they have not an immediate fruition of him here , therefore they are commanded to feed upon christ by faith in the word , and to gather up the heavenly manna they meet with there . faith knows how to live upon god in the word , till the soul can have a nearer access to him by vision above , face to face ; then we have life more abundantly , are even swallowed up of life , are all life , without any symptomes of mortality about us : then that life and immortality which the gospel has brought to light , will more fully appear , and be made manifest in all glorified saints . application . you have heard the doctrinal part , what regeneration is , the necessity of it , what are the signs of it . the next thing to be considered is , whether you and i are regenerated , and do feel any symptoms of this new birth in our selves ? if not , the text does plainly conclude against us , that we can't see the kingdom of god. if these marks , if all these scripture marks be not found in you , and upon you , it is because there is no life in you . shew me but one of these marks , and i 'll shew you all the rest in that one , at least make it evident to discerning christians , that they are all comprehended in that one , which you see and own in your selves . i have been searching you from head to foot , feeling for life in every part , and 't is well if we can find it in any part : o how dead , how cold , how wan , how earthy are many professors under all their forms , like a carcass stretched out and stiff , no breath , no motion , no heat , laid out for the grave , free among the dead , unconcern'd in all the mysteries of the gospel : the reason of our mistakes about regeneration , is because we don't look for so great an inward change in our selves as we ought to do . we are more given to contemplation than practise ; grown so purely speculative in religion , that we are no further concerned in our own notions , than to maintain and defend our opinions against all others of a contrary sentiment ; and this has filled the world with disputes , and set us all a wrangling one with another ; every one thinks he is in the right . when scripture and reason are against a man , that man is under a temptation to be against both ; so fond are we of our own tenents , even when we put darkness for light , and evil for good , things must be as we have put them . at this rate the truth and power of religion will quickly be lost amongst us , unless both be better exemplified in our lives and conversations . the gospel is set before us as a new mould into which we our selves must be cast ; it comes to work a great change in us , not of our opinions only , but of our hearts and nature , to create us again in christ jesus unto good works ; is this done ? where this is not done , that man's pretended interest in religion will deceive him , and come to nothing . you may be of this or that persuasion , of this or that party , have excellent notions of divine things in your heads , and yet not have one tittle of the truth writ upon your hearts . i don't ask what you hold , or what you profess , or what you know , but what you are , what newness of spirit do you find in your selves ? my text speaks of something to be done in you , and upon you , is that done ? art thou born again ? art thou a new creature ? i speak the language of god to you , a new creature is that which you must be before you die , else you 'l be undone for ever ; it concerns you to look what that is , do you look to that ; a new creature you must be , else you perish eternally : better you had never been born , if you are not born again before you die . let not the strangeness of the expression , nor the mystery of the thing it self , take you off from seeking after this regeneration in the text ; 't is something must be wrought in you , you need not go further than your own selves for a proof of it ; let every one view his own heart well , wait for a change there , carry thy old , carnal , unbelieving heart to god , and say , lord create in me a clean heart ; take away this heart of stone ; i lay it down at thy feet , i dare not take it back again , i dare not go from thee in my old sinful corrupt nature : o let thy creating power pass upon me this instant , that i may become a new creature . did we come with raised expectations of such a work , we should see the glory of god in some inward astonishing effects of his mighty power upon our hearts : he that commands light to shine out of darkness , and calls things that are not as tho they were , gives them a being by his creating power . things that are not , do answer to this call of god , as if they had been there before ; they come forth out of their own nothingness , deriving a real being and existence from the operative word of the lord ; he speaks , and it is done : so able is god to raise up children unto abraham , even out of stones ; a stone may as soon turn it self into a living creature , as a natural man turn himself into a new creature ; only there is this difference , a stone has no sense to perceive any such change brought upon it , but a natural man has ; he is a living soul ; and when converting grace comes upon a man living in sin , to turn him from it , he must needs feel the opposition that is made to the whole course of his corrupt nature ; the conflict that is between two living contrary principles is felt on both sides ; sin feels it , and grace feels it ; the flesh lusts against the spirit , and the spirit against the flesh ; the flesh is hindred from doing all the evil it would do , and the spirit from doing all the good it would do ; they retard each others motions ; one pulls one way , and the other another ; these two are contrary , they never agree in any thing . a sinner finds himself dying to sin , under the quickning regenerating influence of the spirit of god ; though corrupt nature perceives not the beauty and glory of grace , yet it sees and feels the contrariety of grace to it self , and is full of enmity against it ; as the spirit of god does assist our dying graces , so the devil , that evil spirit , does what he can to keep alive our dying sins ; he would fain prevent the utter mortification of sin in believers , if it were possible : you see what striving and strugling there is in every regenerate soul , two living men contending with each other , the old man and the new ; there is a mighty strength in the old man , but the new man is stronger than he , enters in upon him by an irresistible force , binds him , and at last casts him quite out . let us either throw away our bibles , and resolve never to look into them more , or else submit to the judgment of the scriptures in so great a case as this is — verily , verily , &c. the end . a discourse of faith , in two points : viz. i. how faith comes by hearing . ii. how we are justified by faith. by thomas cole minister of the gospel . london , printed for thomas cockerill , at the three legs over against the stocks-market , 1689. a discourse of faith . rom . 10. 17. so then , faith cometh by hearing , and hearing by the word of god. the apostle towards the close of the ninth chapter speaking of a twofold righteousness , of works and of faith , tells us that the gentiles did attain to the righteousness of faith , but the iews did not attain to the righteousness of works , which they so much trusted in , for they being ignorant of gods righteousness , and going about to establish their own , have not submitted themselves to the righteousness of god , rom. 10. 3. hence the apostle takes an occasion to compare the righteousness of the law , with that of faith ; calling one our own righteousness , the other the righteousness of god , which the law do's tacitly point to , promising life to perfect obedience , this not being found in any mere man since the fall , we are directed to seek it in christ , who is the end of the law to every one who believes , ver . 4. he brings in moses , verse the 5th . describing the righteousness which is of the law , that the man which doth thsoe things shall live by them . such doers of the law we are not , therefore can look for nothing but death by law. verse 6th . he brings in the righteousness of faith by a prosopopeia , speaking it self to an afrighted dejected sinner , who is also brought in musing upon his wretched condition , full of sad thoughts , saying over many dismal things to himself in his own heart about his eternal state , how shall i get to heaven , how shall i escape hell , how shall i dwell with everlasting burnings which i see no way to avoid by law , the righteousness of faith meets this convinced sinner , in this great distress of conscience , communes with him , discourses of christ to him , minds him of his resurrection from the dead , and ascension into heaven , you seem ( says the righteousness of faith ) to deny both in talking at this rate , your way to heaven is plain , christ is ascended , you shall as surely go to heaven , if you believe as christ is gone before you , as surely escape hell and overcome death , as christ is risen from the dead , and the only way to get an interest in christ is to attend to the word of faith that is preached , ver . 8. when once that prevails and brings you to confess with your mouth the lord jesus and believe in your heart that god hath raised him from the dead , you shall be saved ver . 9. this proved out of isa. 28. 16. whosoever believes on him shall not be ashamed , whether iew or gentile , ver . 11 , 12. and because prayer is the principal part of that outward confession made with the mouth , and the best indication of faith in the heart , he concludes ver . 13. whosoever shall call upon the name of the lord shall be saved . whence observe ; observ. the chiefest thing we should now pray for , is , that we may have an interest in christ and his righteousness , desiring to be found in him , &c. having spoken so much of the righteousness of faith , he does in a certain gradation shew the way and means of attaining it , it is not a righteousness that is to be done by us , to be wrought out with our own hands , but prepared for us by another , freely promised and given to us , therefore it must be askt , it must be earnestly pray'd for , we must beg hard of god to impute it to us , v. 13. the law propounds the work of righteousness to be done by us , the gospel ( rom. 5. 17. ) propounds the gift of righteousness to be pray'd for and thankfully received , v. 14. there can be no prayer without faith , no faith without hearing , no hearing without a preacher , no preachers unless they be sent , from all which he draws this conclusion , viz. that the next immediate cause of faith is hearing . there is much preaching and much hearing in this city , but what comes on 't ? truely if faith does not come , nothing comes that will turn to any good account to you : the apostles in the primitive times so spake that many believed , acts 14. 1. with that evidence and power , their words had a special accent in the ears and hearts of those that heard them , god gave a signal testimony to the word of his grace , than fear came upon every soul , acts 2. 43. those who were not savingly wrought upon , were greatly astonished at the doctrine of the gospel ; 't is otherwise now , how little of this astonishment does appear in our assemblies , where is this fear that came upon every soul , 't was short of faith , yet i am perswaded when faith comes in some open eminent conversion , that the whole assembly is usually struck with some present fear , the word comes like a mighty rushing wind into the congregation , shakes all , when 't is about to convert one ; something like this may be observed in the acts of the apostles , and other passages in the new testament , it is sit that grace should be solemnly attended when it goes forth to the publick conversion though but of one soul : if god intend the coming of faith into any of your hearts this day , he 'l come along with his work , he will prepare the way , he 'l bless your hearing , and speak something inwardly to you from himself , that shall incline your hearts to believe the gospel , though god speaks by the ministry of man , yet his voice is distinct from ours , and begins where that ends , carrying the word from the ear to the heart , there leaving it under those mixtures of faith that make it work effectually . hear i beseech you with diligence least you obstruct the coming of faith by not attending to what shall be spoken to you in the name of the lord. so then faith cometh by hearing , &c. doct. hearing the word of god preached to us , is the ordinary means of begetting faith in us . first , what are we in a more special manner to understand by faith here in the text. the general object of faith is the whole doctrine of god laid down in the scriptures ; the special object of saving faith , is the free-promise of grace in christ jesus , this supports the former , we must believe the divine narrative of the whole will of god revealed in the bible , before we can pitch our faith in any suitable actings upon any part of it , 't is one thing to assent to the truth of the word in general , a further and indeed another thing to apply the promises ; he believes a promise who do's fiducially rely upon it , this is properly trusting , we believe something in reference to our selves , living in a comfortable hope and expectation of it , respecting not only the truth of the thing , but also the goodness of it in reference to our selves under that possibility , probability or certainty of obtaining it , which our faith , according to its various degrees may represent unto us , faith in the righteousness of christ for justification is here principally intended . secondly , why must this faith come by hearing . hearing is alwayes antecedent to faith , though faith be not always the consequent of hearing , ver . 16. 18. all hearers are not believers , though all believers are first hearers . i shall evince the necessity of hearing in order to faith , from these following grounds : i. hearing is sensus discipline , the sense by which all knowledge is let into the soul. there is a two-fold knowledge belonging to faith , one leading to it , the other found in it , arising from it , and is the same with faith it self . the first , is litteral or historical , 't is rather notitia then cognitio , a notice or particular information given us of the contents of the bible , especially of the report which the gospel makes of the way of salvation by christ , we must know what we are to believe , before we can be supposed to believe any thing ; how shall they believe in him of whom they have not heard , and how shall they hear without a preacher . words are the proper object of this sense of hearing , where nothing is spoken , nothing can be heard , the sound of words must reach the ear , before the sense of those words can enter into the understanding . this historical knowledge do's not lye in learning the scriptures by roat , without any rational knowledge of the litteral sense and meaning of those propositions of truth that are contained therein , this would be only memory without any understanding : a natural man does not dis-believe the scripture , because he has not a rational conception of the common notion of things spoken of there , but because he has , and finding them so uncouth , so seemingly contrary to humane reason , he rejects them as foolishness . the second , is a knowledge more than historical , and is of the essence of faith all one with it , it is that which we call a saving knowledge ; it lies in the use and application of gospel truths to our own souls , when we shape our selves to a real conformity to the call of god in every gospel truth , acting in a way of duty what the word of god commands . there is no saving knowledge of gospel truths , but the knowledge of faith , and no other reason for faith in the highest misteries of the gospel , but the bare word of god. that faith is knowledge , i prove thus , because in scripture , 't is opposed to folly , blindness and ignorance , acts 17. 23 , 30. ioh. 17. 3. ier. 31. 34. isa. 9. 1 , 2. besides it has all the effects of knowledge in the soul , it gives full satisfaction to the mind of a man , removes all doubts , establishes the heart in a full perswasion of the truth of the word of god ; humane knowledge is liable to many mistakes but a divine faith admits of no falshood , therefore faith perfects mans understanding , because it brings in nothing but truth , no mans errors do proceed from faith , he may err in matters of faith , but 't is not from his faith , but his unbelief , therefore faith is knowledge , unerring knowledge we believe and are sure , we may be so , if we rightly understand our selves in an act of believing , no demonstrations of reason , do give that evidence of truth as faith do's , as mans understanding is too low , to take in divine truths , so gods understanding is too high , for man to comprehend , therefore we are called to yield the obedience of faith to his revealed will , god governs man rather by giving him the knowledge of his will , then lifting him up into his own infinite understanding , that is above our capacity , our duty lies not in knowing what god knows , but in doing what god commands , who gives no account of his matters to us , only commands us to believe his word , and to look upon that as a sufficient ground and reason of our faith , when we hear it preached to us . ii. because god has appointed hearing the word , as a necessary means of faith , he will not immediately speak to our hearts by his spirit , but has appointed his word to be first spoken to our ears , and promis'd that way to let it down into our hearts , thus faith comes by hearing . quest. how should hearing of things above our reason contribute any thing to our believing them ? one would think the oftner we hear them , the more absurd we should count them to be , and reject them with greater indignation , having so often tried them by the touchstone of our own reason , and pronounced them unintelligible . answ. hearing alone will not let in these divine mysteries into our understandings , isa. 6. 9 , 10. god must inwardly teach us and reveal them to us by his spirit , before we can believe them , which brings me to the third head , viz. iii. how faith is wrought by our hearing the word . 1. by a special appearance of god to the soul. 2. by opening the heart , enlightning the mind , and perswading the will to a thorough closure with christ upon gospel terms . to these two heads may be referred all that falls under our discerning and experience of the work of the spirit in begetting faith in us . 1. faith is wrought by a special appearance of god to the soul , what this appearance of god is , how it rises out of the word , in what manner 't is let into the soul , i shall endeavour to open to the experience of those who know what it is to hold communion with god in hearing his word : there is some co-incidence in the particulars above-mentioned , yet not without some distinction , which i leave to your own observation , the less of art or method there is in handling experimental points , the better , they come with most power to the conscience in their own simplicity , therefore i shall in a joynt discourse run the matter close together , looking sometimes on one side , and sometimes on t'other , till i have viewed it round , that i may present the whole truth to you in so great and necessary a point , we can have no saving knowledge of god but in and by his word , we must look through that glass upon him , and that appearance of god we meet with there , is the beginning of all religion , the word never comes with power to our consciences , till god appear in it . how that is , i am now to shew . whilst we are hearing his word we see god standing forth , in his own words , declaring himself to be the author of it , this draws in our attention , adds that weight and authority to the word , that we cannot but receive it as the word of god , and set our seals to the truth of it , we see sufficient grounds for our faith in god from this manifestation of himself to our souls . thus god wrought faith in abraham , gen. 17. 1. by appearing to him several times as god almighty and all-sufficient , that abraham might not doubt of any thing that such a god should promise to him , and therefore 't is said rom. 4. 3. that abraham believed god , being fully perswaded that what he had promised he was able to perform , ver . 21. thus god appeared to samuel revealing himself to him by his word 1 sam. 3. 21. so christ appeared to paul by a voice , and a light from heaven , i am jesus , acts 9. there are spiritual appearances of god now to our souls under the preaching of the gospel answerable to these visions of old. god lets himself down into our hearts , through the apprehensions of our faith , which frames in our hearts a right image of god answerable to that character he gives of himself in the word , he shines through the word in all his glory , when he spake of old to the patriarchs by an articulate voice , the unwritten word then was accompanied with such convincing signs of his presence , that they could not but believe it , and so is the written word now as capable of representing god to us , when he has a mind to be seen by us , as that was then ; the letter of the word is but a creature , but the truths contained in it are eternal , and do all center in god himself , who is the essential word , thus god rises out of the word , and looks a man in the face , tells him , thus saith the lord , i am that lord god almighty who now speaks unto you , he leaves no objection unanswered , shews what sure grounds of faith , we have in him , shall god say and not do ? 't is impossible for god to lie , it must be so as god saies , it can't be otherwise , heaven and earth shall sooner pass away than one tittle of the word be broken , thus in god we praise his word , psal. 56. 4. 10. consider the word out of god : 't will puzzle men and angels to make out the meaning of it , to think the things spoken of possible or likely to come to pass , but all things are possible with god , and to those who believe in god , they stick at nothing , they are sure omnipotency knows no difficulties , the counsel of the lord must stand , his thoughts shall come to pass : a soul thus struck with a sense of gods presence yields immediately , i believe lord with all my heart , am ready to do whatever thou requirest of me , so paul : oh that god would so manifest himself to every one of your hearts this day , that he would shew himself , come up close to you , look you in the face , and say , i am jesus , you could not withstand this mighty presence of god in christ jesus , o speak lord , 't is but thy saying to each of us i am jesus , and we shall all be made to know the lord from the least to the greatest , i hope the quickning voice of the son of god , is now sounding in the ears of your faith , while i am speaking to you , and that you do receive the word , not as the word of man , but as it is indeed the word of god , quick and powerful , sharper than a two-edged sword in every one of your hearts . the knowledge of the truth as 't is in jesus ( eph. 4. 21. ) is one thing , and the knowledge of the truth as 't is in ink and paper is another ; they are the same truths , but as they are in the scriptures they lie in the dead letter , as they are in christ they are seen in their living root and principle from whence they spring , meer scriptural knowledge is but historical , we look upon the things we read and hear , rather as notions than realities : till god fills up all expressions of scripture concerning himself , with a divine presence answerable thereunto , we believe nothing that is said of him , but such a presence of god in his word , captivates our hearts to the belief of it , we must believe him to be such a god as the word declares him to be , before we shall count all his sayings true , we must fetch strength from the name of god , rev. 2. 13. to support our faith in all its actings upon any part of his revealed will , and we never deny any truth plainly revealed but we deny his name , rev. 3. 8. and question his attributes ; some truths bare more upon one attribute , some more upon another , but all are founded in god and in the essential properties of his nature , from whence they have their verification and accomplishment , so that till god appear and shew himself to the soul , all that is said to us out of the scriptures in the name of an unknown god affects us not , because it wants that which is the ground of its credibility , no man can say that jesus is the lord , but by the spirit , 1 cor. 12. 3. he cannot say so and think so , he cannot say so and believe what he says , till the father reveal his son in him , paul by the light of that revelation of christ in him , knew all gospel mysteries , and without such an inward spiritual manifestation of god to our souls , giving us a sight of him who is invisible , 't is impossible we should ever be throughly convinced of the divinity of the scriptures , all divinity springs from god , leads to him , nay it looks him directly in the face , and can't be considered apart from him , there is but one god and one faith , god must be in the view of our faith whensoever we really act it . neither can we have that inward testimony of the spirit convincing us of the divine authority of the scriptures , without this special appearance of god in the soul as a witness to the truth of his word . while we are hearing the word , god has invisible wayes of access to our hearts , he conveys himself through his truth to our souls , his divinity leads the way , without some appearance of this , the contents of the word would have no place in our hearts , but coming with so great a presence , in so great a name , and with so strong an impression , god himself writing them upon the heart , we cannot but receive his testimony , the word comes into our hearts suddenly before we are aware , and seises them for god , we cannot but think , speak , act and judge as god does , the sense of the word is the sense of our souls , so far as the word is written in our hearts , we read it without the least variation , the copy answers the original : hence arises that habitual disposition or inclination to believe , god creates this new heart , i say this infused habit or principle of faith , is antecedent to all acts of faith put forth by us , and is in it self the sole act of god upon us in our first conversion , it is from this supernatural principle thus infused , that the natural powers and faculties of the soul of man , viz. the understanding and the will , are enabled to take in things purely spiritual and divine , nature never acts above its sphere , those inbred common notions that are the standards and measures of natural truths in all their consequences will never lead us to grant , or admit that which is supernatural , when we do this , 't is always from some higher principle ; when we see men acting above themselves , we may conclude they are acted by something higher than themselves , which is the spirit of christ dwelling in them . this special appearance of god , with those inward effects of it upon the soul which i have been speaking of , may be known to believers , they discern it in others , acts 11. 17 , 18. and do when they give a true reason of their faith , see it in themselves , that all springs from the fathers , revealing his son in them , they can give no other reason why they believe in jesus , 't is god that opens the door of faith and makes it effectual , acts 14. 27. we are apt to be taken with any appearance of man in a sermon , this we look after , what words of mans wisdom , how man acquits himself in reasoning of this or that point . 't is true there is some skill required in planting , and watering , but all the encrease comes from god , your faith consists not in the wisdom of man but in the power of god , if god himself do not appear as a witness to his own truth , as the great undertaker of all that he has promised , what we say will prevail little , your faith must terminate in god himself , and in that ability that is in him to perform his word , this was the ground of abrahams faith , paul knew him whom he believed , 2 tim. 1. 12. and so must you if ever you believe to the saving of your souls . did you go out of the congregation after every sermon you hear under a sight and sense of this appearance of god in his word , speaking to you from heaven and shewing himself to your souls in some spiritual resemblance suited and adapted to that word you are hearing , how could you reject such a word , so full of god , so exactly corresponding to what you see in god himself , you must yield and cry out each of you , who am i that i should withstand god ? this is the first way that god takes to work faith in us , by our hearing the word preached to us . secondly , faith is wrought by opening the heart , enlightning the mind , and perswading the will to a through closure with christ upon gospel terms . i shall now shew you how god thus appearing to us in hearing the word , does open the heart , enlighten the mind and throughly perswade the will , to a through closure with christ upon gospel terms . naturally our hearts are shut up against the gospel , our minds are blinded 2 cor. 4. 4. till god shines into our hearts , to give the light of the knowledge of the glory of god in the face of jesus christ , ver . 6. enlightning the eyes of our understandings , eph. 1. 17 , 18. quest. what is this light of faith , and how does it differ from the light of reason ? answ. the light of reason lies in the evidence of the thing it self , as it falls under a humane understanding , arguing from the cause to the effect , drawing certain conclusions from undeniable premises , granted and acknowledged by all men to be truths in nature : upon such concessions they build all their acquired knowledge , and do put the stamp of truth upon all fair inferences from thence , which they judge agreeable to those first principles and notions of truth , that pass for currant under that name among credulous men , who do but think they know , and do rather ghess than judge : so great is the uncertainty of all humane knowledge , we have little cause to glory in it . the light of faith lies in the infallible certainty of divine testimony , faith sees not the causes of things in the things themselves , but in god alone , to whom all things are possible , faith excells all other knowledge , in as much as it sees and knows all things in their first cause , god , and takes hold of them by the very root from whence they first spring , arguing from the veracity of god , to the truth of all his sayings , we know that god has spoken thus and thus , as ioh. 9. 29. we know the doctrine is of god , ioh. 7. 17. and that no prophesie of the scripture is of private interpretation , 2 pet. 1. 20 , 21. under this conviction we cannot but yield the obedience of faith to every word of god : i do not deny but experience may and does give believers some evidence of the things themselves , but this belongs rather to their after edification , then to the first act of faith in their conversion , by which they close in with christ , upon the credit of a bare word of promise from him who cannot lie . object . since these sublime supernatural misteries of the gospel are so much above , and so seemingly contrary to humane reason , how comes it to pass that any man should own them for truths , and be brought under the power of them . answ. 't is by a divine faith , i call it divine because 't is the work of god that we believe his testimony , ioh. 6. 29. quest. does not this operation of god upon the hearts of men in working faith in us , offer violence to mans nature and force the will to consent to that which is above the understanding : or how can the efficacy of gods grace in determining mans will to such a spiritual act of faith in christ jesus be consistent with the liberty of the will. answ. many intricate disputes there are about this point , managed by subtil heads , not without some shew and appearance of reason , who to secure the liberty of mans will , have denied the efficacy of gods grace , placing the power of believing in man himself , to avoid the force that otherwise they think must be offered to his will. but to clear the efficacy of gods grace from this imputation , i need say no more but this , viz. that the grace of god enters the soul of man as a new nature , and therefore cannot put any force upon him , nature works kindly in all , by inclination , not by violence ; as nature is from generation , so the new nature is from regeneration ; one is the birth of the flesh , the other of the spirit ; as we are born men by our first birth , so we are born christians by our second birth . artificial christians are all name , without any living nature answerable to it , being not truly born of god and thereby made partakers of his divine nature . the breathing in of this new nature into the soul of man by the spirit of god , is that new creation spoken of in the gospel , 't is the first act of god in our conversion , 't is solely the act of god , without any concurrence of ours , we have only a passive obediential power to receive the impression ! 't is god that makes it , upon this supernatural principle are grounded all after proceedings in bringing the soul forward to an actual closure with christ , all the natural powers and faculties of the soul are gathered into this supernatural principle , do act under it , are moved by it , and directed in all their free motions to a supernatural end , which they could not of themselves tend unto ; and let it not seem incredible to us that god should do this , he can do no evil from the perfection of his nature , and for the same reason all good must needs be in the power of his hand , the greatest good that can be done to fallen man , is thus to restore him . in this new nature are wrapped up the seeds of all grace , which by the efficacy of the spirit , are drawn out into act , with the free consent of mans will : should god determine the will of man to a good act whilst it is in a bad state and under a corrupt nature , this would imply force and violence , but to lead out a man according to his new nature , is not to put a force upon him . if sin had that efficacy upon man in his perfect state , to encline his will to evil , why should not grace have the like efficacy upon man fallen to encline his will to good . though an inclination to evil in man standing was possible from the liberty of his will in which he was created , yet such an actual inclination was inconsistent with his perfect state , and left such an inherent crookedness in his perverted nature that nothing but grace can rectifie and make streight again . what is a principle of grace , but liberty to good restored to fallen man , from whence an actual inclination to choose what is good do's follow of course , when god calls and excites him thereunto , here is no force put upon mans will , it acts freely in the choice of good , and it cannot be otherwise , since grace enters as a new nature , ingenerating a powerful principle of holiness in the soul , that do's incline a man freely to comply which the efficacious grace of god exciting him to those acts of holiness so agreeable to the nature of the new creature , as sin reigns unto death , so grace will reign through righteousness unto eternal life , rom. 5. 21. shall not he that raises the dead be able to quicken a dead soul , but we are more sensible of that power that god puts forth upon the bodies of men , then of that which he puts forth upon their souls , that you may know that the son of man hath power to forgive sins , take up thy bed and walk , mat. 9. 6. this you all see , but the actings of my saving power upon the souls of men , that power that works within , ( eph. 3. 20. ) you see not ; let this that you see convince you of that which you see not , and never dispute my power more to forgive sin , i can heal the diseases of the soul as well as those of the body , the power that god has to forgive sin is the great prerogative of god , belonging to the soveraignty of his grace . god walks invisibly thorow the world , doing his mighty works of grace , he touches some mens hearts , not others ; he draws some and not others , by the sweet yet irresistable force of his grace ; we see nothing but man , mans will , mans choice , mans act , and therefore conclude all is by mans own power , because we see not the wheel within the wheel , the spirit of god setting the whole soul in motion towards christ : this arcanum iehovae , this secret of the lord is with them that fear him , psal. 25. 14. the way of the spirit of god in the hearts of men is discerned by few , 't is a very hard matter to understand how god works in us to will and to do , because we find it to be our own act to believe , repent and turn to god , we ascribe all to our selves as if our own arm had saved us : the truth is , god in all the efficacious operations of his grace upon the hearts of men , loves to conceal himself , he will not be seen by others to do what he do's in and for his saints , no noise in the streets , matth. 12. 19. the kingdom of god comes not with observation , luke 17. 20 , 21. all is done within secretly and silently , non are privy to this heart-work , but they that feel it , this is the hiding of his power from the observation of those whom he never intends to work upon , and for the hardening of their hearts , that they may still retain an opinion of their own ability to do that which they see others so freely and willingly addicting themselves unto : though this be a cause of stumbling to many , who boast of a supposed power and freedom of will to believe and repent when they please , yet such in whose hearts god has wrought these mighty works of his grace , they see and feel the weight of his arm revealed upon their souls , they know it is gods doing , that a divine power has touched their hearts , and carried them out to all these acts of faith that they put forth , they openly acknowledge this , 1 cor. 15. 10. phil. 4. 13. 2 cor. 3. 5. gal. 2. 20. not i but christ. when they feel themselves most strengthned by christ , they are then most sensible of their own self-insufficiency and weakness , i can do all things through christ , yet not sufficient of our selves to think a good thought ; when i am weak , then am i strong , 2 cor. 12. 10. they would not say so , if they did not find a power more then humane exerting it self within them , and strengthning them with might in their inward man , i live , yet not i , but christ lives in me , till we can thus distinguish between nature and grace , and see god influencing our wills in all their free motions to that which is good , we shall vainly assume to our selves a power that never yet reduced it self to the least real act of faith in any man whatever : 't is easie talking of a power to believe , before we come to believe in good earnest , then our strength fails us if god do not support us , and help our unbelief ; i believe , help my unbelief , q. d. i can't hold it , my faith will fail , if god do not put his everlasting arms underneath , if we consider what difficulties , what strong objections unanswerable by reason , faith acts against in keeping up a lively hope of pardon in the conscience of a convinced sinner , we must needs say , 't is the work of god that we believe ; we may wonder at our selves as men , when we consider what we believe as christians . i have spoken all this to shew that god is the author and finisher of our faith , 't is he only can open the heart , and dispose it , to give credit to the word of his grace . application . by way of discovery , viz. how we may know when faith comes by hearing , even at the time of hearing , and whether it be yet come into your hearts , by all you have heard hitherto . faith is a secret and a sudden work , when it comes it gives some sense of it self to an observing christian , that quickly convinces us of a change in our selves , a heart truly turned to god , is not the same it was before , not in the same posture , not in the same disposition and frame , there is something new appears in every new creature , that do's not belong to the old man but rises up in opposition to him : this newness do's not lye in some one corner of the heart , but every where , 't is universal in every faculty ; all things are become new , though the old leaven be not totally cast out any where , but left as an occasional provocation and challenge to the grace of god to act in more opposition to those motions of sin , that put a force upon the new creature , are directly contrary to the bent and genius of our renewed nature ; till faith comes we are never sensible of any such inward conflicts between the flesh and the spirit ; but then the fight begins , the good fight of faith : 't is faith strikes the first stroke , makes the first assault upon our reigning sin and corruptions , and will never cease contending with them , till it has got a full victory over them , and throughly mortified them . but how shall we know in the very time of hearing , when faith comes . when the word works effectually after hearing , it usually gives some powerful touch upon the heart at the time of hearing ; so 1 cor. 14. 24 , 25. he speaks there of the occasional conversion of an unbeliever , who came into the assembly , where there was prophesying and preaching , 't is probable some such are come in hither to day ; oh that god would meet with them , that they might be convinced and fall down upon their faces , worshipping god , acknowledging that he is among us of a truth ; so acts 2. 37. their hearts were prick'd , they cry out in the midst of the sermon , men and brethren what shall we do ? we want such publick conversions , had we more of these new births in our congregations ; we should have more of these out-cries ; which would be very awakening to us all , if god would honour his ordinances with such visible signs of his presence , as in the primitive times the word was preached with that power , that it wrought a great consternation and astonishment in the whole assembly , there was a great impression upon their minds , which had various effects ; some blasphemed , and some believed , but all were moved and stirred , struck inwardly , though many saw not the hand that struck them ; 't is otherwise now ; hearers are more unconcern'd , in a more drowsie frame ; we can hardly keep them waking all sermon time ; they say these were extraordinary cases , not applicable to us now : i must tell you , conversions wrought by ordinary means now , are extraordinary things , have extraordinary effects ; the light into which we are brought , is , and ought to be , as marvellous in our eyes now , as 't was in theirs heretofore ; they who find nothing of this , neither in nor after conversion , would do well to make a stricter inquiry into their state ; sometimes we bring down grace as low as we can for the sake of weak ones , but we must not make nothing of it , to please some who would rest in a silent easie conversion , and think to go heaven by the charitable opinion others have of them ; that so great a change as conversion is , should make so little appearance as it doe's in many pretending to it , is that we should not easily digest , let every one examine himself . should god come upon any of you with a through conviction of sin , and give you a real sight of christ as your only saviour , you would not be able to contain your selves under this marvellous light ; 't will be like fire in your bones , ier. 20. 9. you 'l immediately spring up as the goaler did , acts 16. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not consider which soot he should put foremost , but leaped up on a suddain , broke out into a passionate inquiry after the way of salvation . faith especially at its first entrance , when it first comes into our hearts , is alwaies accompanied with a through conviction of our lost undone estate : i don't speak now of those legal convictions that in some may be preparatory to conversion , but of that saving evangelical conviction that is of the essence of saving faith , alwayes accompanying it , it is the reason of faiths earnestness in its first actings upon christ , master save us , we perish . in the acts we have several instances of faith wrought in the time of hearing , acts 10. 44. while peter yet spake , the holy ghost fell on all them which heard the word : so acts 14. 1. acts 18. 8. acts 28. 24. paul perceived faith in the cripple by his attentive hearing , acts 14. 9. when faith does not make this publick entrance into the hearts of those who hear the word ; as it did in the primitive times , in the view and face of the whole congregation , and 't is much to be lamented that it does not : i fear it portends more than i am willing to tell you ; yet i hope faith may and does come in a more silent manner into your hearts at the time of hearing ; this you may know by a sudden astonishment , and trembling that sezes upon the soul , luke 4. 33. acts 13. 12. acts 9. 6. when a discovery of the evil of sin , and of the grace of christ do meet together in one saving conviction in the conscience of an awakened sinner , we must needs be variously affected with horrour and hope ; grace clothes it self with contrary passions at the same time , as it looks at sin , and at christ , loathing the one , and embracing the other ; this may be perceived at the first opening of the heart to believe the gospel , a present act of faith is and will be the present sense of the soul in and about what it believes ; there is no putting the word from us , when once we believe it in our hearts : men may talk of gospel-truths under a formal profession of faith , and not be affected with them , but the word works effectually in them that believe . faith touches the soul in the most sensible part of it , gathers up the mind and thoughts of a man into a close and serious debate with himself , about those things which he believes in reference to himself ; his heart waxes hot within him ; this is the power and dominion that faith has over us , being the highest principle in man ; it overcomes all contradictions from the flesh , answers all carnal objections , throughly perswades a man , firmly establishes the heart in the belief of the present truth , so that we become unmovable from the hope of the gospel . these are the inward commotions that faith makes in the soul at its first entrance , you cannot so slight the impressions of faith , as not to be greatly concerned about them ; 't is not come to real believing till it comes to this ; you are and must be serious in and about that which with your hearts you believe concerning your eternal state. whether you now are , or ever have been in such a frame , god and your own consciences know best ; they are not trifles that you believe , but matters of that moment that you cannot but be concerned in them , and there is nothing required to fire your hearts with a zealous solitude and thoughtfulness about them , but only your believing them ; you can no more step over such an act of faith , than you can cease to think while you are actually thinking , or cease to move while actually moving : an act of believing is the soul in actual motion towards christ , flying for refuge to the hope that is set before him . this is the way of the spirit in working faith at the time of hearing ; and if you observe such a one whose heart the word has reached ; he goes home musing upon what he has heard : suppose one standing in the spirit of isaiah at the meeting-door , as you go forth crying out , who hath believed our report , to whom has the arm of the lord been revealed this day ; how experimentally would such a one say , i have believed , to me hath the arm of the lord been revealed ; follow him further into his house , into his chamber or closet ; behold he prayes , as the word brings down the sense of god into the soul ; so prayer carries up the sence of the soul , concerning that word , to god above : prayer , especially just after conversion , is but a holy enlargement of the heart about those things that god first speaks to us by his word . i will say 't is my people , they shall say , the lord is my god. in hearing expect no other reason for faith , but the bare testimony of the word of god , search the scriptures whether things are so or no , as ministers declare , if you find them so , charge them upon your consciences as most worthy of all acceptation and belief : religion now a dayes is branched out into so many speculations and subtle questions wrapped up in such terms of art , under such nice distinctions , that the power and simplicity of the gospel is almost lost , ordinary professors know not what to believe while the pulpit gives such an uncertain sound . there is not so much rational knowledge required to the obedience of faith as some imagine , leave others to dispute , to produce their reasons pro and con , do you quote scripture and believe , begging of god to direct your faith into right apprehensions of his revealed will , hold fast there and you are safe , the greatest scholars in the world must come down to the plain mans faith , if ever they die in peace , in all gospel truths , their consonancy , not to our reason , but to the scriptures is to be regarded . mans leaning rather to their own understanding of the thing , than to their faith in the word , about that thing , hath led them into error , into false notions of divine mysteries . i grant from your faith in one truth you may fetch reasons for some other truth depending upon it , these are gospel reasons not your own ; we don't believe because we know , but we know because we believe ; this is a new way of knowing things , which the world is not acquainted with , because it cannot receive the spirit of truth , the spirit of truth is a spirit of faith ; hearing the word is of singular use to believers themselves , 1 ioh. 5. 13. to confirm and strengthen your faith , that you may be built up further in it , furnished with further matter to act it upon . let none be discouraged though never so ignorant and unlearned , of a low , mean , capacity , yet come to hear with an expectation of gods working faith in thee , faith will overcome all these difficulties , as weak and simple and ignorant as any may be supposed to be , yet be not discouraged , you may be made to believe more in one moment , than the greatest scholars in the world can attain to the knowledge of in many years study . it is written in the prophets ( joh. 6. 45. ) and they shall be all taught of god , every man therefore that hath heard , and hath learned of the father cometh unto me ; not that any man hath seen the father . 't is not what men you hear , what ministers you follow , till god the father do's speak powerfully to your hearts by the ministry of man. it matters not who the man is , your faith consists not in the wisdom of man , but in the power of god , when you have a proof of christs speaking in any , 2 cor. 13. 3. then hearken diligently , till you hear an inward word from this invisible teacher , you 'l never come to christ. if all the ministers in the world should lay their heads together , they could never bring a sinner to christ , till the father speaks the word and draw him . we are but ministers by whom you believe , as the lord gives to every man ; so then , neither is he that planteth any thing , nor he that watereth , but god that giveth the increase , 1 cor. 3. 5 , 6 , 7. the sum of all is this , we are sent to preach , that you may hear ; we carry the letter of the word to your ears , the spirit brings it home in the name of god to your consciences , convincing you that it is his word , under this conviction you see the truth of the word , in the veracity of god , this word of truth and your souls meeting so close , as they alwayes do in an act of faith , sanctifies you ; this sanctification lies in the ready assent of your understanding , and free consent of your will , the one is founded in light , the other in love , so that when an enlightned understanding receives the truth in the love of the truth , there is a firm principle of holiness fixed in that soul , flowing from that union to christ that faith gives us , this is the beginning and progress of that faith , the end of which is the salvation of your souls . the second point . how we are iustified by faith. we ought to be doers of the word and not hearers only , to maintain good works for necessary uses , tit. 3. 14. it behoveth us therefore to know what use we should make of our works and doings in the great business of our salvation , so as not to entrench upon the righteousness of christ , nor to degrade that from being our sole and only justifying righteousness . some men are as much mistaken in grounding their salvation upon doing , as others are in grounding it upon bare hearing ; and therefore these things must be warily spoken unto , and warily understood . when we urge the necessity of doing the word of god , carnal reason lies at the catch , and is ready to take every thing in a wrong sense and meaning , and to bring down the mysteries of the gospel to a low loyal vulgar notion more suitable to humane reason . there are two extreams that men are apt to run into ; either they neglect good works , or else , they trust in good works ; either they do in a careless formal presumptuous manner , pretend to cast all upon christ , without any serious inquiries after the truth of grace in themselves , or ever proving it by its fruits ; conceiving it altogether needless to be any way active in their own salvation . secondly , if upon search they find any actings of grace in their hearts , any fruits of grace in their lives , these are their own proper goods they think , money found in their own purses ; it matters not how they came by it , they have it , and they are resolved to convert it to their own proper use , making it nothing less than a part of their justifying righteousness . those of this way , with whom i have now to do , do state the matter thus . they say , that christ is the meritorious cause of our justification , having by his death satisfied the law , and discharged us from the curse of it ; and so far we agree with them . they say further , that christ to compleat our justification , hath also purchased for us strength and ability to perform the condition of the new covenant ( this we assent to ) the performance of which according to them , is to be taken in as a part of our justifying righteousness , and this we deny . we say the performance of what is required in the new covenant , is a good justification of the cause , whether it be of faith or of good works , or of any particular thing or action , the sincerity and truth of which may be in question . but we deny that it adds any thing to the justification of the person , and therefore they speak not ad idem , to the same thing , when they deny christs imputed righteousness to be the sole righteousness that justifies the person , because there is another righteousness required , upon another account to justifie or clear up the sincerity of our faith and holiness ; i say to clear up this to our selves and other men , which we deny not . for we do not admit any faith to be a justifying faith , but upon good evidence of the truth of it , neither do we admit any works to be good works but upon full proof of the goodness of them . the sum of all is this ; we say , faith and obedience once proved to be true and genuine , are good evidences of our interest in christ , whose imputed righteousness is the sole and only righteousness by which our persons are universally justified from all charges and blame whatsoever in the sight of god , and to say otherwise is in effect to say that christ died to justifie us , that we might be justified without him ; or at least not only and solely by him ; which is highly derogatory to the death of christ , neither will their owning christ to be the meritorious cause of our justification salve the matter while they do in any sense require another righteousness distinct from that of christs , for the justification of our persons in the sight of god. and having given you this brief account of the matter in difference , i shall now proceed . the point in general which i am to speak to is this . that though good works are highly necessary in a justified person , yet they not required in any way of causality to the justification of the person . or thus , no part of our inherent righteousness can be any part of our justifying righteousness . this i might prove to you many ways . first , from the subject of justification , an ungodly person ; a believing sinner flying in the sense of sin unto jesus christ for life and pardon . sin is that from which we are justified , the righteousness of christ is that for which or by which we are justified , act. 13. 39. secondly , because there must be a change of state in justification , and by justification , before we can derive any saving grace from christ to enable us to the least good work . i might also thirdly , argue from the weakness and imperfection of all inherent holiness which is not able to justifie it self , much less the person . and many arguments may be brought ; but my design is to contract this general to a particular point , concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or the act of believing ; and i shall shew that that part of our inherent righteousness that flows from our doing the word of god , that is , the work of faith as done by us in an act of believing , is no part of our justifying righteousness . this is that which seems to have the fairest claim to , and interest in , our justification ; and if this be disproved , the argument will hold a fortiori against all the inferiour branches of our inherent righteousness ; they must be forced to quit their claim also . that which seems to intitle faith to such an interest in our justification as is pleaded for by some , is the phrase and manner of expression which the scripture uses in speaking of faith , telling us that faith is imputed to us for righteousness , that we are justified by faith ; that he that believes shall be saved , and the like . the question is , in what sense these scriptures are to be understood ; whither we are to take up our standing partly in the act of faith , and partly in the object of faith , making up a righteousness , partly from our selves , and partly from christ , or whether we are by faith to go out of our selves unto christ for our whole , sole and only justifying righteousness ; and this is that which i affirm , and shall endeavour to make good , and shew you that the scriptures alledged do not ascribe our justification to the act , but wholly to the object of faith ; not to our believing , but to christ believed on , which i prove thus : first , from those expressions of scripture peculiar to holy writ , by which the holy ghost doth of set purpose limit faith to its object , iohn 6. 47. rom. 9. 33. ephes. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to believe in , into , or upon christ , which plainly points out this , that faith is alwayes to be taken in relation to its object ; that by faith is meant christ apprehended by faith. life is promised , not simply to believing , but to believing in ; in whom ? in christ , or nothing . faith is a relative term ( as to its whole sense and signification ) to the object christ. it must be faith in christ , or faith in nothing . believing is a scripture phrase , setting forth our leaning upon christ. faith , as our act adds nothing to christ , doth not make his death satisfactory ; it was so in its self before , though by an applicatory act of faith it is made so to us ; that is , we do reap the benefits of his death and satisfaction ; we are not united to faith , but by faith we are united to christ. faith is the medium uniens ; we do not trust in our faith , but by faith we trust in christ ; all that faith signifies is in relation to christ ; all that it doth , is in the name of christ ; without christ it signifies nothing , it doth nothing , it is nothing . when we are said to be justified by the faith of christ , or justified by faith in christ , gal 2. 16. pray must the meaning be , that we are justified by faith , and christ , as some would have it , giving the priority to faith , and making christ but a remote cause of our justification , and our inherent righteousness to be the next and immediate cause ? were men more willing to exalt christ , and debase themselves , this would be english plain enough : faith in christ would then signifie but one righteousness ; it would not be faith and christ. let men have a care how they speak unadvisedly of christ to the lessening and diminution of his honour : god hath said he is our righteousness without any limitation , without any restriction : now for men to say , ay but not all our righteousness , not our only righteousness ; i say , 't is a bold word thus to distinguish whatever remote inferences they may gather out of scripture to justifie their meaning ; yet since god hath not thought fit to drop any such diminutive expression of christ in scripture , i say it is a bold word for men to speak . you may see how severely speaking against god was punished , numb . 21. 5 , 6. and god complains of it , ezek. 35. 13. with your mouths ye have boasted against me , and have multiplyed your words against me : i have heard them . we may safely deny any thing of god that implies weakness or imperfection ; but to deny that of christ which tends to the exaltation of his name and riches of his grace ; let men distinguish how they will , it is dangerous meddling here : this is a tender point ; that is the first . secondly , if the bare act of faith without any relation to the object , justifies ; then any act of divine faith will justifie us as well as faith in christ ; for the act is specified by the object : take away the object , and all acts of faith are alike , equally insignificant . but i proceed . thirdly , to the third argument that shall be drawn from the nature of faith , which consists in receiving . as it is the act of a believer , it implies doing ; but properly as an act of believing ; it consists in receiving , and that with an empty hand : now the question is whether by this receiving act of faith there do redound to us a righteousness of our own , distinct from that which we receive from christ ? i say no : we are not justified by a righteousness that we do , but by a righteousness that we receive : now the bare act of receiving in a common natural way , is not counted morally meritorious : a beggars receiving an alms , argues no merit in the receiver , but meer grace in the donor . we count that he who only receives a benefit , he doth nothing for it , it comes freely : indeed he doth something naturally in receiving , but nothing morally by way of merit for the thing received . thus it is among men , and so we understand it , in all such actings of ours ; but when we come to deal with god , how do our proud hearts put a value upon them ; then we put a value upon every thing , upon our coming , upon our adhering , upon our relying , upon our asking , upon our receiving ; we grow proud of those very acts of grace by which we do express our poverty and beggary , our absolute dependance upon another ; as if christ was beholden to us for our accepting of him : so naturally prone are we to rest upon any thing that looks like our own doing . brethren ! there are two things to be considered in faith. ( 1. ) the motion of the soul in receiving , which is an act naturally necessary to all manner of receiving ; it is as reaching forth , and opening the hand . ( 2. ) you may consider the passive reception it self , wherein the nature of faith doth chiefly consist , in admitting , applying , and owning the gift . though the word believing doth grammatically imply an action , yet really and physically we are passive in believing : for these reasons . first , the first reason is this ; they who make our act of believing a part of our justifying righteousness , do manifestly make faith to contradict it self in and by its own act : if by an act of believing we go out of our selves to christ for all : i do not see how by the same act we can possibly settle upon any thing in our selves that is not christ : if by being justified by faith they understand the object of faith , then we agree with them ; then faith and christ is all one : by faith we mean christ applyed , and nothing but christ. but if they understand the bare act of believing in distinction from christ the object ; therein we differ from them . and they must so understand it who make our act of believing a part of our justifying righteousness distinct from christs righteousness ; and therein i say , they make faith to contradict it self in and by its own act : i do not know whether i am understood ; i think i understand my self in what i have said : take it thus , pray consider what is the sense of a believing soul under a present act of faith in christ ? i appeal to you all , i desire you would all be judges in this matter who have ever been serious , and in good earnest , dealing with god by an act of faith for salvation . you believe in christ , what is the english of that ? what do you mean by it ? is not this your sense ; you desire to cast your self wholly upon christ , to be found in christ not having on your own righteousness ; to be built upon that foundation , to lay hold on eternal life in christ ; to go out of your selves unto christ for righteousness and life ; to seek that in another which you have not in your selves ; to count all things but loss and dung that you may win christ ; don't you mean this ? pray what an absurdity then is it , what a gross contradiction to say i am justified by something in my self , by virtue of that very act of faith , by which i do purposely go out of my self to christ for all . if this be reason and sense , i have quite lost the use of both , and will never pretend to understand any thing . but how do some men fight with their own shadows and lose themselves in their own expressions . they cannot speak of christ , and of the way and manner of applying christ , but presently they must be co-workers with christ in their justification . brethren ! we must not be perswaded out of our christian names , nay out of christianity it self by those who would impose their own notions upon us , and indeed preach another gospel ; let them read on and tremble . but i will say this , that if paul were alive , and should hear any man upon earth , or angel from heaven compound faith and works , works and christ in the matter of our justification , i doubt not but he would curse them in the name of the lord. certainly we are not to be mealy-mouthed , and silently suffer the grand principles of the gospel to be decryed , as if we doubted whether they were true or no. these are the pillars of the house , all fall with them , if they be taken away . these are the ancient land marks and bounds of our religion ; they must not be removed , for if you suffer that , you will quickly have a dead child in the room of the living . new notions , though not contrary to any received foundation , should be warily uttered ; but supposing there is the least discrepancy or opposition , it is our duty and wisdom to be silent , and not break the eye of the needle , by forcing our camel through . new notions must yield rather to antient received truths , they must be governed and over-ruled by them . it is dangerous to force plain scripture , and plain principles to make good our own private interpretations . 2. our act of believing is no part of our justifying righteousness , because justification is an act of god ; not properly subsequent to our faith , but simultaneous with it . they are concomitants , so close , so instantaneous , that we cannot say which is first , or last in time ; we cannot say the one takes its rise from the other . i explain my self thus ; it is one thing for the scripture to speak doctrinally of faith , another thing to speak of a believer under the actual exercise of faith. when the scripture speaks of the doctrine of faith in the abstract , it tells us the consequents of it , that according to gods order and appointment , faith is requisite unto justification , and so faith is antecedent to justification , and justification is spoken of as a thing to come , upon our believing . the doctrine of faith shews what shall be to all who obtain it ; the actual exercise of faith shews , what is to them who have it , and do believe it . it is not only he that believes shall be saved and justified , but is justified . it is true , who ever believes shall be saved ; the just shall live by faith , this is doctrinally true . but he that believes hath everlasting life , iohn 3. 39. is justified ; this is experimentally true . god , if you rightly consider the point , doth justifie us , by working faith in us . it is his way of justifying ; it is the way god hath chosen to communicate the righteousness of god , which is a stupendious mystery , and cannot be otherwise applied to the soul. he doth not justifie us because of any antecedent act of faith we have lying by us , and which we could now produce as a price ( as it were ) and meritorious means of our justification . god justifies us by working faith in us ; god being willing in so great an act of grace , to speak to our understandings and knowledge , he hath appointed faith as a fit means by which the soul not only doth the thing , but also le ts in a sense of what is done upon the soul ; and therefore saith the apostle , it is of faith that it might be of grace : god will be understood in all the acts of his grace towards us . now that there might be in us a sense of reception of so great a benefit , god resolves to put it into the hand of faith , which hath a natural sutableness in it , and fitness to receive what free grace tenders to it ; and so it doth when it is in any strength . christ and our souls would never meet were it not for faith. there is no letting down any thing spiritual and supernatural into the soul , but by faith ; faith is our modus habendi , it is the way , the means by which we come to have god and christ , and an interest in the things of heaven . we have what we have from christ by faith , and we hold it by faith. faith and repentance as acted by us , and reflected upon , are very good evidences of our justifications , for it is in that reflection only that they do give evidence of themselves , and of any thing produced from them . therefore , i say , as they are reflected upon they have retrospection to our justification , of which they are very good and evident proofs ; but they have no antecedent causality to produce the thing signified , because they signifie it , as a thing already done , past and perfect . 3. and lastly , justification is frequently set down in scripture without any relation to these acts of grace in us , to shew that it wholly flowes from christ ; and that by our believing we add nothing to our justifying righteousness , but do only apply it , as wholly derived from christ alone , 1 ioh. 5. 12. he that hath the son , hath life ; they that are in christ there is no condemnation to them , rom. 8. 1. now because we cannot admit sinners to be in christ but by faith , therefore what flows from christ , is attributed unto faith ; which is , i say , our modus habendi , but still the real cause of our justification , that which makes us just in the sight of god , is our being in christ , and our having the son. there is no mention made of having any thing else ; but faith is our modus habendi ; we cannot have the son but by faith , nor be in christ but by believing . therefore god speaks , to our understanding , and hath attributed that to the act of faith , which is only derivable from the object . i shall now shew you the weakness of those grounds and reasons they go upon , who differ from us in this point . 1. they speak much of a charge of infidelity , impenitency and unholiness to be drawn up against us at the last day , and therefore it concerns us to muster up all our good works , all our acts of grace , and every part of our inherent righteousness , that we may be in a readiness to answer to this charge and clear our selves . a specious argument ! enough to amuse the world , and fright men back into the popish doctrine of justification by works . brethren ! i do not deny that unbelieving , impenitent and ungodly persons shall be charged with infidelity , impenitency and ungodliness , and be condemned ; but to talk of a charge of infidelity against a believer at the last day , i say , it is a groundless , unscriptural notion . i do not deny that the faith of the saints that draws them to christ , and its efficacy afterwards in all its fruits , will be taken notice of by christ , when they are admitted into the kingdom , mat. 25. 34. come ye blessed ; and when that blessedness is fixed , christ doth not put them upon the proof of their faith , but helps them himself to understand the former actings of their faith and love to god , which they were ignorant of before . when saw we thee an hungred , and fed thee ? or thirsty and gave thee drink ? &c. in as much as ye have done it to one of the least of these , ye have done it to me . i see more grace in you saith christ , than ever you saw in your selves , so and so appearing in your lives ; come ye blessed . brethren , good works are good evidences to us , to make out the truth of grace in us ; but the all-knowing god needs no such evidences for his information ; he knows what is in man , and needs not that any should tell him . he searches the heart . though we see grace only in the fruit , yet god sees it in the root and principle . besides , i conceive , the last judgment is not to prove who is , and who is not in a state of grace ; but rather to pronounce the sentence according to the state that every one shall appear in at the resurrection . there will be no doubting of any mans state at the resurrection ; the method and manner of the resurrection will decide it . christ himself will separate the sheep from the goats ; and he will do this before the judgement , mat. 25. 32 , 33. you shall know a believer then by his station at the right hand of christ ; by his company among the sheep . the angels are sent forth , mat. 24. 31. to gather up the elect from the four winds , from the one end of heaven to the other . they will ransack every corner of the world to find out every saint ; not only the ninety and nine , but the whole hundred shall be presented to god ; not one missing , we shall all stand together . now after they are thus ranked by christ , and the angels have declared them to be sheep , to be true believers , must they come under a charge of infidelity ? who must draw up this charge , and manage this false indictment ? either god , or good angels , or conscience , or the devil . god he hath justified them here , sealed them by the spirit of adoption to the day of redemption , and he will never reverse his judgment . the judgment of god at the last day will be pursuant to the judgment already past by his word and spirit in the hearts and consciences of believers here . good angels are imployed to gather up the elect , and consequently they have a true discerning who they are . our consciences are sprinkled with the blood of jesus , and have an answer in readiness , by the resurrection of christ from the dead . and the devil will have something else to do in that day , when he stands at the head of the wicked to receive his sentence with them , the time of his torment being then come . though he be now the accuser of the brethren day and night before god , he must then eternally be cast down . true , he is now our accuser , and we must labour to overcome him by the blood of the lamb , as rev. 12. 10 , 11. that is , by arguments drawn from the blood of jesus ; yet i say fear him not after death . the last enemy that shall be destroyed is death , saith the apostle ; and must we have an after rancounter with the devil ? must we be set upon a fresh by him ? no , no , after death he hath done with you for ever ; he will not dare to look you in the face at the last day : he draw up a charge against you ? you shall accuse , judge and condemn him , and all the devils in hell , 1 cor. 6. 3. never fear , you that dye in the lord , shall rise up under those denyable evidences of a state of grace , that neither the devils nor wicked men shall dare to gain-say . what , must poor christians who have lived under doubts , fears , under buffetings and temptations , under accusations and challenges from the devil and their own consciences , must they rise so ? is this to be raised in power , with our spirits made perfect ? surely paul was out in his triumph , rom. 8. 33. who shall lay any thing to the charge of gods elect ? do you make good your title to christ now , and never fear any charges afterwards at that day ; it will be a joyful day to believers . look up , saith christ , lift up your heads for your redemption draweth nigh , luke 21. 28. and therefore comfort one another ; your witness is in heaven , and your record is on high , as iob speaks , god , christ , angels , conscience , will all be on your side . aye , but if this feigned process be not observed , some mens notions will fall to the ground . aye , and let them fall ; no matter how soon ; for they are not grounded upon the word of god that endureth for ever . brethren , we must not draw schemes and models from our own brain , and when we have done , impose them upon god , and make his proceedings in every particular exactly to suit the methods of humane judicatures : the natural notion of these things is so strong in some mens heads , that it doth carry them out beyond the line of the gospel . good works certainly do best furthest off from the judgment seat of god. they are good and comfortable evidences here , but they will make but a sorry righteousness there for us to plead . though god may and will take notice of all the fruits of his grace appearing in our words or works , when he passeth the solemn declaratory sentence at the last day , which is but a fuller manifestation of our justification . god will personally and publickly own that which he hath secretly in our consciences , done by his word and spirit in us . god doth now act mediately by his word , then he will act immediately by himself ; we shall hear the sentence of our justification from his own mouth , which now we hear only from the mouths of his ministers that speak to us in his name . secondly , the second ground they go upon is this , they say , that it is a conditional service imposed upon us by god in the new covenant ; and therefore the performance of it must needs be part of our justifying righteousness ; which is very specious , and very suitable to humane reason , as most things are that contradict the mysteries of the gospel , but it is of like sound and significancy with the other . alas ! at how little a hole will self-righteousness creep in ? how apt are we in the pride of our hearts to distinguish our self-righteousness into our justification , that we may have somewhat whereof to glory . to prevent mistakes i will premise one thing ; that is this , i do not deny , but that to believe in god , in christ , is an eminent piece of service , a great act of divine worship , the greatest act of worship we can perform to god on this side heaven . but i deny that it is a service done in order to the procuring or purchasing those benefits which we receive from christ as his free gift . faith receives what christ hath already procured . faith doth not come to christ to desire him to dye for us ; but having dyed for us , it comes for the fruit of his death : it comes on no other errand but to receive what is already prepared . faith hath no causality or efficiency at all in contriving , compassing , constituting the great act of grace , wherein the pardon of our sin and our justification is held forth unto us . our faith did not move god to promise pardon , but finding all this grace in jesus , faith applyes it , lays hold on it , and god gives us leave , nay commands us to do this . so that faith is a service we owe to god by way of duty in complyance with his free grace towards us , but it is not a service done by us in way of procuring that which is freely given . no , no , we owe that to christ and not to faith. brethren ! in common acceptation , when we say come to me , and i will do this and that for you ; pray who is the doer , he that comes to have the thing done , or he that doth it . certainly if coming be a service in this case , it is a service done to a mans self , and can never be urged as a service done to god. but they further say , that this is a conditional service : why ? because god hath commanded us to believe that we may be justified . commanded us to believe and pray , what is that ? i told you before the meaning of an act of faith , even to renounce our own righteousness , to come in our nakedness and poverty to christ , without money or without moneys worth , that we may be enriched by him in all things . is not this the old , honest , plain down-right notion of believing ? and is this the conditional service required ? why don't you do it then ? who is against it ? only let them attend to the sense of faith , and not be carried away with the meer word and talk of faith , as their own act , never regarding the inward sense and signification of the thing it self . hath god required us to believe in jesus ; let us know what that means and do it ; no body is against it . if that be the conditional service , let them lye low before god , and seem more vile in their own eyes , and cast themselves upon christ for all . let them learn to come without money . this is the proper obedience of faith ; that obedience which the doctrine of the gospel doth require ; and since you will call this a condition , i say , why don't you perform it ? is this the performance of such a condition of believing , according to the sense and meaning of believing , to tell the world that christ is not our only justifying righteousness , that we must seek for something in our selves to joyn with him , if ever we will be saved ? is this the condition ? doth god mean this , when he bids me believe in jesus ? sirs ! let us not read our bibles backwards ; wresting scripture to our own destruction : it is strange to me , that faith which is all along in scripture opposed to works in our justification , and is appointed by god to shut all good works out of justification , should be thus made an inlet to bring all good works into justification . oh! that we were more under the powerful actings of true justifying faith , it would then open it self more fully to us , and shew us its meaning . i wish we could a little better understand the actings of our faith , understand the reason , the sense of it , the importance , the intent of an act of faith , what a thing faith is . thirdly , they suppose a double justification , and a double justifying righteousness ; the first to justifie us from the accusations of the law , the other to justifie the sincerity of our faith and holiness ; and here comes in all our inherent righteousness . this is specious too : but i would not have men coyn new heads of divinity to make good their own notions . we know but of one justification , i say , the second justification , which they talk of , it is implyed in the first ; and therefore needless and unscriptural : for since the revelation of the gospel , infidelity and unbelief is a sin against the moral law ; and faith in christ is injoyned as a duty by the moral law ; by which we take god to be our god , and consequently do bind our selves over to believe whatsoever he had , or hereafter should reveal to be his will. this we are bound to by the moral law ; therefore if we are ( as they themselves affirm ) freed by justification from the law of works upon the condition of faith , then we are on our first justification absolutely freed from infidelity , and our faith is sufficiently approved to be true , and what then need a second justification , unless we will suppose an error in the first judgment ; which is impious to suppose ; as if god should acquit us from the accusation of the law of works upon the condition of faith ; which upon after examination , christ discovers to be false and unsound . so that these things do not hang together . fourthly , they say that faith and holiness are conditions and evidences of our title to christ , and all that comes by him ; and therefore part of our justifying righteousness . it is hard to understand the strength of some mens reasoning ; but grant all this , it amounts to no more but christ , and a title to christ , so far we are agreed , for we desire no more . but how they will make faith which is our title to christ , and unto which christ and all his benefits are by the gospel granted , promised and made over ; how they will make this title never so well evidenced , to be part of our justifying . righteousness , i see not : a title adds nothing to the inheritance , makes it neither more nor less , but conveys it down to us , according to the intrinsick value of the thing , be it more or less . a title to land is no part of the land ; only we are invested in it as it is , by vertue of our title . now therefore if the righteousness of christ be not of it self sufficient to justifie us , i see not how a good title mends the matter ; for if the estate be never so great , and we have no good title to it , it is worth nothing to us ; and if our title be never so good , we can have no more then is , and belongs to the title . so that after all this stir about conditions and evidences of our title to christ , the result of all is this , we have a title , a good title , are under all the conditions and evidences of a good title ; but to what ? to an inheritance that is not sufficient to maintain us , to a righteousness that is not sufficient of it self alone to justifie us ; and where are we now with our conditions and evidences of our title ? for ever destitute of a compleat justifying righteousness . is this to preach christ ? to preach the glad tidings of the gospel ? is this the way to quiet and settle the consciences of poor distressed sinners ? surely no. fifthly , they urge the literal sense of some few scriptures that seem to speak for them ; especially two ; and i do not know of more in the whole bible , as to the literal signification ; if there were we should hear enough of it . i know they quote many others , which add no weight at all to the argument they would ground upon them , therefore i shall not speak to them . those two are mat. 12. 37. by thy words thou shalt be justified , and by thy words thou shalt be condemned ; and that in iames , where it is said , abraham was justified by works , iam. 2. 23. for that in matthew , calvin charges the papists with very great weakness in offering to draw an argument from that text for justification by works . maldonate a learned jesuite on the other hand is very angry with calvin for supposing any of the roman church to be so weak and injudicious , as to argue so from that scripture ; for , saith he , we very well understand that this text doth not speak de justificatione , qua justi efficimur , sed de judicis sententia , qua , sumpto ex verbis nostris argumento , justi declaramur . so saith the jesuite ; we know this text doth not speak of that which is the cause of our justification , of the thing for which , and by virtue of which we become just and righteous , only here is the appearance of our righteousness by our words , and we are declared to be righteous . so that this doth not touch this cause of justification ; and yet this is the main text brought for it , the main proof repeated again and again , to prove inherent righteousness to have an influence into our justification . i say let them take the answer from the papists or protestants , which they please , they are both against them in this thing . as for the other scripture , they will take it in no other sense but what implyes a contradiction to all other texts of scripture in the case . the whole current of scripture is against works in justification , and leads us to a fair construction of that in iames , that it is to be understood of a justification before men , and not of a justification before god. protestant writers have sufficiently cleared up this , to the conviction of all but such who are resolved not to be convinced . certainly they should have a care how they abound too much in their own sense . the learned lord bacon saith , that a little phylosophy makes men atheists , but a great deal will convince them of a deity . some mens logick and school learning overthrows reason , which duely improved and well managed , would teach them to argue otherwise : certainly in our reasoning about divine things we should be careful not to abound too much in our own sense . it is better for us to leave the mystery of the gospel in its mystery where we found it , than to seek to draw it out , and so to explain it , as to force it into the mould of humane reason , shaping it on every side to an exact conformity to the thoughts and conceptions of our weak imperfect understanding ; i say , no gospel truth will bear this . after all our faith and knowledge and experience , we know but in part , and there is at the end of every gospel truth , a mystery ; something that is passing our understanding , that calls for silence , for an holy admiration , for an humble submission in faith to the will of god. therefore i would not have men speak as if they knew all , and draw particular schemes , and it must be so , and no otherwise ; and thus and thus you must proceed in this and that way and form , therefore things must be so stated . i have done with the argumentative part . i will now speak a word or two in a looser way of discourse . i say then thus , he may be a true believer who doth not take his faith for any part of his justifying righteousness ; i suppose that will be granted : but he cannot be a true believer who takes not christ for his justifying righteousness . i do not say now for his only justifying righteousness , because i would speak in the sense of those i oppose . i say , they cannot be believers who do not look upon christ as their justifying righteousness ; but they may be true believers who do not look upon faith as a part of their justifying righteousness . for the first , suppose it an error , it is only about the act in our apprehension which doth not alter the nature of the thing at all . the second is an error in the act , which quite destroys the very nature of faith . therefore the safer way is rather to press persons to believe , to see they have faith indeed and in truth , than urge them to such an unscriptural construction of their faith , putting such a title of honor upon it to the reproach of christ and his righteousness . they honour faith sufficiently who only prefer christ before it . no doubt god will give faith its due praise and place at the last day ; our not knowing or not understanding the reach and truth of our faith in all circumstances of it , will be no prejudice to faith at the last day . i heartily wish , we were more in the exercise of faith than in controversies about it ; more in the practise of good works than in dispute about them ; we should then sooner understand both the one and the other . sirs ! the mysterious , sublime doctrine of justification was revealed for our comfort , and proposed to our faith to be believed ; not to our reason to argue upon in a quodlibetical manner and to toss to and fro for argument sake . what if we know no more of justification then is absolutely necessary for our justification ? this is the case of many plain , sincere hearted christians ; and if it were so with us all , we may have fewer notions in our heads , but possibly more grace in our hearts . the lord grant , that we may know the doctrine of justification so as they know it who are saved by christ. but surgunt indocti & rapiunt coelum , & nos cum doctrinis nostris sine corde , volutamur in carne & in sanguine . the learned they dispute and wrangle themselves into hell ; the unlearned they believe , practice and gain heaven , taking up the truth in simplicity according to the general scope of the gospel , as it is held forth to the meanest capacity . brethren ! what paul said to the jaylor , acts 16. 31. that i say to you all , believe on the lord iesus christ , and thou and thy house shall be saved . don't you go home now , and tell your families that they must not understand this text so as to look upon christ as their only justifying righteousness , but look out for something in themselves if ever they be saved . no , pray speak scripture language , expound scripture by scripture , and tell them , that christ is all in all ; tell them plainly that they must not be found in their own righteousness ; they must be found in christ not having on their own righteousness , that they must count all things but loss and dung that they may win christ ; that there is no other foundation but christ , no other name under heaven by which they can be saved , but the name of christ ; tell them they must not come for justification and life in the name of their good works , of any thing that belongs themselves ; but only in the name of christ , promote this doctrine in your families and among your children and servants . this is the way to save you and your household . this is good , wholesome household divinity , and suited to the ordinary capacity of all serious professors . we must not send our hearers to intricate distinctions , to learn the meaning of the doctrine of their justification . the sense of the gospel is plain enough in this thing , they that run may read it . come , come , you shall never be charged at the last day for giving too much to christ in the matter of justification . you are bound to ascribe all to him , and you shall never be charged for giving too much . and certainly if it be possible to err on that hand , i had rather err in giving too much then too little to christ. do you think that a true believer , who doth not look upon the act of faith or works of holiness to be any part of his justifying righteousness ; but casts himself upon christ , do you think , i say , that god will reprove such a person at the last day for ascribing too much to christ , and not pleading his own righteousness ? certainly a believer cannot plead the righteousness of christ without faith ; his way of arguing from christ will sufficiently evince the truth and reality of his faith ; there needs no other proof and demonstration of it . i should have made some application . i will tell you what i intended . first , to those who ground their justification upon the sandy foundation of their inherent righteousness ; i would exhort them to pull down the house presently before it fall upon their heads ; and lay a better foundation , if ever they think to stand before the son of man in his day . then i should exhort them , and press them to study other arguments , ( as there are very many ) to promote good works and practical holiness among men ; and not justle out christ to make room for self righteousness in the matter of justification . what , must we work for life still ? to work for justification is to work for life , and why should we thus turn the gospel into the law ? i should speak also to those who are built upon the right foundation , and have cast themselves upon christs righteousness for justification unto life . let such be careful to maintain good works ; let them be examplary in the practise of them ; and bring forth fruit meet for the kingdom of god. for as the foundation may be too weak for the superstructure , so the superstructure may be too mean for the foundation . and therefore down with all this hay , wood and stubble , and labour to walk more sutable to that holy faith under the profession of which you live . brethren ! the unsutable and uncircumspect lives of professors , have been the greatest scandal to the doctrine of justification by faith ; it hath opened the mouths of men against it . therefore labour to live men into a conviction of this truth . disputes and words will not do it , till you make it appear , that the grace of god that hath brought life and immortality to light through the gospel , hath taught you to deny all ungodliness and worldly lusts. this is the way to promote the doctrine of justification by faith alone . you that are built upon the right foundation had need be careful and circumspect . the house is not yet finished , we do all of us lie open more or less to storms and tempests here below , though they cannot throw down the house , yet they may shake the house ; the rain may beat into the house , may soak through every room of the house , may foul the house ; may greatly incommode us and distress us . therefore keep your souls in good repair , keep them as tite as you can against wind and weather . and for your comfort i would have told you that heaven will mend all the errors in the superstructure , if the foundation be right . god will then take away and separate all those weaknesses and sinful mixtures that now run along with all our graces ; all cracks and flawes , the sinkings , and failings , the bendings and leanings , this way and that way in any part of the building , heaven will mend all , will set all right and straight ; when we are sanctified throughout , and the top-stone is laid . finis . a discourse of repentance : shewing the difference between legal and evangelical repentance , and the necessary connection between evangelical repentance and saving faith. by thomas cole minister of the gospel . london , printed for thomas cockerill , at the three legs over against the stocks-market , 1689. a discourse of repentance . mark 1. 15. repent ye , and believe the gospel . the summe of the gospel lies in faith and repentance , which alwayes go together , and cannot be separated , though they may and ought to be distinguished one from the other : i have chosen this text to show the necessary connection that is between faith and repentance ; that i may be the better understood i shall observe this method . 1. distinguish between legal and evangelical repentance . 2. shew the nature of evangelical repentance , what it is , and wherein it does consist , how it rises our of faith , what its use and end is . 3. shew the necessary connection that is between evangelical repentance and saving faith. 4. the real difference that is between them , notwithstanding this necessary connection . 5. inquire into the true cause and reason why the professors of this age , who are so much for faith , do mind repentance so little . 6. apply all . first , distinguish between legal and evangelical repentance . you see the repentance and faith spoken of in the text , have both of them a reference to the gospel ; repent and believe the gospel . we shall better understand the nature of evangelical repentance , by comparing it with legal repentance , observing as we go how they differ from each . ( 1. ) legal repentance is the work of the law , i. e. the work of the spirit by the law , for the law works but faintly under the influence of meer natural light , unless the spirit awaken the conscience , and set home the law , little will be done , such a work of the law you have rom. 2. 15. letting in a spirit of bondage upon the conscience , accusing us for what we have done against the law , and leaving us so convicted without any plea for our selves . evangelical repentance is the work of the gospel , sweetly melting the heart by arguments drawn from the love of god , and his free grace in christ towards sinners ; it encourages a trembling soul to plead with god for mercy as the publican , lord be merciful to me a sinner . ( 2. ) legal repentance is all terrour and no hope , it rises from the revelation of gods wrath against sinners ; 't is a despairing repentance without any hope of pardon , the curse of the law lies hard upon a man ; he knows not how to get from under it , but lives in a fearful expectation of fiery indignation to devour him , he is a terrour to himself : but evangelical repentance leaves not an affrighted sinner altogether without hope , as i shall shew under the next head . ( 3. ) legal repentance is from worldly sorrow , not so much for the sin as the penalty incurred thereby , the apprehension of which is very dreadful to a convinced sinner ; he is more affected with the evil of punishment , then with the evil of sin in it self ; 't is not for gods sake but his own , that he repents of sin ; he could love it well enough if it did not damn him : though i do not deny , but a repentance purely legal , may have some sense of the evil of sin as sin , not only as malum prohibitum , but as malum in se , as evil in its own nature ; where common notions of good and evil are not utterly extinguished , it must needs be so , especially under a higher conviction from the spirit of god , that gives us a farther discerning of the evil of sin , then the meer light of nature under its greatest elevation can possibly do . it was so in iudas , matt. 27. 34. he was convinced , not only that he had broken the law of god , but that he had sinned in so doing . i have sinned in that i have betrayed the innocent blood : he knew he had a hand in murdering a man , a good man , a great man , who was more then man ; no doubt all this came up into his mind , concerning christ , yet the knowledge of christ that iudas had , did not reach so far as to beget the least hope of mercy from him ; and here lay the legality of his repentance ; it was a despairing repentance , he conversed only with the law , and so sunk under the wrath of god , and the curse of the law ; he had none to accuse him but his own conscience , the rulers and chief priests were for him , had set him a work and rewarded him ; but seeing him under such horror of conscience , he had done their business , what care they , see thou to that ; unconvinced sinners do slight the convictions of others , they may go hang themselves for all them , they have no pity for them . i speak this to shew that legal repentance may take in something of the evil of sin in it self , as well as the destructive nature of it to us ; though these legal convictions of the evil of sin in it self , are far short of those more through convictions that accompany true evangelical repentance : though the sorrow that is in legal repentance be but worldly ; yet 't is very pungent , it pierces us thorow , and pretends to some devotion too , as if it were for gods sake , when self is only at the bottom . pharaoh confessed his sins , and desired the prayers of gods people , exod. 9. 27 , 28. saul wept for his sins , 1 sam. 24. 16. the effects of gods wrath are very dreadful upon convinced sinners , may draw tears from their eyes , when they see what mischief they have brought upon themselves ; they repent , but how ? not of the sin , but of the punishment : alas ! what does that signifie , how ineffectual is it ? what have we to do to repent of the punishment ? we can't reverse it ; 't is gods part to repent of the punishment , to turn from his wrath , to cease from his anger , which he will do , when we repent of the sin that occasioned it . to repent of the punishment , is in effect to be sorry that god is so just , that he so severely animadverts upon sinners ; we wish he would let them go unpunished , that we might more securely go on in our sins ; the only way to escape vengeance , is to acknowledge the sinfulness of sin , and to repent of our great folly in committing it ; such a frame of spirit bears some proportion to the holiness of god , argues true godly sorrow , which worketh evangelical repentance unto salvation . 2 cor. 7. 10. ( 4. ) legal repentance is before faith , without faith may never issue in saving faith , as in cain , saul , iudas , but evangelical repentance does alwayes accompany saving faith ; and of this i am now to speak under the second head ; shewing you secondly , the nature of evangelical repentance ; what it is in its first rise and original ; upon what 't is founded . it came in with the gospel , the law never intended any such thing , the sinner was to be cut off by law , to die without mercy , in the day thou eatest thou shalt die , says the law ; unless ye repent , says the gospel ; here is an exception put in ( in case of repentance ) against the peremptory sentence of the law. i say repentance comes in with the gospel , i will put enmity , &c. gen. 3. 15. repentance rises out of this enmity . this seems to point particularly at the conversion of eve , who by faith in the promised messiah should turn against the serpent . i will put enmity between thee and the woman ; this woman , whom thou hast deceived , shall become thy enemy , and bring forth a seed that shall break thy head , thou shalt bruise his heel , but his death shall be thy overthrow . repentance is a gospel priviledge purchased by christ , 't is an act of grace in god to injoyn us repentance , as his leaving men in an impenitent hardened frame is an act of his justice and wrath. the law in its original constitution , does not intend the amendment of the sinner , but his utter destruction ; the law can kill the sinner , but cannot mortifie the sin ; damnation makes no man better , but concludes him eternally under sin and wrath ; the justice of god is not obliged to turn a sinner from his sins , but to turn him into hell for his sins . that which makes it a just and righteous thing with god to forgive the sins of believer , is christs , merits and his own promise ; 't is justice in god to make good his own promises , rom. 3. 25 , 26. 2 thes. 1. 6 , 7. he is a debtor to his own promise , he cannot deny himself , 2 tim. 2. 13. he owes the performance of his promise to his faithfulness and truth ; 't is an act of justice to himself to keep his promise : god offers mercy to sinners , not because they do repent , but that they may repent : repentance is not the cause but the effect of pardon , god always intends pardon to those whom he effectually calls to repentance ; he gave no such call to the angels that fell ; there was no gospel preached to them . no fallen angel was saved , because no elect angel fell , but there are many of gods elect among the fallen sons of adam to whom promises of salvation were made upon their believing in christ ; this being published to all in the gospel , all who hear the gospel do put in for their share in this salvation , and that they may render the attainment more easie and feazable to them , they deny absolute election , bring in universal redemption , assert the liberty of mans will to believe if he please , and supposing it to be in their own power to believe , they conclude they may be saved as well as others , and this is the ground of all that security that is among common professors . having spoken thus much of evangelical repentance as it implies a real hatred of sin as sin , and a real turning to god as the chiefest good from an inward change of nature renewed after the image of god , i shall now shew you , 1. that such a repentance can never be wrought in any by the law alone , the gospel has a principal hand in this . why not by the law. because in the law there are not sufficient motives and inducements to repentance , nothing that encourages to it , that renders it available to mans salvation , the law cannot give life to a sinner upon his repentance ; the gospel can , but the law cannot , could a man under the law , repent , suppose that ? what would he get by it , he must to hell after all , the law as a covenant of works does not seek to bring a sinner to repentance , but to punishment , the law cannot give repentance unto life , because it cannot give life upon our repentance . you 'l say then , is the law against repentance ? i don't say so neither ; for take repentance as 't is a just equitable thing , as a holy disposition of mind ; so the law is not against it where ever it may be found , as it is not against any other act of moral righteousness as such that a man may do , and yet for all this 't will condemn a man for his sin , and all his righteousness shall not be remembred , though the law be not against repentance , yet it will not accept of repentance as a satisfaction for past sins , but the gospel provides full satisfaction for the law , and promises sufficient and effectual grace to the sinner to bring him to repentance ; having rescued him from the curse of the law , enables him to walk worthy of the blessing of the gospel , if those who are justified were not sanctified , they would live to the scandal of the gospel . the law cannot contradict it self , having already pronounced a peremptory sentence of death upon the sinner , 't is impossible the law should ever gier repentance unto life , the law insists upon the execution of its own judgement , and will not be satisfied till that be done , in this the gospel yields to the law , to have execution done upon man for sin , and provides a man on purpose , the man christ iesus , who bore our sins in his own body upon the cross . 3. this evangelical repentance implies real sanctification , but the law sanctifies no man , because it can't convey its own holiness to another , can't alter the nature of a man , but only shew him what mischief his sin has done him , shews him his sin in this or that instance , to his great terror , but if he happen to out-live those terrors , and not die in the fit as iudas , his evil heart will encline him as strongly to sin , as ever it did before his former convictions , they made him give a present start backwards , but he will quickly recover himself , and return to his wretched course , he cannot cease from sin , though he know it displeases god yet he likes it never the worse for that , might he but escape the punishment , 't is not the wrath of god in it self that he fears , but only as it goes forth in the penal effects of it against himself , else he could suffer god to be angry , and not be troubled at it , whereas this goes most to the heart of a child of god , that he has incurr'd his displeasure . there is no soundness in my flesh because of thine anger , psal. 38. 3. the law alone never works any real sanctification in a sinner ; 't is indeed the rule of judgement , it judges us according to what we are , but cannot make us better . 4. repentance is a turning unto god , but the law gives no encouragement to a sinner to turn to god , it holds forth the wrath of god against him , that makes him run from the presence of an angry god and hide himself as adam did , how can dry stubble stand before a consuming fire , but god out of christ is a consuming fire to a sinner , he dares not come near him . 5. the law by it self can't work a saving conviction 't is very instrumental in conjunction with the gospel to do this , but of it self it cannot . saving conviction is of the essence of evangelical repentance . saving conviction hath these four properties . 1. it apprehends upon scripture grounds a possibility of a sinners salvation , and not only so , but a fair probability of it upon the due use of those means appointed by god in order thereunto , and leads out the sinner to seek relief in christ , under some hope of obtaining it . 2. it works a hatred of sin as sin , strongly inclines and disposes the heart of a sinner to break off from his sins , and to betake himself to a strict course of holiness : god offers grace to sinners , because he intends to give faith and repentance to as many as are ordained unto life , faith inclines us to beg repentance , disposes us to it , laies open the foulness of sin so plainly , so convincingly that we cannot but repent of it , under such a saving conviction as faith works in us , i call it a saving conviction , because it puts us upon the diligent use of all means tending to salvation ; a man is so convinced that he cannot rest till he has found out an effectual remedy to cure so deadly a disease , nothing will satisfie him but christ , we see not all that is in sin ; till we see an absolute necessity of christ to save us from it : here is a deep discovery of sin indeed , when we know nothing but the blood of christ can take it away ; behold the lamb of god , &c. a sacrifice of gods providing , all the bulls , goats , sheep and lambs of mans procuring will never expiate sin , nothing that is among men can do it , but god has a lamb , cherished in his own bosom from eternity , this lamb must be slain to take away the sins of the world , 't is very astonishing to think what god parted with from himself to satisfie his own justice ; his attributes conspire together to heighten and advance each other ; infinite grace lays out it self to satisfie infinite justice , and satisfied justice gives way to infinite grace to glorifie it self in mans free redemption . 3. it convinces us not only of particular sins , but of the general corruption of our nature , 't is by a divine supernatural light that we discern this , we have a feeling of it in our selves , from an inward principle of a higher life raised up in us by the power of god in our regeneration , which will not suffer us to walk any more after the flesh , we cry and complain of that proneness that is in us to evil ; o wretched man that i am , &c. rom. 7. no unconverted man is brought in complaining of the corruption of his nature , only david , and paul , and such like , but none else . when we look upon the old man with the eyes of the new , we see that deformity that never appared to us before . 4. it convinces us not only of the severity of the law , in punishing , but also of the holiness of the law in all its just and reasonable commands ; rom. 7. 12. this is a main difference between legal and evangelical repentance , that conviction and sense that is in a legal repentance of the holiness of the law , is very small , next to none at all , and that which is , proceeds chiefly from the remainders of light in all natural men , left on purpose in the conscience , that all reverence of god and his law might not be quite cast off , and something of this may now and then appear under strong legal convictions of sin , as in iudas , but all this never begets any true love to holiness , for still they go on in their sins and have pleasure in them that do so , rom. 1. 32. which is a great demonstration of the absolute dominion sin has over fallen man , in carrying him on not only against the known law of god written in the word , but against all the natural notions of the law written in his own heart , nothing can hold him in , he despises god and man and his own conscience , he will not be a law to himself . legal convictions come short in all these properties of saving conviction . legal convictions are either such as are antecedent to the commission of sin , or such as follow upon it , which are properly called convictions . convictions antecedent to sin , are all one with the knowledge of the law , by which we understand what is morally good or evil in it self ; what is sin , and what is not , adam and eve in innocency were under this conviction , they knew what god had forbidden , viz. to eat of the tree of knowledge of good and evil , and that to eat of it in opposition to gods express command to the contrary , was a high act of disobedience , to be punished with death , but by the subtilty of the devil they yielded to the temptation , and did eat : if their perfect knowledge of the law could not keep them in innocency , from falling , how can we expect that our imperfect knowledge of the law from any convictions of that kind , which we may be under should keep us . and for those legal convictions subsequent to the commission of sin , by which we see the obliquity of our own actions , and know our selves to be transgressors of a holy righteous law , they fall short in all the forementioned properties of saving conviction , they leave us without hope of mercy , work no renovation of nature in us , they may disturb us in the present act of sin , and terrifie us much about that , laying some present restraint upon us , but they work no real reformation in us , iudas was in great horror of conscience for betraying his master , was much troubled that he should have a hand in shedding innocent blood : and yet under the light and power of this conviction , how evil it was to murder another , he hangs himself , which was as contrary to law , as killing another : i speak this to shew how legal convictions may hurry a man from one sin to another , but they never lead him into a constant setled way of true holiness , whence i infer that convictions purely legal will never work repentance unto life . how repentance unto life is wrought by the gospel . because god hath appointed the gospel to be the means of repentance , luk. 24. 47. rom. 16. 25 , 26. to the glory of his free grace , as justice is glorified in the damnation of an impenitent sinner , so grace is glorified in his conversion ; evangelical repentance is from a discovery of gods love and free grace : his goodness leads us to repentance , rom. 2. 4. 2 pet. 3. 9. psal. 130. 4. a true penitent fears least he should miss of mercy , and come short of it , he rejoyces at the good news of the gospel , begins to lift up his head in some expectation of a blessed redemption , he serves god chearfully being perswaded that his duties and services will be pleasing to him and accepted by him for christ sake , psal. 130. 4. hos. 6. 1 , 2. a sence of love and mercy quicken up a drooping trembling sinner to return unto god , the prodigal remembred what a kind father he had , luk. 15. 18. 't was pauls argument , rom. 12. 1. 2 cor. 7. 1. 't is a sad thing that the grace of the gospel which is intended to keep men from despair , should be some be made an encouragement to presumption , god forbid we should continue in sin because grace abounds . 2. the grace of the gospel is not only an appointed means , but is in its own nature a fit means to work repentance , suited and adapted to that end , the goodness of god leads us to repentance , the schoolmen tell us that amor est congregativus , and they give this reason for it , because it does congregate and gather in our roving scattered thoughts from those various lesser objects after which they go , fixing our minds upon god , the only soul-satisfying object . love is conciliative , when god doth through faith let in any sense of his intended grace towards sinners , the heart melts under it , a sinner does not repent that he may believe , but because he does believe , something of the love of god to sinners in christ jesus , some inkling of this is come to his ear , hath touched his very heart , before ever he sets upon repentance , and now he can hold no longer , the love of christ constrains him , great is the power of love , when it commends it self to us in some signal expressions of kindness to our visible advantage and benefit . 3. because christ gives repentance , act. 5. 31. he purchased this and all other graces for us , by dying for us , he not only obtained pardon of sin in our justification , but all inherent graces in the saints come from christ , he procured them for us , he works them in us , his sufferings being not only satisfactory for sin , but meritorious of grace to be bestowed upon us , though the law can't sanctify a sinner yet christ can , and 't is an act of special grace towards us when he doth , but he will first satisfie the law and justice of god , that being brought under grace by our free justification , we may answer to the law of grace in our sanctification , denying all ungodliness and worldly lusts , living soberly and righteously here below as the redeemed of the lord ought to do ; the law commands perfect obedience , but in case of failure , the gospel promises faith and repentance , zach. 12. 10. acts 11. 18. 4. because god hath annexed a quickning spirit to the gospel , to make way for his grace , and to give it a prevailing efficacy in the hearts of men , they are drawn by the loving kindness of god , and cannot resist it , the spirit opens the mystery of the love of god in christ , and so charms the soul with it , that it is impossible to withstand the allurements of it . 5. because the ways and means of bringing a sinner to life , are all supernatural ; the law speaks nothing of this , the law never puts us upon any thing that is supernatural ; i mean that originally was so to man in his perfect state , for then it had been quite above the reach and capacity of mans understanding , but god suited his law to those inbred notions and principles of truth , that were concreated in us , the way of salvation through faith and repentance being supernatural ; we must apply our selves to the gospel to know this . 3. the necessary connection that is between evangelical repentance and saving faith. i prove , it thus . 't is so in the first production of repentance , and in all the subsequent acts of repentance , therefore 't is alwayes so . in the first production of repentance if you consider how this was wrought by iohns ministry , mat. 3. and luk. 3. these two things will evidently appear . first , that repentance alwayes presupposes faith. secondly , that repentance rises out of faith. and how ! i will clear up this by a brief paraphrase upon those words , repent ye , for the kingdom of heaven is at hand . iohn is brought in inviting sinners to repentance ; the argument he uses is plainly this , god is inclined to pardon you , therefore repent : i come as a forerunner to prepare the way , that by bringing you the first newes of gods intended grace and favour towards you , i might soften and mollify your hearts and dispose you to a ready thankful acceptance of christ , this offer of grace is called the kingdom of heaven because it is inclusive of all the happiness that heaven can afford : all good comes along with pardoning grace , i see says iohn , you are all lying under the sad damning circumstances of your own sins , in a very woful miserable condition , compassed about with hell and death , with horror and darkness , all things round about you , look very black and dismal , i am come to put you into a better state , to offer you a kingdom , which will shortly appear in all its glory ; 't is at hand , 't is coming toward you , heaven it self is come to look after you to lend a helping hand to lift you out of this horrible pit , before it shut its mouth upon you , see that you refuse not this grace , that you put not from you the word of the gospel , least you judge your selves unworthy of eternal life , as acts 13. 46. i. e. it will as plainly appear to be so , as if it had been so declared in open court , upon a fair hearing of your cause , if heaven and earth were to sit in judgment upon you , they would conclude you most unworthy of everlasting life , and by putting the word from you , you have in effect passed this judgement upon your selves , or you have done that now which your own consciences will so interpret at the last day , they will then tell you you might have had life and pardon , but would not ; you would not come to christ that you might have life , therefore your damnation is just , you deservedly perish , & may thank your selves for it , how speechless will sinners be then : as to remain in impenitency under the outward light of the gospel , does argue the height of unbelief , so to be brought to repentance by the preaching of the gospel does necessarily imply faith in the gospel , 't is impossible that a tender of grace should work repentance till 't is believed , 't is of no force , makes no impression upon the mind of a man till then , therefore , faith must be presupposed , i make it out thus . that which is brought as a motive for the doing of a thing , must be first understood , received and believed , before the thing can be done upon that motive : there is in the gospel a general offer of mercy to sinners , this proves an effectual means to beget faith in all that are ordained unto life , upon their believing this general offer of grace , their hearts begin to melt under it , and some inclination to repentance is wrought in them , this faith and this repentance wrought in a more general way at first , do form themselves into more particular and distinct acts afterwards , thus the principles of the doctrine of christ , viz. repentance from dead works and faith towards god are first laid , and then there is ( in the light and power of these principles ) a going on unto perfection , heb. 6. 1. our first faith is a more general faith , and so is our first repentance , rather an inclination and tendency to believe and repent , then actual faith , or actual repentance . our first faith wrought in us upon the general proposal of gospel grace , contains in it a saving conviction of sin , 't is impossible to receive grace without it , grace is nothing to us , of no signification to us , but as it gives relief against sin , which we must have some sense of , before we apply our selves to the grace of god for pardon , we must see something in our selves that wants a pardon , and which we are willing to repent of and forsake in case of a pardon , repentance is as true an effect of faith , as pardon and comfort , faith first brings a sinner to christ under some hope of pardon , and then busies it self in working repentance , in order to a comfortable sense of pardon . the spirit lets in some sense of gospel grace tendred unto sinners , and affects the heart with it , as very desireable , as a very seasonable offer , by no means to be slighted , the soul begins to be taken with it , conceives some hope from it , and this is the begining of faith , and with our first faith light comes in giving us some gospel conviction of sin in order to repentance , i call it a gospel conviction , because it is wrought by means of the gospel , all after acts of faith and repentance have their rise from this first work , which brings me to the second point , viz. that faith is not only joyned with repentance in the first production of it , as has been shewed , but in all the subsequent acts of it ever after ; which i make out thus . faith and repentance do constantly refer to each other in their several actings , faith to repentance , and repentance to faith ; he that believes , repents because he believes , and he that repents , believes because he repents , i. e. as faith is the cause of repentance , so repentance is the reason of every particular act of faith put forth upon christ for pardon , 't is impossible to make up the full sense of an act of faith on our part , if you fetch not the reason of it from repentance : why do we go to the physitian , is it not because we are sick , weary and faint ready to die of such a disease : so why does a weary soul come to christ , is it not to be eased of his burden ? that insupportable burden of sin that is ready to sink him into hell. if faith and repentance be thus always joyned together , does it not follow that we are justified by our repentance as well as by faith ? i answer , no. though we are not saved without repentance , it does not therefore follow that we are justified by our repentance ; but some to make good this assertion have coyned many subtle distinctions , relating to both . before i give a particular reply to this , let me say something in general . religion may be considered , either in its primitive purity and simplicity , as it was laid down in the fundamental principles of it , by christ and his apostles . or as it has since been drawn through the various discourses , reasonings and writings of men for so many centuries past , this has so much overcharged religion with so many nice distinctions , intricate questions , and endless disputes , that it seems to be quite another thing then it was in the apostles dayes : the best way is to return to the primitive simplicity of the gospel , especially in judging of fundamentals , which are plainly and clearly laid down there in terms very intelligible . though faith be the gift of god , and is given of meer grace but to a few , yet all who live under the light of the gospel may know what they ought to believe , which will render their unbelief more inexcusable ; did we dwell more upon what is plainly revealed as fundamentally necessary to salvation , we should better discern , by the light of those fundamentals , the just consequences of them , in any deductions from them , which may not be so particularly and expresly spoken unto in scripture . but now to answer the query whether we may not be said to be justified by our repentance , as well as by faith , since we are not saved without repentance ? answ. there is a great deal of difference between justification and salvation , salvation includes all qualifications belonging to that state , justification lets us into that state ; gives us right to life from whence spring all qualifications becoming that life . besides , saving graces are so called , not that they are the causes of salvation , but because they accompany it , we cannot be saved without them . faith it self as a grace inherent in us , is no meritorious cause of our justification ; 't is that which carries us out of our selves to christ for righteousness upon the account of which we are justified in the sight of god , when we say we are justified by faith , we don't mean we are justified by any thing in our selves , we can't understand it so , but the contrary , that we must be beholding to christ for all . he that receives all from another , gives nothing to himself , he does indeed apply to himself , to his own use and benefit , what is freely given to him by another , but he cannot in any propriety of speech be said to ascribe any thing to himself , or to owe himself thanks for what he receives from another : faith in its justifying act does not look to it self as our grace , but unto christ as our righteousness , the inherent grace of faith is not our justifying righteousness , though it lead us out to him who is ; faith is the hand , but christ is the gift ; nay the hand it self is the gift of god , as well as that which is put into it : god gives us not only what we believe , but he gives us to believe ; the habit and act of faith are both from god , that he that glories may glory in the lord only : and if it be so with faith , if that be shut out from being any part of our justifying righteousness , 't will hold true much more in all other saving graces that spring from faith , whether hope , love , fear , repentance , &c. repentance proves our faith to be saving , such a faith as gives us an interest in christ , faith adds nothing to the righteousness of christ , but applies it as it is , it only gives us an interest in it , and makes it ours by vertue of the promise tendring it to us , by receiving the promise we have a sure interest in the thing promised , and may ever after count it our own , and if we are not justified by our graces themselves , much less by our good works , which are the fruits and issues of them , we must resolve all our graces into faith , and faith it self into christ and his righteousness before we can be clear in the matter of our justification . 4. the real distinction that is between them notwithstanding this necessary connection . faith and repentance are frequently joyned together in scripture , and sometimes each of them singly put for the whole work of conversion , and then they do alwayes include each other , and imply the whole work of grace in the soul , as luk. 13. 5. luk. 15. 10. acts 3. 19. acts 11. 18. though they cannot be separated , yet they may be distinguished , not only nominally but really ; they are spoken of ( act. 20. 21. ) as two distinct things , as faith and hope are inseparable , yet two distinct graces , so 't is with faith and repentance , they grow together as different branches from the same root that bears and feeds them both , they are the two vital constituent parts of a christian , which have their distinct offices and influences : repentance is the same in principle with faith , though they receive different denominations , from the different objects and occasions about which they act : a principle of grace is that immortal seed , or that spirit that is born of the spirit ; the fruits of the spirit are not the spirit it self , but something produced by him ; all graces are the fruits of the spirit and are specified by their different objects : all graces are but so many expressions of that holy disposition , that is wrought in us by the holy ghost . to repent of sin is as true holiness as not to sin at all ; a sinner has no other way to express his love to holiness , than by a declared hatred of his sins . they differ in their objects , faith as justifying , hath christs righteousness for its object , repentance has mans unrighteousness for its object ; as faith acts upon christ for an interest in his righteousness , so repentance acts towards god , acknowledging our own unrighteousness and bewailing it , we cannot rejoyce in the righteousness of christ , till we mourn for our own sins ; christ reconciles god to us , by the attonement offer'd , 2 cor. 5. 20 , 21. and us to god by working repentance in us , who were enemies to him in our minds by wicked works , col. 1. 21. alienated from the life of god , col. 4. 18. this enmity against god and alienation from him , is removed by repentance : faith works upwards to appease gods wrath , by holding up the blood of christ ; repentance works downwards upon our selves , changing our minds towards god , that we may be conformable to his will , and rebel no more against him . besides ▪ all graces do not imploy , at least equally , the same affections , there is more joy and hope in faith , more sorrow and fear in repentance ; faith lists up and comforts a guilty sinner upon one account , repentance humbles him and lays him low upon another account , filling him with godly sorrow for his sins . 5. reasons why the professors of this age who are so much for faith do mind repentance so little , are so seldom found in the exercise of it . 1. because they rest in general notions of faith , and of justification by grace through christ ; they say they have faith , and think this will save them , we may have right notions of faith in our heads , and yet be under no real actings of faith in our hearts ; we may be orthodox in our judgements , sound in the doctrine of faith , and yet be strangers to the grace of faith ; we may hold the truth , dispute for it , preach it up , maintain it in our discourses , as our opinion , and yet be rotten at heart for all this , under the power of unbelief , if you know these things happy are ye if ye do them . faith must be done as well as talked of , it must be really acted by us in our own case , 't is not the doctrine of faith , but your faith in or according to that doctrine , that saves you , the just shall live by his own faith , the doctrine of faith is an external thing laid down in the letter of the word , but the grace of faith is an inward living principle found only in the hearts of real saints , this is that i am inquiring after , and pressing upon you as that that will certainly produce repentance , zach. 12. 10. 't is one thing to have a notional knowledge of the doctrine of faith as contained in the letter of the word , another thing to be under the power of the grace of faith as it passes thorow the heart in the lively actings of it : notions of things may be separated from those effects that alwayes attend the things themselves when they are in being , we may shake and freeze under our notions of fire , but we cannot stand before fire it self and not be warmed by it , were there more real faith ; i mean of the grace of faith , among professors , there would be more repentance , let us not flatter our selves in the good opinion we have of our faith , and of our supposed interest in christ , 't is all false , our faith is vain , and we are yet in our sins , if repentance do not accompany our faith : the visible neglect of repentance in the professors of this age , has brought a reproach upon the doctrine of faith , and caused it to be evil spoken of , that faith that does not sanctifie , will never justifie , and without repentance there can be no sanctification : not that we make repentance any meritorious cause of pardon , or that it is to be rested in as any satisfaction for sin , only we affirm that justifying faith alwayes works repentance . 2. because they rest in a general repentance , which they took up at their first conversion , and that must serve all their lives long , 't is enough they have once repented , that work is over , they have done with it now , and care not to return to it again : but because you have once repented , you must always repent , you entred into covenant with god for your whole lives , to repent of every sin you should fall into , and shall we begin in the spirit and end in the flesh. 3. because they have long since reformed what was amiss in their lives , and refrained from the outward acts of those sins they lived in heretofore , all this may be without any true repentance , you say you have forsaken your sins that is a gross mistake , for till you repent of them you have not forsaken them in gods account , but are still looked upon as those who justifie your selves in those very sins , if not why don't you repent of them , you alwayes abide under the guilt of that sin which you have not repented of , the turning of the heart to god , can never be without repentance ; till then you still retain the good opinion you had of your sins , your heart is set upon them still , nothing but repentance turns the heart another way . there can be no real reformation of life , without a change of heart ; men may for a spurt force themselves to an outward course of holiness , but they can never hold it , the heart will go its own way , and carry the man after it , nothing but repentance makes a man a better man than he was before ; a man is the same that ever he was till he repents , then indeed he is another man , of another mind . 4. because they reckon all their particular sins among their infirmities , and therefore a slight repentance will serve the turn , they think they will be pardoned of course to them , without any more ado . i look upon it as a great error , to hold that all sins committed in a state of grace are sins of infirmity ; saints themselves may be guilty of wilful presumptuous sins , and when they are , they must not think to shift them off as common infirmities . i grant , those grosser acts of sin , that a saint may be surprized into , do argue an infirm imperfect state , their state may be good though imperfect , there may be some good thing in their hearts toward god , when they fall foul as david and peter did ; but i am not now inquiring what is in their hearts , but what is in those grosser acts of sin , viz. murder , adultery , and the like ; i say there is nothing but evil in them , they are all over and throughout sinful ; now , what is morally evil and sinful in its own nature cannot properly be called a sin of infirmity , because an infirmity in the true notion of it , is the deficiency of a good action , 't is not so good as it should be , absolutely evil in it self it is not , v. g. a child of god prayes but not so fervently as he should , he hears the word , but not so attentively as he should ; he believes in christ , but not so firmly , so strongly , so stedfastly as he would , this is his infirmity , here the action it self , or the thing done , is for the substance and matter of it good in it self , what god has commanded , but when we do that which is materially evil in its own nature , and forbidden by god , this is more than an infirmity , the whole action is naught ; 't is not a weak action , but a wicked one . he that is an infirm man , is a living man ; a dead man is more than infirm , he has no life at all in him that is capable of infirmity , if a child of god should swear , be drunk , or commit whoredom , &c. i would not say as some do , oh the infirmities of the saints , but i would say oh the wickedness , the leudness of the saints ; you 'l think these hard words , hard things must have hard words , they that do well shall hear well , and they that do ill must hear ill : sin is not the less sinful because a godly man commits it , it falls under greater aggravations in him , than in another ; there may be some good thing in his heart , but there is nothing in these sinful acts but what is morally evil and abominably wicked . this should awaken us to repentance , are there not sins even mong us against the lord our god ? 6. the application . repentance being the plainest and surest evidence of saving faith , let us be much in the exercise of this grace : we should repent as often as there is new matter for repentance , i do not say we should alwayes be grieving and mourning for the same sin ; repentance may have its perfect work , in reference to some particular sin , which god has sufficiently humbled us for . there is a time to set broken bones , we may rejoyce in the cure , in that ease and rest that god gives us , when he speaks peace to us : by believing we enter into rest , till some new sin disturb our rest , and then repentance is to be renewed : by a new sin i don't mean common unavoidable infirmities , but some grosser wilful miscarriage : we ought to be humbled under our infirmities , to confess them , and so to pass on by a present act of faith , into our wonted serenity and peace of conscience not doubting but god will overlook them for christs sake . faith is not so put to it , does not labour so much to take in the pardon of them , as it does and must do to obtain the pardon of grosser sins , which put the soul at a greater distance from god , then common infirmities do , which are pardoned of course to believers upon their humble acknowledgement of them , but in case of any particular wilful sin , we must renew our repentance in a more solemn manner , and afflict our souls for it , how long god may keep us mourning , before he restore to us the joy of our salvation , must be left to him who knowes when to administer comfort to us , in the fittest season : when we are about this work , 't is good to reflect upon former sins already pardoned , there sinfulness appears thorow the pardon . we may join our old scores to this new reckoning , and carry over all to the present account , that having the sum total before us , we may bewail the late addition we have made to it : when we see how high it rises , every new offence receives an aggravation , from so many that went before , 't is some extenuation of a fault to say , 't is the first time ; but frequent relapses into the same sin do heighten the guilt of it , and in such cases there is nothing but repenting , or perishing . the more you are in the exercise of this grace of repentance , the less inclinable will you be to any sin : i am perswaded were the devil sure you would repent , he would not be so forward to tempt you to any sin , nothing does so enrage the devil , as the repentance of the saints , could he keep them always in that mind , they are in , in the hour of a prevailing temptation , he might glory over them , but when they come to themselves , and consider better of it , how do they inveigh against the tempter , and cry down the sin as an abominable practise , and what does the devil get by this , he loses more by their repentance then ever he got by their sin , he is laid open as an impostor , as a deceiver ; the repentance of the saints is the greatest torment to the devil before his time that can be ; as there is joy in heaven at the conversion of a sinner , so there is no small sorrow in hell upon the same account . you cannot honour god more than by a daily repentance , thereby you vindicate your holy profession , from giving the least countenance to sin ; were the people of god more ashamed of sin , the wicked of the world would glory less in it , they would begin to blush with you , and hang down their heads for doing that which is so openly decry'd by all good men , good men are greatly wanting in the open profession of their repentance , if you did mourn for sin more , others would rejoyce in it less . finis . errata .. in the preface . the last page but one for sins read sin . regeneration . page 6. for god r. ghost . pag. 93. for works r. work . p. 97. for discovery r. discourse . p. 155. for patulum r. pabulum . faith. page 12. last line , for words , r. word . pag. 42. for loyal r. legal . pag. 62. for deniable r. undeniable . books printed and sold by tho. cockeril , at the three legs in the poultrey , over against the stocks-market . the works of the late learned divine stephen charnock . two vol. folio . annotations upon all the books of old and new testament ; by matt. pool . 2 vol. folio . the history of phylosophy , containing the lives , opinions , &c. of phylosophers ; by tho. stanley , esq folio . the compleat works of mr. isaac ambrose . folio . the morning exercise at cripplegate , or several cases of conscience practically resolved by sundry ministers . the 4th . edition , 4to . a supplement to the morning exercise at cripplegate , or several more cases of conscience practically resolved by sundry ministers . the second edition , 4to . the court of the gentiles ; part 3. the vanity of pagan phylosophy demonstrated , &c. by theophilus gale. 4to . the rise , race and royalty of the kingdom of god in the soul of man , opened in several sermons , by peter sterry , sometimes fellow of emanuel colledge in cambridge , and late preacher of the gospel in london . 4to . speculum theologiae in christo : or , a view of some divine truths , &c. by edward polhil of burwash in sussex , esq 4to . geography rectified : or a description of the world in all its kingdoms , provinces , countries , &c. the second edition enlarged , with above thirty sheets more in the description and about 20 new maps . by robert morden , 4to . large octavo's . the nature , powers , deceit , and prevalency of the remainders of in-dwelling sin in believers ; together with the ways of its working , and means of prevention , opened , evinced and applyed ; with a resolution of sundry cases of conscience thereunto appertaining . precious faith considered in its nature , working and growth . by edward polhil of burwash in sussex . christus in corde : or , the mystical union between christ and believers considered , in its resemblances , bonds , seals , priviledges and marks . by the same author . armatura dei ; or a preparation for suffering in an evil day , shewing how christians are to bear sufferings , and what graces are requisite thereunto : suited for all good christians in this present time . by the same author . the faithfulness of god considered , and cleared in the great events of his word ; or a second part of the fulfilling of the scripture . by the author of the first part. a renunciation of several popish doctrines because contrary to the doctrine of faith of the church of england . by. r. r. b. d. notes, typically marginal, from the original text notes for div a33723-e360 iude 4. heb. 3. 18. rom. 6. 14. 2 cor. 3. 18. rom. 7. 1 cor. 2. 11. acts. 5. 20. phil. 2. 15. isa. 55. 3. joh. 5. 25. acts 20. 32. gen. 2. 15 , 16. joh. 14. 19. 2 tim. 3. 16 , 17. luke 1. 15 jer. 1. 5. gal. 1. 15. 1 cor. 6. 11. 1 tim. 1. 13. joh. 9. 25. 1 cor. 6. 11. tit. 3. 3. ephes. 2. 11 , 13. 1 pet. 2. 9. 2 cor. 5. 17. 1 joh. 5. 1. rom. 8. 15. gal. 4. 6. rom. 8. 16. 1 cor. 15. 46. verse 23. luke 1. 8. luke 2. 40 , 52. 1 joh. 39. 2 cor. 12. 9. luke 13. 11 , 16. mark 10. 24. 1 cor. 12. 12. verse 18. mat. 12. 32. 2 cor. 5. 17. act 11. 26. 2 pet. 1. 4. 1 cor. 6. 17. eph. 2. 8. 1 cor. 1. 9. joh. 6. 96. joh. 13. 22 , 23 , 24. 1 cor. 12. 12 , 13. rom. 11. 17 , 19. 23 , 24. joh. 15. 1 , 2. joh. 3. 29. 2 cor. 11. 2. col. 3. 4. joh. 6. 45. 1 joh. 5. 12. rom. 4. 3. quest. ans. joh. 3. 18. rom. 4. 5. rom. 4. 16 psal. 38 4. isa. 45. 21. psal. 116. 6. psal. 118. 13. gal. 3. 24. gal. 3. 19 , 20 , 21 , 22. gal. 3. 10. gal. 4. 21. luke . 1. 16. 17. matt. 3. luke 3. luke . 3. 3. john. 1. 29. acts. 2 38 39. & 3●●9 . acts. 8. 22. acts. 20 , 20. 2 cor. 7. 10. eph. 6. 19. heb. 13. 13 , 15. 2 cor. 2. 14 , 15. psal. 22. 30. ezek. 11. 19 , 20. micah 4. 5. deut. 14. 21. tit. 2. 14. exod. 19. 5 , 6. rom. 8. 28 , 29 , 30. luke 10. 20. rev. 21. 27. 1 pet. 2. 9. r●v . 13 8. 1 joh● 〈◊〉 1 jo●● 〈◊〉 1 joh●● 1 john ●● 4,5 〈◊〉 1 〈◊〉 ●2 ●● 1 joh. 3. 9. 1 joh. 5. 18. 1 joh 2. 29. eph 4 23 , 24. 2 pet. 1. 4. 1 joh. 2. 29. mat. 7. 18. psal. 119. 3. rom 7. 16 1 john 2. 29. 1 pet. 3. 11. job . 34. 3. heb. 4. 12. luke 24. 32. 1 john 2. 29. 1 john 3. 10. rom. 6. 4. vers . 13. 1 thess. ● . 23. eph. 5. 9. matth. 19. 28. tit. 3. 5. john 3. 5. jer. 31. 33. gal. 2. 20. john 15. 5. 1 joh. 5. 1. 1 joh. 4. 2. observ. heb. 10. 20. 2 cor. 5. 21. ephes 4. 20. 1 joh 5. 4. 1 joh. 44. joh. 16. 33. heb. 4. 3. prov 4. 23. 1 joh. 4. 7. 1 joh. 5. 1. john 13. 34 , 35. 1 pet. 1. 22. vers . 23. rom. 13. 8. 1 john 4. 16. rom. 5. 5. eph. 5. 1. jam. 4. 4. 1 john 4. 12. joh 13. 34. vide eph. 4. 23. compared with verse 31 , 32. tit. 3 , 3. gal. 5. 15. col. 3. 15. joh. 17. 31. 22 , 23. col. 3. 8 , 13. gal. 5. 19 , &c. 1 joh. 4. 20. 1 pet. 2. 2. rom. 11. 36. great precious promises, or, some sermons concerning the promises and the right application thereof whereunto are added some other concerning the usefulnesse of faith in advancing sanctification, as also, three more concerning the faith of assurance / by mr. andrew gray ... ; all being revised since his death by some friends, the last impression carefully corrected and amended. gray, andrew, 1633-1656. 1669 approx. 330 kb of xml-encoded text transcribed from 110 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a41840 wing g1609 estc r39446 18419588 ocm 18419588 107523 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41840) transcribed from: (early english books online ; image set 107523) images scanned from microfilm: (early english books, 1641-1700 ; 1634:13) great precious promises, or, some sermons concerning the promises and the right application thereof whereunto are added some other concerning the usefulnesse of faith in advancing sanctification, as also, three more concerning the faith of assurance / by mr. andrew gray ... ; all being revised since his death by some friends, the last impression carefully corrected and amended. gray, andrew, 1633-1656. [6], 210 p. printed by george swintown and james glen ... edinburgh: 1669. imperfect: tightly bound, with print show-through and some loss of print. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -sermons. faith -sermons. sermons, english -17th century. 2004-01 tcp assigned for keying and markup 2004-02 spi global keyed and coded from proquest page images 2004-03 judith siefring sampled and proofread 2004-03 judith siefring text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion great and precious promises , or , some sermons concerning the promises , and the right application thereof : whereunto are added some other concerning the usefulness of faith in advancing sanctification . as also , three more concerning the faith of assurance . by mr. andrew gray , late minister of the gospel in glasgow . all being revised since his death by some friends . the last impression carefully corrected and amended . 2 cor. 7.1 . having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthinesse of the flesh and spirit , perfecting holinesse in the fear of god. edinburgh , printed by george swintoun and iames glen , anno dom. 1669. to the reader . christian reader , although ( upon some considerations ) these following sermons have been keeped back till now , and have waited the vacancy of the presse from other things : yet was it at first intended ( the connexion of the purposes so requiring ) that they should have come forth as soon as some other of this precious author , which we did formerly publish : and therefore in the preface which we then prefixed , we did relate to both , and gave the reader such advertisements as we conceived necessary , concerning the one as well as the other : so that we have nothing to do at present , but to put this little piece into thy hands , commending it to thy serious thoughts , and the lords blessing upon them . neither shall we use many words to this purpose ; only , we find some help is offered unto thee , in three most weighty and concerning points of christian religion . 1. how by the lively exercise of faith ; thou may apply the great and precious promises . 2. how by faith thou may advance the work of sanctification . and 3. how thy faith may grow up unto assurance . of all which we may truly say , that nothing can more seasonably take up the thoughts nor bring more advantage to the souls of the lords people in these times . o how necessary is it in such troublesome days , to learn , how through faith and patience , we may inherit the promises : and now when our strong corruption ( hath in a manner necessitate the wise physician to mix unto us so bitter a cup , and give so strong a potion , in what a fainting and swouning condition must we be , if by the two immutable things , in which it is impossible for god to lie , we reoeive not also the strong consolation . again , when profanity and ungodlinesse hath so abounded in these nations , that from the top of the head to the sole of the foot , there is no soundnesse , but wounds and bruises , and putrifying sores : and when the corruptions of the time like the sons of zerviah , are grown too strong , even for the davids who are amongst us ; what should we study with more earnestnesse , then to purifie our hearts by faith , and by having these promises , to cleanse our selves from all filthinesse of the flesh and spirit , perfecting holinesse in the fear of the lord ? 3. when the lord hath removed us so far from peace , that the souls of many have even forget prosperity , and the multiplied changes and revolutions in our days , hath so clearly demonstrate the instability of all sublunary glory , and so convincingly taught us , that this 〈◊〉 not our ●est ; vndoubtedly , it is time to look for a city that hath foundations , and to give all diligence to make our calling and election sure . the subject then is useful . as to the manner of handling it : it is true , much accuracy and neatnesse , is not to be expected in any work of this nature , being only the hasty gleanings of a church writer ; and as to livelinesse and power , though it he as easie to draw a picture with the heat and motion of a living man , as to write or print , these lively motions of the spirit which do often accompany the lords messengers in preaching , and in an eminent measure were also let out upon this blessed author , yet we suppose thou will find , the matter most seriously and feelingly spoken unto , as from a heart which believed , and therefore spake : yea , both conceptions and expressions savouring much of an exercised spirit , not only much taken up in communion with god within it self , but even thirsting also , and panting for the salvation of others ; nay ( in some measure ) travelling in birth , till christ might be formed in them . oh , that more of this holy zeal and fervency , might accompany this great measure of light and knowledge in the mysteries of the gospel that the lord hath graciously bestowed both on pastors and people in this generation , that once again we might see , ( as in the dayes of john baptist ) the kingdome of heaven suffering violence , and the violent take it by force . and that the blessed spirit by the same gracious operations , may so warm and inlarge thy soul in the use of this and all other means for thy eternal salvation , is , and shall be the sincere desires of thy servants for christs sake , robert traill . iohn stirling . great and precious promises . sermon i. 2 pet. 1.4 . whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lust . may we not truly say , that if ever the christians who live in those dayes shall be advanced to stand within the holy place , and shall inherit everlasting life , all these are now before his throne may lay aside their harps and give us leave to sing ? will it not be a mysterie , suppose ye , unto heavenly enoch that spent so much of his time in communion and fellowship with god , when he shall behold such christians within that everlasting rest , that have spent so little of their time in corresponding with god ? will it not be a mystery unto believeing abraham , when he shall behold such misbelievers , such disputers of the promises of god , advanced to reign with christ ? will it not be a mystery unto wrestling iacob , when he shall behold these christians once crowned with immortal glory , that did so little know what it was as princes to wrestle with god , till they did prevail : will it not be a wonder to patient iob , when he shall behold such impatient christians as we have been , entering into that blessed place of repose ? will it not be a mystery unto holy david , when he shall behold such unmortified christians entering within that city , into which no unclean thing doth enter ? will it not be a mystery unto tender iosiah , to behold such christians as we are , that have our hearts dying as a stone within us , entering into heaven ? will it not be a mysterie unto upright nathaniel , to behold such hypocriticall christians as the most part of us are , entering within the holy place , and to see those that have been cloathed with hypocrisie and guile , now cloathed with the robes of immortal glory ? and will it not be a mysterie unto self denied paul , when he shall behold so proud and selfish christians enter into heaven ? give me leave to say this , go where we will , we shall be matchlesse and singular ; for if we shall go into eternity of pain , we shall be the greatest debtors unto the infinit justice of god , in regard of mercies we have received : and if we shall enter into eternity of joy , we shall be the greatest debtors unto the spotlesse grace of christ , in regard of mercy we have abused . there shall be none in heaven like to us , and if we shall go to hell , there shall be few there that may be compared unto us . and let me but adde thus further before i come to the words , go where we will , we shall be out of doubt with our condition : within a short time a real christian shall be exalted above the reach of his misbelieving , a hypocrite shall be depressed below the reach of his faith , and one that is grosly in nature , he shall be abased beyond the reach of his presumption : a christian ere long shall m●sbelieve no more ; a hypocrite ere long shall believe no more ; and one that is grosly in nature shall ere long presume no more : there is no misbelief in heaven , and there is no faith nor presumption of well being in hell . but to come to that which we intend to speak to , we told you when first we began our discourse upon that precious and exalting grace of faith under a twofold notion and consideration . first , as it is justifying : and , secondly , as it is sanctifying . for the first , we resolved to speak to it in a twofold consideration . first , as it closeth with christ simply as the object upon which it resteth , and of this we have spoken from that place , 1 ioh. 1.3.23 . secondly , as it closeth with christ , as held forth in the promises . and now being to speak of it in this consideration , we have made choise of this place , in which those things concerning the promises , shortly . 1. ye have that fountain and spring from whence the promises do flow , holden forth in the first words of the verse , whereby , or ( as the words may be more fitly rendered ) by whom relating unto jesus christ who is the original and spring of all the promises . 2. the properties of the promises , and these are , 1. the freedom of the promises held forth in that word , given , whereby are given , which speaketh this , that the promises are free gifts flowing only from good pleasure , 2. their unchangeablenesse , and that is holden forth also in the word , given , the gifts and calling of god , being without repentance . 3. that they are exceeding great , and the promises are called great , either in respect of that price that was laid down to purchase the promises , or they are called great in respect of the great things that are contained in them . 4. that they are precious ; now the promises are called precious ; either in respect of their originall , that they come from precious christ ; or else in respect of this , that they are the object ( i mean the object , quo , or by which ) of precious faith , as it is called in the first verse of this chapter ; or else they are precious , because they are things that a christian ought to put a high account upon ; for the word that is rendered precious may likewise be rendred honourable , whereby are given unto us exceeding great and honourable promises . 3. we have holden forth in the words the great advantage of the promises , by them we are made partakers of the divine nature : now this is not to be understood of any essentiall conversion of our substance into the substance of god , but of a christians having the divine vertues of jesus christ impressed upon his soul , and expressed in his life and conversation . and there is this lastly , concerning the promises in the words , even the time when the promises are eminen●ly accomplished ; it is , when we have escaped ; or as the word is , when we have fled from the corruptions that are in the world through lust : that is the time when a christian meeteth with the accomplishment of the promises . now before we can speak to any of these , we must speak a little unto some things as necessary to be known , in order to the better understanding of all . 1. we shall not dwell long in pointing out unto you what is a promise : we conceive it is a glorious discovery of the good will of god towards sinners , and withall , a purpose and intendment , and ( if we may say ) an engagement to bestow some spiritual or temporal good upon them , or to withhold some spiritual or temporal evil from them : and certain it is , that in this description of the promise , there is a divine harmony betwixt mercy and truth , betwixt righteousnesse and peace , they kisse one another : neither shall we stand long to point out the distinction of the promises : 1. there are some promises that are conditional , and there are some promises that are absolute , absolute promises are these that have no condition annexed unto the performance of them ; such a promise is that , that god will destroy the world no more by water , that is an absolute promise ; such a promise was that of god sending his son into the world , that was an absolute promise ; and such is that promise of conversion , in giving the heart of flesh , it is an absolute promise : as for the conditionall promises , they are these that do require some condition to be performed by the christian , before the accomplishment of the promise , such as that promise of salvation , it requireth believing as going before it , he that believeth shall be saved ; and pardon , it is promised unto a christian upon repentance : and yet we confesse , that there is not a conditional promise that is in all the covenant of grace , but it may be reduced unto an absolute promise , in regard that the thing promised ( in the conditional promise ) is one absolute free gift , and the condition of the promise is another . 2. there are some promises that are temporal , and some that are spiritual ; temporal promises are these , that promise some temporal thing unto a christian , and spiritual promises are these , that promise the bestowing of something that is of everlasting concernment . 3. there are some promises that are not accomplished in this life , such as this , that wee shall see him 〈◊〉 he is , and shall be made like unto him : but for the promises of faith and of ●ustification , these are accomplished in this life . 4. there are some promises that are extraordinary , and there are some promises that are common : extraordinary promises are these , that are given to some particular believer as a singular priviledge : such was that promise that was given to abraham , that in his seed should all families of the earth be blessed , and that promise that was given to rebekah , that the elder should serve the younger : as for common promises , they are these , that every believer in christ hath a right to make use of . neither shall we stand long to point out that it is the duty of a christian to be much in the exercise of faith , upon the promises ; it is clear from psal. 62.8 ▪ trust in him at all times ye people : and it is clear from the practice of that precious cloud of witnesses , recorded of in heb. 11. that spent their dayes in imbracing of the promises . but , 7. we would have you consider , that it is more easie for a christian to believe spiritual promises , then to believe temporal promises ; it is easier to trust christ for eternal salvation , then to trust him for our daily food when we are redacted unto straits ; and the grounds upon which we assert this , may be these ; 1. because it is hard for a christian to believe that christs death reacheth for the purchasing of temporall promises , which more easily he taketh up in spiritual promises ; for a christian can hardly believe that such a thing was in christs intention , as to die for his daily food , which yet is most certain , if we consider it as a special mercy . 2. in a christians believing of spiritual promises , there is often some sense and reason that helpeth him to the exercise of faith , at least , they presse not the contrary ; but to believe a temporal promise , when a christian is redacted unto a strait , and that he can see no outgate present , sense and reason stands upon the top of his faith , and presseth him to dispair : as for instance , when a christian is living upon the top of a mountain , and knoweth not where to sup at night , to believe that there is a promise upon which he may rest , that he shall not want his food ; but if that the lord had service for him he will provide : here , he hath not only reason to dispute against , but the strong pinching sense of hunger , both crying out , how can bread be given in the wildernesse ? 3. the tentations that assault a christian to misbelieve upon temporal promises , they are more subtile and more con-natural to a christian , then his temptations that assault him in resting upon spiritual promises : when a christian is in straits in the world , the temptations that hinder his exercise of faith , they are more consonant to flesh and blood ; we are ready to yeeld to misbelief then , because we think it is rational , and speaketh the truth . 4. a christian is often so affrighted by his daily failings , or some particular more grosse out-breakings in his life , that howbeit he may ( through grace ) be helped to believe that the lord shall make out these promises which concern his eternal salvation , and so do him good in the latter end : yet may he be sadly perplexed and distrustfull in making use of any particular temporary promise , for drawing forth any comfort or encouragement therefrom , as to his present exigent : because he knoweth , that although the lord doth forgive his peoples iniquities , yet may he take vengeance on their inventions , psal. 99.8 . and therefore may punish his present failing with the like calamities as he hath done others . 5. there is also much of a natural and carnal self love to a present life , remaining in the best , that we are many times worse to satisfie in our securities for the things of this life , then of that which is to come , and can more easily trust the lord for our souls , then for our bodies ; so that though his naked word will sometimes satisfie us for the one , yet it will not for the other : and the last ground of it may be a christians unacquaintednesse with that lot of exercising faith upon temporal promises , there being many who think not that there is use for faith , except for salvation and the things above , which maketh his faith upon these more difficult then upon promises that are spiritual : and this may appear most clearly , in that we find men more easily bear their spirituall wants ( even a christian that is most exercised ) then they bear their temporal want ; and more corruption and impatience doth arise from temporal want , then from spiritual want . 2. consider , that all a christians duties are turned over into promises : there is not a duty that is required of a christian , but it is converted into a promise . is not faith a duty , 1 ioh. 3.23 . this is his commandment that ye should believe ? and is not that turned over in a promise , ier. 3 19. thou shalt call me thy father ? the word importeth not only an act of necessity , but of violence , thou shalt do it : and in the thirteenth of zechary , at the close , thou shalt call me thy father , and so in ezek. 11.19 . is not mortification a christians duty , colos. 3.5 . mortifie therefore your members ; and it is turned over in a promise ▪ ier. 32.28 . and ezek. 36.25 , 29. where he promiseth , that he will purge away all their uncleannesses : and it is clear from micah 7.19 . i will subdue ( said he ) all thine iniquities , it is not said , thou must subdue them , but , i will do it , is not also the knowledge of god a commanded duty ? and yet it is turned over in a promise in the covenant of grace ; they shall know me from the highest to the lowest , neither shall there be need any more that one should say , know the lord , for they shall be all taught of me . is not the commandement of fear your duty , as is clear from eccles. 12.13 . and yet that is likewise turned over in a promise ; i will put my fear in their inward parts , they they shall not depart away from me : so tendernesse is a christians duty , and yet that is turned over in a promise , i will take away their heart of stone , and give them a heart of flesh . and that i may say no more of this , look but to these four places , and there ye will see almost all duties turned over in promises : there is ier. 31. ier ▪ 32. ezek 11. and ezek. 36. ye will see all the duties of the covenant converted into promises . but may not some say , what advantage is there of this ? much certainly , every way : that the duties are turned over into promises ; it may give a christian hope , that he shall once perform these duties : will ye not once be tender ? yes certainly , because your tendernesse lieth within a promise ; will ye not once be much in the exercise of fear ? no doubt ye will , and the ground of it is this , because your fear lieth within a promise , and so of the rest . and 2. there is this advantage of it , that all the duties required of a christian are turned over in promises because by this means , a christian may go to god when he cannot perform such a duty , and desire him to fulfill his word , and accomplish his promise ; and so may make use not only of the omnipotency of god , but of the faithfulnesse of god also . there is this third consideration that we would propose , that there are some things of a christian within a promise , that he doth not believe to be within it , especially these three : first , the challenges of a christian are within a promise , when ye are convinced , that is the accomplishment of a promise , this is clear from isai. 30 21. where convictions and challenges are turned over in a promise ; when thou art turning unto the right hand or to the left , thine ears shall hear a voice behind thee , crying , this is the way , walk in it : and it may be clear , that our convictions are the accomplishment of promises , because it is a work of the comforter , as well to convince , iohn 16.9 . as it is for him to make one rejoyce : and if a christian could believe that his challenges were the accomplishment of a promise , he might imbrace his challenges , he might see the faithfulnesse of god in his challenges , and he might see much love in his challenges . 2. a christians crosse is within a promise , so that when a christian meets with such affliction , he may sit down and cry out , this is the accomplishment of a promise , and this is clear from psal. 89 31 , 32. wherein in the midst of the promises of ●he covenant of grace , that promise of visiting their iniquities with rod● , is put in the bosome of them : and from psal. 119.77 . in faithfulnesse hast thou afflicted me ; why doth david say in faithfulnesse ? it was this , because his crosse was the accomplishment of a promise : and it may be clear also from that word , heb. 12.7 . forget not the exhortation , ( speaking of the crosse ) the word is , forget not the consolation that speaketh unto you , as if the holy ghost did say , crosses do yeeld much consolation , as in vers . 11. they yeeld the peaceable fruits of righteousn●sse : and if this were believed , that our crosses were the accomplishment of the promises , it would help a christian unto much humble submission , and there would not be murmuring under them , if once we did believe that they were the accomplishment of a promise : yea , there is this advantage further , that if we did believe that our crosses were the accomplishment of a promise , we would be much in advanceing holinesse under our crosse . there is nothing that obstructeth the sweet fruits of righteousnesse under a crosse so much as impatiency : and i would say this to commend the crosse , a christian never moveth so swiftly to heaven , as when he is under a sanctified crosse ; a crosse when it is sanctified , will prove a christians motion to heaven , more then ten enjoyments , for our enjoyments ordinarily do retard our way as much as further it . and there is this , thirdly , that is within the promises , even your daily food , and the hairs of your head , the hairs of a christians head are numbered , and within the covenant . so that ye may see what a high respect christ hath put upon christians , that is clear from that word , psal 111.5 ▪ 8. he hath given meat unto them that fear him , he will ever be mindfull of his covenant . our fourth consideration shall be , to point out a little these grounds upon which christ doth delay his accomplishment of the promises ; it is certain that a christian is oftentimes put to this , doth his promise fail for evermore ? and cryeth out , why art thou become unto me as a liar , and as waters that fail ; and the grounds of this delay are these : 1. christ knoweth that a christian can often better improve the delay of the accomplishment of the promise , then he can improve the accomplishment it self : we might find this in our experience ( it being for the most part ) easier for a christian to bear his crosses , then to bear his enjoyments . i think david never had so sweet a time as then , when he was pursued as a partridge by his son absolon ; then grace did breath forth most sweetly in his actions : but let david be under prosperity , and then we see he falleth in the sin of adultery . and therefore never repine when ye are under a crosse ; for certainly , if we had spirituall understanding , we would not judge it so great a hazard to be under a crosse , as under prosperitie , since we have greater strength to bear the one , then to endure the other . 2. the slothfulnesse of a christian ●o whom the promises are made , this makes the promises to be delayed in their performance , as was clear in the people of israel ; they are fourty years in a wildernesse , before that promise of entering into canaan is accomplished ; it was a promise that could have been accomplished in a few dayes , and yet because of their sin , it was not accomplished for fourty years , as ye may see from that word in numb . 14.33 , 34. 3. the accomplishment of the promises is delayed , that faith may be more put in exercise ; this is clear from that remarkable word , psal. 105.19 . vntill the time that his word came ; that is , un●ill the word of the lord was accomplished ; the word of the lord tried him , that is , it was the matter of his exercise , an exercise espe●ially unto faith ; for indeed it is much for a christian to believe upon a word , when it is delayed in its accomplishment . the fourth ground of delay is , that the exercise of prayer may be more ; and it is certain , that the best improvement of delayes is , to be much in prayer ; the promises they do occasion prayer , as is clear from exod. 4. last , they believed , and bowed down their heads and worshipped , and from 2 sam. 7.27 . where the great promises being made to david , he cryeth out , therefore have i found in my heart to pray this prayer unto god , and it is clear from psal. 119.49 . perform the word unto thy servant , upon which thou hast caused me to hope . it is a bad improvement of delayes when we turn impatient ; and it is a bad improvement of delayes , when we quite our confidence . know that promises are accomplished after delayes , and they have a luster upon them that may compence all the delay . 5. there is this other ground of the delayes of accomplishment of the promises , even that the thing that is promised may be more sweet to a christian when it cometh : this is clear from that word of solomon , prov. 13 12. hope deferred maketh the heart sick , but when the desire doth come , it is as a tree of life ; o but a mercy that cometh to a christian through a promise , it is sweet ; yea , a drink of cold water taken up as the accomplishment of a promise , is more sweet then a feast of fat things full of marrow , and wine on the lees well refined ; to take up your bread and your dink as the accomplishment of your promises , it would make them refreshfull to you . 6. the lord delayes his promises , that a christian may be more in the exercise of dependency , and may be alwayes keeped about the throne . a christian goeth to god from a threefold principle , he goeth to god from a principle of faith , from a principle of necessity , and from a principle of love : but would you know that which putteth the christian oftenest to god ? it is a principle of necessity : and believe it , that if necessity did not drive a christian unto the foot of the throne , we would seldom go from a principle of love , or from a principle of faith . and there is this last ground of the delay of the accomplishment of the promises , that the glory of the wisdom of god may appear , and the glory of his power in the accomplishment of the promise . when the promise is long beneath ground , then the wisdome and power of god doth more appear in the accomplishment of that promise . and from this i would only say to christians that are under that exercise , complaining of the want of the performance of the promises , these few things : 1. believe that the promise shall once be accomplished , that though the vision tarry , yet at last it shall speak . 2. believe , that every hours delay of the accomplishment of the promise hath a sweet design of love : there is not one moment of delay , but it is for the advantage of a christian , as is clear from that word , rom. 8.28 . and , 3. that promise that cometh after long delays , it hath these three sweet and soul-refreshing attendants . 1. it is performed most seasonbly , a christian if he will observe , he will see infinite wisdome shining in timeing the accompaniment of the promise to such a particular day : a christian will be constrained to cry out , if the promise had been fulfilled before there had been no such art of wisedome appearing in the performance of it . 2. that the promise when it is accomplished , will engage a christian more in the exercise of ●ove , than four promises accomplished at a ●hort and smaller time : there is nothing that will so inflame the soul with love , as to have a promise accomplished after delayes . and , 3. the promises accomplished after de●ayes , have much sense waiting upon the per●ormance thereof : i think hardly a chri●tian ever met with the accomplishment of ● promise after long delay , but his soul was made as a watered garden , and as springs of water whose waters fail not ; this promise ●aileth and cometh to a christian perfumed with love . now we shall shut up our discourse at this ●ime , and shall only speak to these six defects of a christians faith in believing the promi●es . 1. that our faith is impatient , wee ●annot stay upon the promise if it be delayed : hence ye will see , that in scripture of●en patience is annexed to faith ; which ●peaketh this , that it is impossible for a christian to believe as he ought , that wanteth the exercise of patience . see heb. 6.12 . be ye followers of them , who through faith and patience inherit the promise : and that word ●n the revelation , this is the faith and pa●ience of the saints . 2. our faith in closing with the promises , it is most unconstant : a christian when first a promise is born in upon his spirit , he will then believe the promise and joyn with it ; but after six or seven dayes go about , he will change his faith : this is remarkably clear from exod. 4.31 . compared with exod. 6.9 . when first the promise cometh to the people of israel , that they shal go out of egypt , it is said of them in the fourth chapter at the close , they believed the promise , and worshipped : but look to them in exod. 6.9 . and there ye will see them not believing , because of bitterness and anxiety of heart : and i will tell you the grounds why our faith is unconstant . 1. sometimes the reading of a promise to a christian will be as his savory meat ; sometimes when a christian will read one time in the covenant , it will be perfumed with love , and his soul will bee transported with joy after it , and at another time when he shall read that promise again it will be tastelesse as the white of an egge , and as his sorrowfull meat 2. that we are not much in studying the exercise of the thing● that are promised , which certainly would cu● short many of our debates . there is this third defect of our faith , that we are not diligent , a diligent faith we call this , that after a christian hath believed , he would be much in the exercise of prayer , for the accomplishment of the promise , he would be much in the exercise of meditation , to make that promise sweet and lively to him . and a fourth defect is this , we build our faith more upon dispensations then upon the word : when dispensations say that which ●he promise saith ▪ then we will believe : but when dispensation speaketh the contrary language unto the promise , then we will re●ect our confidence and hope . i will tell you two great mysteries of believing , it is hard for a christian to believe when the commentary seemeth to destroy the text , that is , when the commentary seemeth to declare , that the promise shall never be accomplished . in 〈◊〉 it is this , it is hard to believe when dispensations will say , the word of the lord will faill , and when promises bids you believe . 2. it is hard for a chri●tian to take impossibilities in the one hand , and the word of promise in the other , and ●ay , o precious christ reconcile these two together , that impossibilities do not destroy the promise , but that the promise may be accomplished notwithstanding of this . ● . we have this defect of faith amongst us , that we build our faith more upon sense , ●hen upon the word of promise ; when a christian is in a good frame , he will believe , but when christ hideth his face , he will then give over his hope . and lastly , there is this , that our faith upon the promises is general , we believe the truth of the promises , but we study not to make a particular application of them . i shall not stand long to make any use of what we have spoken ▪ only i would have the christians of this age , and those that are here , to go home with this conviction , the damnable neglect of believing of the promises . a christian neglecteth these three duties of religion most , he neglecteth the duty of self examining , the duty of believing the promises , and that noble soul exalting duty of meditation : these three duties ● christian doth so constantly neglect , that almost he is above the reach of conviction , that he doth neglect them . but i would say a word unto these tha● are destitute of the faith of the promises , and are strangers unto these blessed things that are recorded within the covenant : and i● is onely this ; doubtlesse ye must believe your senses , if ye will not believe his word . it is a question indeed , which of all the senses shall be most satisfied in heaven , whether that of seeing , when we shall behold the king in his beauty ; and see him as he is , o● that of hearing , when we shall hear these melodious halelujahs of that innumerable company , which are about the throne , withou● any jarring amongst them all ▪ o● that of smelling , when we shall find the sweet perfume of his garments , which are perfumed with all the powders of the merchant ; or , that of touching , when we find maries inhibiti●on taken off , touch me not , and be admitted to imbrace him who is now ascended to his father ; or , that of tasting , when we shall drink of these rivers of consolation , that shall neuer run dry . this , i say , is indeed a question ; but give me leave to tell you 〈◊〉 athiests and enemies of god : it is also a question , which of all the five senses of a reprobate shall be tormented in hell , and what would ye answer to it now ? whether ●hink ye the sense of sight , when ye shall be●old that darknesse of wrath , the devil and ●is angels , and your fellow prisoners in that ●ungeon ? or whether shall your sense of ●earing be most tormented in hell , when ye ●hall hear those screighings and howlings ●hat shall eternally ascend up before god , ●y the souls that are in prison ? o but the ●reatest enemy would have compassion upon ●is enemy , to hear their cryes : or , whether ●ill ye say the sense of tasting shall be most ●ormented , when ye shall drink of these ri●ers of brimstone ? or , will the sense of ●●uching , when ye shall be eternally scorch●d 〈◊〉 with these flames of eternal indignation ▪ 〈◊〉 the sense of smelling , when ye shall eter●●lly be , as it were , suffocated with the ●●oke of that sulphurious furnace that shall ●ever be quenched ? o think you if cain ●●ould come from hell and preach that do●●rine , that we should not persecute the ●●ints , would we listen unto him ? if ab●●●on should come from hell , and should ●●each against the evil of ambition , would ye , 〈◊〉 unto him ? and if achitophel should 〈◊〉 from the dead and preach that doctrine ●●to you , let not the wise man glory in his ●●sdome , would we stop our ears ? or if 〈◊〉 would come from hell and preach to 〈◊〉 the evil of hypocrisie , in betraying the 〈◊〉 of man with a kisse , would we believe 〈◊〉 ? or if dives that is recorded in the ●ospel should come from hell , and choise 〈◊〉 text to preach upon , iam. 5.1 . go to ye rich men and howl , and weep for your miseries that shall come upon you . and if dem●● would come and second him with that word love not the world , nor the things that are in the world : i fear ye would cry out wee will imbrace that doctrine at another time . wee desire not to insist much upo● these , but o to believe , that there is an eter●nity of pain , and that there is an eternity 〈◊〉 joy . i will give you a description of the athiest , and let him think upon it , it is easie● to convince hundreds of you , that ye wa●● the fear of god , then that ye want the fait● and love of god. oh , an imaginary faith● and a conceit of love , will yee ever quit● these it w● idols . i confesse , once ye sha● have a faith that no man shall ever rob yo● of , and that is , the faith of that truth , th●● when once yee enter into eternity of pai● there is no redemption out of that plac● awake , awake , for behold the judge comet● and he shall render vengeance unto the●● that know him not . to his blessed 〈…〉 precious name wee desire to gi●● praise . sermon ii. 2 pet. 1.4 . whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lust . though justice and judgement be the habitation of his throne , yet mercy and truth do go before it ●s two divine ushers to convey ●s home unto god. there are these two things that we would ●ave christians principally to study . 1. that ye would be much in the study of these wrongs and injuries that ye have done to christ : and , 2. that ye would be much ●n the study of these infinite acts of precious ●ondescendency that christ hath manifested ●owards you , that the one may provoke you ●nto sorrow and humility , and the other may provoke you unto a sweet astonishment ●nd admiration . and i would ask you this , ●f christ should present that challenge unto you . which absolon presented unto hushai , is this thy kindnesse unto thy friend ? o be●oved , what could you answer , when you were thus reproved ? i think if christ had not forgetfulnesse for that blessed end , to ●orget the wrongs and injuries of his own ; i know not unto what use christ should have forgetfulnesse , for he knoweth not what i● is to forget our good works , but he hath 〈◊〉 blessed arte of forgetting our wrongs ; though we may say upon the contrary , that we hav● a cursed arte of forgetting them our selves ▪ there are these three things that christian● doth forget ; they forget much christ , tha● is the great author of the promises , so tha● he may charge them with this , why have 〈◊〉 forgotten me ? 2. they forget their mercies , and these divine receipts of love that christ hath given unto them . 3. they forget even their iniquities , yea sometimes the● forget them before christ doth forget them and passe an act of pardon upon them . 〈◊〉 shall not stand long to plead with you fo● your undervaluings of that blessed and nobl● plant of renown ; i think if there were no more to evidence that low esteem that we have of christ , but only this , that we ar● so much in sleighting the promises , it were more than sufficient : but besides , is there not this to testifie how much you under● value that holy and just one ; that ye study more to have an outward conformity unto him , than to have an inward . we may cal● the christians of this time nephthali ; they are as a hind let loose , and they give goodly words , but we do not give christ godly practices : and is there not this also th●● testifieth our undervaluings of christ , tha● we slight so much , secret and retired correspondance and communion with him ? 〈◊〉 suppose there are some that are here , whos● consciences beareth them record , they do not exercise themselves unto godlinesse , and i shall only say that word , that gideon spake in another case , if god be with us , how then is all this come upon us ? such a spirit of formality , such a spirit of lazinesse , such a spirit of hardnesse , and such a spirit of undervaluing of christ ? i suppose , that if there were a chronicle written of all the lives of the saints that have been since adams dayes , and the christians of this time should read over that chronicle , when they should begin and read the life of adam , they might put this to the close of it , my life is not like his , and when they should read the life of abel , they might put this to the close of it ▪ my life is not like his ; and when they should read the life of enoch , they might put this to the close of it , my life is not like his : o! to which of the saints can we go : and if ye should call , is there any that would answer you , your life is like mine . but to come to the words , we told you at the last occasion tha● we spake upon them , that there were these things concerning the promises holden forth in them . 1. the rise of the promises is holden forth in these words , whereby , or as we cleared the words may be thus rendered , by whom , which relateth unto jesus christ. the second thing concerning the promises holden forth in the verse is , the property of the promise , and they are these four . 1. that the promises are free , holden forth in that word , whereby are given unto us ; all the promises of the everlasting covenant are gifts , and not debt . there is that second property of the promises , that they are unchangeable , holden forth in that word , given , the gifts and calling of god being without repentance . and the third property of the promises was , that they were exceeding great ▪ and the fourth , that they were exceeding precious . the third thing concerning the promises , holden forth in the words , is the advantage● that floweth to a christian by the promise● that by them they might be made partakers o● the divine nature . and the last thing concerning them was that time when the promises were especially accomplished , it was then when we had escaped the pollutions of the world throug● lust . now , as for the first thing , to wit , the fountain , original and rise of the promise● which is jesus christ , by whom ; in speakin● unto this , we shall speak a little unto thes● two . 1. in what respects christ may b● said to be the fountain and original of th● promises ; and we conceive he may be sai● to be so . first , because he purchased th● promises unto us by his own precio● bloud . there is not a promise in all th● everlasting covenant , but it is the price 〈◊〉 the bloud of the son of god ; this is clear 〈◊〉 ephes ▪ 2.12 , 13. where speaking of the ge●●tiles , that they were strangers unto the co●venant of promise : he setteth down in th● 13. verse , the way by which they wer● brought near unto the covenant , and had ●ight unto it , it was through the bloud of his ●rosse : and it is clear in ephes. 3.9 . that the promises of the gospel were given unto us in him , that is , through the purchase of him , ●nd his merits : and 1 pet. 1.19 . where we are said to be bought by his bloud : for the promise of redemption , was the price of ●loud . secondly , christ may be said to be ●he fountain of the promises , in this respect , ●hat hee is the person unto whom the promises of the covenant are first made , and ●hrough him are made over unto us ; this is clear in gal. 3 16. the promises were given unto abraham , not unto many seeds , but as ●nto one , that is christ ; and it is clear from 2 tim. 1.9 . where the promises of grace ●nd salvation are said to be given unto us in ●im before the world was made : it is true , ●hat the promises are not given to christ , considered only as the son of god , ( for so he had no other relation to us then the fa●her of the holy ghost ) but yet they are , first , made to him as the mediator and head ●f his church , and as that blessed dayes man , ●nd king of saints , and the great lord ●eeper of all the rights of the young heirs of glory ; and we all receive of his fulnesse , and grace for grace . thirdly , there is this ●espect , in which christ may be said to be ●he fountain of the promises , that he it is ●y whom we have a right unto all the promises ; this is clear , ● cor. 3.12 , 13. where ●hese two are conjoyned , yee are christs , and ●hen all things are your● : if once a soul close with christ in the covenant of promise , there is not one promise in scripture but he may write this superscription abov● it , this is mine , this is mine . fourthly christ may be said to be the fountain of th● promises , in regard that he is the person tha● applyeth the promises , and maketh us t● rest upon them , and to believe them , thi● david did acknowledge , psal. 119.49 . re●member thy word unto thy servant , upon whic● thou hast caused me to hope : as if david said i had never believed a promise , except tho●● hadest caused me , and it is clear , ephes. 2.8 ▪ where faith is called the gift of god , eve● faith to believe the promises , it is the roy●● donation and gift of christ. fifthly , h● may be said to be the fountain of the pro●mises , in that he qualifieth us for the accom●plishment of them . christ giveth us strengt● to obey the condition that is annexed to th● promise , and christ he infuseth habitua● grace in us , by which we may be helped 〈◊〉 exercise faith upon the promises ; so th●● grant all the scripture were promises , y● if christ did not help us , we would never be●lieve a promise , and there would never a pro●mise be accomplished unto us . sixthly ▪ the last respect in which christ may be sai● to be the fountain of the promises , is , th●● all the promises of the everlasting covenan● they have their accomplishment throgh hi● according to that word , 2 cor. 1.20 . all 〈◊〉 promises of god are in him yea , and in him ame● so that ye are to blesse christ , not only fo● the giving of the promises , but for the accom●plishment of them also . that which secondly we shall speak to from this , that christ is the fountain of the promises , shall be to presse upon christians these three excellent and soul concerning duties . the first , that they would not have a light account of the promises , since they are rivolets and streams that flow from that blessed ocean : o but if a christian did believe that the promise that he hath for his daily bread , it was bought with the blood of the second person of the blessed trinity , would he not have an high account of that promise ? and let me tell you , it is impossible for the promises to be in high account with you , till once ye reduce them unto their ●ise , and to their fountain : but once know that all the promises are sweet streams of ●ove that have run through the heart of precious christ , and from thence they have ●lowed unto you , and then when this is be●ieved , how shall ye sit down and comfort your ●elves in the promises , and rejoyce exceeding●y in them . the second duty that we presse upon you ●rom this , is , that since christ is the foun●ain and original of the promises , be much 〈◊〉 the application of the promises : and ●ere i shall speak a little upon these three ●hings . 1. a little unto the evidences and ●arks of those that have a right to apply ●he promises ; and shall only name unto you ●hese few : the first is , to be a person under ●onvictions of sensible need and necessity of ●uch a promise ; have ye convictions of such 〈◊〉 necessity ; then from that ye may infer , i have a right to the promises , and are not these glad tiding● ? i know there are some that are under such convictions of their sin , tha● they think it boldness to apply the promises ▪ but i would say this unto you , that if y●● were under sensible convictions of your lostnesse , ye would give a world for an hair o● a promise whereby to hang : believe it , the exercise of misbelief is never at its height , till we would be content to dig through the earth to get a promise , and till we were at that , that our souls would pursue after them from the one end of the world to the other : and for the grounds of this assertion , that sensible necessity giveth a right to the promises , if ye will look to these grea● promises of the everlasting covenant , are they not given to that christian that is under a need , isai. 55.1 , 2. and matth. 11.28 where the great promise of the gospel 〈◊〉 given out , and the invitation of jesu● christ , is unto these that are weary and heav● laden . christ would account it an excellen● courtesie , that ye would not dispute , bu● believe , and that ye would look upon you● necessities as his call to believe the promise ▪ 2. a person that hath a high account of th● promises , he hath a right to apply the pro●mises : let once your soul , close with chri●● by faith and love , and then you may wit● boldnesse close with the promises . i con●fesse , if we were more in believing the pro●mises , we would have a higher and mo●●●full esteem of the promiser : would yo●●now the reason that christ is not acounte● matchlesse , it is because of this , our necessities of the promises is not alwayes within our sight , and our exercising of faith upon the promises is not our daily work . 3. this looketh like a right to the promise ; that which is born in upon a christians spirit when he is near god in prayer , and is under most sensible exercise under his own inf●rmities , he hath readily a right to apply that promise : as for instance , when a christian is debating himself out of christ , which is but an unpleasant exercise ; to meet with a promise born in upon their spirit , that giveth them some ground of hope , that they may apply and rest upon christ : or when a christian is fainting under affliction , and is like to give over ; to meet with a word of promise born in upon his spirit , that doth uphold him in the day of his triall , he may probably conclude he hath a right to believe that promise . 4 there is that evidence , persons that have an high account of the promises , they have a right to apply the promises , it is an excellent and most concerning work for a christian to believe the excellency of the promises , when he cannot have the actual application of the promises . for when once a christian cometh to this , that the great things of the everlasting covenant are matchlesse in his eyes ; then that is the val●● of achor , and a door of hope , that ere long christ will apply them . 5. when a christian hath great delight in the promises , when they are sweet to his taste , and are the refreshing and rejoycing of his heart , that is an undeniable sign that h● hath a right to make use of such promises ▪ were your souls never refreshed by readin● of the boundlesse covenant of love , an● the sweet promises that are in it ? i woul● have christians marking these promises tha● have upholden them in their straits , i woul● have them marking the promises that hav● been lively to their souls , and say , th●● once was my goodly meet , and made me to rejoyce in the house of my affliction ; and 〈◊〉 would have a christian marking the time o● the accomplishment of the promises , i● which he will see infinite wisdome shining i● ordering the accomplishment of the pro●mises to such a time . and i would have 〈◊〉 christian marking the frame of his own spirit , when the promises are accomplished ( as ye will find often in scripture ) and by all this , ye should find such a reviving an● profitable delight in the promises , that should give a very full evidence of your righ● unto them . 6. lastly , when a christia● understraits can receive consolation from no other thing , but all prove physicians of no value and miserable comforters : when 〈◊〉 christian is convinced , there is no joy to be had under such a crosse but in the faith o● the promises , that is an evidence that th●● person hath a right to the promises . i would only say this , o beloved in the lord ▪ is not this your guilt , your undervaluing o● the promises , and your little exercise o● faith ? i would pose you with this , when last studied ye to apply any promise of the covenant of grace ? when last did ye exercise saith upon any of them ? shall i tell you what is the practise of the most part of us , we study perhaps to apply one promise , but for the rest of the promises we lay them aside , and do totally neglect them : we study to apply the promises of salvation , and of having redemption through christ , but for the promises of sanctification , for the promises to help us to perform duties , for the promises to support us under the crosse , for the promises to comfort us in our way to heaven , for promises in reference to all ordinary things , we are not much in application of these . o but if a christian were believing the promises , he might sit down even while he is here , and sing one of the songs of zion , though yet but in a strange land . the second thing that i shall speak to upon the application of the promise , shall be to propose unto you some rules that ye would make use of in the application of them , and ●hall name unto you these . first , study these four things , one is the ●aithfulnesse and truth of the promises , that ●uch a thing is the saying of him that is the faithful witnesse , and amen : this was the practice of paul , 1 tim. 1.15 . the way how ●e was brought to make application of the promise , was , 1. by laying down that conclusion , this is a faithfull saying ; and rev. ●2 . from the beginning to the 6. verse , when ●here are great promises made , and much ●poken to the commendation of heaven , this is subjoyned in the 6. verse , these are the faithfull and true sayings of god : as if iohn had said , all that i have spoken concerning heaven , will be to no purpose , except ye believe the truth of the promises ; and this was the practice of david , 2 sam. 7.28 . thy words are truth , o lord , he subjoyned th●● unto the actual application of the promises . 2. study the sweetn●sse and excellency of the promises , this was the practice of paul , 1 tim. 1.15 . this is a faithfull saying , and then he subjoyneth , and worthy of all acceptation : and this was the practice of david , psal. 119.72 . i have esteemed the laws of thy mouth better then thousands of gold and silver . o such an opinion , to esteem the promises better then thousands of gold ! it is heterodox amongst the most part of you , that prefer the world before the promises of the covenant : and it was his practice , vers . 103. and vers . 162. i rejoyce at thy word as one that findeth great spoil : he had an higher account of the promises , then to divide the spoil after war. 3. let the christian study the necessity that he hath of the promise , that there is no way of winning above that neces●sity but the closing with the promise , an● laying hold upon it . 4. lastly , a christi●an would study the suitablenesse that is in th● promise to answer their necessities , that i● they be under need , there is a preciou● way of remedy manifested unto them by these . the second rule that we would prescrib● in the application of the promises , is , tha● ye do not expect sensible comforts immediately after ye have believed the promise , a christian may apply the promises , and yet want the joy and sweetnesse that is in them : this is clear , psal. 119.25 . my soul cleaveth unto the dust . there he is under much anxiety and much sorrow ; and yet he is a believer of the promises in the mean time , as the words following doth clear , quicken me according to thy word , he layeth claim to the promise , and this is clear in the 81. vers . of that psalm , my soul doth faint within me ; there is much exercise of sorrow , and yet he is a believer in the promise , but i hope in thy word : a christian after he hath believed ●he promise , he would put a blank in christs hand concerning the sweetnesse of the promises to be made out in its own time . what is sense ? is it the precious indulgence of christ that he giveth to his own . i would presse this upon you , prophesie nothing before your believing of the pomise ; but , having believed , ye may surely prophesie that the promise shall be accomplished in its own time , and the word that he hath spoken shall certainly come to passe : but as for sense , as for quickening , as for comforting , as for receiving , ye must put a blank in the hand of christ to dispense these things to you as he seeth fit . the third rule in the application of the promises , is , that ye do not build your faith upon this , that the promises shall be accomplished , because probability and reason seem to say the thing : i would say this to a christian , that ye may oftentimes suspect the promise is not near to be accomplished when reason saith , behold the word of the lo●● cometh , and that oftimes the lord is neare● when we begin to passe a conclusion , the word is not at hand , and the time of the accomplishment of the promise is not near ▪ certainly many times before christ accomplish the promises , he will learn us to be liv●ing above sense and reason , and he will hav● reason to submit to faith , and he will hav● probabilities to contradict the accomplishment of the promise ; and when probabilities are furthest away , that is his time 〈◊〉 work : this is clear in these two signal deliverances of the people of israel from egy●● and babylon , exod. 3.4 , 5. and ezech. 37 . ●● the beginning . and therefore as a christia● would not quite his grip of the promises , because dispensations seem to contradict th● accomplishment of the promise , and sometime cryeth out , why art thou become unto 〈◊〉 as a liar , and as waters that fail ? so on th● other hand , ye are to build your faith upo● the promises , and not upon dispensation● even when favourable ; seeing that we kno● the way that christ taketh many times 〈◊〉 accomplish the promises , is by contrar● means to our apprehension ; his paths 〈◊〉 in the whirlewind , and his footsteps are 〈◊〉 known . and may we not cry out , who ca● take up the wayes of god , whose wa●es ar● more subtil than the way of an eagle in the ai● or the way of a serpent upon the rock , or the wa● of a ship upon the sea , &c. the fourth rule that we would prescribe unto you in the application of the promises , is , that ye would close absolutely with the promises , i mean , without limiting the only one. there is a limitted closing with the promise , which is the frequent exercise of our hearts ; we will close with the promise , but with this restraint laid upon christ , that whensoever we begin to believe the promises , all things might go as we desire : and this is the great occasion that we do so frequently reject our confidence , and do refuse our hope when god doth not answer our peremptory expectations . fifthly , we give you this rule , that ye would eye christ much in the application of the promises . there is a threefold sight of christ that a christian should have when he applyeth the promises , a christian should have a sight of the boundlesse and condescending love of christ , that so he may be constrained to hope , and may be constrained to love . 2. a christian should eye the faithfulnesse and unchangeableness of christ , ●hat what his blessed lips have spoken , he will also do , and what he hath said , he will likewise bring to passe . and , 3. in the application of promises , he must eye the omnipotency of christ , that what he hath said , he ●s able to bring to passe . and o when shall we have occasion to sing that song , what hath god wrought for us , which was the song ●hat balaam sung who yet was but a profane wretch . 6. there is this rule that we would prescribe unto you in the application of the promises , that a christian after he hath applyed them , he would be much in the exercise of prayer for the accomplishment of these promises ; this was the practice o● david , 2 sam. 7.27 . when god in passing many precious promises ; david doth subjoyn that word , therefore have i found i● my heart to pray this prayer : and we see i● ezek. 36.37 . all alongs that chapter , go● is passing most excellent promises ; and yet in vers . 37. this is subjoyned , for all these things , i will be enquired of the house of israel : and in ier. 29.10 , and 12. where the time is coming , when god would accomplis● his good word ( as he speaketh ) that is subjoyned in vers . 12. then shall ye call upon me ▪ and seek after me : and daniel 9.2 , 3 ▪ when daniel knew that the promise 〈◊〉 near the time of its accomplishment , the● hee set himself by prayer and supplication 〈◊〉 seek the face of god. i would say these three words unto a christian ; the smallest mercy that a christian meeteth with , if he can call it samuel ▪ that is , the son of prayer , and 〈◊〉 ye can call it isaac , that is , the childe of promise , he may then , and doth ordinarily receive much consolation in that mercy . o but a mercy flowing to a christian through a promise , if it were but a drink of col● water , and a piece of brown bread , it wil● be more excellent chear , then all the dainties of the kings of the earth . o but to eat and drink , taking these things as the accomplishment of the promises , this would make us eat our bread with singleness of heart , and much chearfulnesse . and there is this , ●econdly , i would say unto you , when a promise is accomplished , and a christian is ●ot much in the exercise of prayer in the ●ccomplishment of it , one to a hundred if ●ee loose not the sanctified use of the accom●lishment of that promise . ah , know yee ●ot that a promise when it is accomplished , may bee a curse to a christian. that word ●s most terrible , mal. 2.2 . i will curse your ●lessings . and the last word that i would ●ay to this , is , that a christian who believeth ●he promises , notwithstanding that dispen●ations seem to contradict it , that promise ●hall be made most refreshfull unto his spirit , when it is accomplished . o but a chri●tian that never had much jealousie , nor much staggering about the accomplishment ●f the promise , when it cometh , it will bee most refreshfull unto him : and believe it , ●here is not one hours entertainment of jea●ousie about the accomplishment of the promise , but it will impare the sweetnesse of ●he promise when it is accomplished , ex●ept so far , that the transcendant and free ●ove of christ is seen in the accomplishment ●f them , notwithstanding of our misbe●ief . the last rule that i shall offer a christia●●n his application of the promises , when ye meet with objections that yee cannot answer , but they do silence you ; i will tell you what ye should do with them , misken these obstructions and lay them by . this was the practice of believing abraham , rom. 4.9 . he considered not his own body being weak , and the deadnesse of sarahs womb . the weaknesse of his own body , and the deadnesse of sarahs womb were so strong objections in the way of the accomplishment of the promises , that he could not answer them ; and the way he taketh to refute them was , he did not consider them ; as it were , he forgot those objections and went about his duty . the third thing that we shall speak to , in relation to the application of the promises , shall be somewhat for helping a christian that is standing at too great a distance , to get the promises applied . first , a christian would be much in the study of these experiences of the faithfulnesse of god , and what others have met with . when ye begin to apply a promise , ye may be helped in the faith of applying promises ▪ by beholding these great records of the faithfulnesse of god that are extant . this was the way the angel took with mary , luke 1.36 . where helping her to believe that promise , that of her should be born the messiah ; this is the way that he strengthened her , thy cosin elizabeth is now with childe , and hath gone six moneths , even she that was called barren . and , i shall onely name these two places in scripture which may help you exceedingly , and strengthen you to believe the promises upon this acount . there is that ●ord in exod. 12.41 . and 51. it is a most re●arkable saying , at the end of the four hundred ●nd thirty-years , on that same very day , ( there ●as not one day missed after the time that ●as set was accomplished ) in that same very ●ay they came out , and this is marked in ver . 51. ●gain : and there is that word 1 kings 8.56 . ●here solomon , when he is singing most ●weetly to god , he taketh an observation of ●is , loe ( saith he ) there hath not failed one ●ord that god hath spoken to you by his servant moses . secondly , ye would be much in the con●●deration of your own experiences , that ●ou have in the accomplishment of promises ●●rmerly . this was davids way that he ●●ok to strengthen himself to believe the ●romise , he that hath delivered me from the ●ge of the lion , and the paw of the bear , he ●ill deliver me from this uncircumcised phi●●stine , 1 sam. 17.35 . and 37.46 . and this ●as the practice of the apostle paul , 2 tim. ● ▪ 17 , 18. god hath delivered me from that 〈◊〉 lion : and from thence he subjoyneth , ●nd the lord will deliver me from every evil ●ork : and this was his practice . 2 cor. 1. ●● . where these three are swetly knit to●ther , god hath delivered me , he doth deli●●● me , and he shall deliver me . there is 〈◊〉 one experience of this kinde , but it ●eacheth that 〈◊〉 your● o , believe the ●●omise , and do not ●all in question his faith●●●nesse . thirdly , there is that help ; that ye● study much the excellency of the promise● that is the most noble and excellent way 〈◊〉 move you to apply the promises , accordin● to that word , psal. 119.111 . i have ma● thy testimonies my heritage for ever ; and th● ground of it is that , because they are the r●●joycing of my heart . the sweetnesse of the promises would engage our heart to apply them . and there is that fourth help , a christi●● would study the omnipotency of god , th●● so hee may bee helped to believe and appl● the promise : this is clear in zech. 12.1 ▪ where god going to passe many excelle●● promises , hee ushers in that discourse wi●● high and magestick description of his powe● in that hee streatcheth forth the heavens , 〈◊〉 layeth the foundation of the earth , and forme● the spirit of man within him . and this 〈◊〉 the practice of abraham , rom. 4.21 . the 〈◊〉 how he came to believe the promise , he 〈◊〉 him able that had made it , that he 〈◊〉 perform it . fifthly , for your help in applying 〈◊〉 the promises , study much the unchang●●ablenesse of christ , and his faithfulnesse , kno● that hee is the same , yesterday , and to 〈◊〉 and for ever . this was the way that 〈◊〉 came to the faith of the promises , heb. 11. ● ▪ shee believed , 〈◊〉 the 〈◊〉 of it 〈◊〉 that shee judged him faithfull that had pr●●mised . there 〈…〉 of misbeli●● that a christian falleth into , but it sai●● that god is not faithfull , and that hee is not true . now the last duty that wee would presse ●rom this point , that christ is the fountain of the promises , is , that wee may have an high esteem of the promiser ; even of jesus christ , in whom they are yea , and amen . and i shall close all at this time with this , ●re there not many here , that have no re●pect unto him who is that faithfull witnesse , ●nd the amen ; who hath promised us him●elf , and all things : and if yee will not take with the challenge , let your hearts but an●wer these two or three things : 1. hath ●ot the losse of things in the world affected ●our heart more , then ever absence from ●hrist did ? hath it not ? and can such a ●oul say , i have an high account of the pro●iser ? is it possible , that these that will ●ourn more under the absence of their idols ●an for the want of him , that they can have 〈◊〉 high account of jesus christ ? i am per●●aded of this , there are some merchants , 〈◊〉 the losse of their goods at the sea , hath ●●●verted them from their nights rest , and 〈◊〉 absence from christ never did divert 〈◊〉 from their sleep one hour . o when 〈◊〉 love to find out jesus christ , and to enjoy 〈◊〉 fellowship , make you rise up in the silent ●●atches of the night , and to pursue after 〈◊〉 . 2. have not your souls delighted ●ore on the enjoyment of the things of a ●orld , than ever they did in the enjoyment 〈◊〉 christ. is not this true , that the increase 〈◊〉 wine and oyl , and of silver and gold hath affected your hearts more with joy than ever christ did ? and have you a high esteem of the promiser ? 3. are you taking delight to entertain fellowship and communion with the promiser ; is this true ? when went you to your prayers , but yee wearied ere yee went away ? and have yee a high account of the promiser ? is not that th● language of your hearts ; o when shall the sabbath be over ? and when shall the new mo●● be gone , that i may pursue after my idols ? 〈◊〉 would pose you with this , if there were n● eye to take notice of you , would you 〈◊〉 slight secret prayer , would you not sligh● family prayer ? wee love not to serve je●sus christ. i know there are atheists her● that would love to go to heaven witho●● faith , love , prayer and repentance , the● would love to go to heaven by a way th●● never one went before them . and now 〈◊〉 shall say but this one word to you that 〈◊〉 the heirs of the promise , and have the bless●● expectation of heaven , what ever the 〈◊〉 do , esteem yee highly of him : o rememb●● and comfort your selves in the thoughts 〈◊〉 the blessed day which christ ( after hee 〈◊〉 past the sentence of condemnation upon 〈◊〉 wicked ) shall go in upon the head of 〈◊〉 troups of the first born , hee shall walk 〈◊〉 before us through the ports of the new j●●rusalem , having crowns of immortal glo●● upon his head , and then shall follow aft●● him his angels , and then shall follow aft●● him the blessed company of the first 〈◊〉 every one having the harps of god in the ●and , and they shall be singing as they enter 〈◊〉 through the ports of the city , hallelujah ●nto him that was dead , and is alive , and now ●iveth for evermore . o to believe that day when first we shall all enter in through the ●●reets of the new jerusalem , when we shall ●ee cloathed in white robes , having crowns ●pon our head ! o such a day , if it were ●elieved , might it make us often shake our ●lasse , and streach out our necks , ( as the word 〈◊〉 , rom. 8.19 ) till once we saw that blessed ●ay were approaching to us ! there is no ●earying in heaven , the promises are now ●ccomplished unto them , and they are inhe●●ting the promises ; when shall that word 〈◊〉 accomplished , or when shall we have oc●asion to say it ? mark 1.37 . behold all men 〈◊〉 after thee ; the word that these disciples ●●ake to christ : o study to love him , study 〈◊〉 believe on him , for bee perswaded hee is ●pon his way . and i shall say no more but ●his , that as all the promises that are within 〈◊〉 bounds of this everlasting covenant , they 〈◊〉 yea , and amen , in an imbraced christ , 〈◊〉 laid hold on by faith ; so i say , all the ●●rses that are in deut. 26.27 , 28. and all the ●●rses that are within the volumn of the book 〈◊〉 this covenant , they shall be yea and amen 〈◊〉 a despised christ , and not laid hold upon 〈◊〉 faith . sermon iii. 2 pet. 1.4 . whereby are given unt● us exceeding great and precious promises , that by these you might b● partakers of the divine nature , hav●ing escaped the corruption that is i● the world through lust . sometimes the soul of a christian do●● move in the paths of god , and in th● wayes towards zion as the chariots 〈◊〉 aminadab , when they are under the so●● enliving and quickening influences of heave● and sometimes the soul of a christian do●● move in those blessed paths as pharaohs ch●●riots , they drive most heavily , when there●● a cloud between the precious face of chr●●● and them : and wee conceive that sound 〈◊〉 spirituall exercise of faith upon the pr●●mises , would make a christians motio● more swift towards heaven . we grant chr●●● hath three different wayes of guiding 〈◊〉 and daughters to glory : there are some th●● christ carrieth to heaven in a chariot pav●● with love , that all alongs their life they 〈◊〉 living within sight of that promised la●● and are taken up with the refreshing fo●● tastes of the heavenly joyes ; such a one 〈◊〉 henoch , who spent his dayes in walking wi●● god : there are some that christ guideth 〈◊〉 heaven in a chariot that is drawn with speck●ed horses ; they have mixed dispensations of sorrow and joy attending them in their walk , they have a winter and a summer , they have a night and a day , and such a one was iob. 3. there are some that christ carryeth to heaven in a fiery chariot , that all alongs their life they are under distracting terrours of the most high , and are living perpetually to their own apprehensions upon the borders of hell , and such a one was heman , whom christ thus did guide to heaven : however , if wee shall go there , we need not much dispute the way how wee came , for he doth all things well . and upon the other part , satan hath three different wayes of guiding souls unto everlasting torment ; there are some that satan carryeth to hell in a chariot of delusions , making them believe that they are still going to heaven ; and such are the hypocrites in sion : and i shall say ; i think that chariot was never so ●illed as it is in those dayes . o fear that ●nxious disappointment that many of you ( it is like ) will meet with ? an hypocrite hee hath strong hopes , hee hath strong idols , ●nd hee hath strong delusions , these are his three attendants . and there are some that satan carryeth to hell in a chariot of profa●ity and ignorance of god , whose judgement goeth before hand , and they are known that ●hey are going there . and there are some ●hat satan carryeth to hell in a chariot of civility , whose religion stands in this , con●erning the letter of the law to bee blamelesse . and certainly , believing of the promises ▪ and studying to exercise faith upon them , 〈◊〉 that which might prevent many of these damnable soul destroying and murdering delusions that are within some of our beast● . there are three things in scripture that are called precious : christ he is called precious 1 pet. 2.7 . faith is called precious , 2 pe● ▪ 1.1 . to you that are partakers of the li●● precious faith with us , and the promises they are called precious , in the words that 〈◊〉 have read , and faith ( as it were ) hat● two blessed eyes , by one of those it beholdeth christ , and by another of these it beholdeth the promises , and fixeth it self upo● them . o christians and expectants of he●ven , would you know what is the rise of 〈◊〉 the sad things that have befallen you in the●● dayes ? it is this in short , ye believe not th● promises . o christians , what is the reaso● that ye carry not your crosses with patience it is , because ye believe not the promises b● which your soul must be upholden in th● day of your affliction . o christian , wh●● is the rise of your little mortification ? 〈◊〉 it not because ye believe not the promises for by them ye should be made partakers 〈◊〉 the divine nature . o christian , what is th● ground that ye pray so little , and that yo● pray with so little successe ? it is , becaus● ye believe not the promises . a christia● when he goeth to pray , he should take the●● two things along ; 1. the sensible co●●victions of his necessities : and , 2. th● precious promises that is given to answe● that necessity , the one would provoke fervency , and the other faith. are there not some here that knoweth not what it is to pray upon a promise , and that maketh you pray to so little purpose . o christian , what is the reason of your so much sorrow , and of your little spiritual comfort ? it is , that ye believe not the promises : it is no wonder that your names be called marah , because ye exercise not faith upon the precious promises of god. i think without wronging you or any that are here ; i doubt much if ever christians had such hearts as the most part of us have ; o what a heart is that , that can neither pray nor praise ? both are alike mysteries unto them : what a heart is that , o christian , that can neither believe promises , believe threatnings , nor obey commands ? what a heart is that , that can neither sorrow for sin , nor rejoyce in god ? and what a heart is that , that can neither love christ when he is present , nor can they ●ong for christ when he is absent ? and what ● heart is that , o christian , that can neither ●ove heaven , nor can fear hell ? and is there nor such hearts with us , even with us that ●re here this day ? at the last occasion that we spake upon these words , we spake a little to the first ●hing in them , which was the rise and originall of the promises , holden forth in that word , whereby , or by whom . the second ●hing in the words , was the properties of ●he promises ; and wee told you that there were these four holden forth in the words . the first property of the promises is , that they are free , which is imported in that word , are given ; all the promises of the everlasting covenant being the precious and free gifts of god. hence you will see that oft times the tenor of the covenant of grace runs upon that strain , i will give you , as i● clear , ier. 32.39 . i will give you one heart , and ezek. 36.26 . i will give you a new heart , and ezek. 11.19 . i will give you ; it is the strain of the language of the covenant of grace , to give . now in speaking upon this first property of the promises , to wit , their freedom , i shall speak a little unto these two , the first thing shall be to point out unto you the way how a christian may win to the distinct uptaking of the freedom of the promises ▪ and then i shall from thence presse some duties . and in short , as to the first , we conceive that a christian may win unto the distinct uptaking of the freedom of the promises , by these considerations . 1. let a christian cast his eye upon the sweet rise , and spring , or fountain of the promises , and there ye will see their freedom shining most clear : for what is the fountain of the promises ? is it not the boundlesse and everlasting love of christ : this is clear , deut. 7 ▪ 7. where god giving a reason of all the great things that he had performed for them , he setteth down the rise of it , because i loved you , saith he : and again the ground of this is , because i have loved you , there being no reason of love , but love : and it is clear , 2. sam. 7.2 . where david having received many precious promises , hee setteth down the rise of all these in that verse , for the words sake , saith he , and according to thine own heart , hast thou done all these things to make them known to thy servant . and it is clear , ezek. 17.8 . where god calleth the time of entering into covenant with them , a time of love ; that love it was eminently shining in that day when god did condescend to covenant with them : and hence yee see in scripture , that the promises they are called by the name of mercy , micah 7.20 . to perform the mercy to abraham , which is the promises , and they are so called , because mercy and boundlesse love is the sole fountain and spring of all these promises . secondly , consider the persons who have right to make use of the promises ? must not the promises be free when the proclamation is upon these tearms , rev. 22.17 . whosover will , let him come , there is nothing to give you a right to the promises , but only a willingnesse to embrace them , if yee will , yee may take them . and , thirdly , yee may read the freedom of the promises in this , that any condition which is annexed to the promise : christ giveth to the believer strength to perform that condition : it is known that faith is the condition of the promises , and it is certain christ giveth a believer that condition as well as hee giveth him the promise , philip 1 29. to you it is given to believe , and eph. 2.8 ▪ it is the gift of god : it is impossible for a christian to perform the condition , except christ who is surety for him did perform it . fourthly , ye may read the freedom of the promises , 〈◊〉 ye consider the time when the promises are accomplished , it is often at such a time , when the christian hath been , and is under no very spirituall frame . hence yee will see in ezek. 16.60 , 61. that when the promises are accomplished , then god requireth confusion and blushing of face , because of their former wayes : and ezek. 36.31 . when the promises are accomplished , then that is the time when the lord calleth them to remember their own evil wayes , and their doings that were not good ; yea , hee will have them and all the world to know , it is not for their sakes that he doth this ; therefore he commandeth them to bee ashamed and confounded for their own wayes , or the posture they were in when he accomplished his promise : and if there were no other thing to speak the freedome of the promises , but the trysting of the accomplishment of them with such a frame , it were more then suff●cient : but besides this , see davids practice , 2 sam. 7.8 . hee readeth the freedome of the promises from his own imperfections , what am i ( saith hee ) and what is my fathers house , that thou shouldest have brought mee hitherto ? and even in the same text , there is an emphasis in that word , to us , whereby are given to us , as if the apostle did say , to prove that the promises are gifts : i can bring no other argument so strong as this , they are given to us . fifthly , yee may read the freedom of the promises , if yee will consider and take up the infinite fulnesse and all-sufficiency of the promiser , that there is nothing without himself that can perswade him to give such promises . hence yee will see , gen. 17.1 . when hee is making the covenant with abraham , hee putteth it still in the frontispiece of the covenant , i am god all-sufficient , as it were , to put off all thoughts of merit that abraham might have , and that abraham might bee perswaded of this , that there was not any imaginable perfection in himself , that could be the ground and rise of such promises . and there is that , lastly , from which yee may read the freedom of the promises , if yee consider the greatnesse of these promises : if they were of a lower nature ; then were it lesse to bee wondered , if merit should come in to plead for it self : but when a christian shall compare himself , and the greatnesse of the promises together , hee cannot but then sing that blessed song , these are the gifts and donations of god , and what am i , and what is my fathers house that thou hast brought me hitherto . now the second thing that wee purposed to speak to , is , to presse some duties upon you from this , that the promises are free , and wee shall lay before you these three . the first , that since the promises of god , are free , then as you would not destroy your own souls , bee much in making use and application of the promises : are not the promises your life ? did not all the saints that went to heaven before us go to heaven , living upon the promises ? there was not a step of abrahams life , but hee walked with a promise in it ; there was not an affliction that abraham met with , but hee took comfort to himself from the promises ; and i shall remove these two mistakes that are incident to christians in the application of the promises , even from this ground , that they are free . the first is this , there are some christians that will not apply the promises , because they are under the convictions of their own infirmities , and of their own basenesse : so that when wee presse you to believe the promises , yee reject this counsell , because yee consult with your own infirmities . this was the practice of david , psal. 22.4 . our father 's trusted in thee , they trusted and were delivered : but hee durst not trust in the 6. verse , but i am a worm , and not a man ▪ i am a reproach among the people . and it is that same divinity that is in these dayes , when we presse you to believe the promises , because of the great cloud of witnesses that have gone before you , that believed the promises . o say yee , if i were like david , and abraham , i would believe the promises ; but truely david said that same , that lived before you , if i were like my fathers , i would believe the promises , but i am not like my fathers . and therefore i would say to you these two words . 1. are yee inferiour o● short unto david in holinesse , or necessities ? wee do not question but all of you will answer , wee are not inferiour to david in necessities , but in holinesse ; then say wee , if ye be not inferiour to david in necessity , then make use of the promises : for as we cleared the last day , necessity giveth ● right in making use of the promises . 2. i would say , i am certainly perswaded , that sensible necessity would cut short many of our formal debates , in closing with the promises , necessities ( as ye use to speak ) hath no law , and necessity hath no manners . let mee say that to you who will not close with the promises , that if yee were under sensible necessity ▪ if christ should forbid you to close with such a promise , ye would close with it though hee forbid you , as the woman of canaan did , there is nothing but sensible necessity will overcome it : necessity never disputes its right , for it goeth over the belly of such a dispute , it presently maketh use of that that its need calleth for . secondly , there is that other mistake amongst christians in believing the promises , that they want the qualifications annexed to the promises , and therefore they dare not believe the promise , especially that promise of closing with christ , they think they are not under such a deep measure of humiliation , of sorrow for sin , nor under such lively apprehensions of the excellency of christ. and i shall say but these six things unto these that will not close with christ , because they want qualifications , or at least , have not these qualifications after such a way . first , let mee tell thee ( o christian that thus disputes , ) go between the first steps of a christians way to heaven and the last , and see if yee can behold a grave upon which this is written , behold here lieth a man or a woman that came to christ to imbrace him , and hee would not receive them ; did yee ever behold such a grave as this ? and why then do ye so much dispute ? will ye take a trial of christ whether hee will refuse you if yee come , and if hee shall refuse you , sure i am , he will do that which he never did to any before you . the second thing i would say to such , that the want of such degrees of such things , ought not to be a ground of your not closing with christ ; for if yee had these qualifications that yee require , yee would maintain that same dispute that yee do now ; for when we desire you to close with christ , ye answer , that your sorrow is not come to such a height as it ought , nor is your humiliation come to such a height , as ye pitch for your self to come to . o christian , if yee come to ten times more , and yet ten times more , yee would have that same dispute then which ye have now : and the ground of it is this , the more that a christian have real sorrow , he will oftentimes be the more in the apprehension that hee hath not sorrow . thirdly , if yee want the qualifications that are required in these that should close with christ in the covenant of promise , then come to christ to get these qualifications . i would only ask at you , think yee to spin sorrow for sin out of your own hearts ; think ye to spin humiliation for sin out of these wretched breasts of yours , yee must come to christ for sorrow , as well as ye come to christ for life . fourthly , all the qualifications ▪ that ●re annexed unto that promise of closing with christ , and coming to him , they point ●ut rather the qualification of them that will come , then the qualification of these ●hat ought to come : yee read such a command as that , come unto mee all ye that are wearied and heavy loaden . o say yee , i am not weary , and i am not under the burden of sinne , therefore i cannot come . i will tell you what is the meaning of that command ; christ inviteth these who have the greatest unwillingnesse , to come and get willingnesse : but withall , it sheweth this , none will come to get rest from christ , but these that are first weary ; and that this is the lords method of working , first , to make weary , and then to ease ; but no such matter in his word , that first , wee must have a wearinesse of our own making , or else hee will not receive us : now but when yee come , yee will be weary , and hee will receive you . fifthly , let mee say to you who thus disputes , make your want of qualifications the very ground of your closing with christ. i shall but in three places let you see this strange arguing of faith in closing with the promises : there is that , psal. 40.11 , 12. let thy truth continually preserve mee , that is , let thy promises be accomplished and made lively unto mee , which are my preservation : and would yee know the ground and reason that hee anexeth unto this ; for saith he , innumerable evils encompassed me about , they have taken such hold of me , that i am not able to look up . he maketh his very want of qualifications , the grounds of his closing with the promise , and seeking the accomplishment of it . and there is that second expression which is most wonderfull , psal. 25 11. david prayeth for the accomplishment of that promise , pardon my sinne upon that same very account , because it is great . and i shall give you a third place in which the arguing of faith is most mysterious , exod. 33. compared with exod. 34.9 . in the first place , god denieth the accomplishment of that promise , of going up amongst that people : and the ground hee giveth of it , is , because , saith hee , yee are a stiff necked people . and chap. 34. verse 9. when moses is praying for the accomplishment of that promise , that god would go amongst them ; he taketh that same very argument out of the mouth of god ; go up amongst us ; for , saith hee , wee are a stiff-necked people : god said he would not go up because they were a stiff necked people , and moses desireth him to go up because of this ▪ and there is this , lastly , that wee would say to you , that so much dispute ; if yee would have these qualifications that yee want , yee would study to close with christ by faith ; would ye have sorrow for sin ? then believe ; would ye have high thoughts of christ ? then believe : would ye have humiliation ? then believe ; for believing is a mother grace unto all these . the second duty that we would press upon you from this consideration that the promises are free , is , that when the promises ●re given to you , and are accomplished , ye would study to be denied to any merit in your selves , which ye may suppose to be the ●ise of the giving or accomplishment of the promises . there is nothing that a christian ●eceiveth , but it is a fruit of infinit love , there ●s not a conviction that trysteth a christian , ●ut it is the fruit of infinite love ; there is ●ot one real sigh for sin , but it is the fruit of ●nfinit love ; there is not one blink of the precious countenance of christ , but it is a ●ruit of infinit love ; there is not the least ●egree of hatred against sin , but it is the fruit of infinit love ; there is not the least promise that is accomplished unto you , but it is ●he fruit of infinit love : so that upon all our ●eceipts from god , there is reason to sing that ●ong , not unto us , not unto us , but unto thee ●oth belong the glory : and therefore , i would presse this upon you , o christians , ●educe all your mercies unto the fountain , ●nd there sit down and pen songs of everlast●ng praise to him . will ye but take a view ●f this , there is not one bit of bread that ye ●at , that is within a promise , but it is a mercy ●hat hath come running to you through the ●owels and tender heart of christ : his heart 〈◊〉 the fountain of all our mercies , and they ●weetly stream out of that precious foun●ain ; so that if ye had no other thing to com●end your mercy from , but that it is a gift ●f the heart of christ , ye may take it in your ●rms upon this account , and solace your ●elves with it . the last duty that we would presse upon you from this consideration , that the promises are free , is this ; ye would be studying to close with jesus christ that is promised and freely holden out to you in the gospel ; o sinner of eighty years old , o sinner of sixty years old , o atheists of fourty years old , and o sinner of twenty years ol● and downward ! i do here invite you , 〈◊〉 the ambassadour of jesus christ , to imbrace christ freely offered in the promise ; yea , 〈◊〉 do invite you by all the vertues of that noble plant of renown ; by that everlasting love that dwelt in his precious heart , by all the sufferings and wounds that he received , by his eternal glory , and by all the blessings and joyes of heaven , and by that love that ye owe unto your precious and immortal souls ▪ that ye would come and imbrace him freely offered to you in the gospel . and for the further pressing of this , and for clearing of the way of your closing with him , i shall first propose some gospel mysteries , and sweetly agreeing contradictions , ( if so we may speak ) held forth in scripture . 1. come and buy christ , and yet buy him without money ; that is , come and receive christ , and ye shall have as unquestionable a right to him as if ye had bought him , that is to buy without money ; ye have nothing to commend you to christ but necessities , and necessities bideth you go , and christ biddeth you come , why then will ye sit this call . 2. what a gospel mysterie is that , yee ar● to buy christ , and christ is above price , there is nothing that we can give to buy that pear● of greatest price , and yet we must buy him : then the meaning is , come , and buy christ by faith , and by forsaking of your idols , this is all the price that he doth require for himself ; and so he requireth nothing of you but what he himself doth give , or what is both your duty and advantage to forsake , and which is no gain for him to receive : christ is not enriched by your hearts , and by giving of your consent to him . 3. this is a gospel mysterie , that we are to buy without money and without price , and yet to buy with a price , according to that word , prov. 17.17 . there is a price put in the hands of fools , to buy wisdom , and what is the meaning of tha● , to buy with price , and buy without price ? it is in short this , though christ be offered to you in the gospel freely , ye must not sit down , but be active in closing with him ; what is the price that christ requireth of you ? even this , that ye would forsake your soul destroying idols , and that ye would forsake your former evil wayes , and take hold of the present opportunity for imbracing him . and o! cursed shall the heart be that will not imbrace christ ; o but to have him one hour in our arms , it were well worth ten thousand e●ernities of the enjoyment of all things that are here below ; ye would never open your arms again to another lover , if once ye had him between your breasts . o but a sight of him that now is the eternal ravishment of all that are above , would transport your hearts with joy , with delight , and admiration , above all expression . fourthly , there is this gospel mystery by which we would presse you to imbrace christ ; a christia● must buy christ , and yet he must have him freely . is there not an inconsistence , do you suppose between buying and having freely ▪ but i would say this to clear it , christ is bot● the seller , he is the wares , and he is th● buyer ; christ he presenteth himself unt● your hearts , and he desireth to sell himself and he perswadeth and freely enableth yo● to buy him : i will tell you what chris● doth , he standeth without our hearts , and within our hearts , he standeth without an● knocketh by the word , and he standeth within and openeth by his spirit ; christ he bot● commandeth , and he obeyeth , both withi● doors , and without doors , and all this 〈◊〉 doth freely . the second thing i shall say to perswade your hearts to take christ freely promised and offered unto you , shall be this ; will yo● consider that there is willingness in the hear● of christ to take you . i shall give unto you these six things that speaketh ou● chris● his willingnesse to receive you . first , doth he not command you to come and receive him ? and if ye could multiply objection● throughout eternity , why ye should no● close with christ , ye may cut them all asunder with this knife , this is his commandement : and doth he not command you , mat ▪ 11 28. come unto me all ye that labour : and isai. 55 1 ▪ ho , every one that thirsteth ▪ com● to the water . secondly , hee doth regra●● and deeply resent it that ye will not come . ● think christ never weeped so bitterly , as ●hat day when he weeped over ierusalem , ●hat they would not imbrace him , luke 19. ●● . if thou , even thou , at least , in this thy day , ●ad known these things that belong unto thy ●eace : and iohn 5.40 . yee will not come to me that ye may have life . o what think yee can be the rise of this , that christ should ●orrow because yee will not give up your hearts to him ; doth hee increase his gain when yee give him your hearts ? no cer●ainly , but he cannot endure that madnesse ●n you , that ye should forsake your onely gain . thirdly , would you do christ a joy●ull turn , and make his heart glad ? imbrace him ; this is clear , luke 15.5 . that when hee finde●h the sheep that is going astray , he returneth rejoycing . fourthly , i say no more unto you , would you make all the persons of the blessed trinity to rejoyce , would yee make all the angels of heaven to ●ing , would yee make all the saints that ●re round about the throne to ex●lt for joy ; ●hen give your hearts up to christ , and close with him in the covenant of promise ; according to that word , song 6. last vers . re●urn , return o shulamite , return , return , that we may look upon thee . four times that command is repeated , return ▪ and the great argument with which he ba●keth it , is . that ●ll the persons of the trinity may rejoyce , that we may look upon thee . fourthly , con●ider but how he hath concescended to give himself at a very low rate : what will yee give for christ ? o sinners , what will ye give for him ? would yee give the world for christ ? i will tell you what yee will ge● christ for , ye will get him for a very look , isa. 45.22 . look unto mee , o all yee ends of the earth : and think yee not that is a matchlesse mercy , that the thirty three years sufferings of christ , all the pains and torture● of his heart , his being under the unsupportable wrath of an offended god , the fruit o● all that should be yours for a look . will ye deny that to christ , oh , do yee ever think to finde a more down-coming market ? ye● , fifthly , doth not this speak an admirable willingnesse to have you , hee is to give you that look . it is impossible for these cursed eyes of ours , ever to give precious christ a look , and therefore he hath promised to give that to us , that we may give to him , zech. 12 10. they shall look to mee , that very look yee are to get from christ , and ye see it is withi● the compasse of a promise . lastly , that speaketh christs willingnesse to receive and take you , that he doth not take the first refusal . o christians that are now in christ , if christ had taken an hundred refusals from you ye should never have been in heaven , but he waiteth for an answer , and doth not take us at our first word : acording to that word , song . 5.2 . i am wet , saith he , with the drops of the morning , and my locks with the dew of the night : hee was long knocking at her heart , and stayed a long time there patiently ▪ suffering all the injuries he could meet with . and i would only pose you , think yee that ●f one of the richest of you were suiting a ●ery poor woman , and shee refused you so ●any times , would your proud hearts sub●it to take her ? and yet how often-times ●ath the precious heart of christ submitted ●o many effronts , and refusals that wee have ●iven him : i think if it were possible , chri●●ians would wink when first they behold ●hrist upon the day of their espousals : for 〈◊〉 suppose their wil be a great dispute between ●●me and love , desire and confusion ; shame ●ill make you to close your eyes , because ye ●ave oftentimes undervalued that prince , and ●et love will not let you close them ; desire ●ill put you to look , though reflecting upon our former wayes , will make you blush and 〈◊〉 ashamed . thirdly , to perswade you to receive ●hrist in the offer of his free promises ▪ i ●●all but say these three words and close . look to these excellent gifts that christ ●●ingeth with him , he bringeth justification ●ith him , and is not that an excellent gift ? 〈◊〉 bringeth sanctification with him , and is 〈◊〉 that an excellent gift ? hee bringeth joy 〈◊〉 the holy ghost with him , and is not that 〈◊〉 excellent gift ? hee bringeth the love of ●od with him , and is not that an excellent 〈◊〉 ? hee bringeth patience under sufferings ●ith him , and is not that an excellent gift ? 〈◊〉 why should i name what hee bringeth ? 〈◊〉 bringeth himself and all things , and what ●●ould ye have more ? o but for one saving ●●ink of his face , it would make your hearts 〈◊〉 down your enimity that you have maintained so long . 2. o christian , that ye ma● close with christ , do but remember the hap●pinesse that yee will have in imbracing him i told you not long since , and now i put yo● in mind again : there is a sixfold crown whic● shall bee put upon your head ; would yo● have long life , then come to christ , and y●● shall have a crown of eternal life : would 〈◊〉 have glory ? then come to christ and ye sha●● have a crown of glory : would ye have know●ledge of the mysteries of god ? then come 〈◊〉 christ , and he shall crown you with know●ledge : would you have an eternal felicity and an uninterrupted happinesse , then com● to christ , and ye shall have an immort●●● crown : would you have holinesse and s●●●ctifiation , then come to christ , and yee 〈◊〉 have a crown of righteousnesse ; yea , he sha●● put a royal crown upon your head , a crow● of pure gold ; and then that word shall be accomplished to the full , zech. 9.16 . the● shall they be as the stones of a crown lifted 〈◊〉 and as an ensign upon the land . o what a 〈◊〉 think yee will it bee , when christ shall 〈◊〉 your crowns upon his hand , and shall 〈◊〉 them upon those heads never to be remov● again , here we are often put to sigh 〈◊〉 that lamentation , the crown is fallen from 〈◊〉 heads , woe unto us for wee have sinned , b● there shall be no more sin to make our crow● to totter . 2. i must tell you , there is ● fourfold sute of apparel that yee shall be cloathed with ere long : ye are now cloath● with heavinesse , but then yee shall be cloath●ed with the garments of praise ; and did 〈◊〉 ●ver know such a robe as that ? is it not a more excellent robe then the robes of kings ●nd emperours in the earth , to bee cloathed with praises ? many of them are and shall ●e for ever cloathed with infamy and 〈◊〉 . yee shall be cloathed with change of ray●ent , and shall be brought unto the king in ●ayment of needle work . o poor l●sse and ●oor lade that sitteth upon the dung-hill , ●hat knows not what it is to have change of ●pparel , yee shall have it in that day , when ●hrist shall solemnize the marriage with ●ou , ye shall misken your self . o christian , 〈◊〉 yee knew your self never so well , ye will ●ee forced to cry out , o ▪ is this i ? is this i 〈◊〉 am now made perfect through his comeli●sse . 3. ye shall be cloathed with the gar●ents of immortall glory , yee that have your ●●undation in the dust , and dwell in the houses 〈◊〉 clay , yee shall then bee cloathed with these ●●cellent robes of immortality , and cloathed 〈◊〉 with your house from heaven . and lastly , 〈◊〉 shall bee cloathed with the garment of 〈◊〉 spotlesse righteousnesse of christ. o such a ●●jestick walk as ye will have , when ye shall 〈◊〉 a scepter in one hand , and a palm in 〈◊〉 other , these robes put upon your back , 〈◊〉 these crowns upon your heads , and then 〈◊〉 bee walking through these streets that 〈◊〉 paved with gold. 3. i shall give you 〈◊〉 word to think upon , that there are 〈◊〉 things that shall be your exercise in 〈◊〉 . 1. yee shall be constantly taken up in ●●ndering : if it be not presumption for us ●hink a little ; what is the exercise of christ and the saints that are above , we conceive it is this , christ is wondering at thei● beauty , and they are wondering at his beauty , christ is looking upon them , and the● upon him ; and is it not true , that if chris●●e now ravished with one of our eyes , son● 4. ver . 9. much more shall he be ravishe● when both our eyes shall be given to hi● and shall eternally behold him , without go●ing a whoring after other lovers . 2. 〈◊〉 shall be continually in the exercise of prais● joy and light shall be flowing in , and admir●●tion and praise shall be flowing out eternally ye shall then sweetly warble upon the● harps of god , and shall cry , hallelujah 〈◊〉 him that sitteth upon the throne , there 〈◊〉 be no discord there ; there is a sweet 〈◊〉 beautifull harmony amongst all these spirit● all and heavenly musicians . o but to 〈◊〉 them , it were a heaven , though we had 〈◊〉 that blessed lot as to sing with them . 3. 〈◊〉 shall be continually taken up in the 〈◊〉 of love : faith is your predominant 〈◊〉 while ye are here , but love shall be 〈◊〉 predominant grace when ye are there . 〈◊〉 is it not a mysterie to take up these 〈◊〉 emanations of love and delight , that 〈◊〉 passe between christ and you ? ye shall be folding christ , and christ shall be infold you . 4. ye shal be continually beholding 〈◊〉 i think it is hardly possible for the wife to ●●●member her husband in heaven , though loved him as her own heart , they will 〈◊〉 taken up in beholding him that sitteth on throne , they will think it too low an 〈◊〉 to be taken up with looking upon another in these relations : all will be ravished beholding him , and one another in him , and for him . o the blessed exercise of these that are now entred within tha● city , and within these gates , whose name is praise . 5. ye shall be continually taken up in beholding , ye shall be alwaye● knowing , and yet never able to comprehend the endless mysteries and perfections of jesus christ. o such a study ! is it not pleasant alwayes to be studying christ ? and will not these things perswade you . and now but a word more to these that will not have this free offer : if yee will not ●mbrace christ and take him , let me tell you , 〈◊〉 would not bee in the stead of that person ●or ten thousand worlds , if yee will not im●race christ and take him for your portion , ●he stones of the wall of this house will bear witnesse against you , and they shall have a ●ongue to speak against you , that yee have ●een invited to take him , and would not : 〈◊〉 long that day is approaching , and draw●●g near , when the athiests and refusers of ●hrist they shall change their faith , they shall ●hange their love , they shal change their fear , 〈◊〉 they shall change their joy ; and they ●●all change their mind , ye shall change your 〈◊〉 yee that are refusers of christ ; for i 〈◊〉 there are many that thinks they have 〈◊〉 with christ , who never did close with 〈◊〉 ; that faith shall flee away , and ye shall ●●lieve the con●rary : yee shall change your 〈◊〉 , or at least , your opinion of your love : 〈◊〉 think yee love christ , but yee do not imbrace him ; i will tell you what will be you● exercise , and i can tel you nothing so te●rible christ shall eternally hate you , and ye shal● eternally hate christ , there shall be a 〈◊〉 hatred betwixt you two for evermore . 〈◊〉 that dreadful word , zech. 11.8 . it shall the● bee accomplished to the uttermost , my 〈◊〉 loathed them , and their soul also abhorred mee● ▪ and ye shal change your fear , for now thoug● ye fear not god , nor reverence man , yet the●● the horrour of god shall make you shake 〈◊〉 a leaf , and ye shall change your light and you● judgement . ye do now undervalue christ and thinks him of nothing worth ; when chris● is presented unto you , there is no beauty 〈◊〉 yee should desire him : but , o think on th●● day when christ shall sit down in the cloud● and ye shall see his beautifull face , every 〈◊〉 of which shal be able to captivate your hear● if they were then capable to be ravished 〈◊〉 the sight . o what will be your thoughts 〈◊〉 him ? and if the blessings of a crucified 〈◊〉 our come not upon you , then the eternal , 〈◊〉 unsupportable vengeance of christ shall 〈◊〉 upon your heads that would not condesce●● to take him : ye shall be cursed in your 〈◊〉 ye shall be cursed in your death ▪ and ye 〈◊〉 be cursed after death ; what say ye to 〈◊〉 are ye content to take him ! ye might 〈◊〉 the day that ever ye were born , if yee 〈◊〉 once come to close with christ. now 〈◊〉 him that hath the keyes of the house of d●vid , that can open your hearts to give 〈◊〉 entry , we desire to give praise . sermon iv. 2 pet. 1.4 . whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lust . there are three most glorious and excellent gifts that god hath bestowed upon man , there is that comprehensive gift of heaven , iesus christ , who is so called , iohn 4.10 . and sure such a gift as ●hat , ought in some sense to blind our eyes , ●nd make us look upon all things that are be●ow him , as nothing . the second royal gift that the lord hath given , is the precious promises of the everlasting covenant , which are given to us thorow him : a christian ●hat is united unto him by the bloud of faith ▪ 〈◊〉 may write this above the head of every promise of the everlasting covenant , this is ●ine , and this is mine . his third precious gift , is the gift of faith , which is that grace that maketh use of the former two : and wee conceive , that our little making use of ●hese three excellent gifts , is the great occasion and cause why these four most sad ●nd lamentable evils have befallen us . ● . the evil of a silent conscience , that though we be profound to commit iniquity , and do love a reward under every green tree , yet our conscience doth not speak nor reprove us ; and if at any time they do speak ; yet there are some that are so possessed with a dumb and dea● spirit , they can neither hear what god doth speak , nor can they hear their cons●ience . 2. the evil of a 〈◊〉 nod , wee know not the voice of our rod , and who is he that hath appointed it ; god doth not now open our ears to discipline , nor seal up our instruction . 3. there is that evil of silent mercies , the mercies that we receive of god , we understand not the language of them : ar● not our mercies barbarians unto us , speaking to us in an unknown tongue ? and yet we may say , there is not a rod nor a mercy a christian meets with , but it hath a voice , if wee did understand it . and lastly , there is that evil which hath befallen us , and alas , this is the capestone of all , a silent god , who doth not hearken unto the voice of our cryes , but turneth about the face of his throne , covering himself with a cloud in his anger , so that our prayers cannot passe through . alas , may not each christian of this time cry out ▪ call mee no more naomi , but call me mara , because th● lord hath dealt bitterly with me . in short , i think there are these two things that may b● our lamentation upon the high places of israel . first , that we live without sight of god ; and secondly , that wee live without sight of our selves , and all this , because wee live without a sight of these precious gifts ▪ christ and his promises . but now to the words ; we to●d you ▪ tha● in them there were these four things holden ●orth concerning the promises . 1. the original and fountain of the promises , in that word , whereby , or by whom : 2. the properties of the promises which we told you , were these four . the first was , that the promises were free ▪ holden forth in that word , they are given ; all the promises of the everlasting covenant being the noble gifts of god. the second ( of which we are to speak at this time ) is this , that the promises of the covenant they are unchangeable , which is imported also in that word ▪ they are given , the gifts of god being indeed without repentance ; and as to this : 1. wee shall prove the truth of the point : and for this end , consider that place , numb . 23.19 . which was a part of balaams song , hath hee not spoken it , and will hee not also d● it ? hath hee said it , and shall it not also come to passe ? and psal. 89.34 . i will not break my covenant , nor alter the word that hath gone out of my mouth : and the point is clear also , from the name that the promises getteth in scripture , are they no called the sure mercies of david , isa. 55.3 . and are they not sometimes in scripture called truth , as wee may see from micah 7.20 . thirdly , the nature of the covenant proveth it ; in that it is called an everlasting covenant , and sometimes a covenant of salt , because that covenant is above the reach of alteration or putrifaction : and fourthly , it may be likewise shown from the constant experience that the saints have had of the unchangeablenesse of the promises . this ioshua taketh notice of , chap. 23.24 . where when he was a dying , there hath not failed ( saith he ) one thing of all these good things that god hath spoken ; and hee is so confident of this , that he is forced to repeat that word over again in that verse : and hee taketh notice of it , iosh. 21.45 . where hee hath tha● same expression again , there hath not failed ( saith he ) one thing of all the good things that god hath spoken : and this solomon hee took notice of , 1 king. 8.56 . there hath n●t failed one thing that god hath spoken unto us by moses ; and indeed , there is near six thousand years experience that preacheth this truth , the promises are unchangeable , so that wee may now say , the word of the lord i● tried as silver is purified in a furnace of earth hot seven times : if there had been any falshood in the precious promises of the everlasting covenant , six thousand years triall should have brought it to light ; but doth not every one of the cloud of witnesse● that have gone before us , leave this testimony upon record , faithfull is he that hath promised , who will also do it ▪ his promise 〈◊〉 with the night and with the day , it cannot bee altered , the ordinances of heaven continue to this day , much lesse can this covenant of love be broken or altered , only wee would have you taking this caution by the way , that there are some conditional promises that god passeth unto his people ▪ which in the depths of his spotlesse wisdom hee doth not accomplish unto these who never fulfill the condition ; such was that promise that he gave to the israelites in the land of egypt of their possessing the land of ca●aan , who yet died in the wildernesse : and ●ence is that strange word , numb . 13.34 . see shall know my breach of promise , saith the lord , which is a word spoken after the man●er of men , not importing any change of pur●ose in god , but only shewing that because ●hey did not believe , and so fulfill the condi●ion of the promise , therefore it was not to ●e fulfilled personally to them ▪ the second thing that we shall speak to ●pon this , that the promises are unchange●ble , shall be to propose these six golden ●illars and excellent foundation● , upon which the unchangeablenesse of the promises 〈◊〉 built . and the first of them is the omni●otency of god , that there is nothing that he ●ath promised , but he is able to effectuate ●nd to bring to passe , therefore , 2 cor. 6.8 . when god had been passing many ex●ellent promises , he strengtheneth their faith with this , thus saith the lord god almighty : ●nd no doubt , where the word of this king 〈◊〉 , there is power , and who can say unto him , ●hat dost thou : o misbeliever of the pre●ious promises of the covenant ; be ashamed ●o cast up your eyes to heaven above , or to ●he earth beneath ; we think the stars , the ●un , the moon , and all the works of god , they ●ay speak out that to you , do not misbelieve god , but trust in him , that is wonderfull in ●ounsell and excellent in working . the se●ond is , the wisdome and infinit counsel of god , hee hath not only complea● ability to accomplish the promise that hee hath given , but hee hath the depths and treasures o● knowledge , by which hee hath contrived th● way of the accomplishment of such a promise : hence is that word , 2 sam. 23.5 ▪ that the covenant is well ordered , which speaketh out the wisdome of god : and the● that word is subjoyned , the covenant is sure● yea , the covenant of grace is such a thing● that there is so much of the arte of heaven● so much of infinite wisdom shining in it , tha● it is called the counsel of god , heb. 6.17 . tha● ye might know the immutability of his counsel . the third golden pillar , is , the infinite love 〈◊〉 god , that though there be nothing in us tha● can put him to ●●complish the promises , ye● he will take an argument from his own love , to make out such a promise to us ; there i● sometimes ( if not alwayes ) nothing in us , but that which may speak forth delayes o● the accomplishment of the promises ; but when god can bring no argument from us , he can bring an argument from his own love , 〈◊〉 deut. 7.7 , 8. where giving a reason of the accomplishment of many promises , and o● his love to them , i loved you , saith he , because i loved you ; there being no reason that ca● bee given for love , but love . the fourth is , the unchangeablenesse of the promiser , that he is the same , yesterday , and to day , and for ever , and without all alteration and shaddow of change : hence yee may see , exod. 3.14 . when god is repeating many preciou● promises unto moses , hee ( as it were ) ●trengtheneth moses faith with this , i am , ●aith he , that i am , which wee conceive to point sorth the unchangeablenesse of god , ●hat what he hath said , he will certainly ac●omplish in its own time , and though the ●ision do tarry , yet at last it shall speak . the 〈◊〉 i● , the faithfulnesse of god , and that hee 〈◊〉 one that cannot lie , but certainly will ●ake out what hee hath spoken . love , it ●aketh the promises , the faithfulnesse and ●ower of god accomplisheth the promises , ●nd the infinite wisdom of god chooseth the ●ost fit time f●r the performing of them . ●ence it is said , psal. 119 89 , 90. thy word 〈◊〉 lord , is for ever setled in heaven , and the ●round of it is in the following verse ; for ●●y faithfulnesse is unto all generations : hence ●ou may see , that oftentimes when god is ●aking promises to his own , he putteth to ●●at word , i that speak in righteousnesse , isa. 5 , 19. and isa. 63.1 . o! must not the ●●omises be unchangeable that are made by 〈◊〉 father who is the god of truth ? must 〈◊〉 the promises bee unchangeable that are ●●ceived and merited by the son , that is ●ruth it self , and the faithfull witnesse , and ●men ? must not the promises be unchange●●le that are applyed by the holy ghost , that 〈◊〉 the spirit of truth ? and must not the ●●omises bee unchangeable that are made ●●own unto us by the gospel , that is the ●ord of truth ? was there ever any who 〈◊〉 leave that upon record of god , that he ●as unfaithfull in the accomplishment of his ●●omises . o what a clear sight of the faithfulnesse of god shall a christian get , whe● he shall be standing upon the outmost li●● between time and eternity , then he will 〈◊〉 god faithfull in accomplishing all his pr●●mises unto him from first to last . the 〈◊〉 golden pillar , is , the justice of god , 〈◊〉 justice , it now putteth him to accompli●● his promises , mercy and righteousnesse ha● now kissed each other : hence is that wor● 1 joh. 1.9 . he is just and faithful to forgiv● so that now the accomplishment of t●● promises , it is not only an act of love , but 〈◊〉 is an act of justice also : we confesse indee● love and mercy maketh the promises , 〈◊〉 justice and truth also putteth god to the ac●complishment of them : hence is that word micah 7.20 . to perform the truth to iaco● and the mercy to abraham : why is it mercy to abraham , and it is truth to iacob ? it i● in short this , because mercy made the promises to abraham , but truth did accomplis● the promises to iacob ? the third thing that we shall speak to fro●●his , that the promises are unchangeable shall be , to presse these six duties upon yo● from this point . o christians and expectants of heaven , who have christ in you , the hope of glory , rejoyce and be exceeding glad that the promises are unchangeable . 1. this is a duty that is pressed from that ground , heb. 6.18 . that by two immutable things we might have strong consolation : there is exceeding much joy that may come to a christian from this , that the promises shall be accomplished i● their own time . we conceive that the word unchangeable , it is engraven upon the head of many a christians mercies . is not unchangeable written above the head of our promises ? is not unchangeable written upon the head of our blessednesse ? is not unchangeable written above the head of our enjoyment of god ? that day is coming when we shall have unchangeable love , unchangeable enjoyment of god , and all things unchangeable : a●d we conceive , that if these two were believed , the truth of the promises , and the unchangeablenesse of the promises , a christian might walk through this valey of tears with joy , and comfort himself in hope . the second duty we would presse , is this , that ye would sursease and give over your disputings and carnal reasonings about the accomplishment of the promises , since the promises of god are unchangeable , ought not we with this to silence misbelief , and all that blind humane reason can say : this is pressed , heb. 6.16 . an oath for confirmation , it is an end of all strife . gods confirming of his covenant by an oath , it ought to cut short the disputings of misbelief ; and here give me leave to point out a little these grounds upon which it is that christians doth so much dispute the accomplishment of promises : and to let you see how all these grounds may be answered from these six pillars that were given of their unchangeablenesse . the first is , when dispensations seemeth to contradict the truth of the promises , the promise it speaketh one thing , and dispensations seem to speak another : and this is the occasion that oftentimes christians cry out , doth his promise fail for evermore . this is clear from the practice of david , 1. sam. 27.1 . when dispensations were upon the top of the accompl●shment , and truth of the promises , then misbelief it ariseth as a champion mighty to war , and cryeth out , i shall one day fall by the hand of saul : and wee conceive , that dispensations contradicting the truth of the promises , was the occasion of his speaking that word , psal. 116.11 . i said in my haste , all men are liars . and i would only say to you that dispute the truth of the promises upon this account , that dispensations contradicteth them : do but consider this : god in his way is not like unto you : would ye know the time when the promises are nearest their accomplishment , it is then when we can least see that they are to be accomplished , the promises are never nearer their performance , then when wee think that they are furthest off from it : and therefore let the faith of the omnipotency of god , uphold your spirit under such a debate , then let dispensations speak what they will , yee may answer all with this , there is nothing too hard for him , there is nothing too hard for the lord. i grant this may try the strength of the strongest faith , yea , we finde it hath made the best to stagger when they had no probabilities to tell them that the promise shall be accomplished : this was the ground of sarahs misbelief , gen. 18.12 . that when she heard she should bear a son in her old age , shee laughed within her self , and did , as it were , mock at such a promise : and this was the ground of moses his misbelief , numb . 11.21 , 22. hee did not see a probability that such a multitude should be ●ed with flesh , and therefore hee did call in question the truth of that promise : this was the ground of the misbelief of that lord that is made mention , 2 king. 7.2 . and this was the ground of zecharies misbelief , luk. 1.20 . but i would only say to you that do so much consult with probability in the exercise of your faith , these two things . 1. there is nothing too hard for god , this was the very argument that god took to convince sarah in the 14. vers . of that 18 chapter , is there any thing too hard for god ? and , 2. faith is never in its native and spirituall exercise , till once probabilities contradict the truth of the promise , then faith it is put upon the stage , and then faith doth act ; but as long as faith and probabilities think one thing , then the day of the trial of the strength of faith is not yet come . the second ground upon which christians dispute the accomplishment of the promises , ●s their much disputing of their interest in god ? sometimes a christian will believe ● promise , and before the accomplishment of ●he promise come , their hope will be darkned , their interest in christ will be obscured , and then they do quite their faith in adhering to the truth of that promise . these two are joyned together , want of the faith of our interest , and want of faith of the accomplishment of the promise , as it is clear from that word , psal 77.8 . is his mercy clean gone . there is disputing of his interest , and presently this is subjoyned , doth his promise fail for evermore . except a christian can read his name in the ancient records of heaven , and can seal this conclusion , i am my beloveds , and my beloved he is mine , it will be a hard , and a difficult task for him , if not impossible to believe the promises . the fourth ground of a christians disputing the truth of the promises , is , their mistaking the way how the promises are to be accomplished , there are some that suppose that when ever they close with a promise by faith , there is no more but to enter to the possession of such a promise ; but do not mistake it , between your believing the promise and the accomplishment of it , there may bee sad and dark dayes interveening , according to that word in mark 10.30 . where christ passing great promises to his disciples , he , as it were doth adde , do not mistake me that ye shall have these promises without trouble and affliction , ye shall receive ( saith he ) an hundred fold in this life with persecutions . a christian when he believeth the promises , he must resolve to have a winter before the spring time come , wherein the promise shall bud and flourish . the fifth ground of a christians disputing the truth of the promises , is , when the promises are long in their accomplishing . a christian when first hee meeteth with a promise , he will cry forth , o i believe , but when ●ime is taken for the accomplishment of it , ●hen his faith beginneth to faint , and his hope beginneth to languish and give over ; yea , sometimes christians they fall in this ●a●lt , when they believe a promise , they fix ● day for the accomplishment of it , which ●f god do not keep , but go over ; then they ●mmediately cry forth , what is my strength ●hat i should wait , and what is my confidence ●hat i should prolong my dayes . this is clear in the practice of abraham , where the promise of having a numerous seed being given ●o him , gen. 2.12 . the long time before that promise was accomplished in part to him , was the occasion of his misbelief , that hee vented , gen. 15.3 . o lord , what wilt thou give me , since i go childelesse : but yee must know , that before the vision shall speak , there is an appointed time that ye must wait , according to , 1 pet 5.9 , 10. after yee have suffered a while , then the promises shall bee accomplished , and yee shall bee made perfect . the sixth ground upon which christians call in question the accomplishment of the promises , is , the consideration of the greatnesse of the thing that is promised , when they compare it with their own worth and deserving , then they begin to dispute , o shall such a thing be , shall unworthy i , shall sinfull i , shall self-destroying i , shall i that am lesse then the least of his mercies , receive the accomplishment of such a mercy ▪ this we may suppose was one ground o● abrahams misbelief , gen. 17.18 . when h● cryed forth at that same time , when the lord was giving him the excellent promise of 〈◊〉 isaac , o that ishmael might live : he though● an isaac such an excellent mercy , that he● could not without presumption , expect th● accomplishment of that promise . and zach. 8 ▪ 6. this was the ground of their misbelief which god doth sweetly obviate , if i● be wonderfull in the eyes of the remnant of th● people in these dayes , should is also bee wonderfull in mine . the last ground upon which christian● dispute the accomplishment of the promises is , when in the time between their believing and the accomplishment of the promise they fall into some grosse iniquity , 〈◊〉 maketh them exceedingly debate , whethe● the promise shal be accomplished unto them for since they have transgressed the covenant of god , and have broken their purposes and resolutions , they cannot suppos● god will abide faithfull to them , and 〈◊〉 accomplish his promises unto them , 〈◊〉 the only way how to answer this dispute , is to look to the faithfulnesse of god , and 〈◊〉 that word , 2 tim 2.13 . though we believ● not , yet god doth abide faithfull , he cannot 〈◊〉 himself . and now to shut up this second duty tha● we presse from the unchangeablenesse of th● promises : i shall only say these two word● unto you , 1. assure your selves of thi● ●●at these accomplishments of promises that 〈◊〉 not through the lively exercise of 〈◊〉 , doth loose much of their sweetnesse , ●uch of their luster , and much of their ad●●ntage : sometimes a promise will bee ac●●mplished unto a christian , when he hath 〈◊〉 been much in the constant lively exer●●se of faith in believing such a promise ; 〈◊〉 then the disadvantage that attendeth ●●ch a one , are not easily experessed : how ●ften may hee cry out , the lord was in this ●ace , and i was not aware : how little of 〈◊〉 doth hee see in it , how short is hee in ●raises and rendering to the lord according 〈◊〉 the good hee hath received ? how negli●ent in improving or keeping the mercy , ●nd how loath to lay it out for god , when ●ee saith , the lord hath need of it : and many ●●ing● more of this kinde which may presse 〈◊〉 to be stedfast in believing . and , 2. o ●ispute lesse , and believe more , what pro●●te shall yee have of your disputings ; and 〈◊〉 yee would produce all your strong argu●ents why yee should not believe the pro●ises , yee may drown them in this immense ●epth , god is unchangeable . let mee say ●ut this further , there are three most re●arkable changes in a christian , in his ma●ing use of the promises : fi●st , sometimes ●ee will believe the promises and make ●pplication of them , and ere many hours ●o about , hee will misbelieve that promise ●hich presently he believed . will not some●●me a christian in the morning cry out , i ●m my beloveds , and my beloved he is mine , and ere twelve hours come , they will chang● their note and cry out , my hope and 〈◊〉 strength is perished from the lord : some●times a christian in the morning will cry out my mountain standeth strong , i shall never b● moved , and ere many hours go about , he wi●● change his note , and cry out , thou hast 〈◊〉 thy face from me , and i was troubled . secondly sometimes a promise will bee to a christia● sweeter then the honey & the honey comb : some●times a christian would die and live upon 〈◊〉 promise : sometimes the believing of a pro●mise will bee to a christian as the valey 〈◊〉 achor for a door of hope , that will make hi● to sing , and yet ere many dayes go about , h● may come to that same very promise , and i● will prove tastelesse to him as the white of 〈◊〉 egge ; so that he may cry out , o that it 〈◊〉 with mee , as in months past , and in the ancie●● times : and o where is the sweetnesse tha● found in such a promise ? o it is gone , it 〈◊〉 gone , and i am left desolate . thirdly , some●times when a christian will be believing su●● a promise , and resting upon it , he wil ( throug● the spirit of the lord ) see much light an● clearnesse in that promise , hee will take 〈◊〉 the deep things of god that shineth therei● and at another time hee may come to th● same promise , and it may be dark to him , 〈◊〉 that his light hath evanished : and sometime the joy of a christian in the promise will be gone when his light that hee had in it , 〈◊〉 remain with him . a christian may come 〈◊〉 the promise , and finde his ancient light , ye● not his ancient joy , nor his ancient delight . therefore if yee would have the promises ●lwayes sweet unto you , pray over them , ●ray that god might breath upon such a pro●ise , and make it lively to you . the third thing that wee would presse ●pon you from the unchangeablenesse of the ●romises , is that which by proportion yee ●ay gather even from this , that the threat●ings of god are unchangeable ; these two ●re conjoyned , yea , ioshua seemeth to infer ●he unchangeablenesse of the threatnings ●rom the unchangeablenesse of the promises , chap. 23.14 ▪ compared with verse ▪ 15. and ●hese two are conjoyned , zech. 8.14 , 15. that as i thought to punish you , and it hath ●ome to passe , so i have thought to build you up , and it shall come to passe . and i would from this desire you to stand in awe , lest you come under the lash of the unchangeable threat●ings of god ; for know , that as god is unchangeable in the promises , and there is not one word in all the everlasting covenant that shall not bee accomplished ; so likewise know , there is not a curse in all the book of the covenant , but it shall bee accomplished in its time : and know this likewise , that the day is coming when that sad word that is in hos. 7.12 . shall bee accomplished , i will chastise them as their congregation hath heard . and o yee that live in this place , if all the threatnings that your congregations hath heard , shall bee accomplished in their time , yee may take up the last words of baalams song , alas , who shall live when god shall do these things : and therefore , since the threa●●nings of god are unchangeable , as also th● promises , life and death is set before you and either yee shall bee the object of ●he ●●●changeable threa●nings of god , or yee mu●● be the object of the unchangeable promise● of god : and therefore , i would from th● charge you , that as you would not be help●full to the destruction of your own immo●●tal souls , you would not undervalue th● threatnings that ye hear in your congreg●tions , since there is a declaration past , th●● the threatnings in your congregations sha●● be accomplished . now there is that fourth duty that we● would presse upon you from this , that th● promises are unchangeable , have an unchange●able love to the promiser ; let this comme●● the promiser , let this constrain your hearts t● delight in the promiser . o what a blessed dispensation of love is this , that an unchangeabl● god should make unchangeable promises u●●to changeable creatures . if the promises 〈◊〉 the covenant of grace were as changeable i● their nature as we are changable , there shoul● not one of us go to heaven ; but know , it i● the blessed design of love , and it hath been ● blessed practice of the infinit wisdom of god that when he hath to do with changeable creatures , he will give them unchangeable promises . and i would once invite you again that you would come near and imbrace thi● unchangeable promiser : i shall speak these five words that may perswade you . first christ is easily to bee gotten if yee will take ●im , ye will get christ if ye will but hear ; ●ea , for one listening of your ear to his ●oice ye shall get him : according to that word , isa. 55.3 . hear , and what of that , ●nd your soul shall live ; is not this to get christ at an easie rate : and as we spake be●ore , ye will get christ for a look , and is ●ot that an easie rate , isa. 45.22 . look unto 〈◊〉 all ye ends of the earth and be saved : have ye a desire to take christ , ye shall get him for that desire ; according to that word , isa. 55.1 . ho every one that thristeth , let him ●ome and he that wills let him come : will ye ●ut consent to take him , ye shall have him , and what can you have at a lower rate then ●his : shall never your cursed hands take the 〈◊〉 and put to your name to the blessed con●ract of marriage ? shall never these cursed hearts of ours cry forth , even so i take him , and do promise to live to him , and to die to him . o strange , will ye not do it , upon what terms would the world have christ , is ●t possible to have him without a consent to take him ? oh if ye would but open to him , he would condescend to come in unto you , and to sup with you , and ye with him ; do ye but stir to open , christ hath the keyes in his own hand , and he would help you to open . o what if christ the precious gift of heaven , the eternal admiration of angels , that branch of righteousness shall be despised , being offered upon so easie terms ; then cursed eternally shall be that perso● that thus undervalueth christ , it had been better for him that he had never been born : cursed shall ye be in your birth , and in yo●● life , and in your death , all the curses of th● persons of the trinity will light upon yo● yea , believe it : o wife that hath a believin● husband , in the day that the great sentenc● of eternal excommunication from the pre●sence of the lord , shall bee past against th● undervaluers of christ , a believing husban● will say amen to that sentence , even to hi● wife that did thus undervalue that nobl● plant of renown : and the wife upon th● other part will say with hearty consent , ame●● to that sentence against the unbelieving husband , and the father to the son , and the so● to the father . now there is this fifth duty that we● would presse upon you from this , that th● promises are unchangeable , that ye woul● be perswaded to make the promises your portion and your inheritance ; what can ye wan● that will choise the promises for your portion ? i know , our cursed eyes doth not love to make invisible promises , and that invisibl● crown , and an invisible god our portion , w● look to walk by sight , not by faith . but 〈◊〉 if you knew once what it were but to clai● a relation to christ ! did ye once know wha● it were to have but christ a moment between your breasts , ye would cry forth , o! wh● would not love him who is the king of saints 〈◊〉 who would not be content to quite all thing● that they might get christ that noble pearl o● price . and there is this last duty that wee would presse upon you from this , that the promises are unchangeable ; read a lecture from his , o christian , even your misbelief ; god ●ath confirmed his everlasting covenant ●ith an oath , with the bloud of his son , by 〈◊〉 two great broad seals of heaven , the sa●●ament of baptism , and the lords supper ; ●nd what doth all these confirmations speak ●ut our dreadfull misbelief , and that wee now not what it is to be resting on a naked ●ord of promise . i shall say no more , but ●esire that yee would consider and take no●●ce of these three . first , ye have been ●●lemnly and often invited by the ambassa●ors of christ to close with him , and to ●●ke him for your husband and your lord , 〈◊〉 will you consider presently , that all 〈◊〉 angels in heaven , and all that are about 〈◊〉 throne , and the three most glorious ●ost blessed persons of the trinity , that they 〈◊〉 witnesses , and shall bee to your dissent . ●nd are there not many here whose hearts ●ould never be brought up to give a hearty ●onsent to close with christ that is the great ●●omiser , and who hath laid all the bonds ●●at heaven or earth could contrive to gain ●●ners hearts unto himself : o precious ●hrist , what could hee do to perswade us to ●●ve him which hee hath not done ; and yet 〈◊〉 may bee your name , which is in ephes. 2. children of disobedience . or as the ●ord is , children of imperswasion , wee can●●t bee perswaded . secondly , i fear if ●hrist himself would come from heaven 〈◊〉 invite you , and say , here am i , imbrace 〈◊〉 , there are some here who would close not only their eyes , but their ears , they would close their eyes lest the beauty o● christ should allure them , they woul● close their cursed ears lest they should be gained and captivate by the sweet enchaunt●ing voice of that blessed charmer , when h● should charm so wisely . and , lastly , wi●● thou tell mee , o christian and expectant o● heaven , what a day shall it be when all th● unchangeable promises of god shall bee a●●complished ? what a day shall it bee whe● that promise shall be accomplished , ye sh●● see him as he is ? what a day shall it b●● when that promise shall bee accomplished ▪ yee shall bee made like unto him ? what a da● shall it be when that promise shall be accom●plished , yee shall know as yee are known ? 〈◊〉 are ye not longing for the day of the full ac●complishment of the precious promises o● god , when yee shall sit down and comfor● your selves in the eternal and unspeakabl● fruition of them ? o let us long and wa●● till the day shall bee when that voice shall 〈◊〉 heard in heaven , that the mysteries of god 〈◊〉 finished , till the day when that voice sha●● be heard in heaven , behold , the bridegroo● cometh , go yee out to meet him . oh how 〈◊〉 willing are wee to leave a world . and ho● gladly would wee take up our rest on th● side of iordan . i think if this were th● night that that blessed voice were to be heard in heaven , behold , the bridegroo● cometh , go yee out to meet him ; some , if no● many of the christians ( that are so indeed● in this time would cry forth , oh spare little that wee may recover strength , before wee go hence and shall bee no more . are yee not longing to bring the king over iordan , and to bring him home to your self , and to have your heart brought home to him ? o blessed , blessed are these that are above ; is not the voice of these that shout for victory heard ●mongst them ? is not the voice of these that sing for joy heard among them ? iob doth not now any more complain , why dost ●hou make mee to possesse the iniquities of my ●outh , and setteth a print upon my heels ? david doth now no more complain , why doth ●hy promise fail for evermore , but rather doth ●weetly sing , how is thy promise fulfilled for ●vermore ? heman doth now no more complain , while i suffer thy terrours i am di●●racted , but rather cryeth ou● , while i feel ●hy comforts i am ravished . the voice of ●ourning is now sweetly gone away , and ●he voice of hallelujah and of eternal prais●ng of him that sitteth upon the throne is ●ow heard in the place of it : o such a day ●hat shall never admit of a following night . ●ow to him that is upon his way , that will ●ome , and shall come , and shall not tarry , ●e desire to give praise . sermon v. 2 pet. 1.4 . whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lust . there are three cardinal and excellent graces that are exercised and taken up with the precious promises , there is the excellent grace of faith , th●● believeth the truth and the goodnesse of th● promise ; there is the precious grace o● hope , that with patience waiteth for th● accomplishment of the promise , and do●● stay untill the vision speak : and that nobl● grace of lov● , that loveth the thing that 〈◊〉 promised ; and taketh exceeding much de●light in the promiser . if we may be allowe● to speak so , we think these strange revolu●●●ons and times we live in , are another eccl●●siastes , which doth fully preach forth th● vanity and emptinesse of all things that ar● below god : and wee do indeed conceiv●● that it is the great design of god in the dar●●ning of our pleasant things , and in makin● every gourd to wither , under the shaddow 〈◊〉 which we use to repose our self , and in f●●mishing all the gods of the earth , to bring h●● own to delight themselves in this visib●● treasure , the promises of the everlasting covenant , and in him who is the substance of them ; and that since all things else 〈◊〉 declared to be vanity , we might choise these , as our own portion for ever . at the last occasion that wee spake upon these words , we were speaking unto the properties of the promises ; and wee told you that there were ●our of them holden forth . 1. the freedome of the promises . 2. the unchangeablenesse of the promises , of which two wee have spoken unto you ; and now there remains other two to be spoken to , to wit , that the promises are exceeding great , and that they are exceeding precious , a sweet and excellent , though a rare conjunction , greatnesse and goodnesse here kissing one another , preciousn●sse and highnesse linked ●ogether by the bond of union : and we shall speak unto these two properties toge●her , and shall clear a little this thing , in what respects the promises of the covenant may be called exceeding great and precious : and we conceive in short , they may be cal●ed so in these eight respects . first , they ●re exceeding great , in respect of the great price that was laid down to purchase them , ●here not being a promise of the everlasting covenant above the head of which this may not be engraven in great letters , here is the price and purchase of bloud : and no doubt ●his ought highly to commend the promises , ●hat they are bought at so infinite a rate . must they not be great and precious things ●hat so wise a merchant did lay down so infinit a treasure for the purchasing of them 2. they may be called exceeding great an● precious , in respect of those great and pre●cious things that are promised in them . 〈◊〉 not godlinesse a great thing , and this is with●in the bosome of a promise ; is not heave● an eternal enjoyment of god a great an● precious thing ? and yet this lyeth withi● the bosome of a promise ? is not the know●ing of god as he is , our perfect conformit● with god , our victory over idols , great an● excellent things ; and yet all these are trea●sured up in the promises . 3. they maybe called exceeding great and precious , in re●spect of the great advantage that redound to a christian through the enjoyment o● them : the promises of the everlasting co●venant ( if so we may speak ) are the pensi● that draws the draughts and lineaments o● the image of christ upon the soul , it is th● promises of the everlasting covenant b● which we are changed from glory to glory , 〈◊〉 it were by the spirit of the lord , and as pete● doth here speak , the promises are such thing● whereby we are made partakers of the divin● nature . 4. they may be called exceedi●● precious , in respect of that neer relation th●● they have unto jesus christ ; what are 〈◊〉 the promises of the covenant of grace are they not streams and rivolets that flo● from jesus christ ; christ is the fountai● out of which all these promises do spring and can this fountain that is sweet in it se● send forth any bitter waters ? must they 〈◊〉 be precious things that have such a nob●● ●escent ? as to be streams of love flowing ●ut from the father to the son , and from ●im unto us , as the pouring out of the ●yntment upon the beard of aaron which ran ●own the head unto the skirts of his gar●ents . 5. they may be called exceeding ●recious promises , in respect they , or ra●her christ in them are the object of precious ●ith : what is the meat upon which faith ●oth feed ? is it not upon the promises of ●he covenant , and christ the kernel of them : what are these things that faith taketh so ●uch delight in , and is suported by ? is ●t not the promises of the covenant : ● . they may be called exceeding precious , 〈◊〉 that they are the things that guideth and ●●adeth us to precious christ. there is not 〈◊〉 promise within the book of the covenant , ●ut , as it were , it cryeth forth with a loud ●oice , o come to christ ; the promises are ●ndeed the star that leadeth us unto the ●ouse where christ dothly , and there is no ●●ccesse unto jesus christ but by a promise , christ is to be found there , for he dwells within the bounds of the everlasting cove●ant , and there he will tryst with his people , ●nd be found of them . and , 7. they may ●e called exceeding precious , in respect that ●he saints have found such sweetnesse , and ●uch unspeakable delight in these promises . did not david find a great sweetnesse in the ●romises when he cryed forth . the words of ●hy mouth are better unto me , then thousands of ●old and silver ? did he not find much sweet●esse in the promises , when he was constrained to cry out , thy law is sweeter unto me , then the honey and the honey comb ? david in a manner was put to a nonplus , to find out any suitable similitude and significant resemblance , to point out the sweetnesse of the promises ; though we may see the christians of this time in a spiritual fever , they have lost their spiritual taste , so that they may say , if wee may allude unto that word , 2 sam. 19.25 . i am this day fourscore years old , and cannot discern between good and evil , can thy servant taste what i eat or what i drink . they know not what it is to bee overcome with the sweetnesse that is to bee found in these excellent streams of divine consolation . lastly , the promises may be called exceeding precious , in that the sai●t● have a high and matchlesse account of them ▪ hence that word here rendered precious , may likewise bee rendered honourable , which speaketh forth that there is nothing th●● hath so much of the esteem of a christia● as the promises . would ye put wisdom , o● riches , or honour , or what ye will in the ballance with the promises , they would cry forth , what should i profit to gain all these if i lose the promises . we shall say no more of this , but that the promises are indee● that apple , the eating of which would mak● us in some respect , ( and in humility be i● spoken ) as god knowing good and evil : th● promises are these things that doth elevat● the soul unto a divine conformity with god● and oh that this might be the fruit of them the promises are as cords let down to soul● sinking in the myrie clay , and in the horrible ●it , do but lay hold upon them , and ye shall undoubtedly be drawn up , and he shall set your feet upon the rock , and order all your goings . now we come to speak of the third thing ●n the words : which is the advantage and ●nspeakable gain that floweth to a christian ●hrough the promises , holden forth in these words , that by them ye might be made par●akers of the divine nature ; which words ●oth not hold forth tha● there is any sub●tantial change of our natures unto the es●ence of god ; but onely it holds ●orth this , ●hat the soul that is taken up in believing of ●he promises , they arise unto a liken●sse and ●onformity to him in holinesse , wisedome ●nd righteousnesse . and as to these ad●antages that come to a christian through ●he promises : 1. we must lay this for a ●round , that the fruit of all cometh to him ●hrough believing the promises , and in ●aking application of them . and the first is , that they do exceedingly ●elp and promove that excellent and neces●ary work of mortification : this is clear ●rom the words of the text ; as likewise ●●om 2 cor. 7.1 . having these promises , ●early beloved , let us cleanse our selves from 〈◊〉 filthinesse of the flesh and spirit , perfecting ●olinesse in the fear of the lord. and the ●●fluence that the promises have upon san●●ification , may be shown unto you in these ●hree . first , they lay upon a christian 〈◊〉 ●ivine bond and obligation to study holinesse , that since christ hath signified and testifie ▪ his respects unto us , in so ample and larg● a way as to give us such precious promise● we ought to endeavour to study holinesse which is that great reward of love that h● seeketh from us for all things that he hat● bestowed , and we receive , and this is th● meaning of that , 2 corinth . 7.1 . secondly ▪ the strength and furniture of a christian fo● fulfilling and accomplishing of the work o● sanctification , lyeth within the promises ▪ are not the promises of god unto a christ●●an , as samsons lo●ks , in which their grea● strength dothly ; and if once they cut them●selves off from the promises through misbe●lief , their strength doth decay , and 〈◊〉 become as other men . where must th● christian go to for strength ? is it not to th● promise : is it not the name of the lord ▪ yea , this is the strength of a christian unt● which he must resort continually . and thirdly , the promises of god they hold fort● that unspeakable reward that attendeth th●● christian that shall study holinesse . ther● are several promises of the everlasting cov●●nant that cryeth forth to the christian , t● him that overcometh will this promise b● accomplished , to him that overcometh sha●● this truth be fulfilled , and this doth exceed●ingly provoke a christian to wrestle with 〈◊〉 his discouragements he meeteth with in th● way , he burieth all his anxieties within th● circle of his immortall crown , which h● hopeth for , and seeth in the promise , and hi● hope maketh him dispence with his want● his expectation maketh him overcome his fears , and his looked for joy maketh him to dispence with his sorrows . the second advantage , is , that the faith of the promises do help a christian to a spiritual and heavenly performance of the duty of prayer , and withall , maketh him delight in the performance of it : this is clear from ● sam. 7.27 . where david believing the promises , it is subjoyned , hee found in his heart to pray that prayer unto god ; and if any will look unto the words of that prayer , they will see them running in a heavenly and spiritual strain , speaking him one much acquainted with god , and under most high and majestick apprehensions of his glory , as is clear also , psal. 119.147 . i prevented the ●awning of the morning and cryed ; and as if david had said , would you know what made me thus fervent and diligent in prayer , ●t was that , i hoped in his word ; and hence ●t is , that he hath so many prayers in that psalm , all were occasioned through the ●ith of the promises : as for instance , when ●e cryed forth , quicken me according to thy ●ord , be mercifull unto me according to thy ●ord . and we conceive , the faith of the ●romises helpeth a christian in his prayer to ●hese four divine ingredients of that duty . ● . it maketh him pray with faith : when ●nce he buildeth his prayer upon the pro●ises , then he venteth his prayer with much ●onfidence of hope , according to that word , ●sal . 65.3 ▪ where ye may see a man be●ieving , and praying when he is believing , and expressing his confidence mo●● strangely in th●se words . as for our trans●gressions thou shalt purge them away ; it i● not said , thou wilt purge them away , or we desire that thou should purge them away , bu● thou shalt , which speaketh forth both the confidence of faith , and the boldnesse o● faith : a christian that believeth the promises , he can take the promise in his hand and present it unto god , and say fulfill this promise since thou wilt not de●y thy name but art faithfull . 2. it maketh a christian pray with much humility , for when he doth understand that there is nothing that he hath but it is the fruit , and accomplishment of ● promise , he doth not boast as those tha● have received , but walketh humbly unde● his enjoyments : this is clear , gen. 32 10 ▪ where we may see iacob speaking to go● with much humility , and in the ninth verse he is speaking to god with much faith and 3. it maketh a christian pray wi●● much love : would you know the grea● ground that we are so remisse in the exercis● of love in prayer , it is , because we build no● our prayers upon the promise . and 4. i● helpeth a christian to pray with much fer●vency ; when was it that david cryed to god ? was it not when he was believing the promise that past to him of old , we would not plead with god with such remissnesse i● we did believe the promises that are withi● the covenant . the third advantage is , that the faith o● the promises doth somtimes uphold a christian under his spiritual disertions and tentations . is it not certain , that sometimes he hath been ready to draw that conclusion , i am cast out of his sight , and shall no more behold him in the land of the living ? when a promise hath been born in upon his spirit , hath supported him and made him to change his song , and to invert his conclusion . this is clear from psal. 94.18 . when i said , my foot slippeth , there is the conclusion of misbelief and dispair , yet thy mercy , o lord , did hold me up , there is the gate at which faith doth bring in consolation , not from bygone experiences onely ; but certainly from that which he found in some precious promises that was born in upon his spirit : many excellent cords of love hath christ let down unto a soul , when they have been going down into the depths , and the weeds have been wrapt about their heads : it is clear likewise from psal. 119.81 . my soul fainteth for thy salvation : as if david had said , i am in hazard to give over my hope , and to break my confidence : and would ye know what was it that supported me under such an estate , i hoped in thy word : hath not this oftentimes been the song of a christian in their darkest night , in the multitude of my thoughts within me , thy comforts do delight my soul : faith will see a morning approaching in the time of the greatest trouble ; and no doubt that promise that upholdeth a christian in their doubting and most misbelieving condition , the lively impressions of that promise will remain a long time with him ; and when first it is born in upon their spirits , they will see no small love shining forth in carving out such a promise to suit with such a providence as they are ( it may be ) meeting with for the time . the fourth advantage in believing the promise , i● , that thereby we have an excellent help to patience and divine submission under our saddest outward afflictions : this is clear from psal. 27.13 . i had fainted unlesse i had believed to see the goodnesse of the lord in the land of the living ; and from psal. 119.49 , 50. where david telling his exercise in the 49. i hope , saith he , in thy word , immediately he subjoyneth , this is my comfort in mine affliction , as if he had said , if i had not had the promises to be my comforters , i had sit alone and kept silence , and should have remained without comfort in the day of my adversity , and vers . 92. vnlesse thy law had been my delight , i should have perished in my afflictions ; and we conceive in short , the influence which faith upon the promises hath upon the patient bearing of the crosse , may be shown unto you in these two particulars ; first , faith it is an excellent prophet , that alwayes prophesieth unto us good things . would ye enquire at faith at your midnight of affliction , what is its opinion of god and of your own estate ; faith would sweetly resolve you thus , wait on god for i shall yet praise him for the health of his countenance . faith knoweth not what it is to have a wrong construction of god ; and therefore it is the noble interpreter of a christians crosse : if sense , reason , and misbelief interpret your crosse , they will make you cry out unto god , why art thou become unto as an enemie , or as a liar , and waters that sail ? but if faith that noble interpreter do interpret your crosses , it will make you cry out , i know the thoughts of his heart , that they are thoughts of peace and not of evil , to give me an expected end . faith letteth a christian see a blessed ou●gate and issue of all the sad dispensations that he meeteth with . faith , that is its divinity , i sow in tears , but i shall reap in joy , weeping may be at evening , saith faith , but joy shall come in the morning . secondly , it affordeth unto a christian such soul refreshing consolation in the midst of their afflictions , that in a manner they forget their sorrows , as waters that passe away ; this david doth divinely assert in psal. 119.50 . this is my comfort in mine affliction : the faith of the promises are indeed that tree which if they be cast into our waters of marah , they will make them immediately become sweet . the fifth advantage is , that the faith of the promises doth help a christian to a greater distance with the world , and to live as a pilgrime , as is clear from heb. 11.13 . where these two are sweetly linked together , their imbracing of the promises by faith , and confessing that they were strangers and pilgrims here on earth . and we shall show the influence that faith hath upon this , in these three . 1. it maketh a christian see the end of all perfection here , and that there is nothing within this glob of the world that is not vanity and vexation of spirit , faith is that prospect through which a christian hath most clear discoveries of the vanity of all things , and this doth exceedingly help him to live as a pilgrime . 2. it letteth a christian see the endlesse perfections of heaven , and bringeth it within sight of that immense and everlasting hope , and this maketh him to live as a pilgrime , and to declare plainly that he seeketh a countrey . and , 3. it doth exeedingly help him forward in that blessed work of weaning of affections from all things that are here ; would you know where a believers heart is ? it is in heaven ; would you know where his thoughts are ? they are in heaven ; would ye know where his conversation is ? it is in heaven ; would ye know where his hope is ? it is in heaven , his treasure is in heaven , and therefore his heart and his conversation is there , and christ in him is the hope of glory : and indeed , more faith of the promises would constrain us all to subscribe that confession of faith that is in heb 11.13 . the sixth advantage that attendeth the believing of the promises , is . that it is the mother of much spiritual joy and divine consolation , and maketh a christian to be much in the exercise of praise : this is clear from psal. 71.14 . but i will hope continu●ally , and then immediately is subjoyned , and will yet praise him more and more ; as likewise from rom. 15.13 . and from 1 pet ▪ 1.8 . if a man would have his way to heaven made pleasant , and while they are sitting by the rivers of babel , would bee admitted to sing one of the songs of zion , then ought they ●o believe the promises , and to choose them as their heritage for ever : and then hee may sing in hope , and praise in expectation , though he have but little in hand for the present : indeed when he looketh to his possession , there will not be so much matter of rejoycing , but when hee looketh upon his hopes and his expectations , hee may be constrained to cry ●orth , awake up o my glory , i my self will awake early . the seventh advantage is , that the faith of the promises is a notable mean to attain unto spiritual life : this is clear from isa. 38.16 . by these things , saith hezekiah , do men live , ( speaking of the promises ) and in all these things is the life of my spirit . as likewise from psal. 119.50 . thy word , saith david , hath quickned mee . o what spirituall and divine life doth attend that christian that is much in the exercise of faith upon the promises : and what is the great occasion that our hearts are oftentimes dying within us like a stone , and wee are like unto ●hose that are free among the dead ? is it ●ot because wee do not make use of the promises . eighthly , there is that advantage , that ●aith of the promises , it maketh a christian have an esteem of the thing that is promised : what is the reason that wee write ●his above the head of the great things of ●he everlasting covenant , this is a zoar , a little one ? is it not because we do not believe ; great things sometimes to us have no beauty , and there is no comlinesse that appeareth in them why they should be desired ▪ but if we had so much faith as a grain of mustard seed , we would cry forth . how excellent are these things that are purchased to the saints , and how eternally are they mad● up that have a right but to one line of the everlasting covenant , that is well ordered i● all things and sure . and ninthly , the faith of the promise● is the door at which the accomplishment o● the promises doth enter in : according to tha● word , luk. 1.45 . blessed are they that believe for there shall be a performance of these thing● that are spoken of the lord unto them . if w● were more in waiting for the accomplishmen● of his promises , the vision should speak and should not tarry : and no doubt , a mercy coming to us as the fruit and performance o● a promise , will make it an exceedingly to freshfull thing ; when a christian getteth leave to sing that song which is in isa. 25.9 . lo , this is our god , we have waited for him and he will come and save us : and when 〈◊〉 mercy is the fruit and accomplishment of th● promise , there is a beautiful luster an● dy● upon that mercy , which no arte could 〈◊〉 on , but only the finger of the love of god the smallest mercy then becometh a matchlesse mysterie of love , and the most matchles●● mysteries of love without the exercise o● faith , they become as things that are contemptible in our eyes , and we do not value ●or praise them . faith maketh our thoughts ●o ascend , and misbelief makes our thoughts ●o descend , in relation to the mercies of heaven . lastly , besides all these advantages , we ●ave these two mentioned in the text : ● . that by them we are partakers of the di●ine nature , and are brought up unto tha●●lessed conformity with god , which we had ●ost in the fall . 2. that by them we escape ●he corruptions in the world through lust : i ●ntend not particularly to open up the nature of these things at this time , because i am only ●o speak of the exercise of faith in the promises . but o what excellent mercies are these ●o get on the beauty of the image of god , and ●o get off these ugly defilements which were ●he image of satan upon our souls . o how ●hould this commend the promises unto us , ●hat by faith in them , we do all behold with ●pen face as in a glasse , the glory of the lord , ●nd are changed into the same from glory to glo●y as it were by the spirit of the lord. now that which , secondly , we shall speak ●o , shall be the advantages that results to a christian from a spiritual observation of the lords accomplishing his promises ; for here ye see in the text , the apostle maketh ●n observation of these excellent things that ●re the fruit of these precious promises when they are accomplished . and the first ●dvantage is , that it stampeth the soul of a b●liever with most divine impressions of ●ove : this is clear , isa. 38 15. where hezekiah cryeth out , what shall i say , he hath spoken it , and himself hath done it , being as it were , astonished and overcome with th● apprehensions of the condescendency of god he is put to a non plus , and to what shall 〈◊〉 say , psal. 41.8 , 9. as we have heard ( sait● david ) so have wee seen in the city of th● lord of hosts , that is according to his promise , we have had suitable performance and he subjoyneth , verse 9. that which wa● both their exercise and their advantage , we● have thought of thy loving kindnesse , o god , i● the midst of thy temple ; as it were , the ob●servation of the performance of the promise made their thoughts wholly to bee taken up with the love of god : and no doubt , ther● is more love in performing one promise , the● eternity were sufficient to make a commen●tary upon . it is one wonder of condescendency , that god should obliege and bind himself to us by promises : and another depth of wonderfull love , that he should perfor● these bonds , and answer his words with performance . the second advantage is , that the observing of accomplishment of promises doth bring in to the soul new discoveries of god this is clear , exod. 6.3 . where god th●● speaketh to moses : i was known ( saith he ) unto abraham , and unto isaac , and unto iacob by the name of the almighty , but by the nam● of iehovah was i not known unto them , tha● is , by the name of giving an accomplishment unto my promises , that name was no● discovered unto them , but should bee mad● known unto their posterity , in the day whe●● ●is promises should passe unto performances ▪ ●nd hence it is also , that when the lord is ●peaking of the accomplishment of great pro●ises , he doth so often in the scripture sub●●yn that word , ye shall know that i am ieho●ah , or the lord , isa. 49.23 , 52. and 60.16 . ●nd indeed we do daily find it so ; for , is not ●very accomplshment of a promise , a new ●iscovery of the wisdome of god , that shineth 〈◊〉 the suitable tyming of the accomplishment ●f a promise : is not every accomplishment ●f a promise a new discovery of the faithful●esse of god , that hee will not alter that which hath gone out of his mouth ? and is ●ot every performance of the promise a new ●iscovery of the love of god , that hee desir●th to magnifie his mercies above all his work , and a new discovery of the power and ●mnipotency of god , that can bring forth the ●erformance of his promise , notwithstand●ng of all things that are in the way , yea , ●ake things that are not to bee , and bringeth to ●ought things that are . the third advantage is , that it helpeth 〈◊〉 ●hristian to have high apprehensions , and ●ajestick uptakings of god : this is clear , ● tim. 1 ▪ 15 compared with vers . 17. whe●e paul closing with that promise , that christ ●ame in the world to save sinners , and behold●ng in the accomplishment of it , in himself , ●is heart ( as it were ) i● elevated within ●im , and he cryeth forth . now unto the king ●ternal , immortal , invisible , the only wise god , ●e honour and glory for ever and ever , amen . there is an emphasis in that word , now , 〈◊〉 if paul had said , i could never praise and ex●toll him till now , and i am so much bound 〈◊〉 christ that i will not delay this exercise on● moment , now i will blesse him , and it is clea● from mic. 7.18 . where the accomplishmen● of the promises that are there , made th● church cry out , who is like unto thee , he be●came matchless unto them through the performance of the promises . and so we conceiv● that these who are much in spiritual observation of the performance of the promises , they will see precious draughts of the majesty o● god engraven upon them ; so that they wil● bee constrained to cry out ▪ that hee above 〈◊〉 mighty , that his name is iehovah , and in hi● is everlasting strength , upon which we ough● to rely in our greatest straits . the fourth advantage is , the observing of the accomplishment of the promises , wil● help a christian when hee is redacted unto new straits , to be much in the exercise of faith upon god ; his former experience will produce hope in his soul ; for there is not 〈◊〉 discovery of the faithfulness of god , but hat● a voice , and cryeth out , o believe him who i● able to give a clear being unto his word : thi● is clear from psal. 56. at the close . thou has● delivered my soul from death , saith david , an● then he subjoyneth , wilt thou not deliver m● feet from falling : that is ▪ i am certainly per●swaded , thou wilt likewise perform that wor● unto me . and from psal. 37.2 , 3. he giveth that tittle unto god , vers . 2. that he performeth all things for him , and then he doth subjoyn . hee shall send from heaven and save mee : ●nd ( by the way ) the soul that can give god ●●at tittle and stile . that hee performeth all ●hings for them , that soul must of necessity be 〈◊〉 a choise and excellent state : and the point 〈◊〉 likewise clear from 2 cor. 1.10 . where paul saith , god hath delivered me , and he doth ●eliver me ; and from hence he draweth that ●onclusion of faith , and hee will yet deliver 〈◊〉 . we confesse somtimes our former ex●eriences of the faithfulnesse of god , they do ●ot support our faith when wee are redacted ●nto new difficulties , which is either occasio●ed through the greatnesse of the strait that ●e are now put to , ( in our apprehensions ) ●bove that which we were put to before ; so ●hat though god did deliver us when we were ●unning with footmen , yet we have no faith to ●elieve that hee shall deliver us when we are ●bout to contend with horses : or else it is , ●hrough the unfaithfulnesse of our walk , in ●ot answering the precious dispensations of christ in accomplishment of his promises , for ●his maketh us that we cannot with boldness ●ake use of his word when we are brought ●nto a new strait , a guilty conscience is the ●●ther of misbelief . the fifth advantage is , that the accom●lishment of the promises doth occasion ●uch spiritual joy & rejoycing unto his own . we told you , the giving of the promises occa●●oneth joy , and when the promises travelleth 〈◊〉 birth and bringeth forth , that occasioneth ●uch more spiritual joy : this is clear from psal. 28.7 . the lord is my strength and my shield , my heart trusted in him , and i was hel●●ed : and he draweth this excellent conclusio● from it , therefore my heart greatly rejoycet● and with my soul will i praise him , and we● conceive , that sometimes , that god tryste●● the accomplishment of the promises wi●● some precious manifestation of himself to th● soul , which maketh them to rejoyce with jo● unspeakable , and full of glory ; but however this is the matter of a spiritual song , th●● mercy and truth have met together , and righte●ousnesse and peace are kissing one another : is i● not a pleasant matter of a song to behol● love making promises , and to behold faithful●nesse accomplishing them ? and the last advantage is , that the observation of the accomplishment of promise● doth strengthen a christians faith in his inte●rest in god ; so that now many disputings ar● silenced , and many questions now are out o● the way , this is clear psal. 31.21 , 22. davi● confesseth his quarrelling before , but whe● once the lord had shewed his marvellous lovi●● kindnesse in a strong city , then all his quarrel● was against himself , because he had quarrelled and did say in his haste , i am cut off from befor● thine eyes . and now wee shall only speak a little un●to some duties that wee would presse upo● you , from that which wee have spoken ▪ and the first duty is , that christians would bee much in waiting for the accomplishmen● of the promises , and standing upon thei● watch tower untill the vision shall speak ▪ and wee shall only give you these to enforce ●t . 1. it is commanded that you should so do : this is clear from psal. 27. at the close , where david presseth that duty very much , wait on the lord , saith hee , and if ●hat be not enough , he will repeat that command in that same verse : wait i say on the lord : and no doubt the doubling of it ●peaketh not only advantage that is in it , but ●ur difficulty to obey it , and the great necessity that wee have to go about it : and ●hat same word is repeated by david , psal. ●1 . 24 . bee of good courage , which is that ●ame , to wait upon the lord. 2. these that wait patiently for the accomplishment of ●he promises , god will strengthen them to ●ait : this is clear from psal. 27. at the close , wait on the lord , and when wee are hagar ●ike , casting away the childe of hope , hee ●ill open our eyes , and give us refreshment , ●y which wee may bee supported under our ●isquietment , and hee shall strengthen thine ●eart : and there is this . 3 there shall ●e a speedy accomplishment of the promises : 〈◊〉 is not long before all the mercies that ever 〈◊〉 lord hath promised , and thou hast be●●yed , shall be told down to you , as it were , 〈◊〉 one sum , principal and interest : as is clear 〈◊〉 hab. 2.3 . where hee positively assert●●h , that the vision will come , and will not ●●rry . there is indeed a pleasant seeming ▪ ●●ntradiction in that verse , hee had said be●●re , that the vision would tarry , and yet here 〈◊〉 ●aith , tho vision will not tarry , but will 〈◊〉 come : in which ye may see the divini●● both of sense and faith , and that noble contradiction that is between their assertions , sense asserting that the promise doth tarry too long , and faith crying out , it will surely come , it will not tarry ; which i● set down , 2 pet. 3.9 . the lord is not slack concerning his promise . 4. promises that come unto us through the most strong and lively exercise of faith , and that are expected and longed for by us before they come , they are most relishing and sweet , and these mercies come unto us with a binding tye of love : this is somewhat pointed at in isa. 25.9 . where the church cryeth forth , lo , this is our god , wee have waited for him , wee will bee glad and rejoyce in his salvation ▪ their waiting and expecting of the promise to be accomplished in its time is there the fountain of their song and of their spiritual joy : i think sometimes a christian is like that misbelieving lord , 2 king. 7.2 . that though they meet with the accomplishment of a promise , yet they do not taste of the sweetnesse that is in it , because they did not believe the word of the lord. the second duty that wee would press● from what we have spoken , is , that christians would close with the promises for their everlasting inheritance , since the promise● of the covenant are exceeding great , and ex●ceeding precious , and the advantage that lyet● in them is unspeakable . o! should no● these things proclaim aloud unto us , clos● with the promises ●s your portion for ever . 〈◊〉 think , one that hath a right to the promises and hath entered himself heir unto the 〈◊〉 ●nheritance ; he may sometimes rejoyce in ●hat threefold mystery of the gospel , that ●o a naturall man can hardly appear other ●hen a contradiction . 1 ▪ he may sometimes , ● have nothing , and yet i possesse all things ; ●or when hee looketh unto his being in the word , hee is as poor lazarus , having no ●lace whereon to lay his head ; but when ●ee casteth his eye unto his spiritual inheri●●nce , then hee beholdeth his treasures , and 〈◊〉 constrained to cry out , i possesse all things . 〈◊〉 ▪ sometimes hee may cry forth , i am ●ich , and yet i am exeeeding poor ; he may be ●●ch in hopes , and yet poor in his possessions . ●here is much of a christians treasure that 〈◊〉 in hope ; hope is that thing that will ●ake the christian sweetly quite all other in ●●mparison of that : that is the motto of the ●hristian , spero meliora which he holdeth 〈◊〉 in his flag , even in the great●st storm , 〈◊〉 at length hee findeth it true , that hope ●aketh not ashamed . 3. sometime the chri●●an will cry forth ▪ i am alwayes sorrowing , 〈◊〉 yet alwayes rejoycing : when hee casteth 〈◊〉 eye upon himself , he will sit down and 〈◊〉 his couch with tears , but when with 〈◊〉 other eye he reflecteth upon jesus christ ▪ ●ee will rejoyce with joy unspeakable and full 〈◊〉 glory ; a christian can both weep and re●●●ce at one time , and again hee can rejoyce 〈◊〉 weep : no doubt , the reflecting upon 〈◊〉 immense hope , and that everlasting 〈◊〉 , will make a christian rejoyce under 〈◊〉 his disquietmen●s and anxieties in the 〈◊〉 , he can look to the back of time , and behold a glorious inheritance . a christia● hath the eye of an eagle that can behold an● discern things afar of . the third duty that we would presse upo● you , is , to long for the day when all the promises of the covenant of grace shall receiv● their compleat accomplishment , and when 〈◊〉 shall be entered into the everlasting fruitio● of all these things wherein your blessedness● lyeth . there is a threefold come that chris● speaketh to the soul that is united unto him all which they sweetly obey . there is tha● first come , which is in matth. 11.28 . com● unto me all ye that are weary and heavy loaden and there is that second come , isa. 26. com● my people , enter into the chambers , which is t● entertain that excellent correspondency wit● him in troublesome times : and there is th●● third matchlesse come , when christ shall sa● to his own in the day of their standing befor● the tribunal , come , o blessed of my father ▪ shall we say it , that if we had faith ●s a 〈◊〉 of mustard seed , we would cry forth , why 〈◊〉 his chariot so long in coming ; and did we 〈◊〉 or made a high account of the matchless pr●●mises of the boundlesse covenant , we wou●● cry forth , o that our time would flee away 〈◊〉 the ships of desire . i shall say no more but th●● christ is gone up with a shout unto heaven , an● shall come again with the sound of a trumpe● sing praises to god , sing praises , sing praises un●● our god , sing praises . the last thing that we would presse up●● you is , that ye would mark the time of 〈◊〉 accomplishment of the promises . and as 〈◊〉 ●his , i shall say but these : 1. that ordina●ily the time of the accomplishment of the promises , is the time when sense , reason , and probability doth most contradict them : this ●s clear , ezek. 37. in the fulfilling of the promises that were past to iudah in their capti●ity , was it not when they were as a valley of dead bones , and their hopes were in a manner cut off for their part , from the 11. verse of ●hat chapter , compared with the 12. and 2. that the time of the accomplishment of ●he promises , ordinarily i● a praying time : ●his is also clear from dan. 9.2 , 3. and from ier. 29.12 . compared with the 11. vers . and ●he 10. thus saith the lord , the time when he will visit them , and perform his good word ●o them , in causing them to return , it shall be a time when they shall call upon me , and shall go and pray unto me , and i will hearken ●nto them . and , 3. the time of the accomplishment of his promises , it is a time when our thoughts of the promises are high and ●arge , when once we begin to value our mercies , this is a sign that our mercy is near , and ●t is bringing forth : however , it is our duty ●o wait on him who can give a being unto his word , and sweetly perform his promises . we ought not to limit infinit wisdom , nor to ●ay unto him that is infinite in strength , how ●an such a thing be ? but answer all objections of misbelief with this , god hath spoken it , ●nd he will also do it , and drown all our ob●ections of misbelief in that glorious and my●terious name of his , i am that i am . to him be praise . sermon vi. acts 26 ▪ 18. to open their eyes , an● to turn them from darknesse to light and from the power of satan unt● god , that they may receive for●givenesse of sins , and inheritanc● among them which are sanctified b● faith that is in me . when first we did begin our di●●course upon the precious 〈◊〉 excellent grace of faith ; w● told you that we intended t● speak of it under a twofold notion and co●●sideration . first , as it layeth hold upo● christ for justication ; and of this we hav● spoken to you at some length , as ye hav● heard . secondly , as it closeth with chri●● for sanctification ; and of this we are 〈◊〉 speak at this time ; and have chosen thes● words to speak of it , which are a part 〈◊〉 that excellent oration and discourse th●● paul had before agrippa in his own defence ▪ in which oration and discourse of his , 〈◊〉 may behold these four things eminently shin●ing : 1. that godlinesse and good manner are not inconsistent , not contrary one to ano●ther : therefore ye will see in the second an● third verses of this chapter , paul acting th● part of a courtly orator : and believe 〈◊〉 there is more good manners to be learned by being seven dayes in the school of christ , then by being seven years in all the courts of france . this , secondly , that innocent policy that he made use of in the deliverance of this oration , which likewise doth appear in the second and third verse of this chapter , where he endeavours to insinuate & ingratiate himself in the favours of the person before whom he had stood ; i confesse , piety is the best policy that is taken up in intertaining piety , howbeit true policy may move in one 〈◊〉 and sphere with piety , and the one is not contrary to the other in some case . 3. this shineth in that discourse , even the spiritual boldness paul had in giving an excellent confession of his faith , and the declaring him to be god , even jesus christ in whom he did believe ; christ witnessed a glorious confession before pontius pilat for him , and he would witnesse a glorious confession before agrippa for christ , that since christ had not denied him in that notable day , he would not now deny precious christ in this day : and this is from the beginning and all alongs . lastly , this shineth in the words that paul doth set forth , the matchlesse freedom & unspeakable riches of christ , not onely toward himself in that he did cast the lot of everlasting love toward him ; but likewise toward the gentiles to whom he was sent as a preacher , and that he did gloriously condescend to visit the dark places of the earth , and to have the morning star , and the day spring from on high ●rising on the habitations of cruelty . and in this verse which we have read , you may behold these five glorious ends of the preaching of this everlasting gospel , for attaining of which , ministers are made instruments under god. the first is , to open the eyes of the blind , which in short is even this to give those that are ignorant of god , the spiritual knowledge of the deep mysteries o● the father , and of the son : so that from this , ye may see that the gospel hath a kind of omnipotency in producing effects abov● the power of nature . the second , we may see in these words , to remove them from darknesse to light : which importeth these two ▪ 1. the removing of persons from an estate of excellent joy . 2. the removing of persons from an estate of iniquity , unto an estate of holinesse , darknesse in scripture pointing out sin , and light in scripture pointing ou● holinesse . 3. the bringing us from unde● the power of satan unto god , the making 〈◊〉 blessed exchange of captivity and bondage that these who were under the captivity o● satan , may be under the captivity of love that those who were under the bondage o● sinne , may bee under the sweet obedience 〈◊〉 christ , whose yoke is easie , and whose burde● is light , matth. 11.30 . 4. that person may receive the remission of sins , and the for●givenesse of their iniquity ; this is the grea● voice of the gospel , come to a crucifie● christ , come to a pardoning christ , com● to a glorified christ , christ hath the pardo● of iniquity in his one hand , and riches 〈◊〉 himself in the other , and these are the grea● motives by which he studieth to perswade us to come . and the last is in the close of the verse , that persons may receive forgivenesse of sins , and inheritance among them which are sanctified by faith that is in me , that is , that they may have a share of that glorious mansion , of that excellent kingdome that christ hath purchased , and hath gone before to prepare . and withall , in this verse as the words are set down , ye may see the excellent and orderly methode that the gospel keepeth in conquering souls , & you may see these excellent alurements , these perswasive arguments that christ holdeth forth to conquer you , as it were , christ cometh not unto us cloathed with the robes of majesty , but clothed with the robes of love and advantage , knowing that in this posture he shal most ●gain upon our hearts . now in speaking unto that last end of the preaching the gospel , we shall only according to our present purpose , take notice of this one thing from it , ( not intending to prosecute it as it is an end of the gospel ) but as a property of faith : and it is that , faith in iesus christ hath a noble and excellent influence upon the growth of sanctification , and the attaining of holinesse , they are sanctified , saith he , through faith in me . we shall not stand long to clear this unto you , it is evident from act. 15.9 . where the apostle telleth us of purifying their hearts by faith : and likewise , 1 tim. 1.5 . where a pure heart and faith unfeigned , they are joyned and linked together : as likewise , 1 ioh. 3.3 . every man that hath this hope in him , 〈◊〉 purifieth himself . all the graces of the gospel they are linked together by a golden an● unseparable chain , so that he that obtainet● one , he shall obtain all ; yea , more , all th● graces of the gospel , they have a mutual in●fluence upon one anothers growth , so tha● we may compare them unto hypocrates twin of whom it was reported , that they 〈◊〉 laugh and weep together , and they did grow together : even so when one grace doth re●joyce , the rest doth rejoce with it , an● when one grace doth mourn , the rest dot● also mourn with it , and when one grace dot● grow the rest of the graces of the spirit they do likewise grow apace . there are only three particulars that w● shall insist a little upon : first , we shal● shew you how faith hath influence upon th● attaining of sanctification , and this we mak● clear unto you in these respects . 1. in that it discovereth to the soul th●● matchless excellency , that transcendent beauty , and that surpassing comelinesse that is i● christ , which sight doth exceedingly perswade the soul to draw that conclusion , wh●● have i to do any more with idols ? a gloriou● sight of christ , and acquaintance with hi● maketh us lose our acquaintance with ou● idols , and when once we are united unt● christ by faith , we break that union we ha●● with them . and indeed , the want of th● knowledge of that excellent comelinesse th●● is in christ , and of love to him , is the grea● occasion that the poorest dieties and idols 〈◊〉 the world taketh up your hearts : did ye but once see him who is that glorious son of righteousnesse , yee would be forced to put in your amen unto that excellent confession of faith , eccles. 1.2 . vanity of vanities , and all is but vanity and vexation of spirit . 2. in that it is the grace that discovers unto a christian the spotlesse holinesse of christ , faith doth not onely discover the beauty of christ , but likewise his holiness , and this doth make the soul fall in love with that excellent thing sanctification . it is recorded amongst the first steps to sin and misery , that we desired to be as gods , knowing good and evil ; but certainly it is among the first steps to life and happinesse , when the soul desireth to be holy as hee is holy : and i suppose , this is the great ground that yee are not much endeavouring a blessed conformity to god , and to be partakers of the blessed image of christ , ye know not the beauty of holinesse . 3. faith layeth hold upon jesus christ , ●nd draweth strength and vertue from him for the conquering of lusts , and in raising 〈◊〉 up into a blessed conformity unto himself : when the christian is weak ; faith is that noble correspondent between that emptiness ●hat is in us , and the fulnesse that is in christ ; ●aith is that noble correspondent between ●hat weaknesse that is in us , and that everla●●ing strength that is in him : therefore ●here are two noble and excellent counsels ●f faith : first , it counsels us not to lean 〈◊〉 our own strength : and , secondly , to ●ave our recourse unto him whose name is iehovah that everlasting strength ; and no doubt , if we were more taken up in imploying christ by faith , that prophesie should be accomplished , i will make the feeble ones as david , and david as the angel of god : and when a christian is most diffident in himself , then god should prove himself to be almighty , and all-sufficient . and , 4. faiths influence may be cleared in this , that it layeth hold upon the promises , and doth believe them : and believing of the promises bringeth forth that noble birth , conformity to god , according to tha● word upon which we were speaking , 2 pet ▪ 1 : 4. by believing the promises , ( that is the advantage of it ) we are by them made partakers of the divine nature . 5. faith also believeth the threatning● that are past in scripture against sin , and the believing them hath an undoubted and strong influence upon the attaining and growth o● sanctification : faith strengtheneth a christian against the committing of iniquity with these two words : that word , rom. 6.20 o soul ( saith faith ) commit not iniquity , fo● the wages of sin is death : and that word , rev ▪ 21. last , there shall in no way enter into th● city , any thing that is unclean , or that committeth iniquity . and be perswaded of it that the faith of the threatnings and of the promises that are in scripture , would be as 〈◊〉 threefold cord not easily broken , to restai● you from the acting of iniquity : and shall tell you briefly the ground why these curse● hearts of ours doth commit iniquity wit● so little fear , and with so much delight , it is even this , because we believe not the threatnings of god , which shall be accomplished in their own season : for is it possible that if ye believed that word , rev 21. last . that nothing shall enter into the new ierusalem that defileth or worketh abominations , or that maketh a lie ; that ye durst not for a world adventure upon the committing of iniquity as ye do . and i shall only say to such that do undervalue the threatnings of god , the day is coming when they shall be constrained to cry out , he hath spoken it , and he hath done it , & faithful is he , there is not one jot nor title in the word of the lord that shal fall to the ground : and believe it , god will be faithful in the accomplishment of his threatnings , as he is faithful in the accomplishment of his promises . 6. faith discovereth unto a christian the noble excellencies , and those spiritual dignities that are in that everlasting estate that is provided for the saints in light ; faith ( as it were ) carrieth up the soul to the top of pisgah , off which it is admitted to behold the promised land , and truely the seeing of these noble things that are provided for the saints , cannot but make them study holinesse , since they know that there is an impossibility for one to attain to that estate with ou● holinesse , because he had said it , without holinesse no man shall see god. o then if once ye saw heaven , ye would be constrained to walk in that path of sanctification , since it is the glorious way by which ye must walk in through the gates of that blessed city . bu● ye know ▪ not the excellency that is there , i● is a fancy and notion unto you : and that i● the ground that ye do not study to conform your selves unto that blessed image of god. and i would only ask you this one question ▪ is it possible that such a delusion as this can overtake you , as to think , that ye who never studied holinesse on earth , shall yet enter into heavens gates . i know there are some that say in their hearts , i shall have peace though i walk in the imaginations of my own heart : and many more , that suppose that they might fight and overcome , that they may quite the estate of nature , and be compleat in the estate of grace all in one day . but why will ye deceive your selves , can a nation be born in one day ; or is there but one step between hell and heaven ? o remember , though nothing be impossible with god , yet there was but one thief saved upon the crosse . 7. faith hath influence upon the attaining of holinesse in this respect , that it believeth the exceeding great advantages that are promised unto the person that studieth holiness : faith believeth that word , matth. 5.8 . blessed are the poor in spirit , for they shall see god : faith it layeth hold upon the truth of the excellent sayings , and maketh the christian endeavour to attain unto a likenesse and conformity with him , that so he may be admitted to behold his face for all eternity , and to be made like unto him . 8. faith discovereth unto christians the sinfulnesse of sin , that is never done till once they be in the lively exercise of the grace of faith. and i will give you these three grounds why faith compleaty discovereth the sinfulnesse of sin . 1. faith letteth us see the person against whom we commit this sin , and that doth exceedingly aggrege sin ; for when the christian is admitted to behold god ; and to see that matchlesse excellency that is in him ; then ( saith he ) what a beast was i to offend such a glorious majesty as he ? what a fool was i to kick against the pricks ; or to enter in the lists with such an infinite god ? 2. faith letteth a christian see these excellent obligations of love that christ hath imposed upon us ; faith letteth us see the ancient and everlasting love of christ ; faith is that grace that letteth us see his sufferings ; faith letteth us see all that he hath done for us , and this maketh the christian to cry out , do i thus requite the lord , o foolish one and unwise : and no doubt , if a christian were more taken up in the study of this duty , he would be lesse in contracting debt , and were you but seriously taken up in the study of these two great registers . 1. the register in which all the infinit acts of love are recorded . and , 2. that register in which all your acts of offending precious christ are written , ye would be astonished and ashamed to see so much forgiven you ; and durst not sin any more ; there ye would see infinite mercy desiring to rejoyce over iudgement , and there ye would see the spotlesse riches of that transcendent grace that is in christ. 3. faith letteth a christian see the disadvantages of sin , and what woful effects doth follow upon it , and this doth exceedingly hold forth the sinfulnesse of sin . the second thing that we shall speak to concerning faiths influence in the attaining sanctification , shall be to enquire a little unto these things that hinder even believers from attaining this blessed effect of their faith ; for some christians there are that in some respects are taken up in the exercise of faith , making use of christ for sanctification , and yet their making use of christ by faith , doth not weaken the strength of their idols ( at least ) to their apprehensions , neither yet raise them up to a conformity with god ; so that they are constrained somtimes to cry out , i shall once fall by the hand of one of mine iniquities , and when they fight and doth not overcome , they are at last constrained to say , there is no hope . the first ground of such a dispensation is , that a christian is not constant in his acting● of faith , he will be strong in faith to day , and when the morrow cometh , he will faint in that exercise , and this doth exceedingly interrupt the noble victory of faith : for when faith hath gotten its advantages , they lose them through security and negligence : that is a command that should be continually obeyed , trust in the lord at all times : and no doubt , if a christian were more taken up in the constant actings of faith , he should sometimes sing that song , i trusted in god , and i was helped . secondly , the most part of christians , they are not strong and vigorous in actings of their faith , their faith is exceedingly weak , and so they cannot bring forth these noble fruits and effects of faith. if we were trusting in god with all our hearts , then that promse , psal. 37.5 . should be accomplished to us , trust in the lord , and hee shall bring it to passe . thridly , there is a strong heart conjunction and soul union between us and our idols : wee are joyned to our idols , and therefore we cannot be easily divorced ; yea , when we are in the heat of the war against them , there is a procuratour within that cryeth , o spare this little one , or this profitable or pleasant one , and this is ordinarily our practice , to spare the choisest of our lusts ; so that our agags may cry forth , the bitternesse of death is past . but i confesse , if that union were once dissolved , wee should then bee heard with greatest earnestnesse to cry forth , o blessed bee the lord that teacheth my hands to fight . fourthly , sometimes a christian layeth too much weight upon the actings of faith , and doth not imploy faith , but as an instrument to which christ must bestow strength to conquer . sometimes we think that faith hath the vertue of overcoming in its own hand , but remember , faith is but an empty thing without christ : as ye may see , acts 15.9 . where the purifying their hearts by faith is ascribed to the holy ghost , so that the activity of faith is from him , and not in it self . fifthly , a christian doth not hate sin with a perfect hatred , even in the time of his warfare with his lusts , and with these strong idols that are within him , but there is a secret heart inclination to that very idol which he doth oppose : so that oftenimes there is that twofold contradiction in a christian ; sometimes his light will cry , mortifie such an idol , and yet his heart will cry , o spare such an idol ; yea more , sometimes his hear● will cry , mortifie such an idol , and yet hi● heart will cry , o spare such an idol : that is to say , there will be one part of our affection crying one thing , and another part o● it will cry another thing . o! but there is a remarkable command for the perfect hatred of sin , rom. 12.9 . abhor that which is evil . the word is in the original , ha●e evil , as ye would do hell , that is : have perfect hatred to sin , o to hate iniquity as much as hell a and joyn that word , eph. 5.11 . reprove the unfruitfull works of darknesse ; or as the word may be rendered , make out by unanswerable arguments to your tentations , that you cannot imbrace the unfruitfull works of darknesse , convince your tentations that ye cannot do it : as we suppose , it was a noble arguing of ioseph when he was tempted , how shall i do this ? he put the tentation ( as it were ) to it : o tentation give me ou● ground why i should commit such an iniquitie . and certainly , if we were thus reasoning with our tentations , they should flee before us : but the truth is , we imbace the desire of our tentation upon implicite faith . it is a sad regrate ; and yet i may utter it , o if men would but deal with god as they do by satan , we never dispute the promise of satan , and never examine these allurements he setteh forth , and yet we constantly dispute with god upon every thing . sixthly , a christian promoveth not in the growth of sanctification , though in some measure exercising faith , because he hath not such a heart to holinesse . if we did discover more that excellent beauty , that is , in being cloathed with that glorious robe of the righteousnesse of christ , and in having the sweet draughts of the image of christ engraven upon our hearts , we would have more victory over our lusts : there is a command for a perfect love to that which is good , and holinesse in that same place , rom. 12.9 . and cleave ( saith he ) to that which is good ; or , as the word may be rendered , be married and glewed to that which is good , let there be an unspeakable and undissolvable knot of union between you and that which is good : and certainly , if once we believed that report which is given of holinesse , we would endeavour more to be cloathed with it : but that is the great ground why we advance not in holinesse , we know not the advantage nor diguity , to be made like god. o will ye think on it , what a thing is it for you who are the dust of his feet , to be made conform to him ? seventhly , a christian is not much in the exercise of other duties that should go along with faith , suspect that faith for presumption , that can act , and be maintained without prayer , certainly prayer it keepeth in the life of faith : prayer , it is that grace that must act mutually with faith , in accomplishing that blessed work of sanctification , and if we prayed more , and believed more , then we should have more to speak concerning the victory over our lusts . when was it , o christian and expectant of heaven , that yee was constrained to put up an eben●zer , and cry forth , hitherto hath the lord helped mee ? when was it , o christian and expectant of heaven , that ye was put to cry forth , god hath arisen , and mine enemies are scattered before my face ? i will tell you what is your practice , ye make such a covenant with your idols , as nahash did with the men of iabesh gilead , 1 sam. 11.2 , 3. your lusts desire to make you pluck out your right eyes , and there is nothing your lusts will command you , but almost ye will obey ; but would you send out prayers as a messenger to tell the king of such a tyrannie , yee should know better what it is to bee victorious . there is such a covenant between the graces of the spirit , especially between faith and prayer ( if so wee may allude ) as was made between ioab and abishai , 2 sam. 10.11 . one grace , as it were , saith to another , if i be weak , come over and help me , and if ye be weak , i will come and help you . when once grace is like to fall in battel , then another grace cometh and helpeth it ; when faith is like to die , then prayer and experience cometh in and sweetly helpeth faith ; when love is beginning to die , and waxe cold in the fight , then faith cometh in and putteth life in love ; and when patience is like to fall and be overcome , then faith comes in and speaks that word to patience , wait on god , for i shall yet praise him for the health of his countenance . oftentimes our patience and our sense they joyn together , for when sense speaketh good things , patience is in life , but when once sense preacheth hard things , it is like to die , and faith must then maintain and uphold it . the third thing that we shall speak as to faiths influence upon sanctification , shall be to draw these four conclusions from the point . the first is , that ye may know from this , the rise and original of your little successe over corruption : there are many that are troubled with this question ; o! what is the ground that i get not victory over my lusts , and they propose that question to christ that once the disciples proposed to him , why was it that i could not cast out such a devil ? and i can give no other answer nor christ gave to them , it is , because ye have not faith ; for if yee had faith as a grain of mustard seed , yee might say unto your idols , depart from us , and they should obey you , and there should not be a mountain in the way between you and heaven , but if ye had faith , it should be rolled away and become a plain . and the ground why many are groaning under the captivity of their idols , is , that they are not much in the exercise of faith ; sometimes yee enter in the lists with your lusts in your own strength , then ye are carried captives , and if ye do enter in the lists having some faith , yet ye maintain not the war , il faith get but one stroke . i will tell you six things which if faith overcome , it keepeth the fields , and maketh the christian sing a song of triumph , even before a compleat victory . first , faith helpeth a christian to overcome that idol of impatience and discontent , some never met with a discouragement , but they cry out , this evil is of the lord , why should i wait any longer , they are soon put to the end of their patience : now faith can overcome such an idol , and i will tell you three excellent things that faith performeth to the soul under impatience , or when it i● in hazard of it . 1. faith telleth the christian there is an end , and their expectation shall not be cut off ; faith telleth that there is a morning as well as night , and this keepeth the soul from being overcome with disco●ragement , when they are brought to the midnight of trouble ; faith can tell what hour of the night it is , and how near the approaching of the morning , when day shall break and all their clouds flee away . 2. faith helpeth the christian to see there is much in christ to make up any losse or disadvantage that they have ; if ye losse your son , or your choisest contentment in the world , faith will say such a word as elkana said to hannah , 1 sam. 1.8 . is not christ better to thee then ten sons ? the choisest contentments ye can lose , ( that is faiths divinity ) christ is worth an hundred of them : and so this maketh the ●oul be ashamed of their impatiency , and to ●ive over their fretting at the excellent and ●ise dispensations of god. 3. faith letteth christian see , that there is not a dispensati●n that hee meeteth with , but it hath these ●wo excellent ends , it hath our advantage as ●ne end , and the glory of the lord as another 〈◊〉 : and there is not a dispensation that a christia● meeteth with , but these are the glo●ious ends proposed in it . and therefore i would only give you this advice , evermore ●hen yee meet with a dark dispensation , let ●ith interpret it , for it is only the best inter●reter of dark dispensations ; for if yee meet with sense , this is its interpretation , he is not ●hastening me in love , but punishing me with ●he wound of an enemy , but faith will pro●hesy good things to you in the darkest night . the second next great idol that faith will ●ring low , is that idol of covetousnesse and ●esire to the things of the world . i think ●hat word , eccles. 3.11 . was never so much ●ccomplished as it is in those dayes , and ●mongst you , hee hath set the world in your ●●arts , that is the idol that dwelleth and ●●dgeth within you : yea , the world it hath ●our first thoughts in the morning , and your 〈◊〉 thoughts at night ; yea more , it hath ●our thoughts when yee are at prayer , and ●hen ye are at preaching ; yea , it hath such dominion over you , that it giveth you , as were , a new bible , and in all the ten com●ands s●rapeth out the name of god , and ●●tteth down the world . and whereas ●od saith , thou shalt have no other gods but me , the world saith , thou shalt have no other gods but me , &c. but faith will bring thi● idol low , and soon let you see the vanity and emptinesse of it ; yea , faith would let you see a more noble object , and withall , discove● unto you how short your time is , and how few hours ye have to spend in following afte● lies : and i am perswaded of this , that if y●● could win to shake hands with cold death every day , and say , thou at last shall bee my prince , and shall be the king to whom i shal● bee a subject , and if ye believed that the day of eternity were approaching , it would be ● mean to mortifie these pursuits after th● world : and i shall say , he is a blessed christian that can maintain alwayes such thought● of the world , as he shall have when hee i● standing upon the outmost line between time and eternity . i shall say it , and believe it ▪ o worldling , and o thou that hast the moo● upon thy head , and in thy heart , the day shall once come , that thou may preach a● much of the vanity of the world , as thos● that undervalued it never so much . the third great idol that faith will brin● low , is that idol of self love and self-indul●gence , that which is the great mother of al● other idols . i think , if there were no mor● to bee said against that idol of self love an● self indulgence , that which is in 2 tim. 3.2 . were sufficient , that amongst all the grea● idols of the latter times , this is put in the first place , they shall be lovers of themselves we cannot take pains for christ , we canno● go about the exercise of any duty , because that idol of self-indulgence forbiddeth us . i will tell you its counsel and great advice it giveth you , o person , pity thy self , that same counsel peter gave his master , it biddeth you pity your self : but if wee could rightly interpret that language , it would be this , destroy your self , for self indulgence , and self-love is that which will ruine you . o what blessed attainments of god ; what blessed fruitions of jesus christ , what advancement in mortification , what conformity to god hath that idol of self indulgence obstructed , and not only utterly ruined , even in the best ? i think , if once yee could set your foot upon that idol , the rest should fall apace ; that is the general of all the forces of your lusts , and it is as saul , the head higher then the rest of all your idols within you . the fourth idol that faith will subdue , is self-righteousnesse , this is a great thing wee maintain , we will never renounce our own righteousness and submit to the righteousnes of christ : and the great ground of it is ▪ that there is this principle within us all , 〈◊〉 love to go to heaven through a covenant of works , ●nd wee never desire to be much oblieged to ●ny other , we cannot submit our selves to the righteousnesse of christ. the fifth great idol that faith can subdue , 〈◊〉 that of pleasure , the world , and the con●entments of it : pleasure is the great idol ●hat many worship and adore , there are ●ome ●hat love the gain of the world , and ●her ●are others that love the pleasures of ●he world ; but faith hath a noble influence upon the bringing low of such an idol ; for faith discovereth to a so●l more excellent pleasures , more sweet delights nor is to hee found under the sun ; faith maketh a christian lose his state unto all things that are here below ; faith is that grace that maketh us grow blind , and not much to behold these passing vanities , those transient dilights of a present evil world . our second conclusion is this , that as faith helpeth sanctification , so sanctification helpeth faith. i will tell yow three great advantages faith hath by the growth and exercise of sanctification . 1. it is a noble evidence of faith , and maketh a christian to bee perswaded that hee is s●tled upon the rock , and that his interest in god is made sure . sanctification is that which will help a christian dayly to read his interest in god : this is clear from iam. 2.18 . i will shew thee my faith by my workes , where this is clearly holden forth , that a christian much in the work of sanctification , hee can upon all times give an extract of his faith , and , as it were , discover it and shew it to the world . 2. sanctification maketh faith perfect , according to that remarkable word , iam. 2.22 . and by workes was faith made perfect . there is a noble perfection that redoundeth to faith through the exercise of the work of sanctification ; for not only is it thereby made manifest , and receiveth such a shining luster and splendor , as that sometimes the eyes of carnal men are e●en dazled to behold a believer , but it also receiveth strength and power : faith is not of the nature of these things that spend themselves in bringing forth , but on the contrary ●f faith bring forth a hundred children ( i mean works of holinesse ) in one day , it groweth stronger : and this is further clear , 2 pet. 1.8 . for if these things be in you , and abound , ye shall ●either bee barren nor unfruitfull . and from ●hat other word , iam. 2. where it is said , that faith without works is dead , being alone : ●f faith be alone , it wants its spiritual life and ●igour ; but if yee were much in the exercise of the work of sanctification , ye would , ●o doubt , attain to a noble and lively acting of that grace of faith. and , lastly , if a chri●tian be much in this work of sanctification , ●here will be a comfortable exercise of faith , ●ometimes faith is exercised with much ●●xiety , and sometimes with much doubting , 〈◊〉 faith and a pure conscience joyned toge●her , they make an excellent feast , and ●aketh a christian rejoyce with joy unspeak●ble and full of glory . thirdly , wee may draw this conclusion , ●f faith have influence upon the work of ●anctification , and helpeth the producing of noble conformity to god , then i say , there ●re many that their faith is a delusion , and ●heir hope shall bee cut off as a spiders web . there are some that have faith , that have not ●anctification , nor knows not what it is . and ●hall not that faith unquestionably perish as a ●●eam , and evanish as the vision of the night ▪ ●nd therefore if ye would testifie the reality ●f your faith , then study more the work of ●a●ctification . i shall but from ioh. 8.14 ▪ 15. give you these eight properties of a hypocrites faith and hope , which may make you try and examine your self . 1. their hope and their faith is but an act of folly , yea , there is not such an act of foolishnesse under heaven , as a hypocrites hope ; because it is but a castle in the aire , and as writing to himself a charter on the sand : so that word yee have rendered , whose hope shall be cut off ; is in the original , whose folly shall be cut off ; shewing this , that they build without a foundation , and so their faith must bee most unsure and uncertain , 2. the thing they hope for shall at last loath them : o hypocrites , yee hope for enjoyment of christ , but be perswaded of it , christ shall eternally loath you , and yee shall eternally ●●ath christ : that is clear in that same wor● , whose hope shall be cut off , or as the word may be read , whose hope shall loath them , the thing he hoped ●or shall loath him , and christ shall say , depart , i know you not . 3. and though yee have now much delight and pleasure in the actings of your presumptuous hope , yet at the last , ye shall loath that hope : the word will carry that , not only the thing ye hoped for shall loath you , but ye likewise shall loath your hope . the day is coming , that yee shall cry forth , cursed be the day that ever i believed that i should get heaven . 3. it shall at last be the matter of his vexation ▪ from that word , whose hope shall be cut off ; or as the word may be rendered , whose hope shall vex him . o whe● the hypocrites shall meet with that anxious , that dreadull disappointment one day , they shall then put their hand on their head , being ashamed because of their confidence . 4. he studieth by all means to keep his hope , though it be but false , therefore have ye that word in the 15 verse , hee holdeth it fast , or is the word is , hee keepeth it with hand and arm , with all his strength hee keepeth his hope : so that if christ would come from heaven and say , man , thou art a hypocrite , and thy hope shall be cut off , they would say , i will keep my hope sir , and maintain it , and that is an evidence your hope is not built upon the foundation ; i love never a faith that in this side of time is unchangeable , and never knoweth what it is to have ups nor downs . 5. it is built alwayes upon a wrong foundation , which is imported in 〈◊〉 word , he shall lean upon his house , which we suppose may interpret thus , hee shall lean upon his , worldly ●njoyments , or upon these spiritual like enjoyments hee met with . the hope of a hypocrite is never built upon christ , and so unquestionably that hope shall be cut off and evanish . 6. let hypocrites hold fast their hope with both their arms , i will say these three words to them : first , 〈◊〉 all the ministers should preach to you , and desire you to quite your hope , and yee will not , yet doth your hope and you shall bee separate : as it is in that word . your hope shall depart from you , and yee shall quite it . secondly , your hope will bring you to death , and no further : according to that word , iohn 18.14 . whose hope shall bring them to the king of terrours : will it bring m● no further say you , o no , the king of ter●rors shall separate you and your hope . thirdly the day is coming when the foundation o● it shall be discovered , and there shall no● bee a delusion but it shall be unfolded . th● day is approaching when christ shall as● how you got your faith , and how you main●tained it . 7. the hypocrites hope is ● poor building , it is as a spiders web ; which i conceive ( without being critick ) is this ▪ the hope of hypocrites they spin it out o● their own bowels , they have it not from christ , but as yee see a spider spin out o● it s own bowels , so do they out of them●selves , it is no better stuff then their ow●●otten righteousnesse , christ never beg●● those unto a lively hope . let mee beseech you therefore , that by all means ye would study to make sure your interest in god , an● to build your faith on him , whose name i● that munition of rocks ; for believe it , i may say it with much perswasion , i know ther● are many that shall once meet ( if god pre●vent it not ) with a dreadfull disappoint●ment : and therefore as ye would not incu● that eternal hazard that is attending thos● that presumptuously take hold of a hope before christ take hold of them , study to search your hope what it is : i desire not to raze any foundation of their hope that i● laid by the hand of christ , but would desir● and charge you to raze the foundation o● that hope which yee have laid from the be●ginning by your own hands , and hee knew i● not . i would presse these three things upon you . first , o yee that are strangers to christ , and that know not what it is to imbrace the offers of the everlasting gospel , obey that excellent counsel , 2 chron. 3.8 . give christ your hand ; for that word which ye have rendered , yeeld your self to the lord , it is in the original , give your hand to god ; which is in short , marry him , and be content to contract your s●lf to him ; for believe it , the day is coming , that either that contract between you and christ , shall bee eternally confirmed , or that contract between the devil and you , shall be eternally ratified . and , i suppose , there is so much spoken to the commendation of that noble plant of renown , that yee may take christ ( if so wee may speak ) blindly , ye may close your eyes and take him , for hee shall never disappoint your hope ; for let you think of him to eternity , hee shall alwayes be above your thoughts . secondly , i would earnestly desire you once to search and try , what was the first rise of your faith in jesus christ : i am perswaded of it , there are many that take up their faith at their foot , they never travelled in pain , and yet faith is brought forth . is not this a mystery ? shall it be said , before they travelled , they brought forth ? i do not question but there may be lesse and greater pangs of the new birth , but this is most certain , there is alwayes some either lesser troubles or greater , till that childe be brought forth : and yet i may condemn these that stay too long in the place of the breaking forth of children , christ will never refuse you when ye do really come , because y● have not been so many years and dayes in prison to the law : thirdly , let me desire you to go and ask , is there a grave between you and heaven , in all that way through which the saints have travelled , upon which this is written , here lyeth a man that sincerely sought life from christ , and he denyed him . i think without encroaching too much upon the searching forth of the exercise of the saints in heaven , i think we may suppose , there may be in heaven some queries and interrogations : christ shall ask ▪ o beloved , did ye want any thing here below when ye was sent forth to travel in the world ? and yee shall be constrained to an●swer , no : christ shall ask that question a● you . did i not all things well ? and y● shall be constrained to answer , yes : christ shall propose that question , are ye not well rewarded for all your pains ? and you shall be constrained to answer , yes : o but to take him , he is the blessed and most excellent one in heaven and in earth , it is the best bargain ever ye made : o ye merchants that have made many excellent bargains to your own apprehension , will ye come and make one excellent bargain yet , that will make you eternally up ? and what is that ? come and buy christ and take him for nothing , this is not your ordinary bargaining : there is few comes to you , and biddeth you buy excellent things without money ; but come in the gospel , and ye shall get christ without money : o niggards that are loath to spend your money in the world , will yee come to christ and believe on him , take him freely : o say ye , if i could get three things of christ , i would come . 1. i would have much gold and silver ; i say , come to christ , and ye shall get much gold and silver : is that true ? it is abundantly true : see iob 22.25 , 26. where pressing that exhortation , acquaint thy self with god ▪ and using many arguments , he saith . thou shall lay up gold as dust , and the gold of ophir as the stones of the brooks . is not that gold enough ? yea , ye shall have silver likewise , thou shalt have plenty of silver . in the 26. verse , ye shall not only have gold and silver , but shall have plenty of it , and shall have the most excellent and refined gold . but o say ye , will that promise be literally accomplished to me if i come to christ. i would only say these three things to thee : 1. come to christ , and if gold and silver be for thy advantage , thou shall have it literally accomplished . 2. i say , ye shall have as much contentment in jesus christ , as if yee had this house full of gold . 3. i will say this to thee , christ shall be thy gold and thy silver : according to that word in the 26. verse , which is most remarkable ; yea , the almighty shall be thy defence ; or as it is in the original , shall be thy gold , speaking of the promise of gold before . secondly , ye say , i would have this that what i purpose might be accomplished : i say , come to christ and yee shall have that likewise , iob. 22.28 . thou shalt decree a thing , and it shall be established unto thee ; which i conceive , doth not only take in these spiritual decrees ; but likewise these that relate to temporal enjoyments . but there is a third thing i would have ( say yee ) and i would come to christ , and it is , that i might have all the desires of my heart : i say , o man ▪ and o woman , come to christ , and thou shall have what thou desirest : this is clear from psal. 37.4 . delight thy self in god , and hee shall give thee the desires of thy heart : what can ye have man but it is there ? would yee have any thing of christ ? hee putteth a blank in your hand , and saith that word which he said to solomon , ask ; what would yee have , and i shall give you , christ , as it were , putteth his name to the foot of a clean sheet of paper , and hee desireth you to ask what ye would have , and is not this an excellent bargan ? o niggard , what would yee have which ye will not get in christ ? and bee perswaded , that ye that refuse and will not take him , the eternal curse of all that is in heaven will return upon thy head , the eternall curse of all the expectants of heaven and heirs of life will return upon the head of that person that will not take christ. and cursed , cursed shall that person be who will not take christ , and one day all the congregation in heaven and earth shall say , amen . sermon vii . 2 cor. 13.5 . examine your selves , whether ye be in the faith ? prove your own selves , know ye not your own selves , how that iesus christ is in you , except ye be reprobates ? assurance is a precious gift which many that live in these dayes do undervalue , and trode under foot ; do not the christians of these times go halting between two opinions , being neither positive that they are received into the adoption of children , not positive that they are yet in a state of alienation , and enemies in their minds by wicked works ; yea , and ( that which is worse ) there are many among us that walk with much contentment under their uncertainty . i think it is a fault to be condemned in many , they pursue more to satisfie their sense for the present , nor to have a solide well grounded assurance for time to come : i could wish that all the debates and questions of these dayes , that take up so much of our time , and so much of our spirits from better things , were happily drowned in these four excellent questions , which without controversie are of greatest concernment for all to have resolved . 1. where shall i rest all ●ight when the long shaddows of the everlasting evening shall be streatched out upon me and whither or not hath christ gone befor● to take up a place for me in his fathers house 2. it is a soul-concerning question , master what shall i do to inherit eternal life ? to bee asking at him that can sweetly resolve you ▪ and 3. not to rest there , but to bee crying forth in the morning , what shall i do to be● saved , and to be crying out in the evening ▪ lord what wilt thou have me to do . 4. it i● sweet to be asking seriously , saw yee him whom my soul loveth : there is much of our time spent in asking news from court ▪ and from abroad , concerning the revolutions of states and kingdomes : but i suppose , it were better to ask , what news from heaven concerning thy self , and what news from within , and news of thy bridegrooms comeing ? for these are great courts , i mean the court of heaven , and the court of conscience , the affairs of which , a christian should endeavour much to know . 5. it is a soul-concerning question , that a christian should be much in proposing to himself , what shall i render unto the lord for all his benefits . it is certain , we must say , that our faith and assurance , and all our other mercies are from him , and yet alas , we are negligent in praises , we may with tamar rent our garments of divers colours , even the garments of the kings daughters , because of spiritual whoredome against god , and our ingratitude to him . now having spoken unto you at so great a length of that precious and fundamentall grace of faith , wee have thought fit to shut up all in speaking a little upon these wo●ds we now have read , concerning the evidence and assurance of faith. the apostle in this chapter is vindicating his ministery and apostleship , from the contempt that was cast upon it , he proveth he was a minister of the new testament , called and sent of god , by the blessing and successe he had among them , in that hee had not plowed nor threshed in vain ; and they being so much in censuring his way , and seeking an account of his ministery : in these words , he doth ( as it were ) draw them off by a holy diversion unto another businesse , as if hee had said to them , o corinthians , i will divert you from the exercise of judging me , and will lead you into an exercise that is more divine and profitable ; be much in judging and examining your selves : and indeed , it is a truth worth our observation , that if we were more in judging of our selves , wee would be lesse in judging others : but alas , there are some of us , wee are so much abroad , that we cannot be much at home . in the words , there is these six things considerable . first , that there is such a thing attainable by a christian while hee is here , as a distinct perswasion and assurance that he is in the faith , and hath an interest in christ : by being in the faith ; here is not to be understood , a being in the doctrine of faith only , but it is to be understood of principally , being indeed and really united to christ by faith. secondly , that the seeking after assurance , is a necessary commanded duty , for ye see here the words very imperative , examine your selves , prove your selves . thirdly , that there are many mistakes and delusions among people , concerning that noble and excellent thing , assurance , there being many that keep fast a hope which christ shall once discountenance and sweep away , like a spiders web , and this is imported in these words , examine your selves , or as the word may bee rendered , take an acurate and an experimental search of your selves , try your selves , or prove your selves : it is a word that is borrowed from the gold-smiths fineing and trying gold. and so his putting of the corinthians to so acurate a search of themselves , saith this clearly to us , there are many mistakes concerning this thing , many do passe a decreet in their own favours before christ hath passed his approbation of them . fourthly , take notice of this from the word , that there is much and exceeding much advantage , by trying and searching whether we bee in the faith or no ; this is imported in his doubling the exhortation . fifthly , that one most excellent and spiritual way of attaining assurance , whether we be in the faith or no , is self examination , and putting our self to the trial , as if he had said , would ye have a distinct perswasion that yee are in christ , then bee much in the exercise of self-examination . for the rest of the words of the verse , wee intend not to handle . as to the first , that there is such a thing attainable : i shall only propose these reasons unto you to make it evident . 1. it is known in scripture , that the saints of old have in ordinary way attained to distinct perswasion of their interest in christ , song . 2. vers . 16. my beloved is mine , and i am his , and rom. 8.38 . i am perswaded ( saith the apostle ) that neither death nor life , &c. shall bee able to separate mee from the love of god in christ. and 2 cor. 5. ver . 1. for we know , if this our earthly tabernacle were dissolved , wee have a house with god not made with hands , eternal in the heavens . 2. it is the great scope of many scriptures , to shew how christians may attain to assurance , 1 ioh. 1.13 . these things i write unto you , that yee may know that yee have eternal life . the great end and design of iohn , writing in these epistles , is , to make a soul acquaint with christ , and to make them to accept of him , and to give them a distinct assurance that christ hath accepted them . 3. there are many commands in scripture for christians to be serious in searching after assurance , 2 pet. 1.10 . wherefore brethren , give all diligence to make your calling and election sure . it is the blessed end of gods oath in the everlasting covenant , that a christian might get assurance . what was the ground and great end that god confirmed his covenant with an oath , was it not , heb. 6.18 . that by two immutable things , wherein it was impossible for god to lie , ye might have strong consolation . 5. if assurance of our interest in ch●●st were not attainable , then these precious graces of joy and love could not be well exercised : if a christian were evermore in the dark concerning his interest in christ , hee could not give obedience to that exhortation , rejoyce evermore , again , i say , rejoyce , 6. the scripture hath set down these means by which a christian may win to assurance : as is clear , 1 ioh. 3.18 , 19. 2 pet. 4.5 . compared with vers 10. where the apostle peter pressing the doctrine of making our calling and election sure , hee fetteth down these excellent means by which they may win to in , and doubtlesse the marks and evidences that are registrate in the scripture of a gracious state , do assure us , that assurance is attainable . 7. what are the ends of the sacraments , but that our assurance may bee confirmed , and that our faith may be strengthned , the two sacraments are the two great seals of heaven that are put to the charter of the covenant . now as to the applitation , and the more full improvement of this first point , i shall only offer these considerations . 1. i would have it taken notice of , that though grace and assurance be two lovers , yet there is no such band of union between them , that the one cannot consist without the other : a christian may have the real grace of god , and yet walk in darknesse and have no light : a christian may be going to heaven , and yet that word oftentimes in his mouth , i am cut off from thy sight ; yea , are there not even some who have had assurance , and sometime a day have been admitted to draw that conclusion , i am my beloveds , and his desire is towards me , who are now under darknesse concerning their interest , and in much bitternesse of spirit , doe sometimes cry out , my hope and my strength is perished from the lord. but therefore let me say this one word , both to weak ones who never had assurance , and deserted ones who have lost it ; when ye misse assurance , beware of drawing such negative conclusions concerning your graces , but when ye fit in darknesse and see no light , trust in the name of the lord , and stay your selves upon your god ; that is when ye cannot reach the faith of assurance , be much in maintaining of adherence , remember iobs divinity , though thou should kill me , yet will i trust in thee , and consider that sweet word , he will keep them in perfect peace , whose hearts are stayed on him . my second consideration is , that since assurance is attainable , ye would study to finde out and remove these things that doth hinder you from attaining unto it . and that we may help you in this , we conceive , that the obstructions of a christians assurance , are especially in these two . 1. our mistaking of the lords dealing towards us . and , 2. our untender and unsuitable dealing towards him . of the first sort we shall lay before you these five . the first is , want of favourable termes of prayer ; this often maketh a christian to debate his interest ▪ and call in question his evidences , lam. 3 8. compared with verse 18. i cry and shout , but he shutteth out my prayers : and this is the conclusion of that dispensation , verse 18. my hope and my strength is perished from the lord ; and this i● especially occasioned when the christian i● most serious and fervent in prayer , and the● he meeteth not with a return , this maketh them exceedingly debate their interest . and i confesse , it is a sad dispensation to meet with a silent christ in prayer ; but yet that needeth not make a believer question all , and debate the reality of his interest in god , since the dearest of all the children of the kingdom have been so dealt with , even a david , psal. 22. cryed night and day without silence , and is not heard , but cryeth out , why art thou so far from helping ▪ and from the words of my roaring ; yea , that passage may relate to him who was the root and off spring of david ; for even he was so dealt with , and had not presently a sensible return , when he had prayed thrice , that the cup might passe from him . secondly , the want of sensible enlargement and liberty in prayer , that hee never got to his knees , but his heart beginneth to die like a stone within him , then hee cryeth forth that word , 2 cor. 3.17 . where the spirit of the lord is , there is liberty , and sure if i had the spirit of the lord , i would have liberty in the exercise of prayer , and that this is a rise of the disputing of our interest , is clear from psal. 77.4 . compared with ver . 7.9 . saith david , i am sore troubled that i cannot speak , i have no liberty in prayer , i never go to god in prayer , but ( as it were ) my tongue sticketh to the roof of my mouth : he from hence draweth that conclusion , hath god forgotten to bee gracious , and hath hee in wrath shut up his tender mercies for ever : i confesse , this also is a sad dispensation to meet with an absent and vailed christ in prayer : so that we can never go to seek god in secret , but we may write this upon our prayers , he is gone , he is gone , especially when we have lost that liberty that formerly we have had : and therfore is davids perplexity much heightened , ver . 5 , 6. from his remembring his song in the night , and his calling to mind the years of ancient times ; yet wee may remember how soon david wrote his retractions , as to that sad conclusion , i said , this is my infirmity , ver . 10. and so should we do when upon every straiting in prayer , wee begin to question all the lords kindnesse towards us . a third obstruction of assurance , is a christians wrestling with his corruptions painfully and seriously , and yet not meeting with any sensible victory over them , but upon the contrary , their corruptions seem to bee stronger , and they themselves seem to bee weaker , and then it is , they strengthen their misbelief , but that word , 1 joh. 3 3. every man that hath this hope in him , purifieth himself even as he is pure : and indeed , this is a knot that is not easily loosed , but when hee seeth his idols and corruptions prevailing over him , hee will cry out , i am gone , and there is no help in israel concerning this thing , and yet this also is a word in haste , paul hath registrate himself a standing witnesse , even after hee was a chosen vessel , rom. 7. how strangely a childe of god may bee born down with a body of death even under most serious wrestlings against it : and there●fore if thou seriously maintain that combate though thou do not sensibly prevail , thou ha● no reason upon that ground to weaken th● assurance . fourthly , when a christian is put to mor● then ordinary outward affliction , when go● doth dispence sadly unto them in outwar● things , they then begin to cal in question thei● interest , and dispute their assurance , this i● clear , by comparing lament 3. vers . 18. wit● the preceeding words , where speaking of th● sad dispensations they meet with , he draweth that conclusion in verse 18. my hope and my strength is perished from the lord , and ion. 2.2 . where he draweth that conclusion from such a promise . i am now cast out of thy sight , the devil he taketh eliphaz divinity and presents it to a christian ; call now if there be any to answer thee , and to which of the saints wilt thou go : as if he had said , did thou ever know a christian afflicted so as thou art afflicted , and so he would have iob to quite his integrity ; but yet we know all these blessed ones for all their afflictions , were dear unto the lord , and had their interest secure in him , yea , as many as he loveth , he doth rebuke and chasten , and it is bastards and not sons on whom he will not bestow a rod , and therefore we ought not to quarrel our interest because of afflictions . and lastly , the rise of a christians discouragement , and that which hindereth their assurance , is ▪ when their former experience of the manifestations of god doth not relish to them , and when the promises upon which they have built become tastlesse unto ●hem as the white of an egge , and when they meet not with god in ordinances , but these become lifelesse , when these three rise toge●her upon them , their case becomes very per●lexed oftentimes : and this also seemed to ●ave been davids case , psal. 77. when he remembered his song in the night ▪ and the dayes of ●ld , and yet had no sweetnesse in them , then he breaketh forth into these bitter complaints which are there expressed : but yet as we said before , this was his infirmity , and there is no reason for a christian to question his interest upon such an account ; because the ordinances are not at all times alike lively even to the best , and the lord is not alwayes present , but though sometimes the candle of the lord doth shine upon his head , yet at other times hee is necessitate to cry out , o that it were with me as in months past . the second sort of obstructions of a christians assurance , i mean such as flow from our untender dealing towards god are , first , a guilty conscience ; that is a remarkable word , 1 tim. 3 9. holding the mystery of faith in a pure conscience ; it telleth us , that this excellent grace of faith cannot bide but in a cleanly lodging , even in a pure conscience , and when a christian setteth about to believe hee will know how a guilty conscience will flee in his face , and cry out , o adventure not to believe , dare thou believe ; the guiltinesse of a christians conscience maketh him oft to cry out , touch not the mountain lest thou be thrust thorow : and i tell you three disadvantages of a guilty conscience . 1. it obstructeth a christians boldnesse in making applications to christ ; his heart saith close , and his necessity saith close ; but his guilty conscience cryeth out , o stand aback and do not close . 2. a guilty conscience oftentimes it hindereth the discoveries of christ to the soul , and doth so affright and terrifie , yea , it will so sting and bite us , that when he revealeth himself , we cannot take notice , when he would lay on a plaster , our souls will tear it off , and refuse to be comforted . 3. it doth exceedingly obstruct our going about duty . o but our soul moves slowly in the paths of god when wee are under the power of a guilty conscience . the second obstruction is , that wee are not much in the exercise of tendernesse . o but if a christian were tender , and if in every step of his life hee desired to set christ before his eyes , he wold easily win to much assurance , according to that word , isa. 64 5. thou meetest him that rejoycest and worketh righteousnesse , and these that remember thee in thy wayes : would yee know the assured christian , it is the tender christian ; the christian that doth not crucifie convictions , the christian that brea●eth not resolutions , the christian that doth not sit calls and opportunities to prayer , the christian that saith not of any sin it is a little one ; or the christian that searcheth alwayes , watcheth alwayes , examineth alwayes , and is alwayes casting out sin , that is the assured christian. the third obstruction is , the want of the ●●ercise of the grace of fear , we are not much ●●der this disposition , to fear the lord and 〈◊〉 goodnesse ; this is clear from that word , ●sal . 25.14 . the secret of the lord is with ●●em that fear him , and hee will shew to them 〈◊〉 covenant . i think there are these two ●reat evidences that much of the power of ●odlinesse is gone from some of our hearts : ●ee fear god no more , nor if wee were his ●ompanion . and we fear our selves no more ●or if we had not a deceitfull heart within 〈◊〉 , we neither fear god nor our selves , and ●ut speaketh that much of the life of religi●● is lost amongst us . the fifth thing that doth much astruct our ●ssurance , is , much worldly mindednesse , and 〈◊〉 eager pursuit after the things of a present 〈◊〉 : that is remarkable , 2 cor. 4. ver . last , ●ompared with 2 cor. 5.1 . we look not unto ●he things that are seen , that is , we are not much taken up with the things of a present world , which the men of the world seek ●nd delight themselves in : and it is subjoy●ed , for wee know , if this our earthly house ●f this tabernacle were dissolved , wee have a ●ouse not made with hands ; so we see assurance ●nd mortification to the world , are much 〈◊〉 together . would yee know where to ●●nd our hearts , the most part of us are con●ersing with idols of the world ; would ●ee know where to find our hearts , they are ●mong the vanities of the world o how true ●s that word , psal. 39. man walks in a vain ●hew : what is man in all his actings , but ●s one walking in a long gallery that is set about with pictures , gazing on these thing● and saluting them all , as if they were livin● kings and queens , and great persons tha● could do him good ; and so our pursuing a●●ter the world , is nothing else but a dead shad●dow pursuing after dead shaddows , a man tha● is but a short living shaddow pursuing afte● vanity and nothing , and thus he fools awa● his time , forgetting to make sure the one thin● necessary . fifthly , want of distinct apprehension of these three , the infinite love of christ , th● infinite power of christ , and the infinit wise●dome of christ ; there is not an objection o christians that yee have from the multitud● of your sins , but it may be drowned in infi●nit love ; there is not an objection that y●● have concerning the strength of your idols but it may be drowned in that immense ocea● of the infinit power of christ ; there is no● an objection ye have from your wants , or abou● your evil nature , but ye may drown it in the infinit wisedom and goodnesse of christ , and there can bee nothing against your assurance , but may be sweetly answered also from these rightly applied , taken up and rested on by the soul. the last thing which hindereth our assurance , is , the smalnesse of the measure of grace that we have attained ; for when grace is small , it is hard to be discerned , and therefore , if wee would have assurance , learn not to ly still and dispute , but to rise up and to increase our stock , and then you shall know ye are rich , grow in grace and the knowledge of god , and by this ye shall know if 〈◊〉 follow to know the lord. the third consideration is , that assurance ●s not bestowed at all times , but there are some special times and seasons when god giteth a christian a broad sight of his interest , and i shall but name these . the first is , when he is first converted , and christ and he joyns hands together , even then ●ometimes the best robe is put on upon the prodigal son , and the farted calf is killed , and 〈◊〉 is put upon his hand , and shooes upon his feet , act. 9.17 . paul meeteth with 〈◊〉 immediately after his conversion , 1 ioh. ● . 12 , ●4 . i write unto you little children , because ye have known the father ; and before that , in the 12. vers . i write unto you little ●hildren , because your sins are forgiven you ; so that when a christian is brought into christ , 〈◊〉 will ( as it were ) lead them to the registers of heaven , and say , friend come and see , 〈◊〉 is your name written from eternity . but do not mistake me ▪ i do not say , this is alwayes so , but these whom christ converteth through the thunderings of the law , these most frequently meet with intimation of the ●ardon of their sins and peace of god , even ●t their first acquaintance ? i know there are ●ome christians , that if ye ask at them when ●hey were begotten to a lively hope , they would say that word that the blind man once ●id , one thing i know , i was once blind , and ●ow i see , but for the time and the day , i know ●ot when it was . the second 〈◊〉 is , when they are wresting with god like princes in prayer , and ●atching unto that exercise , dan. 9.23 ▪ compared with the preceeding verse , hee being much and serious in prayer , doth meet with that word from heaven , o man greatly beloved , or as the word is , o man of desires , and acts 10.2 , 3 , 4. when cornelius is much in exercise of watching and prayer , hee set 〈◊〉 a vision , and getteth intimation of his peac● with god ; and iacob when he● was wrestling with christ , gen. 32. he hath that testi●mony given him , thou hast as a prince wrest●led with god , and prevailed . the third time is , when a christian is p●●●sing through the gates of death , and is upo● the borders of eternity : i desire not to b● mistaken in this neither ; i know some chri●stians are led to heaven through a dark 〈◊〉 so as they never see a blink of the countenance of christ , untill the day come th●● they get him in their arm● eternally withi● his fathers house ; some christians whe● they go through the gates of death , they ma● be disputing of this question , where am i go●ing , but this is certain , that sometimes , ye● oftentimes christ will dispense a broad sight of a christians interest unto him at the day o● death , 2 sam. 25.5 . when was it that davi● sang that song , which hath strengthned thou●sands in the very jaws of death , god hat● made with me an everlasting covenant , was i● not when death was shaking hands with him and 2 tim. 4.8 . when was it that paul san● that song , i have fought the good fight of faith i have finished my course , henceforth is laid 〈◊〉 for me a crown of righteousnesse , was it 〈◊〉 even then when he was ready , to depart and 〈◊〉 be offered up ? and when was it when old simeon did sing that blessed song , luke 2.29 ▪ now lettest thou thy servant depart in peace , for my eyes have seen thy salvation , was it not within a step of death , as it were , he went to heaven with christ in his arms , or rather in his heart hee carried christ with him , and found christ before him , and so death to simeon was a change of his place , and not a change of his company . the fourth time is , when hee is to be put to some hard and difficult duty : before abraham be put to forsake his native land , and become a stranger and a wanderer , hee meeteth with sweet intimation of his interest , gen. 12.2 . i will make of thee a great nation , and vers . 7. the lord appeared unto abraham , and before ieremiah be sent a preacher to a rebellious people , he will have that word spoken unto him , i know thee before thou wast brought forth . the fifth time is , when a christian hath done some singular act of obedience , when abraham had obeyed the lord , and was content to offer up his isaac , he meeteth with a sight of his interest and covenant renewed to him with an oath , gen. 22.16 . by my self i have sworn , because thou hast done this thing , and hast not witholden thy son , even thy only son , blessing , i will blesse thee , and multiplying , i will multiply thee as the stars of heaven . the sixth time is , when a christian is to meet with hard trials , difficulties and afflictions in the world , then they usually meet with assurance , and so gen. 28.14 , 15 , 16. before iacob go to serve laban , he meeteth with intimation of his peace with god. the seventh time is , when a christian is under sad persecution and affliction , then will the lord give a word from heaven to comfort him and assure him of his fatherly love and mercy : when was it that christ left that noble legacy to his disciples , ioh. 14. ver . 27. my peace i leave with you , my peace i give you , was it not when he himself was to leave them to troublesome and sorrowful dayes , in a persecuting world . the eighth time is at some solemn ordinances and approaches to god , the dayes of a communion to a tender christian have been sweet dayes , when christ hath come to the soul , and said , behold me , behold me . i think the eleven apostles met with much assurance of their interest in christ at the communion they were at with him : o what sweet intimations were these , this is my body which is broken for you , and this cup is the new testament in my blood shed for you , and a little after , you are they which have continued with me in my tentation , and i appoint unto you a kingdom . we come now to the second point which we proposed from the words , viz. that a● assurance is a thing which may be attained so to seek after it , is a necessary duty : 〈◊〉 me not be mistaken , as if i said , the havin● of assurance were simply necessary to salva●tion ; no , that were a doctrine as comfor●●lesse upon the other hand , as the popis● doctrine of the impossibility of assurance 〈◊〉 upon the other : but the thing i say , is , that the christians seeking after assurance , and his real ( endeavouring to attain unto it , is a necessary command of god which hee hath bound upon the consciences of his children amongst other gospel duties ; and certainly , we need go no further for the clearing of this then the text it self ; what meaneth these peremptory injunctions , examine your selves whether ye be in the faith or not : prove your own selves ; know yee not , &c. but if you will , you may add that word , 2 pet. 1. vers . 5. and 10. compared , what can be more expresly commanded , and more strongly pressed , then that christians should bend their utmost endeavours for attaining unto this blessed condition of assurance : give diligence , yea , give all diligence , yea , the rather give all diligence to make your calling and election sure . from this , we shall only lay before you these considerations . 1. if the seeking after assurance be a necessary duety , then these three things are most lamentable . first , that there are so many in this generation who are pure in their own eyes , and yet are not washed from their iniquity ; they flatter themselves with a rotten assurance , that hath no other foundation but their own imagination : they never knew since the first day they were baptized and did begin to professe christ , what it was to mortifie one lust , nor seriously to wrestle against one temptation , and yet they want not a strong perswasion of their interest in christ : but ah , will yee stand in awe , lest ye meet with such a dreadfull disppointment , as ( when ye think y● are in the very gate of heaven ) even then to fall backwards to the very bottome of hell , and when ye expect a kindly welcome from the lord of glory , as one who thinks you have been in covenant with him this many years , ye meet with that dreadfull summons ▪ depart from me ye cursed , i know you not . 2. how sad may we be upon this account ; that howbeit assurance be an attainable thing ▪ and a great many dare not say they have attained it ; yet so little diligence is used in pursuing after it : is it not very lamentable ▪ that many of you to whom i am speaking , since first ye gave up your names to christ 〈◊〉 a visible way , and were reputed amongst the generation of the seekers of his face , scare● ever set a day or an hour a part to examine whether ever indeed you were in christ or not ▪ alas , is heaven of so little moment , is the having or wanting all the enjoyments which are there of so small concernment to you , that y● will not be at the pains as once to enquire af●ter your interest in the matter : what if any of you were but possessors of a thousand pound , and your interest or right unto it un●certain and questionable , would not your slee● depart from you , and your rest be unquiet til● you had made it more secure ? what thin● you shall the men of this generation answe● in the day of the lord for neglecting that on thing necessary , when they have been so vex●ing themselves about many things , and hav● been so serious in so many consultations t● make sure a worm eaten portion in a perishing world , that the whole wit of men and angels cannot secure for one moment : it is certain , the root of all this slothfulnesse is atheism : it is not possible that we believe 〈◊〉 really there is a heaven as we believe there i● an earth , or that the world to come is as real as that which is present , or else it must be a strange power in these lusts that keep us captive , that we are never suffered to think upon eternity , nor to ask where we must ●●dge when this cottage we carry about shall ●all about our ears . o will ye think upon it how serious and pressing that command is , 2 pet. 1.10 . give all diligence to make your ●alling and election sure , when the lord saith , ●ive all diligence , will ye give no diligence , and when he saith , make your calling and election sure , will ye live upon uncertainty , i said to the foolish , deal not so foolishly . 3. it is most lamentable , that since assurance is attainable , yet men live so content●dly under the want thereof : how strange is it that many are so seldom on their knees complaining of their uncertainty , if christ were precious unto you , would it be so , i am sure there are some of us here that have hade the name of christians i know not how long , that never had one sad thought about the want of assurance : when we look upon the desolations , vastations and plunderings in the world , how many of us can cry out , they have taken away my gods , and what have i more ; but when we speak of heaven we care not who deprive us of our portion there . i will not limite the lord , nor determine what he may do , but believe it , it is one to a thousand , if many christians of this age have a pleasant night and comfortable closing of their eyes , they are such undervalue 〈◊〉 of assurance : i may fear , that lamentation shall be heard upon the death beds of many 〈◊〉 o poor wretched wandring soul , where art thou going : and it is no wonder it come to this ▪ when we are so long in beginning to ask the question . and now i close with this one thing , that i think beyond all question the souls that live contentedly under the want of assurance , are the careless daughters that dwelleth at ease ; christ and they are at a remarkable distance ; it must be a cold winter and a dark night ( at best ) as to their present fellowship with god , a second consideration from this point is ▪ that if the seeking after assurance be so necessary a duty , then let me beseech you to ponder with your selves what means are fit for you to use that ye may attain it , and if ye enquire what these means are , i shall onely lay before you some few . 1. that ye would be much in the exercise of faith , i mean the direct acts of faith , whereby the sinner from his sense and feeling of his wants , layeth hold on jesus christ ▪ closing with him , and leaning upon him for a full supply out of his fulnesse : for indeed there are two great faults amongst the lord● people , some do seek assurance of faith , before ever they seek to have faith. 2. some are much more taken up in debating their evidences , whether they be real or not , then they are in strengthening their evidences , so that most of their time is spent in questioning : o! is this a real evidence of assurance ; whereas more actual believing in christ and gripping to the promises , and l●sse disputing , were the shorter and surer way , that word is most clear , eph. 1.13 . after ye believed , yee were sealed with the spirit of promise , that is , ye got assurance , but not before ye believed : and ye know it is said , matth. 9 2. and when iesus saw their faith , he said , son , be of good comfort , thy sinnes are forgiven thee ▪ so then it is clear , that to be much in believing , is the nearest way to assurance . 2. ye would be much in believing the general truths and promises of the gospel , and frequently meditatnig of them ; all assurance is by a practical sylogisme ; the first proposition whereof , must needs bee a scripture ●ruth : and certainly , the firm assent to that truth , and the souls delightful meditation on it , is often blessed of the lord as a special mean whereby the conscience is helped to make the assumption , and also to bring forth the conclusion : for instance , wee see with what strength of affection paul acteth his faith on that word , 1 tim. 1.15 . this is a faithful saying , and worthy of all acceptation , christ iesus came to save sinners ; and presently we see what followeth on it , of whom i am the chief , then is his assurance ; for doubtlesse he meaneth , that he was the chief of saved sinners ; yea , certainly , a sinner thus exercising himself , will often find so much sweetnesse in the general truths , that he cannot but put to his own name . 3. be diligent in the exercise of all spiritual graces and christian duties , that this i● among the best means of attaining to assurance , is manifest from 2 pet. 1. give all diligence to make your calling and election sure : for indeed it is very observable , that the diligence there mentioned , is not a diligence in disputing and questioning about our election , but a diligence in the practice of duties and graces ▪ as is clear from ver . 5. give all diligence ( saith the apostle ) whereto ? in adding to your faith vertue , to your vertue knowledge , and to knowledge temperance , &c. and then vers . 8. if ye do these things , ye shall neither be barren no● unfruitfull in the knowledge of our lord iesus christ ; he doth not say in the knowledge of the lord iesus christ simply , but of our lord jesus : importing that , that the result of diligence in these graces , shall be the knowledge of christ as ours , and of our interes● in him : and then he addeth ( upon the othe● hand ) he that laketh these things , is blind and cannot see afar off , this is , he cannot see far i● any spiritual matter , and so not in the matte● of his interest . o therefore , think not tha● ye will get assurance by lying down with th●●●uggard upon your bed , or by your formal● prayer , or your anxious debates , but if eve● ye come to assurance , ye must be striving a● in an agony , for so the word importeth , which is used to expresse our diligence in christia● duties . 4. as ye would be diligent , so if ever y● would come to assurance , ye would be tender and circumspect in your walking , that is a clear word , psal. 50. last verse , to him that ordereth his conversation aright , will i shew the salvation of god , and isa. 32. the effect of righteousnesse is peace and assurance for ever : ah the untender walk that many of us have : it is no wonder to see us walk in darknesse , such stinking grosse vapors that ariseth off our conversation , cannot but engender clouds that hinder us from seeing god , and certainly such pearls as assurance is not given to dogs and swine , lest they tread upon them . sermon viii . ● cor. 13.5 . examine your selves , whether ye be in the faith ? prove your own selves , know ye not your own selves , how that iesus christ is in you , except ye be reprobates ? there are two great ballances into which men do weight themselves ; there are some that weight themselves in the ballance of deceit , who ●●ink that in all their labours there is no ini●uity to be found , yet god who is the weigher 〈◊〉 the spirit , when he shall weigh them will ●●grave this upon their forehead , thou art ●eighed in the ballance , and are found light : but there are many who approve themselves , whom christ shall never approve ▪ there are many that call god father , whom he will not call children , and many that call christ husband , whom he will not call spouse . 2. there are some who weigh themselves in the ballance of the sanctuary , who upon solide and most spiritual grounds do draw this conclusion , i am my beloveds and his desire is towards me , who can with boldness and confidence look christ in the face , and say , thou art mine , and with much spiritual confidence , take him in their arms , and cry out , he shall bee eternally mine : and sure there is not a more pleasant life than to be taking him every day in our arms , and to be crying out , am i not made up in him , am i not made up in him , before i come to the words , there are three great and most soul-concerning errour● amongst the christians of these dayes , that we desire ye may consider . 1. there are many that are more desirous to know what they are , then what they should do ; there are some are more taken up to know whether they be justified and sanctified , then to be indeed justified and sanctified ; and they are more desirous to know if they be in christ , then indeed to be in him : and therefore we finde many who do spend a great deal more time disputing that question , whether am i in christ or not , then they do i● using of these means by which real union and communion with him may be attained : but oh , will ye once study more to be in him , and that shall be the shortest way to attain to the knowledge of your being in him . the second great errour is , that some are more desirous to know what they should do , then they are desirous to do what they know ; are there not many of us that have this question , wherewith shall i come before the lord , and yet we do not know his commandment is with us ; and that wee should do justly , love mercy , and walk humbly with our god. a third errour is , that we are more in talking of christ , than in believing in him , or closing with him : some of us think to win to heaven by discourses , if we can talk of christ , wee think all is without debate or controversie ; but alas , there are many who were sweet talkers of christ , that are cursing him this day in hell. and i would only say this by the way , if there be any of you that have win to any soul perswasion of your interest in christ , i intreat you if you can put the conclusion upon record , that in such a day of such a month , and such a year of god , you did then win to cry out , i am my beloveds and he is mine : it seemeth to have been davids practice , psal. 16.2 . o my soul thou hast said unto the lord , thou art my lord ; and it was ierimiahs practice , lam. 3.24 . the lord is my portion , saith my soul , i say , yee should even mark that conclusion as they did , that when tentations come , and begin to assault you , ye may look to your record that yee have set down , and bee ashamed to misbelieve . it is true , that for a little while our assurance at best will be but ebbing and flowing , but i hope ere long , we shall bee above the reach of misbelief , and above the reach of fears , i hope ere long , we shall dispute no more , we shall be jealous no more , and we shall question our interest no more , when all our disputings and questionings shal be sweetly drowned in that infinit ocean of eternal delight and fruition of god. o expectants of heaven , expectants of heaven , are ye not looking after this day , are ye not looking after it : i know not what we do here , if we be not walking forward every day : he is upon his way ; o to see him , we will even stand and wonder at him : i hope the day is coming when we shall never lose our grips of christ any more , he is coming , he is coming ; and i think if ▪ christ would give a passe , we would long to go hence : o what streets are these that are there , is there any here who is groaning for heaven , be of good comfort , i hope ere long he shall come , he shall come and wash all tears from our eyes . now at the last occasion , when we spake upon these words , we told you that there was five or six things which we intended to consider in them . the first was , that such a thing as a distinct and well grounded perswasion of our interest in christ was attainable ; and of this we have already spoken . the second thing is , that concerning this noble and excellent thing assurance , there are many mistakes among the people of god , and to make this evident , is is clear first in this text , from that serious and acurate search in this matter , which the apostle putteth these people unto , as we cleared unto you from the force of the words , and his doubling of these exhortations , try your own selves , prove your own selves . 2. from the many commands which the lord hath left upon record that we should not be mistaken concerning our assurance , 1 cor. 3.18 . let no man deceive himself , gal. 6.3 . if a man think himself to be something , when he is nothing , he deceiveth himself , and therefore doth the apostle adde , let every one prove his own work , and verse 7. be not deceived . 3. the point is clear from this , that we find in scripture many who have been mistaken most dreadfully in the matter of their assurance , hos. 8. israel cryeth out , my god we know thee , and yet israel was in a great mistake , for in the words following , verse 3. israel had cut off the thing that was good , and prov. 30. verse 12. we finde there , a generation that are pure in their own eyes , and yet are not washed from their iniquities . 4. it is clear from this , that it is a great design of satan the great deceiver , that we might be mistaken about that noble and weighty point of our assurance of being in christ : is there not a power given unto him from christ to deceive the nations ; i may say , that in no point doth he more prevail to deceive us then in this : if profanity kill its thousands , delusion kills ten thousands , & this delusion its twenty thousands . lastly , doth not this prove how much a christian may be mistaken in the matter of his assurance , even that came which is given to our hearts , ier. 17. vers . 9. it is deceitful above all things and desperately wicked , and who can know it ; no doubt this may show us ( though there were no more ) how ready our hearts are to deceive us , making us to entertain a delusion in stead of truth , and imbrace a shadow in stead of substance . the next thing that wee have to speak to you upon this point , is to show you where these mistakes do lye , and what are these false grounds by which so many do deceive their own souls in this matter ; and here there are two sorts of persons whom we must inform . 1. there be some who upon most unwarrantable grounds do conclude that their interest in christ is sure , when indeed it is not . 2. there be some ( upon the other hand ) who from sad mistakes of themselves , and the lords dealing towards them , deny that they have an interest , when indeed they have . the first sort are the worst , and in the most dangerous condition , and they build upon these six false foundations , which wee beseech them to consider . the first is ▪ their supposed sensible enjoyments , some christians in these times especially do meet with some flashes of light and joy which they have not been ( it may bee ) acquainted with before , or at least , not i● such a measure , or in such a sensible manner , and upon this they presently cry forth , my beloved is mine , and i am his . i shall not dispute with such about the reality of these enjoyments , or how they came to know that these are such as proceed from a saving work of the spirit of grace , but waving that debate , give me leave to say this much of all enjo●ments and sensible manifestions ( as in the point in hand ) they may bee sometime a good supporter to underprop a christians assurance when i● 〈◊〉 , but never a good foundation whereon he may lay the first stone of that building : and therefore , ●ee is the wiser-christian who first tryeth the reality of his interest in christ by other blessed fruits of righteousnesse and holinesse before he ●●ust the reality of sensible enjoyments , how sweet or comfortable soever they may seem to be . 2. some build their assurance upon the number and bulk of their duties , without considering the frame of their spirit , and the principle from which they flow , they use prayer , and reading , and conference , they wait upon ordinances , and are alwayes there where the means is thought to bee ▪ most powerfull ▪ and upon this they take up themselves in their own arms , blessing themselves as that poor man , luke 18. i fast twise a week , i pay tithes of all that i possesse : but alas , they do not consider that they ▪ do but build their house upon the sand , which the first blast of a temptation will overturn , because not only all our duties when weighed in the ballance , may be found light , but when put to the tryal may be found empty , dead , and lifelesse things , wherein the lords soul can have no pleasure . 3 ▪ some are mistaken in the matter of their assurance , by judging themselves by the law , not knowing or not regarding the spiritual meaning thereof : paul was a gallant man ( in his own apprehension ) when hee was without the law , that i● ▪ when he knew not the spiritual meaning of the law , he thought himself the most eminent 〈◊〉 in all his n●tion , and as he sheweth us , phil ▪ ● . he could compare with any of them , but when the lord opened his eyes , we see , he put himself last in the roll of saints , and first in the roll of sinners , rom. 7. he was alive without the law , that is , thought himself living and reigning above his sinnes ; but when the commandement came , that is , when it came to his knowledge , and he saw the spirituality of it , sin revived , and he died , then hee saw how that hee had triumphed before the victory , he then saw all his sins alive , and , as it were , risen from the dead , and himself a dead man , lost and undone in the estate hee was in . o how many are there amongst us in pauls first condition , alive without the law : o how many destroy themselves with this , they think there is not a sin forbidden in all the law of god but onely ten , but alas , thou fool thou errest in this , not knowing the scriptures ; should thou not judge thy self by that spiritual extent of the meaning of the law , and that divine commentary which the apostle iames hath set forth upon it , wherein hee sheweth thee , that if thou bee guilty of the breach of one point , thou art guilty of all ; and by that infallible exposition which christ himself the blessed law giver hath set down , mat. 6. whereby hee discovereth adultery in the heart and in the eye . o atheist , thou must take up the ten commands , and subscribe guilty to them all : and let mee tell you this , if yee will subscribe the law to christ , he will subscribe the gospel to you ; if thou wilt sincerely say , i am guilty , hee will as sincerely say , i have pardoned ; son or daughter , be of good courage , thy sins are forgiven thee . fourthly , some build their assurance upon the apprehension of their hatred of some particular sin , that albeit it was sometimes as their right hand , or their eye , yet now they can pluck it out , or cut it off : but o! will thou but consider , some sin may be made weak , and the soul ( though not upon a right principle ) brought to hate it , and to cry unto it , get you hence , and yet the interest of satan may be strong in the heart . the fifth mistake is of many who judge themselves , because they go a greater length then the former , and are kept free from all grosse outbreaking sin ; how many are there who go sleeping down to hell with this ? i am no drunkard , no adulterer , no murderer , no thief nor whore ; this long have i lived in the town , and they were never born that can say , i wronged them : and so they adventure their soul upon this , they never committed any grosse sin . but i beseech you bee not deceived , remember how that wretched man did speed , luke 18.11 . i am no extortioner , nor adulterer , nor even as this publican , &c. poor creature that hee was , christ giveth not a testimonial to every one who take it for themselves ; and i must tell some of you , that there may bee desperate atheists without god , and without christ in the world , and yet be free of grosse outbreaking sins : i do not think , but many of these who crucified the lord of glory , were keeped from other grosse sins , what knowest thou o man that there is more favour shewed to thee , in that thou art keeped from some grosse sinnes , when yet thou hast a desperately wicked heart , then is shewed to the devil , when some links of his chai● are taken in , and restraining power , keeping him i● from his outmost bounds . god will sometimes restrain a hypocrite , or a heathen , as it was said of abimelech , and god restrained him ▪ there may be a cord put upon thy jaws , when thou art far from having the power of conquering grace . it may be also that all that abstaining from outward out-breakings , proceedeth but from outward disadvantages , and not from any fear of god , or respect to him , yea , not so much as from the fear of any eternal punishment : are the●e not many amongst us . i believe it , there are many , that take away shame , and church ce●su●e , or civil punishment , and other inconveniences of that sort , and set a thousand hells before them , they would not be keeped back from one sinne , but would take their hazard of them all : yea , is it not want of tentation , and nothing else that hindereth many from grosse out-breakings ? if satan would come but with a kindled match , there wanteth no more to set tongue and hands and all on fire of hell , o wretched soul , do but ask thy self how often thou hast tempted satan , when he would not tempt thee , and how often thou hast followed a tentation when it fled from thee ; yea , when the lord hath hedged up thy wayes that thou could not overtake thy lovers , how many a long look hast thou sent after them , and what lustings of thy spirit within ; and do ye think that heart sins are nothing , although thou had no out-breakings what were the matter of that ; if thou had not a tongue thou would break the third command , and curse god in thy heart , if thou had not an eye , thou could commit adultery in thy heart ; if thou had not a hand , thou might commit murder in thy heart . o therefore build not thy assurance upon this , that thou hast made clean the outside of the platter , when yet all filthinesse it within . the sixth false foundation upon which i am sure too many build thir assurance ▪ is their gifts and pa●●s , and especially upon these two , the gift of prayer , and the gift of knowledge ; but believe it , it is not much to be a christian in tongue , but it is much to be a christian in heart ; know ye not that this will cast out many , we have prophesied in thy name , and in thy name cast out devils . no doubt , these had been excellent flourishers , and if the tongue would have done it , they had been highly advanced ; but yet yee see these men meet with a depart from mee 〈◊〉 know you not . ah , think upon it , he is not the best christian that is the best orator , religion that is pure and undefiled , consisteth more in the affection , the● in the tongue , and more in practice , then in profession : i beseech you , when you cast up your evidences of assurance , consider how well yee have done , and not how well yee have spoken . the seventh false ground whereby many do misjudge themselves , is , their supposed peace of conscience : o saith one , my conscience doth not charge mee with any thing , i thank god i have a quiet mind , and nothing trouble me ; but a● , poor wretch , will thou tell me , may not the strong man be within , and therefore all is at peace ; a dumb conscience , and a s●ared conscience , is a dreadfull plague . knowest thou not that many say , i shall have peace , though i walk in the imagination of my own heart , and because they say so , the lord shall not spare them , but all the curses in his book shall ly upon them . the eighth false ground , is , the approbation of other christians , so that if they have the approbation of some such exercised christians , or if they have the approbation of such a minister , that is the way to silence all their disputings . o cursed bee the person that putteth his trust in men who are liars ; o man or woman , let me assure you this , if yee had a testimoniall to present to christ , subscribed with all the hands of every christian that ever yee we●e acquainted ●●th , this will be enough for christ to reject you , and it both , i know you not , and therefore depart from me . there is an emphasis in that word , i know you not , as if he had said , it is not much though all others know you , if i know you not . the ninth false ground , is , their diligent observing all the ordinances , their going to preachings , and their going to communions , and running to and fro , pretending this 〈◊〉 , that knowledge may be increased ; but know it , there are many that have sitten down at a table with christ here , that shall never sit down at the higher table with him hereafter : are there not many that shall say unto christ in the great day , have we not ●aten and drunken in thy presen●e , unto whom christ shall say , depart from me , i know you not . the tenth false foundation , which is the strong delusion of atheists ▪ of which no doubt there are many here to day : is the building of their eternall happinesse upon this , i 〈…〉 with a crosse , i never knew what it was to have a sad day ; but to thee i shall onely say , it may be thou never had a joyful day , neither in all ●hy sinful pleasures under the sun ; but let me tell thee , it is ●ad divinitie to conclude , therefore i am in the way to heaven : it may be it were better reasoning ▪ ( and though i will not say it , yet it cometh nearer truth ) i had never a crosse , therefore i am going on in the way to hell : o wilt thou but consider , what if hee be heaping coals upon thy head , and fatting thee to the day of slaughter ? what if this word be your portion ? eat , drink , and bee merrie while you are here , for to morrow thou must ●ternally die . what are all your pleasures ? and what are all your honours : and what are all your possessions ? what are they all ? are there not a bone cast unto a 〈◊〉 ? the lord valueth them not , what if they be the fa●ting of you to the day of slaughter ? now as to these who deny they have any interest in christ , when indeed they have , they commonly deceive themselves , and 〈◊〉 their own spirits upon some of these 〈◊〉 the like mistakes . 1. some judge of their estate by their present frame and conditions , so that if they be in an evil frame , they begin and 〈◊〉 the foundations ; and to such i would onely say , that every change of condition doth not speak a change of estate ; 〈◊〉 childe of god may be in much darknesse , and under much deadnesse ▪ and ye● a childe of god still ▪ psal. ●● . it was 〈◊〉 evil 〈…〉 be as a beast before god , and 〈…〉 then ●e keepeth grips ▪ and holdeth him by the right hand ▪ iob was often in a very ill 〈◊〉 , and yet holdeth fast his integrity ▪ and why then should thou upon that account cast away thine . 2. christians judge their estate by dispensations , they think every change of dispensations , speaketh a change of estate , and if christ do not smile alwayes , we know not what it is to keep up the faith of our interest ; and indeed this is a great fault among christians , that when they cannot read love in the beautifull face of christ , they think it is not in his heart . what though he change his dispensation , doth that speak forth a change of thy estate . christ cannot change his voice to us , but we think he changeth his heart , christ he cannot speak to us in the whirle-wind ; but we cry out , why art thou become unto me as an enemy ? oh , shall precious christ be thus mistaken . the third ground of mistake about our interest in christ , is , that we judge of our estate by what we are in our selves , and not by what wee are in christ. when a christian beginneth to judge and search himself , he can finde nothing in himself ; but what is the matter of doubting , and therefore thinks it high presumption to think himself a believer : but o fool , can thou not look to christ , and cry out , though in my self i be nothing , yet in him i am all : o if christians knew to judge of themselves be what they are in christ , and not be what they are in themselves , that with one eye they might look to themselves , and cry out , i am undone , and with another look to christ , and cry out , there is hope in israel concerning me , that with one eye they might look to themselves , and blush , and with another eye they might look unto christ , and hope , that with one eye they might look to themselves , and weep , and with another eye they might look to christ and rejoyce . o christian will thou judge alway of thy self , be what thou art in christ , and not be what thou art in thy self ; yea , i would say this to thee by the way , when thou mee●est with tentations that put thee to dispute thy interest , do but send them to christ to get an answer , and say , o precious christ , answer this tentation , for this is christs way with the soul , the law must bring us back to christ , and christ must ●en● us back to the law , and deliver us over to it , not to the condemning power of it as before , but the directing and guiding power of it as a rule of holinesse ; so that a christians whole life must be a sweet and constant travelling between christ and the law : when thou hast broke the law , flie unto christ to take away thy guilt , and when thou hast closed with christ , come running out again in his strength to perform the law. the fourth mistake is , that christians judge of their estate by the measure of their graces , more nor by the sincerity of them ; some christians , if they finde not love in such a degree , and if they finde not repentance in such a degree , immediately they begin and raze the foundations , and do call their enjoyments delusions , and their faith presumption , and their mortification hypocrisie ; but i must say this to thee , we should not onely weigh our graces in the ballance , but try them also by the touch-stone , for the smallest piece of gold is gold , and the least degree of faith , is alike precious faith , with that the apostles themselves had . the fifth ground of mistakes among christians is this , that they compare themselves more unto the saints , then they judge of themselves by the word . o saith one , if i were like david , i would believe , but i am not like david , nor iob , nor hezekiah : and therefore there is none of the saints to which i should go , and if i should call , there is none to answer , and why then should i believe : i would onely say to thee whose objection that is , it is even davids objection , psal. 22.5 , 6. our father 's trusted in thee ; o they were excellent men ; but what a man am i ? a worme , and not a man , and yet , he was put from that objection : and i would say this , are yee below him : in what ? i hope yee are not below david in necessity : now though ye be below him in grace , if ye be not below him in necessity , yee have so much the more right to believe ; for as wee said before , necessity giveth you a right , and the more necessity , the greater right to believe . the sixth ground is , that christians judge of their estate by christs part of the covenant , and not by their own , rather examining themselves by what christ hath promised to do for them , then by what is left to them to do , which thing if it were headed , would put a close to many of our mistakes and disputings . having now laid out some mistakes upon either hand , the next wee would do , i● to propose some considerations to presse you to guard against these mistakes , especially the first . and the first consideration is , that mistakes about one interest in christ , and assurance , is a most universal and popular evil ; it is not one of a ●●y , nor two of a family , but many are mistaken in their interest in christ : that word , prov. 30.12 . there is a generation that are pure in their own eyes , and yet is not cleansed from their iniquity , it is not one or two that are under this mistake , but it is a generation : and i suppose , there are many of us , we are of this tribe and generation , matth. 7.22 . hee saith , many in that day shall say unto mee , lord , lord , and have wee not prophesied , and yet hee shall say unto them , i know you not : since it is so universal a mistake , i intreat you be much in the search of your selves , search your own selves : certainly i think , if there were but within this church one that were under this mistake , it should put us all to this , master is it i , master is it i ; but how much mo●● since there is a generation of mistakers , should it not be our exercise every day to cry out , is it i. the second consideration is , that as it is a most universal , so also it is a most irrecoverable mistake ; if ye mistake about this your being in christ , there is no making up of that mistake ; if once yee passe the borders of time with this lie in your right hand , i am in christ , there is no hope of recovery , eternity will cut off accesse to make up that mistake : i intreat you go not down to your grave with this , i am in christ , when yet christ may say , i know you not : i believe it , if ye could have a testimonial subscribed by the hands of all the most eminent and tender christians that ye have known , that yee are indeed a saint , a●d if all the ministers that ever you spoke to should praise you in the gate , and declare you to be a son and daughter of abraham ; yet when you shall bring up your testimoniall to hevean , and the father shall read it , and shall ask you where is my sons name , if that be not there , it will certainly be rejected , and cast over the bar . thirdly , it is a soul destroying delusion , this mistake about ones interest in christ , is the very ruine of their immortal soul , according to that word , isa. 44.20 . a deceived heart hath led them aside , and what is the fruits of it , so that he cannot deliver his soul , and by consequence it may be said , that they destroy their soul ; i believe it , there are many that go to hell in a chariot of delusion ; we know some christ guideth to heaven by the gates of hell , and letteth them not see life till they be in sight of hell ; but it is true also ; there are others whom the devil guideth to hell , by the very borders of heaven , he maketh them believe they are dwelling in the gate of heaven all their dayes , and yet at last they are thrust down to these habitations that are prepared for the devil and his angels . fourthly , if once a person be mistaken about their interest in christ , they will have these three notable disadvantages attending upon them . 1. as long as he is under this mistake , he is without all reach of profiting by the ordinances , for when he heareth preaching , he will apply promises , when he should apply threatnings , and upon the other hand , apply threatnings when he● should apply promises , and so that which should be his medicine , becometh poison to him . 2. as long as he is under this mistake , it maketh him that he cannot pity nor have compassion upon himself , that though he be the most suitable object of compassion , yet he knows not what it is to weep over his own ruine . 3. readily all his graces are but delusions , all his good motions are but flashes , and all his mortification counterfeit , and all his tendernesse is but the mother of stupidity , and therefore guard against mistakes about your interest in christ i intreat you . fifthly , consider , that mistakes about ones interest , is a most abiding and constant mistake , believe it , if once we mistake in this , it is one to a hundred if ever wee come right again : this is clear , ier. 8.5 . they hold fast deceit , they keep it with both their hands : and , isa. 44.20 . their is a lie in their right hand , that is , they hold the lie and they keep it with all their power ; i say , if once one be mistaken concerning their interest in christ , it is hard to put them from it , yea , delusion it is such an abiding thing , that we find christ speaketh of it , as if it would wait upon one before the judgement seat of christ , and as if some would never quite their hope of heaven , till christ pronounce that word , depart from me , i know you not , delusion may carry us over the borders of time , and lead us in to eternity . sixthly , there is much counterfeit religion that is in those dayes , their is a painted faith , there is a painted love , there is a painted mortification , and there is a painted tendernesse ; some they love shaddows and pictures , and yet they do not love the very shaddow of christ , and are there not many who think they are imbracing christ , and yet are imbracing a delusion and a fancy . that which thirdly wee would speak to from this poi● , is , to give you some evidences by which yee may know if the assurance ye have of your being in christ , be right or no : believe it , there are many that draw that conclusion , i am in christ , which the devil and their own deceitfull heart hath drawn , and christ never gave consent to it : and i shall propose these seven or eighth evidences of real assurance , by which ye may discern . first , a real assurance is a purifying and sanctifying assurance : this is clear , 1 ioh. 3.3 . every man that hath this hope in him , that is , perswaded of this that he shall come to heaven , he will purifie himself , as he is pure : and 2 cor. 7.1 . having therefore these promises , dearly beloved , let us cleanse our selves from all filthinesse of the flesh , and of the spirit . o! when a christian getteth christ in his arms , hee cannot but cry forth , what have i to do any more with idols : when he hath once gotten christ in his arms , he will answer every tentation that he meeteth with this , i am not mine own , i am bought with a price , i cannot now dispose of my self : and if your assurance of going to heaven be not a purifying assurance ; be perswaded of it , it is but the devils pillow sowed under your arm holes : is it possible a person can be assured of heaven , and not study holinesse , can such a delusion at this overtake you . secondly , a real assurance putteth the christian to a pressing and earnest pursuit after communion and fellowship with god : is it possible for one to be assured , and not to ●e saying , he is sick of love : this is clear song 2.16 , 17. my beloved is mine , and i am his ; and immediately ▪ followeth , turn thee , o my beloved , and be like a roe , or a young har● upon the mountains of bether : and it is clear , song 7.10 , 11. i am my beloveds , and his desire is towards me : and what followeth upon that , she cometh and inviteth christ , o come down with me to the fields , let us lodge in the villages . o when gave ye christ such an invitation as this , o precious christ , let us lodge in the villages , and go down to the secret places of the field : and psal. 63.1 . my god , there is his assurance ; and immediately followeth upon that , early will i seek thee , my soul thirsteth after thee as in a dry parched land where no water is . there is a pressing desire after communion . but i would ask you , are there not many here who have the hope of heaven ( to their apprehension ) and yet the desire of communion with christ was never with them : i desire to say to thee , ( be who thou will ) be not deceived , god is not mocked , that which thou sowest , thou shall also reap . i think there are some of us , we would let christ live in heaven many dayes without giving him one visit , if he would let us alone : but o if we were within sight of our interest in christ , how often would this be our complaint when he were absent , they have taken away my lord , and i know not where they have laid him ; or my idol hath carried me away from him , and i know not where to find him. thirdly , assurance of our being in christ , will put us to the exercise of praise ; believe it , i think this is one of the most searching evidences of assurance : there are some christians they will be convinced for the neglect of the duty of prayer , but for the neglect of the duty of praise , they never have one conviction ; and i tell you the reason of it , prayer is a selfish grace , ( so to speak ) but praise it is a denying grace , prayer seeketh , but praise giveth , exod. 15.2 . he is my god , i will prepare him an habitation , and he is my fathers god , i will exalt him , psal. 118.28 . he is my god , i will praise him , he is my god , i will exalt him : what needeth david these repetitions , might not one serve ? no saith he , i would even spend my dayes in this , my god , my god , there is much of heaven in that word , my god , and love committeth many sweet batoligies : now i say to thee , was thou ever put to the heart exercise of praise , by this assurance that thou hast , this is an evidence indeed , but alas , many of us cannot say it . fourthly , a person that liveth within sight of his interest , christ is match●esse unto him , as is clear , song . 2.3 . i sat down under his shaddow , there is faith and assurance of it , and what accompanieth that , as the apple tree among the trees of the wood , so is my beloved among the sons : christ hath not a match , saith the spouse , in his sweetnesse , his power , his beauty ; and his usefulnesse is above all . fifthly , real assurance is a humbling thing , the assurance of a christian maketh him to sit low in the dust : was not iacob low in his own eyes , when he cryed out , i am lesse then the least of all thy mercies ; what ? was not david low in his own eyes , when he spake that word , what am i , and what is my fathers house , that thou hast brought me hitherto ; and was not paul a low man in his own eyes , ephes. 3.8.16 . i am lesse then the least of all thy saints , and when he cryed out , i am the cheif of sinners : the assurance that is real , it will make a christian to sit down in the dust , and cry out , wo is me , i 'am a man of polluted lips . sixthly , real assurance will put him to take much pleasure and delight in the going about of duties : that word , psal. 40.8 . my god , saith he , that is his assurance , and presently he subjoyneth , i delight to do thy will , o lord , this he speaketh of himself , as himself , and likewise as a type of christ , psal. 119.115 . depart from me evil doers , for i will keep the commandements of my god ; i believe it , the love of christ when it is much in exercise , it will constrain us to our duty : and therefore this proud transporting assurance in these dayes , that setteth men above all duties and ordinances , and maketh them count the gospel as well as the law , but beggerly rudiments ▪ and cry out to their neighbours , stand aback , for i am holier then thou , must needs be a delusion . lastly , there are these three properties of a real assurance , it is a begotten assurance , it is a living assurance , and it is a constraining assurance . the first two properties of it are set down in that , 1 pet. 1.2 . he hath begotten us to a lively hope ; who begat that assurance in thee ? i suppose some have assurance , and it was begotten without travel ; but if christ be not the father of thy assurance , it will evanish and passe away . and , secondly , it must be a living assurance , some hearts are dead as a stone , and yet they say they have the hope of heaven . and thirdly , it must be a constraining assurance , it will put the christian to do what he commands , yea , if it were the most pleasant isaac that we have , if he commandeth us to sacrifice it , we would put a knife to the throat of it , and be willing to offer it up . now after all these evidences , i desire to have a report from you concerning your estate ; what think ye of your selves , are ye in christ , or no ; i suppose , if christ should come here to day , and put us all to the door but these that are in christ , wee would have a thin assembly : i confesse , i wonder , that that word doth not make us to walk with sadnesse , many are called , but few are chosen : now i ask this question at you all , as in the sight of god , and as ye will one day answer unto him that will be your judge ; what think ye of your selves ? is there none here that can give a present positive answer to this , are ye in christ : i suppose this , if i were to go round them that are here , and ask , are ye in christ , are ye , and ye in christ , o! i doubt much if there should be many negative answers within the doors , we have so strong a faith some of us , that since we were born , we never doubted of it ; but i think ( without commending doubting ) i may say , the faith that thou never doubted of , is too like a delusion , and the faith that thou never took pains to keep , and yet it keeped it self , that is too like a delusion , the faith that never knew what it was to put thee to real seeking of christ , is too like a delusion . but let me close with this , be your estate what it will , search and come away ; i think that is one of the most gospel invitations that is in all the scripture , lam. 3.34 . let us search and try our wayes , and turn again unto the lord : when thou hast searched , come away , for i tell thee this , there will be nothing that will commend thee to christ so much as necessity , and i hope there is none of you , but ye have enough of this , and know it , if ye will not come to christ , hee will compell you to come , but it shall not be for your advan●age to stay away , till ye be compelled . o persons that are out of christ , come away ; o persons that are in christ , come away ; we must preach that word , come away , unto you , as long as ye are here , till ye come and be fixed as a pillar in the house of god , and go no more ou● , o study to be near him : o christian didst thou ever think upon this , and say with thy self , o when shall i have immediate imbraces of blessed christ : when shall there be nothing between my heart and him ? till then ▪ we never get christ near enough , there is alway something between him and us , till we be above the clouds : o these immediate soul infoldings and imbracings of christ : are ye never sending a messenger to heaven , desiring a passe to go away that ye may enjoy them , and are ye not longing for the day , when the waters of iordan shall divide themselves , and the ransomed of the lord shall passe thorow : now let us sing praises to our king , sing praises , for he hath gone up with a shout , and shall come again , sing praises to our king , sing praises . sermon ix . 2 cor. 13.5 . examine your selves , whether ye be in the faith ? prove your own selves , know ye not your own selves , how that iesus christ is in you , except ye be reprobates ? i think ere long , there are many that passeth under the notion of professors , that the veriest atheist when he beholdeth their walk , may cry out , are thou also become like unto one of us : are there not many here that are in a golden dream , and in a fools paradise , that dream they eat , and behold , when they awake , they shall be hungry ; therefore i think it is incumbent upon us , to search and examine our state , and condition ; profanity hath slain its thousands , but delusion and presumption hath slain their ten thousands . it was an ancient complaint of christ , luk. 12.57 . and why even of your selves judge ye not what is right ; i am perswaded of this , there are many decreets of peace past upon earth , that are never ratified in heaven , there are many that cry out , the bitternesse of death is past , whom yet god by the sword of his justicee , shall hew in pieces before our eyes . we told you at the last occasion , that we spake upon these word ; there were six things we intended to speak from them , of the first three we have spoken . that which we intended to speak to at this time , is , that there is much soul advantage and spiritual gain , that doth redound to the christian , by the distinct perswasion of his interest in christ ; this we gathered from paul's doubling the command of searching and trying themselves , as if he had said , it is a businesse that will be so much for your advantage , that it is incumbent for you to search and try diligently : and for further clearing of the point , i shall only give these three places , rev 2.17 . i will give unto them a white stone , and in the stone a new name written , that no man knoweth , but he that hath received it : by the new name , and the white stone , is understood assurance , and the intimation of it to the soul : this indeed is such a mercy , that i defy any to make language of it , no man knoweth it , much lesse can he expresse it , but he that is the professor of it , and that place , isa. 62.2 , 3. i will give unto them a new name , which the mouth of the lord will name : o what a name must that be which the mouth of the lord will name : i think , what he giveth , must be one of the noblest names that ever was given , all the stiles and titles under heaven cannot equal it . and , thirdly , we see david in the 18. psal. found much sweetnesse and advantage in this , when nine times he hath that word , my : my strength , my rock , my fortresse and my deliverer , my strength and my buckler , the horn of my salvation , and my high tower , o david , what needeth all these mys , david would answer us ; o! he is so sweet in himself , but o! much sweeter to me , when i put to that possessive note , my. now to speak more particularly to these advantages of assurance , the fi●st is , that a person that is assured of his interest in christ , he is much in desiring communion with christ : tell me , o thou whom my soul loveth , ( there is his assurance ) where thou feedest , and where thou makest thy flock to rest at noon , there is desire of communion , and song 7.10 , 11. my beloved is mine , and his desire is towards me , there is her assurance , and immediately followeth , come my beloved , let us go forth into the fields , let us lodge in the villages , there her desire of communion , song 2.16 , 17. my beloved is mine , and i am his , and what followeth upon that , he feedeth among the lillies , untill the day break , and the shadows flie away , turn my beloved , and be as a roe , or a wilde hart upon the mountains of bether , that is in short , let me have sweet correspondency and fellowship with thee , till the day of eternity shall come : i think the desires of an assured christian , they are like the grave , the cry continually , give , give , and they never say , it is enough : what is the reason , ye seek so little after fellowship with christ , it is even this , ye are not perswaded of your interest in him ; believe it , if once ye had attained to this blest length , as to cry out , christ is mine , it would be a hell upon earth for you to live at such a distance with him as ye do for the most part : o but assurance maketh absence from christ an unsupportable burden , psal. 22.1 . my god , my god , there is assurance , and immediately followeth his complaint , why hidest thou thy self from me , song 3.1 , 2 , 3. that word , him whom my soul loveth , made her to weep so much under absence from christ , and ioh. 20.13 . when the angels ask the question at mary , women why weepest thou ? i think she thought it a needlesse question , and she tells the cause of it , they have taken away my lord : i think her heart was at her mouth when shee pronounced these two words , my lord , she spake them with a great deal of emphasis and force , could ye resent absence with christ so little , if ye were assured he were yours . i confesse , it is no wonder when persons losse that which is not their own , that they weep not much for the losse of it ; but o! to losse that which is our own , it maketh it a crosse and a burden to us . secondly , it maketh the soul to have a high and matchless esteem of precious christ , song 5.10 . my beloved is white and ruddy , the chief among ten thousand : o saith the spouse , i never saw his like , and i shall never see his like again ; there is much in that my ; interest maketh her look upon christ with another eye nor she would have done , strangers look upon him but as a tree planted on the sand , 1 pet. 2.7 . to you that believe christ is precious , not to every one : and song 2.2 . i sate down under his shaddow with great delight , the reason is , interest in the words going before , as the apple tree among the trees of the wood , so is my beloved among the sons ; yea , assurance will make every thing in christ exceeding pleasant to the soul : as is clear , song 5.16 . my beloved is altogether lovely , or , hee is all desires . i tell you what assurance will do , it will make christs person pleasant and precious to the soul , it will make christs natures pleasant to the soul , it will make christs offices pleasant to the soul , it will make christs promises pleasant to the soul , it will make threatnings pleasant to the soul , it will make the smell of christs garments pleasant to the soul , and it will make the kisses of his mouth pleasant to the soul : o saith the assured christian , there is nothing of christ but it is most pleasant , and is all desires ; his threatnings are pleasant , they are the wounds of a friend , and his kisses are pleasant , they are better then wine , his name it is pleasant , it is as precious ointment powred , forth , his smellings are most delightsome , whose countenance is as lebanon , excellent as the cedars : o to imbrace a married christ , how pleasant is it to the soul ; what makeeth you to have so low thoughts of christ ? even this , the want of assurance that hee is your h●sband . thirdly , assurance will make the christian patiently to submit to every crosse and sad dispensation he meeteth wi●h : this is clear , heb. 10.34 . they took with joy the spoiling of their goods , and what made them do so , they hoped for a better inheritance , and a more induring substance : i tell you , assurance , it will answer all crosses with this , christ is mine ; when they are afflicted , assurance will lift up its face , and cry out , christ is mine , and when they are reproached , they will comfort themselves with this , christ is mine , i can put on the lord iesus . fourthly , assurance will keep you from apostacy and defection from christ , 2 pet. 1.10 . make your calling and election sure , and if ye do this ( saith he ) ye shall never fall , heb. 3.11.12 . it is there set down as a fruit of the evil heart of misbelief , it maketh us depart from the living god , but on the contrary , assurance knitteth the soul to christ by a threefold cord , which is not easily broken . believe it , the assured christian can cry out with much confidence of faith , my mountain standeth strong , i shall never be moved ; the assured christian can cry out with much chearfulnesse : in god will i praise his word , in god have i put my trust , i will not be afraid what flesh can do unto me ; yea , he can sweetly sing in the very mouth of danger , the lord is my light and my salvation , whom shall i fear ? the lord is the strength of my life , of whom shall i be afraid , psal. 27.1 . fifthly , assurance keepeth all the graces of the spirit green and flourishing , it is as a refreshing dew upon our branches , which maketh every grace sweetly to blossome in its season . 1. it stirreth up the exercise of love : o how vigorous are the actings of love , when a christian can cry out , my beloved is mine , and i am his , song 1.13 . my beloved , there is her assurance , he is a bundle of myrrhe , and shall lye all night between my breasts , that is , as long as time shall last , i shall never have christ out of my my heart , there is love , 1 ioh. 4.19 . we loved him , because he loved us first ; our hearts are naturally cold , but love kindleth love , the sense of his love to us , putteth our hearts into a heavenly flame towards him again . 2. assurance keepeth up the exercise of prayer , it is the assured christian that can p●ay best , and to best advantage , and in these three things especially , is prayer helped by assurance . first , it helpeth in the point of boldnesse : o but the assured christian can go boldly to the throne of grace , crying abba father , and my lord and my god. secondly , it helpe●h our diligence in prayer , psal. 63 1. o my god , there is assurance , early will i seek thee , there is his diligence as the fruit thereof . thirdly , it helpeth the fervency of prayer , as in that same place , my soul thirsteth for thee , my flesh longeth for thee , there is his fervency as another fruit of his assurance . 3. assurance keeepeth in exercise and life , the grace of mortification : ●s is clear by comparing , 2 cor. 4. vers . last , with 2 cor. 5.1 . we look not after the things that are seen : o paul , what aileth you , may ye not take a look of the world , o saith paul , and would ye know the ground of it , wee know if this house of this tabernacle were dissolved , we have a house not made with hands , eternally in the heavens : my house and my treasure is in heaven , i must have my heart there , and my eyes also : would yee know what would stay your pursuit after the world , study to have the assurance of your interest in christ continually with you . and 4. it keepeth in exercise the grace of humility ; there is nothing will keep a christian so humble as assurance , gal. 2.20 . i live , yet not i , but christ liveth in mee , eph. 3.8 . there hee is all in exalting grace , and debasing himself : it is the misbeliever and discouraged person that dwelleth nearest pride ; believe it , misbelief is big with childe of pride and apostacy , these are the two children which that fruitfull mother will bring forth . and , 5. it will help the grace of repentance : would yee know what would make the christian to repent , it is even this , to take christ in our arms and call him ours , zech. 12.10 . they shall look unto him , that is , their faith , and and they shall mourn as one mourneth for his only son : i think it is known by experience , the soul never weeps more tenderly under the conviction of sin , then whe● he hath christ in his arms , and can see , hee is mine : o how sweetly doth they then complain , there is not a sight of christ as their own , when they have offended , but it breaketh all their heart in pieces , and it is as a sword piercing into the bones , when they cry out , o what a fool was i to offend such a precious one , in whom i had so much interest ; was it not sense of interest that made mary wash the feet of christ with her tears . lastly , it will keep in exercise the grace of joy , 1 pet. 1.8 . it is faith which maketh one to rejoyce with joy unspeakable and full of glory : would yee know why your graces are withered ? would ye know why all the pleasant plants of god within your soul are decayed ? it is this , ye live without sight of your interest in christ , believe it , ( if so i may speak ) assurance will be a watering to your graces every morning , and ●●fresh them every hour , it being as a ●hannel through which divine influence is conveighed to the increase of grace , and especially of joy . the sixth advantage that cometh in to the christian by assurance of his interest in christ , is , that it maketh death exceeding pleasant and comfortable to the soul ; what maketh death the king of terrours , and what maketh it so unto us ? is it not this , wee go to heaven under a cloud : the assured christian can take death in his arms , and cry out , welcome , o friend : the assured christian , when he seeth the chariots his father sends for him , doth with old iacob rejoyce , and psal 23. when i walk through the valley of the shaddow of death , i will fear no evil : what brought you that length , david ? i tell you why , saith he , for god is with me , ver . 4. i think i need not feas any thing , when i have god in my company : it is the assured christian that can cry out , why should i fear death , should i not laugh at destruction : i think indeed , the assured christian needeth no● fear death , because death to him is the death of all his lusts , the funerall of all his sorrows : and is not the day of death his coronation day , his marriage day , the day of his triumph , and of his entering into rest , and why then should he fear it . the seventh advantage is , that a christian being in the state of assurance , can put the highest account upon the smallest mercy that hee meets with from god : the assured christian looketh upon every mercy as a wonder ; it is the assured christian that cryeth out , i am lesse then the least of all thy mercies : there is not a mercy he meets with , were it but a drop of cold water , but if hee can read this on it , that it came from my husband , and from my father , it will be better to him then the sweetest wine . lastly , assurance doth exceedingly help us to chearfulnesse in obedience : o that is a remarkable connexion that paul hath , act. 27.23 . the lord whose i am , and whom i serve : that passage also , 2 cor. 5.14 . is very observable , the love of christ constrained us , &c. why art thou so painfull a minister paul ? why ? knowest thou no man after the flesh , are not led by carnal interests , nor affections , art so busie and diligent as all the world counteth thee mad ? why ? ( saith hee ) love will not let me rest if i would be lazie or carnal , or fold my hands to sleep : the love of christ doth alwayes sound that in my ears , that i was dead , and he hath died for me , that henceforth i should not live unto my self , but to him who died for me : now to him who is the first and the last , who was dead , and is alive for evermore , wee give praise . finis . the vvorks of mr stephen marshall, late minister of the gospel at finching-field in essex. and since at ipswitch in suffolk. the first part. viz. i. of christ's intercession. and of sins of infirmity. ii. the high priviledge of beleevers. they are the sons of god. iii. faith the only means spiritually to feed on christ. iv. of self-denial. v. the saints duty to keep their heart in a good frame, etc. vi. the mystery of spiritual life. attested by ralph venning. thomas lye. thomas jacomb. marshall, stephen, 1594?-1655. 1661 approx. 403 kb of xml-encoded text transcribed from 127 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a52035 wing m747 estc r214099 99826318 99826318 30715 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a52035) transcribed from: (early english books online ; image set 30715) images scanned from microfilm: (early english books, 1641-1700 ; 1763:8) the vvorks of mr stephen marshall, late minister of the gospel at finching-field in essex. and since at ipswitch in suffolk. the first part. viz. i. of christ's intercession. and of sins of infirmity. ii. the high priviledge of beleevers. they are the sons of god. iii. faith the only means spiritually to feed on christ. iv. of self-denial. v. the saints duty to keep their heart in a good frame, etc. vi. the mystery of spiritual life. attested by ralph venning. thomas lye. thomas jacomb. marshall, stephen, 1594?-1655. [18], 152, 78, [2] p. printed by peter cole, and edward cole, printers and book-sellers, at the sign of the printing-press in cornhil near the royal exchange, london : 1661. the final leaf is blank. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith -early works to 1800. christian life -early works to 1800. sermons, english -17tn century. 2004-10 tcp assigned for keying and markup 2004-11 spi global keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the works of m r stephen marshall , late minister of the gospel at finching-field in essex . and since at ipswitch in suffolk . the first part . viz. i. of christ's intercession . and of sins of infirmity . ii. the high priviledge of beleevers . they are the sons of god. iii. faith the only means spiritually to feed on christ. iv. of self-denial . v. the saints duty to keep their heart in a good frame , &c. vi. the mystery of spiritual life . attested by ralph venning . thomas lye. thomas jacomb . london : printed by peter cole , and edward cole , printers and book-sellers , at the sign of the printing-press in cornhil near the royal exchange . 1661. because it is usual to abuse readers in thrusting forth broken notes under the names of authors that are of repute : these are to attest the following fifty sermons on several texts ; were preached by m r stephen marshall ; and are now published by the most perfect coppy . ralph venning . thomas lye. thomas jacomb . books printed by peter cole , and edward cole , printers and book sellers of london , at the exchange . mr. burroughs ▪ works viz. on matth. 11. 1 chirsts call to all those that are weary and heavy laden to come to him for rest. 2 christ the great teacher of souls that come to him . 3 christ the humble teacher of those that come to him . 4 the only easie way to heaven . 5 the excellency of holy courage . 6 gospel reconciliation . 7 the rare jewel of christian contentment . 8 gospel-worship . 9 gospel-conversation . 10 a treatise of earthly mindedness . 11 exposition of the prophesie of hosea . 12 the evil of evils , or the exceeding sinfulness of sin. 13 precious faith. 14 of hope . 15 of walking by faith. twenty one several books of mr. william bridge , collected into two volumes . viz. 1 scripture light the most sure light. 2 christ in travel . 3 a lifting up for the cast down . 4 sin against the holy ghost . 5 sins of infirmity . 6 the fals apostle tiled and discovered . 7 the good and means of establishment . 8 the great things faith can do 9 the great things faith can suffer . 10 the great gospel mystery of the saints comfort and holyness , opened and applied from christs priestly office 11 satans power to tempt and christs love to , and care of his people under temptation . 12 thankfulness required in every condition . 13 grace for grace . 14 the spiritual actings of faith through naturall impossibilities . 15 evangelical repentance . 16 the spiritual life , and in being of christ in al beleevers . 17 the woman of canaan . 18 the saints hiding place , &c 19 christ coming &c. 20 a vindication of gospel ordinances . 21 grace and love beyond gifts . new books of mr. sydrach simpson . viz. 1 of unbelief ; or the want of readiness to lay hold on the comfort given by christ. 2 not go●ing to christ for life and salvation is an exceeding great sin , yet pardonable . 3 of f●ith , or , that beleeving is receiving christ ; and receiving christ is beleeving . 4 of coveteousness . mr. hookers new books in three volumes : one in octavo , and two in quarto . these eleven new books of mr. thomas hoo●ker made in new-edgland . are attested in an epistle by mr. thomas goodwin , and mr. philip nye , to be written with the authors own hand : none being written by himself before . one volum being a comment upon christ's last prayer on the seventeenth of john. wherein is shewed . 1 that the end why the saints receive all glorious g●ace , is , that they may be one , as the father and christ are one . 2 that god the father loveth the faithful , as he loveth jesus christ 3 that our savior desireth to have the faithful in heaven with himself . 4 that the happiness of our being in heaven , is to see christs glory . 5 that there is much wanting in the knowledg of gods love , in the most able saints . 6 that the lord christ lends dayly direction , according to the dayly need of his servants . 7 that it is the desire and endeavor of our savior , that the dearest of gods love , which was bestowed on himself , should be given to his faithful servants , 8 that our union and communion with god in christ , is the top of our happiness in heaven . ten books of the application of redemption by the effectual work of the word , and spirit of christ , for the bringing home of lost sinners to god. by thomas hooker . d. hills works . the kings tryal at the high court of justice . wise virgin. published by mr. thomas weld , of new-england . mr. rogers on naaman the syrian , his disease and cure : discovering the leprosie of sin and self-love ; with the cure ; viz. self-denial and faith. a godly and fruitful exposition , on the first epistle of peter . by mr. john rogers , minister of the word of god at dedham in essex . mr. rogers his treatise of marriage . the wonders of the loadstone . by samuel ward of ipswitch . an exposition on the gospel of the evangelist st. matthew . by mr. ward . the discipline of the church in new-england by the churches and synod there . mr. brightman on the revelation . christians engagement for the gospel , by john goodwin . great church ordinance of baptism . mr loves case , containing his petitions , narrative , and speech . a congregational church is a catholick visible church . by samuel stone in new-england . a treatise of politick powers . dr. sibbs on the philippians . vox pacifica , or a perswasive to peace . dr. prestons saints submission , and satans overthrow . pious mans practice in parliament time . barriffs military discipline . the immortality of mans soul. the anatomist anatomized . the bishop of canterbury's speech . woodwards sacred balance . dr. owen against mr. baxter . abrahams offer , gods offerings : being a sermon by mr. herle , before the lord major of london . mr. spurstows sermon , being a pattern of repentance . englands deliverance . by peter sterry . the way of god with his people in these nations by peter sterry . mr. sympson's sermon at westminster . mr. feaks sermon before the lord major . the best and worst magistrate . by obediah sedgwick . a sermon . a sacred panegyrick . by stephen marshal . a sermon . the craft and cruelty of the churches adversaries . by matthew newcomen of dedham . a sermon . clows chyrurgery . marks of salvation . mr. stephen marshals new works . viz. 1 of christs intercession , or of sins of infirmity . 2 the high priviledg of beleevers , they are the sons of god 3 faith the means to feed on christ. 4 self-denial . 5 the saints duty to keep their hearts , &c. 6 the mistery of spiritual life . several physick books of nich. culpeper physitian and astrologer ; and a. cole , &c. 1 idea of practical physick in twelve books . 2 sennertus thirteen books of natural phylosophy . 3 sennertus two treatises . 1. of the pox. 2 of the gout . sennertus art of chyrurgery in six parts . 1. of tumors . 2. of ulcers . 3. of the skin hair and nailes . 4. of wounds . 5. of fractures . 6. of luxations . 4 twenty four books of the practice of physick , being the works of that learned and renowned doctor , lazarus riverius . physitian and councellor to the late king , &c , 5 riolanus anatomy . 6 veslingu● anatomy of the body of man. 7 a translation of the new dispensatory , made by the colledg of physitians of london . wherein is added . the key to galens method of physick . 8 the english physitian enlarged . 9 a directory for midwives , or a guide for women . 10 galens art of physick . 11 new method both of studying and practising physick . 12 a treatise of the rickets . 13 medicaments for the poor , or physick for the common people . 14 health for the rich and poor , by diet without physick . the london dispensatory in folio , of a large character in latin. the london dispensatory in twelves , a smal pocket book in latin. to the physical reader . the greatest reason that i could ever observe why the medicines prescribed in these books above mentioned , and in many other physick books , do not perform the cures promised , is , the unskilfulness of those that make up the medicines . i therefore advise all those that have occasion to use any medicines to go or send to mr. ralph clarke apothecary at the sign of the three crowns on ludgate-hill , in london ; where they shall be sure to have such as are skilfully and honestly made . the printer to the reader . i have in my hands divers other works of mr. stephen marshals , which for their excellency and variety of matter are highly esteemed by all that heard them preach'd , or have read them in writing . i intend to print them in several smal books , that they may not be above the reach of a poor man's purse . the subjects on which they treat are chiefly these that follow . viz. 1. of the covenant of grace , and the great priviledges the saints have therby . 2. formal professors seldom become sincere . 3. reformation and turning to god , the only means to prevent ruine . 4. christ the prince of peace . 5. the excellency of christ's kingdom . 6. how freedom come by christ. 7. the vnion between christ and beleevers . 8. the riches of the saints through the poverty of christ 9. how christ is the head of the church . 10. christ and his seed have sufficient strength to destroy their enemies . 11. christ the bridegroom , beleevers are his bride . 12. no participation of christ but by faith. 13. faith so precious a grace , that christ is glad of any thing that may further it . 14. an humble spirit infinitly acceptable to god. 15. great joy to all that mourn in zion . 16. the double recompence the godly shall have after their affliction . 17. the happiness of the saints under the cross 18. the untimely death of good men a ground of great lamentation . 19. the magistrates dignity , duty and vsefulness . 20. the churches danger , deliverance and duty . 21. the churches praise unto god for their deliverance . 22. a great mercy in god to prevent his peoples ingageing one against another in blood. 23. gods chosen ones are the preventors of destruction . 24. mens misery is only from themselves , their deliverance is only from the lord. 25. the pearl of the gospel . 26. how the gospel is the power of god to salvation . 27. it 's impossible for true beleevers totally and finally to fall away . 28. parents duty to their children . 29. provision for the poor . 30. the great judgment of famine . 31. of the sacrament . the contents of the first book of mr. stephen marshals works . viz. of christs intercession or sins of infirmity . sermon , i. on 1 john 2.1 . and if any man sin , we have an advocate with the father jesus christ the righteous . the scope of the epistle opened page 1 , 2 , 3. the words of the text explained page 3 , 4. doct. that the lord jesus christs intercession in heaven , is the great dayly relief that all the saints diligentest , their watchfulest work in the world to keep their hearts in a good frame when once the lord in mercy hath put them into a good frame page 132 , 133 reasons of the point . reas. 1. because the heart is beyond all comparisons the best part of man , it is the head quarter page 142 reas. 2. because the heart is not only the best part of man , but it is the treasury , wherein better things are laid up than it self . quest. what are the treasures laid up in the heart of a gracious man ? answer 1. the great god chooses the heart of every godly man for his privy and presence chamber . 2. christ jesus dwels there ; emmanuel dwels there , in whom are bid , all the treasures of god. 3. the holy ghost dwels there too , the heart of every godly man , is his temple . 4. all the graces of the spirit of god are laid up there . 5. the word that is the the rule of our life is laid up there reas. 3. because the lord whom we profess to serve looks only at the heart in al the sacrifices we perform to him . reas. 4. the devil makes all his assaults and batteries against the heart , and counts all his labor lost if he get not into the heart . reas. 5. because the heart is not to be trusted , but is deceitfull , false , cosening , even the heart of the best man in the world 139 reas. 6. because out of it are the issues of life ▪ thy whol conversation wil be as thy heart is kept . use 1. serves to reprove thousands with a bitter reproof who would fain go for children of god and yet 1 , they are exact in keeping their houses &c , but neglect their hearts . page 143 , 144 2. others are curious about their bodies , to feed , physick , adorn them but neglect their hearts . others are careful also of their manners and conversation to avoid scandal and yet neglect their hearts . 4 , others keep indeed their hearts but sleightly , they do not keep them above all keepings page 146 use 2. this is a doctrine of wonderful consolation ( though it carry just rebuke with it ) to al whose consciences witness that their greatest care is to purge and keep their hearts page 147 use 3. to exhort all men for the time to come to make this their study to keep their hearts . before this can be done , i. the lord must break the heart to pieces and new mold it and then you must 1. keep it pure from sin. 2. keep it fit for duty . the life of christ , or the great mystery of spiritual life . sermon i. the text opened , page 1 , 2 , 3 doctrine 1. every soul that hath interest in christ , while he is in this world , it is in christ that lives in him . doctrine 2. the manner of their living this life in this world it is by faith. for explication consider that there is a twofold life . 1. a natural life , which we have from adam . 2. a spiritual life which flows from the second adam . quest. what is this spiritual life . answ. it is a participation of christs righteousness , upon the souls union with him . use 1. shews how necessary it is that we should all try and examin our souls whether we are partakers of this life or no. page 20 considerations to stir up to this examination . 1. that in truth this alone is christianity : there is nothing christianity but the life of christ. 2 aboundance of things go for this life which are not this life . quest. how shall we know this life ? answ. by these two characters . 1 wheresoever the lord gives life to any creature in a natural way , the life is the preciousest thing in the world to that creature : and so among al that live the life of christ there is nothing in this world so dear to them , as their spiritual life is . which valuation of the said life appears in these three things . page 22 1 in a natural propensity and inclination and appetite towards those things that are the nourishment of this life . 2 in a most vehement declining of what they know to be destructive to this life . 3 in a willingness to part with any thing to save this spiritual life . page 24 the second character of this spiritual life . 2 consists in some things that are the proper beatings of the pulse as it were of the soul. arguments of this spiritual life . a● , 1 the natural motion of this spiritual life is to enjoy god in jesus christ as their chiefest good ; this is the great thing wherin the souls pulse beates . 2 there is a natural making out of the heart towards holiness , righteousness , love , kindness mercy , pitty . page 27 3 the soul that is alive unto christ , is guided by the word it is his card , his compass , his square , his meet-wand , his eye looking to the word as his only guide . who are strangers to the life of christ ? 1 all that know not christ 2 all that live to their lusts. 3 all that live to the world. 4 all that live to their pleasures . use , 2. this serves to comfort those that live this life considering that . 1 this is the highest , noblest , most excellent life that ever any creature did partake of . 2 this is the sweetest of all lives , for in all other lives men tast but the sweetness of the creature , but in this the sweetness of god and christ. 3 it is the greatest pledge of gods love he gives to any . 4 christ being the fountain of this life you may be bold to rely upon him for the preservation of it . page 32 use , 3. to perswade all men to study and seek after this life . sermon , ii. doct. 2. that life of christ which all gods people live in this world , they live it by faith the doctrin is . 1 demonstrated from scripture that it is so , that the whol life of a christian is led by faith. 2 it is opened by shewing what the holy ghost means by this , and what it is for a soul to live the life of christ by faith. page 35 use , 1. hence we may safely and sadly conclude , that amongst the great multitudes of those that challenge the name of chrstians , there are very few that are really christians . for , 1 many are ignorent of christ. 2 many never trouble themselves at the very doctrine of faith. 3 many live to their lusts . 4 multitudes live to the world . 5 many live to their own wills . use , 2. real christians ought to lament nothing so much as their unbelife . quest. do you think that the people of god are so much guilty of it ? judge by these signs . 1 our not studying of the word 2 our little valueing of the word . 3 our unevenness in our whol course . 4 our deviations and use of unlawful means . sermon , iii. use , 3. this shewes what kind of christians they must needs be who can live in the flesh above word and ordinances , having no use of them , and ( as they think ) nothing to do with them , but live in an immediate communion with god and enjoyment of him . use , 4. to make this living by faith better known to the lords people and more exactly practised then it hath been hitherto . for encouragement to study this art of living by faith , consider . 1 if you wil be christians you have no other mistery to maintaine your lives but faith. 2 all other waies of life that any man pitches , upon wil shortly appear to be but a poor thing , 3 this mystery of living by faith is the best life the most desirable life that any man or woman can live , til they come to enjoy god immediately . the excellency of this life opened in particulars . 1 it is the life which the lord hath chosen out to be the life of those that he loved from all eternity . 2 it is most honorable to us . 3 in this world it is the easiest life . to live by faith is the easiest life under heaven . 4 it is the best life because it is the surest life . page 64 question . how shall we do to live this life ? answer . 1 the grace of faith is the principal of his life . 2 if you would live the life of faith , labor to be well acqainted with god , especially with god in christ. 68 3 study to be acquainted with the word . 4 faithfully and conscientiously serve the lord , in the use of means . page 73 two cautions to be taken in with these directions . when it is said we must use means , and thus live by faith , the meaning is . 1 that when we have done we must not limit god ; god limits you and limits me , but faith must not limit him , as to the way how , or time when be shall make● good . page 74 2 when you are directed thus to live the life of faith you must take heed of some other principles , viz. your own reason and your own sense . the premises considered it is sad to think . 1 how the common people of the world live amongst us , being wholly ignorant of these things , and setting their hearts upon wealth and pleasure and honor and such perishing things . page 76 2 it is sad to think how many souls that are godly and study the scriptures and attend upon the word , yet had rather study nice controversies and things that engender strife , then this great comprehensive duty of living to christ , and living by faith. page 77 finis . christ's intercession , or sins of infirmity : opened in a sermon at pauls , novemb. 19. 1654 1 john 2.1 , 2. my little children these things write i unto you that you sin not ( now follows my text ) and if any man sin , we have an advocate with the father , jesus christ the righteous ; and he is the propitiation for our sins , and not for ours only , but also for the sins of the whol world . the whol scope of the blessed apostle in this letter of his , is , as himself teacheth us , to confirm the people of god , to build them up in that great article of their faith , and their great priviledge which is , the communion of saints . he tels you in the beginning , he writes to them that they might have communion with himself and the rest of the apostles , whose communion is with god the father and is son jesus christ ; presently he proceeds to shew wherein this communion stands , which he doth express , first , more generally : it is to walk in the light ; when all the world walks in darkness ; they by virtue of their fellowship should walk in the light , and then , secondly , explains this more particularly , in the subsequent discourse ; and shews that by walking in the light he mainly intends walking in holiness , that is , to abominate and abandon the waies of sin , and to live as becomes those that are born of god in holiness and righteousness , and this is the plot of the whol epistle . and then he begins with the first branch of it , and that is , to depart from the waies of sin , and sets down this conclusion , that if any man do pretend communion with jesus christ and walk in sin , he is a meer dissembler , he hath not one dram of communion with god and jesus christ ; that is a certain rule , no man that hath communion with jesus christ can walk in a sinful life , but every branch of the great things that christ bestows upon his people , the purport and intent of them all is , to make them leave sinning , that they wholly overthrow the very tenour of the gospel , who talk of believing in christ and walk in a godless life . now this first branch the apostle prosecutes at large , both in the first chapter , & in this second chapter , and begins the second chapter thus , now all these things do i write to you ▪ that you sin not , and presently at the 3d verse takes it up again , ( saith he ) if any man know him he must walk as he walketh , and so proves it by many arguments . now ( brethren ) you shal see the intent of my text : the apostle knowing what an uncomfortable doctrine this would be if it were not explained , how uncomfortable it would be even to the best of gods saints and people , he prevents the sad objection that every gracious heart would be ready to make ; for when he hath set down this for his conclusion : he that is in christ cannot sin , he cannot sin , he deceives himself if he talks of christ and sins , why ? a poor soul would presently come out and say , then am i utterly undone , i have then no interest in christ , for i sin , i sin dayly , i cannot live without it , i cannot perform one duty but my corruption is intermingling it self with it ; wo be to me if that doctrine go for currant , that he hath nothing to do with christ that sins . now by way of prolepsis the apostle anticipates this objection , and cleers the mind of god about it , and then proceeds further to prosecute his doctrine , and it is laid down in these words , but if any man sin , let him know that we have an advocate with the father jesus christ the righteous , who is the propitiation for all our sins , and not only ours that are jews , but throughout all the world if they be beleevers : this he laies down to stay the hearts of gods people in reference to that sadness , that they would be ready to be overwhelmed with . now ( brethren ) because there is but one main doctrine that i intend to insist upon , i wil but briefly explain the words to you , and then i wil propound the doctrine . first , when the apostle saith , if any man do sin , he thereby plainly implies , that there are certain sorts of sins , that even gods children though they dare not commit sin nor walk in sin , yet even gods own children ( for them he speaks to , my little children i write this to you , ( i say ) there are sins that gods own people ) are overtaken with , even after they have fellowship and communion with jesus christ ; that is the first thing that he takes for granted . then , secondly , to that he adds , but ( saith he ) if any man sin , that is , when we do thus sin , when gods people do thus sin , what then ? we have an advocate , ( that you all know the meaning of , ) one that pleadeth our cause , that is the office of an advocate , to appear in behalf of another in his cause : we have an advocate with the father above in heaven at his right hand , that is , jesus christ our lord who died for us , and loved us , and gave himself for us , he appears in heaven for us , yea , he is jesus christ the righteous ; that is , though he be so righteous that he wil never plead an ill cause , yet this is a part of his righteousness , to intercede and appear in the behalf of his own people , even when they sin against him ; jesus christ the righteous who is the propitiation for our sins ; that is , who once upon earth offered himself up a sacrifice to satisfie for them , and now in heaven pleads the benefit and virtue of it for ever in the behalf of his people . and not for ours only ; that is , we that are jews , but for the sins of the whol world , supposing stil he speaks of the same matter , of those that believe in christ , that have communion with him throughout the world , rich and poor , yong and old , jew and gentile , this is a truth to them all ; when gods people sin , jesus christ the righteous , at gods right hand maketh mediation for them . so the words thus briefly paraphrased upon do afford us this doctrine , ( which is the only lesson that i intend to handle this day , ) namely , doct. that the lord jesus christs intercession in heaven , is the great dayly relief that al the saints have upon earth against their dayly sins . a doctrine which at the very first propounding promiseth not only comfort to believers , but carnal men they wil be ready to promise themselves liberty , ( though i hope without cause ( by that time i have done with it , ) but jesus christs mediation in heaven is the great relief to all gods saints upon earth , against the dayly sins that they are overtaken with . now ( beloved ) that i may handle this doctrine for your profit , there are two questions which ( god willing ) i shal endeavor to cleer , ( and that wil be the sum of all my work , the discussing of them . ) first , quest. 1. what sins the lords children and people are liable to while they are in this world , what those sins are that the children of god may be overtaken with while they live in this world . secondly , quest. 2. i wil shew you how the intercession of jesus christ is the great relief to gods children against these sins . for the first , first , what are those sins which the lords people , his own children are liable to while they live in this world ? and to make you the more attentive to it , be pleased to note that there are two conclusions about sin , laid down so cleerly in the scripture , yea , in this very epistle , that they almost seem to contradict one another , and therefore it is of great weight to have that cleared . first , 1. nothing clearer then this , that he that is born of god doth not sin , nor cannot sin , and if a man say he hath communion with jesus christ and walkes in sin , he is a liar and deceives his own soul ; nothing clearer then this in this epistle ; so likewise in romans , 6. how can we that are dead to sin live any longer therein ; sin cannot have dominion over you , you are not under it , you are under grace ; this is a clear proposition , a child of god cannot sin . 2. yet on the other side it is as clear , that if any man that calls himself the child of god say he hath no sin , he is a liar , it is rather an argument he hath no grace ; in many things we sin all ; nothing clearer then that the people of god , his dearest children do sin . paul in the name of them all , talketh of being sold under sin , carrying a body of sin about him ; now these two must of necessity have such an interpretation , as to justifie the truth of god in it . be pleased then to know thus much , that when the scripture speakes so positivly and clearly , of the children of god not sinning , that they cannot commit sin , the meaning is this , that whereas the way of sin ( mark it , the way of sin ) is the only way that al men walk in before they come to christ , as conceive it thus , when men first fel from god , while he stood in his integrity god was his end , god was his portion , god was his rule , but when man fel from god , the whol corruption of mans nature stood in these two things , that now he was turned away from god , and fallen into the creature , and there he continues til a new life be communicated , let him do what he will , let him pray , let him read , let him hear , let him walk in workes of justice and righteousness , and stil he is but within the compass of injoying the creature , and living to the creature , making himself and the good that he can find in the creature his portion , which is a turning off from god and this is one way of sin , and thus all the men in the world walk , that although it be true , yet some of their sins are greater then others , and aggrauated by some circumstances , yet look as it is with a man that is in prison , though the prison may be very large , and he may somtimes walk east , west , north , and south , and do some things more clean , and some things more gross , yet they are al done within that compass of the prison ; so take a man not in the state of grace , the end he aimes at is himself , the rule he walks by is somwhat that may yeild contentment to him from the creature , and beyond al this no living man goes til god give him a new life . now when the lord vouchsafeth to cal a man home to jesus christ , and planteth in him a new principle of a new life , then the soul returns home to god , now for time to come god is his portion , and the way that may lead him to the injoyment and knowledg of god , is his only way to which he resignes up himself , and makes it his daylie study and trade to walk in it : now here is his way , that as to an unconverted man the creature is his way , and al things that may make him injoy the creature , or setled in the creature is his way , but the new man he hath no way but approaching to god , aspiring up to him , drawing nigher to him , being made more like to him , this is his way , but now while he intendeth this way , ( mark it ) he being converted but in part , he knows his way but in part , and therefore somtimes misseth it for want of light , he somtimes likewise stumbles in the right way for want of strength , somtimes a violent temptation takes him and turnes him a little out of the way for want of good take-heed ; these kind of sins gods children are liable to while they live in this world ; so that the sume of it is this , no reigning sin , a sin that shal have dominion over him to carry him from god , and settle him upon the creature can be compatible with the state of a converted man ; but yet frailties and weaknesses for want of strength those are his sins , and they and no other are the sins that gods children are liable unto . so that the thing i have brought you to is , to shew you , that the saints while they live in this world are compassed with infirmities , and only with infirmities ; concerning which ( because it is a great doctrine ) i intend ( the lord assisting me ) to open these three things , and that wil be the sume of this first question , what the sins are . three things i will open to you about the sins of infirmities wherewith gods people are compassed while they live ; the first is , first , i wil shew you the nature of them , the nature of a sin of infirmity . secondly , i wil shew you the kinds of them , what kinds of sins of infirmities gods people may be overtaken with . and thirdly , thirdly , i wil shew you how these may be known to be such , that no man may deceive his heart about them and these must needs be opened , because the latter part of our question of christs being a relief to them , is so ful of consolation , that i would have no body have it that have not right to it , and therefore i would not have them flatter themselves about it . for the first , first , to open to you the nature of an infirmity : take it thus , to enable a soul to walk in the waies of god , ( as all gods people do in measure , but to enable a soul to do it , ) there is required a twofold strength , the one is , i. an habitual strength . the other is , ii. an actual strength . 1. the habitual strength that all gods saints have , it is nothing but the inclination and disposition of their hearts to the waies of god , and against the waies of sin , which is wrought in them by 〈◊〉 holy ghost in the time of their first conversion 〈◊〉 which hour the quickning grace communicate●●o the soul , doth once for ever make the bent of the heart stand to the waies of god , that now there is a complacency , a delight , a suitableness to them in the waies of god , and a displacency and aversion in reference to the waies of sin . this now is habitual strength , once given to gods people , never taken away from them . but now though this habitual strength do give them a good wil , ( as the apostle cals it ) a good mind to the waies of god , yet , 2. to enable them either to forbear any sin , or to perform any duty , there must be communicated an actual strength , and that actual strength is nothing but the immediate assistance of the holy ghost , who dwels in them drawing out their graces to work , and strengthening them in their working , and when this actual strength is communicated to them by the holy ghost , then if a temptation to a sin be propounded , the saint is too strong for it , he overcomes the temptation , if a holy duty be propounded to be done , by the help of this god ( if need be ) he can leap over a wall . give a child of god the inward inclination of his heart wrought by grace , and the actual assistance of the spirit of god , when he is called out to particulars , then he walketh as becomes a saint in holiness and righteousness : but when at any time the spirit of god ( for reasons best known to himself ) doth withold his immediate assistance from that soul , then their habitual inclination is never able to make them do any thing that is good : if a temptation to a sin be propounded , and a corruption of their nature be a little excited , and satan backing it , and the spirit of god not joyning , down they tumble in every temptation , and sin against god though never so fouly ; and if a holy duty be to be performed , pressed with all the moral arguments in the world , if the lords spirit afford them not assistance and strength , immediately they are not able , they are unfit & unable to do that which they are required : and from hence ariseth all the infirmities of gods people ; and herein you may see there is a corrupt nature in part remaining . there are likwise external objects that would stir up this corrupt nature , temptations from the devil that would inflame it , when these stir and gods spirit doth not assist , then are all the lords people so weak and feeble , that infallibly they sin against him ; and this is the nature of the sins of infirmity , that is the first ; the second thing i would cleer is this . secondly , what kinds there are of them , ( because that will further acquaint you , for indeed my aim is that all the saints of god may see the frame of their own spirits ( as it were ) in a glass , that so afterwards you may learn how needful the lord jesus christ is to us , then the second question is , ) what kinds of infirmities are the people of god subject to ? to that i answer , they may all be brought to these two heads , they are either , first , such as are not common to all the saints , no , nor to any of gods children except upon special desertion ; or else , secondly , they are such as all gods people while they live in this world are dayly compassed about with : for the first of them , i. there are infirmities ( i say ) which are not common to all gods people , no , nor to any of them unless when very extraordinarily deserted of god , and they are such as when the servants of god do seem to pour their hearts out into wicked waies , and commit those sins that are publickly to the dishonor of the lords gospel , to the wasting of their own consciences , to the defiling of their own holy waies , to the scandal of gods people : as suppose , to live in adultery , in uncleanness , in wantonness , cursing , swearing , drunkenness , false dealing and the like ; now two things i would say about this . 1. that somtimes gods own children for a season are left under such a condition ; david you know even when he was the child of god , took his neighbors wife into his bosome , and most wickedly plotted to take away her husbands life , and did take it away ; peter cursed , and banned , and swore and counterfeited himsel● to be a prophane person , that he might not be thought to be a follower of christ : so that such things & many other instances i might give you , that in the greatest the most flagitious way , wherein a man may seem to be turned from christ , and betake himself into the tents of his enemies , to fight against him , as if he would be a ranter against him , such a thing may befal a child of god : but then i adde , 2. but this is not the lot of all , no , nor of any but when extraordinarily deserted , and that is cleer by this , because throughout all the tennor of the gospel it is sufficiently declared , that these are not the spots of gods children , these are not the waies of the saints , these are the waies in which whosoever walks cannot be saved , and therefore what their condition is i shal tel you by and by , ( god willing ) when i come to cleer it : but that is one sort , that it is possible the corruption may be so strong , the assistance of gods spirit so wholly withdrawn , and the temptation so mighty , as that a child of god for want of strength may fall into the foulest mire and filth in the world ; that is one sort . ii. there are other sorts of infirmities , which all the saints are compassed about with every day that they live , and it is rare that any of them spend a day either without al of them or some of those infirmities , and if you wil know what they are , i answer , there are three kinds of them , and i think all the infirmities of the saints wil fal under one of them , and i purposely open them that you might have a glass to see your faces in . 1. some and very many of the infirmities of the saints of god , they are meerly the infirmities of their understandings , that is , sins of ignorance , that they do the things that are contray to god , contrary to his will , but do not know gods mind about them , and from this sort no man upon earth is free ; who knows the errors of his life ? and i think verily under this head fals those sins of the patriarchs , of the holiest men that walked with god , whose hearts were perfect with god , they had their many wives , they had their concubins too , not knowing that this was against the institution of god. and so likwise in the sin of omission , as you shal see there was from joshuah's time to nehemiah's time , one of the great solemn feasts , that is , the feast of tabernacles was never kept , according to gods institution for a thousand years together , that they were by gods institution to keep it not in their own houses , but to go to live in booths in the fields for that time , & it is said expresly from joshua to nehemiah that that feast had never been so kept , that either they had forgotten it or the generations were unacquainted : but now when gods people do any of them in their speeches or actions , do the things that are indeed contrary to gods wil , but especially not knowing it to be so , and yet their hearts prepared , that if the lord would but discover his mind to them , they would follow him in all things , and yet this is one sort that all gods people are liable to in the world : but i tel you ( by the way ) that were but this one thing understood , it would go a great way to make the servants of god less harsh than they are one to another : the lord give them so much light to own it , he sees such a thing as cleer as the sun to be the institution of god , or the mind of god , or the way of god , in this or that duty , of the first or second table , and then because he sees it , he is ready to condemn all the world as rebelling against god , for not being of his practice , because the lord ( it may be ) lets not them see it : but that is one sort , sins in the understanding when gods wil is not known . 2. another sort of these infirmities when the thing is known , it is known that such a thing is contrary to god and i ought not to do it , but yet by a sudden hurry of temptation , when the violence of temptation surpriseth the soul , many times before ever it can recollect it self , it is carried down with the temptation even against a cleer light , yea , carried against it , as if a cock-boat should be carried down a strong stream , & they have not so much time to cal themselves to an account , to think whether these things become them or no ; and thus it was with aaron that saint of the lord , he could not but know that to make a calf , it was destructive to the covenant of grace that god had made with them , it was a kind of implicite renouncing of god , but a sudden temptation came , all the people came saying , make us a resemblance of god , moses is gone , we wil have it , he was surprised before ever he could recollect himself . and so moses that holy meek man , when a sudden temptation came , that the madness of the people had vexed him , that he could not recollect himself , he speaks so unadvisedly with his lips to gods dishonor , and this no man is free from , but some in one part , some in one kind and some in another , all gods people before they are aware are many times carried away and surprised before they can recollect themselves to know what their duty is ; but yet there is a third sort , and that seems to go deeper , and that is , 3. when they do not only know it to be a sin , but deliberatly commit it , i mean , that the heart is tempted to such a thing , saith the soul it is abominable , it is against god , i will not do it , but betakes it self to prayer , prayes the lord to assist and strengthen him , the temptation comes again and gathers upon him , that though he do resist it yet he hath not strength enough to overcome it , & the ground of it was , because the holy spirit who is a free agent , communicates so much strength to him as to stir up his graces , and to draw them out into the field in gods cause , and to oppose the enemy , and gives him some strength to resist it , but not strength enough to overcome it , but leaves him unfit and without sufficient strength against that temptation ; and of this i think the apostle paul mainly means in all his discourse in rom. 7. where in the person of a regenerate man he saith , the thing i would not do , i do , and when i would do good , evil overcomes me , i would not do the evil , yet it is too strong for me , & then complains , wretched man that i am , i am even sold under it : now ( i think ) under one of these three fal al the common infirmities of all that love jesus christ in sincerity , they are either meer ignorances that they know not gods mind , or they are else sudden surprises , hurried away before they can cal their hearts and graces to act , and have strength to assist them , or else the lord lets out a greater measure of the power of the enemy to assault than he is pleased to communicate to the soul to resist ; and under one of these ( i say ) do all the infirmities of gods people fal in their ordinary course : now the third thing ( which when i have briefly dispatched then i wil go to the next , which is the great question , ) is , thirdly , how this may be known ; and i wil speak to it the rather because i find there is no man in the world that lives , ( within the compasse of the church i mean ; ) but is wonderous desirous to have all his lusts and corruptions to be adopted into the name of an infirmity , and when they have brought them under that burrow , then they are wonderful safe in their own eyes ; the man that keeps a harlot , and nourisheth his wanton vain glory , or whatsoever it be , convince him of it , i ( saith he ) god helpe me it is my infirmity no man lives without his infirmities , and when they have once got them under that name of an infirmity then all that you say concerning jesus christ's relief against their daily sins , it is all their own , though god knows they are as far from it , as the east is from the west : and on the other side , i find many a real servant of god , that if their corruption have any thing in it that carries horridness to the conscience , any strange distemper that is more than ordinary , and assaults them , and buffets them , and treads them under foot , then they are ready to think that all the world cannot satisfie them that these are but infirmities , these cannot be the spots of gods people : and so that neither the lords own servants may be discouraged , nor wicked men get a cloak , i would a little discover how you may cleerly know , what are the infirmities of the saints , and wherein they differ from the rebellions of those that are the lords enemies , and for that i wil give you 1. one rule that is negative , and , 2. another that is positive . 1. negative : you must take this , that an infirmity must not be judged of by the matter of the sin , not one whit judged of by the matter , but only from the disposition and qualification of the person that commits it ; my meaning plainly is this , we are ready to think that those sins that are but petty and trivial , they must all have the names of infirmities , and those sins the matter whereof are odious , those must not go for infirmities : now this is a most false rule , for a sin that is a very trifle , if it be but an idle word , vain thought , petty oath , any such thing , as it may be committed , may be a reigning sin , and a path of the way that leads to eternal damnation , according as the person is that commits it , and on the other side even a great sin for the matter of it , should it be murder and adultery , ( i instance in them because they both met in david ) possible it is that the things may so fal out that these may be but infirmities , therefore remember that is a corrupt rule , and all you that please your selves with this , that god keeps you from the great abhominations , you are no whoremasters , you keep not a harlot , and you are no cozeners nor cheaters in your trade , though it may be your oaths are faith and troth , and prittle prattle , and slighting of holy duties , you wil have these things pass for infirmities , no , you wil see this is no rule . that is one , remember you must not judge of infirmities from the matter but only from another rule which i wil give you , and that is this , 2. whosoever can but rightly judge of an infirmity of the body , hath a cleer rule to direct him to an infirmity of the soul : now all infirmities of the body they have all of them these three things constantly go with them . the first is , 1. they never are our choyce , that that is our infirmity never is our choyce , that i think i shal not need much to discourse of , i have such an infirmity , i want strength in me , i , strength in my limbs , in so much as if any body say , come pra'y , will you walk , if i walk i must halt every step i go , but would you have it so ? do you make choyce of it to be so ? now there is a mans infirmity , he never makes any choyce of it ; though it is possible in spiritual things there may be something of the wil in temptations , yet no man ever saith , lord , give me leave to be a deceiver , or a proud man and the like , no , if it be an infirmity we never make choyce of it . secondly , 2. if it be an infirmity , it is perpetually a burden , and according to the nature of it , so the burden is greater or lesser ; and so a man that hath an infirmity in his body , if it be in a noble part his eye , oh! it is a great burden to him , if his infirmity be in a very useful part , in his foot , every step he takes goes to the heart of him , if it be an infirmity in his breast where the lungs lie , oh! that is a wonderful burden ; according as the part or faculty is useful , so a weakness there is accordingly a proportionable burden : so now wheresoever any child of god hath any passions , any corruptions stirring in him to hinder him in his enjoyment of god , or walking with him , they are his greatest burdens in the world , no affliction goes so neer to a man that hath given up himself to walk in the way to heaven , as that that keeps him from walking in the way to heaven , that interrupts his peace , and disturbs him in that way : so if it be thy infirmity the soul chuseth it not ; secondly , it is a burden unto it . and then the third is , 3. that in an infirmity alwaies there is a desire of curing it , that though beforehand i may know i can never cure it totally , yet if i can but cure it so as to be less burdensome ; if i could cure it wholly whatsoever it cost i would , yet , if not cure it wholly yet to keep it under : so here every child of god whose end is god , whose way is gods word , he finds his flesh that that hinders him he cannot walk in it , doth he make nothing of it ? no , it is his dayly practice to crucifie it , to put off the old man with all the lusts of it ; no chyrurgion more desirous to mortifie a member that must needs be cut off , than a saint is to draw out the life blood of every corruption he bears about him : and truly because i see the time hath so prevented me that i shal be hindred i would else have stopped here , and made some application of this , but i wil only beg of you ( because i am in the next question to open a great deal of comfort to every child of god i beg of you ) for the lords sake deceive not your selves about it , think not that all that shal be spoken of christs being a relief against the corruptions of his people wil reach you , you that sel your selves to unrighteousness , you that would not be made clean , and have no mind that the lord should rend your harlot from you , but your credit and reputation you must have , whether it wil stand with gods or no : flatter not your selves to think that the blood of christ wil be your propitiation , and that he appears for you , no , you have nothing to do with him , you choose your waies of sin , and the text hath told you a little before , that if any man talk of communion with god and with christ , and walk in darkness , that man is a lyar and hath no truth in him : but if any of you your consciences bear witness to what i have delivered , that your heart is in gods way , gods word is your way , your aim is at it every day in every thing , only you are surprised , you want light , and strength , and ability to stand it out when you are put to it , now for that come we to the second question , and that is , secondly , to shew you how the lord christs intercession in heaven is a sufficient relief to al his children , against all their corruptions they bear about them : and i know ( before i enter about it ) i may say in so great an assembly , all those that are the lords they wil much more desire to have a relief about their corruptions , than about the greatest afflictions that betide them in all the world . for i know no such evil that the people of god lie under as their sins in their own apprehensions . now then the question is . how doth the lord jesus christ's being in heaven serve as a relief to gods people under their many infirmities ? and to that i shal bring my answer to two heads , according as i laid down two sorts of infirmities , i told you there is one sort of infirmities that is not common to all , nor to any of gods people unless when wofully deserted . now the question to that is , quest. 1. what is the intercession of jesus christ unto the saints under such abhominable fals ? what relief is the intercession of christ to david when he lies in adultery ? to peter when he denies his master ? and to others when they fal into the like sins , what is the interecession of christ to them ? answ. that i shal dispatch very briefly , and i will lay you down what i have found to be the lords mind in these two conclusions . first , 1. that during the time that any of the lords people do rant , after that maner against him , fal in that way against him , the intercession of christ is so far from affording comfort to them , that it is the greatest aggravation of their sins , and christs being related to them and so their being related to him , doth make their sin beyond al measure sinful ▪ that is the first . now , a child of god turning rebell against his father while he lies under this rebellion , ( the intercession of jesus christ indeed our selves know upholds him and grace wil bring him home as i shal speak by and by but during that time ) he is interdicted al communion with god through jesus christ. many are the evidences i could give you of it in the scripture , what was ephraim ? god saith he is his dear child , but if he joyn himself to idols , let him alone ( saith he ) let him alone , he is joyned to idols let him alone , i wil meet him as a bear robbed of her whelps , i will meet him as a lion or as a leopard , i wil tear the very caul of his heart . and the prodigal all the while he had run away from his father , and wasted his goods amongst his harlots , his father lets him alone , let him starue and giue up the ghost , he never inquires at al after him ; and had i time i could shew you abundance of particulars to make this good , that the lords people when they fal into flagitious scandalous waies , they make them so abominable , that in regard of gods glory & the good of the church , it had bin better they had never bin born then commit them , they do so harden the wicked , so dishonor god , so deeply defile their own consciences , that here is nothing can be said for any men that they have any part in christ , while they are given up to such waies ; no , ( saith god ) know you not that no whoremonger , nor adulterer shall come into the kingdom of heaven ? they are as it were interdicted from all right of entring into heaven , while they are in that condition , that is the first : but then secondly , 2. when the spirit of god awakens them to repentance , that they grow sensible of their unworthy and unchild-like walking ; then the intercession of christ so far is for them , that there is a free access to come to the lord , to be in his book , and to enjoy peace with him , as if never any such thing had been committed by them at all . though the sins of gods people , when they are thus egregious , are beyond al measure sinful , and do exceeding mischief to others , notwithstanding all this if once the soul be but humbled , and that they consider what they have done against god , and how they have provoked him and injured him , christ in heaven prevails that there is no bar in the world against their acceptance , but the lords arms stand open to receive them as freely , as if the things had never been done by them ; and of this you have a world of evidences . i wil give you but two instances of it , and one is that of ephraim , the lord saith to him he was his dear child , but all the while he walked after that manner the lord spit in his face and would not own him , but you shal read of him in jer. 31.18 . saith the lord , i saw ephraim bemoaning himself ; mark there , ephraim was come home by weeping cross , what did he do ? ( saith he ) i saw him bemoaning himself : oh! i have been an untamed heifer , the lord hath chastised me and i was chastised , but i was like a bullock that would not bear the lords yoke , turn thou me , and i shal be turned , for thou art the lord my god , surely after that i was turned i repented , and after that i was instructed , i smote upon my thigh , i was ashamed yea even confounded because i did bear the reproach of my youth ; when this spirit had seized upon him , mark what follows , the lord stands behind the curtain and hears his child thus bemoaning , and what saith he ? ephraim is my dear child , he is a pleasant child , for since i spake against him i do earnestly remember him stil , therefore my bowels are troubled for him , i will surely have mercy upon him saith the lord ; he breaks out , he can bear no longer , when once he had a christ and mediator in heaven , and when once he was but sensible of it , the lords bowels yerned towards him presently : and that other instance is the example of the prodigal in luke 15. that the lord intended to be the pattern of those children that should run away and be brought home again by grace , all the while that wretch ran away and spent his goods , his father regarded him no more than his elder brother did when he came home , but when the man was broken , i have a father ( saith he ) and i wil go to my father and confess i am not worthy to stand before him , and when he came tattered and lousie home , the text saith his father ran to meet him , as if he should have said , no more of that ( son ) come bring him in , kill the fatted calf , and put a ring upon his finger ; and quiets his elder brother , and it is fit it should be so , thy brother is come home again ; i speak this the rather because if there should be any one here to hear me this day that hath run away from god , and the lord hath touched thy heart and thou beginnest to think how thou hast wronged him , the lord jesus christ hath made thy peace , the door is open that thou maiest come freely to him , as if there had never any such thing been . as in hosea 14. the latter end , when ephraim shal say , come take words and say , father receive us gratiously : i wil heal him freely ( saith he : ) there is the first question answered . i was the shorter in this because i would gladly hope there are none such here so wofully deserted of god , as when they have received a new life that they should give up themselves desperately to walk in waies contrary to him . quest. 2. but now for the other question which is the lot of al the saints of god , i know there is no man heares me this day that hath any thing of the life of christ in him , but he carries a body of death about him , whereby he is surprised one way or other ; or for want of sufficient strength he is overcome , now such an one must know that when it is thus with him he hath a great reliefe by christ jesus his appearing at the right hand of god for him ; wherein lies that , i wil open in four or five particulars with a very short application added . four conclusions i would set you downe about christs being a reliefe to his children against their daily corruptions their infirmities , the first is . 1. that jesus christ doth pitty in heauen , he pities his children under their sinful infirmities , as much as any parents pity their children under their bodily infirmities ; that is the first . that the lord christ who is their high preist , their suretie ? he hath compassion upon them in their infirmities , and pitties them under them , as parents use to pittie their children that lie under bodily infirmities ; no body i hope wil mistake me , when i say pity , i mean not such workings of bowels and passions in heaven , which we poor men are subject to upon earth , but somewhat that is like to it , somewhat that carries the thing in it and that you wil find cleerly in scripture , the psalmist saith , in psalm . 103. when he cals up himselfe to blesse the lord there for al his goodnesse , and tells us the lord heals his infirmities , surely he means his spiritual infirmities , and there he blesseth god that pities them even as a father pities his own children . and we have an high priest ( saith the apostle ) that cannot but compassionate our infirmities , though he was without sin himselfe , yet he hath a compassionate heart and there is one passage which if you will but read when you come at home , it would give you abundance of satisfaction , it is in ezekiel 34. in the midst of the chapter , the lord there quarrels with the wretched shepeard that goared some of his sheep , and trod others under foot , and killed some , and fleeced some , and when he comes to reckon with him , he tels him that he would send the lord jesus , and that he was the good shepeard , and what he would do , and there he sets down all the infirmities that sheep are subject to , i seek them that are lost , some of them wander , i seek them that are lost , others of them are driven away , by a violent temptation , i wil fetch back that which is driven away ( saith the lord , ) then others of the lords sheep are wounded , i will heal that that is wounded , wounded in their consciences with guilt , the lord wil heal them , others of them their very limbs are broken , i wil bind up that that is broken ; and compare that with another place where some of them are unable to stir , i wil lay them upon mine own shoulders and bring them home ; mark , if they wander , be driven away , wounded , broken , lamed and spoiled , he hath a heart sutably compassionate to them all ; that is one , jesus christ compassionates us under our sinful infirmities , as we parents do our children under their bodily infirmities , we are far from loving them the less for them : but if any one ( by the way ) should ask , if he do so , why doth he not heal them ? stay but while i come to the last conclusion and that wil satisfie you ; that is the first . secondly , 2. jesus christ at his fathers right hand prevails that the sinful infirmities of his people , make no breach in the league of love that is betwixt god and them ; mark what i say , his intercession prevails for them , he bearing their names , and pleading their cause , prevails that there is no breach made in gods good will towards them : but even as it is with us that have a poor child that goes about to do our work , and oftentimes spoils it when he would fain do it , and somtimes forgets to do it when yet he had a mind to do it , we knowing the frame of the child , we kiss it notwithstanding ; so god is such a gracious father through jesus christ to his people , that notwithstanding al our infirmities the lord never breaks his league of love , but we may go to him and pray to him , and call him father , leave our supplications with him , and make that use of him as the covenant of grace holds him out to all his people , as freely in the midst of all our infirmities , as if we were quite delivered from them : now this the scripture is wonderful plain in , i could turn you to a great many , that speech of micah is admirable , who hath such a god as we have ? why , what is our god ? he passeth by the transgressions of the remnant of his inheritance , he never looks after them , or if any one shew him them , he casts them behind his back , drowns them in the depth of the sea , never laies them to the charge of them that fear him : thou art a dead hearted creature and canst not pray without wandring , and do nothing as becomes thee , but thy own flesh rangles with it , that al is an abhomination in thy own eyes that thou doest , thou hast a friend in heaven that presents all to god as if there were no blemish in them : thou art all fair , my dove there is no spot in thee . is not this good news to all those that endeavor to walk with christ in sincerity ? the first is , he pities them under them ; the second is , he prevails that there is no breach made betwixt god and the soul because of them ; thirdly , another which is a very great one , and that is . 3. jesus christ gives his spirit unto his people to relieve their infirmities ; the spirit it self helpeth our infirmities , you have that expression in rom. 8. that the lord christ our mediator doth give his holy spirit to help us against our infirmities , what is that ? i humbly conceive that christ helping his saints against their infirmities signifies these three things , possibly it may signifie more , but these three ( me thinks ) are very cleer , the one is , 1. the lords spirit helps the lords people so about their infirmities , that they shal not be quite overrun with them ; i , he doth as he said to the sea , the proud waves of it when they come roaring , hitherto you shal go ; there you shal stop ; so the spirit of god keeps our corruptions in bounds , otherwise he whose corruption is gotten loose and taints his understanding with a speculation , that would carry him on to action , and so to an habitualness ; no , ( saith the spirit of god ) here i wil stop you , you shal go no further ; that is one . it is through the help of gods spirit only , that the strength of every corruption that assaults us , makes us not act it to the very height of it ; as when i walk with a man that hath overthrown me , then i am in his power , he may cut my throat if i had not some friends to succor me ; gods spirit succors us that satan and our corruptions should not totally subdue us . secondly , 2. he raiseth us up again when corruption hath brought us down ; for you must know ( brethren ) and that you wil easily understand , that the nature of sin is such that when a man is committing it , that he would rol down to the bottom of the hil , and when he is there the waight would lie upon him that he should never rise again : now the spirit of god doth like the friend of a wrastler by him when he hath thrown a man down , he plucks him up again and sets him upon his feet again : so when any thing hath overpoured the soul , it would never rise again were it not for the spirit of christ , but christs spirit that is sent to relieve us , sets us again upon our feet ; yea , thirdly ( which is more ) 3. the spirit of christ so assisteth all his people , that notwithstanding their corruptions be too strong for them , they shal again oppose it , yea , and by degrees get strength against it , crucifie it , and mortifie it all . as the apostle expresseth it in rom. 8. that when our corruptions are most potent , by the help of the spirit you shal mortifie and crucifie the deeds of the body ; thus doth christ for all his people , he doth not only compassionate , and keeps peace with god for them , but keeps their corruptions in some bounds that they do not quite over run them , or when they have prevailed in part ; sets them up again , yea , and gives them strength to get up again : and then fourthly and lastly , ( and then i draw to a conclusion , ) which is the mystery of all the rest , and that is this , 4. the lord jesus appearing in heaven for his people doth not only thus succor them , but like a heavenly physitian maketh treacle of these bites , he doth his children good by their corruptions , and helps them more on in their way to heaven , even by the opposition of their corrupt natures . this i acknowledg to flesh and blood is a mystery not to be opened , but you will see it cleerly to be so , only understand me thus , when ( i say ) the lord wil do his people good by their sinful infirmities , i mean not that there is any thing in the nature of a corruption that can contribute to it , no , all that is in a corruption is deadly and poysonful , and dishonorable to god ; but as one of the fathers said of adams fall , oh! happy fall that did obtain such a redeemer ! so ( you will say ) happy are the people of god in the midst of their corruptions , when the lord jesus doth them so much good by them : now if you will know what is the good he doth to them , i acknowledg i want strength and time , and you would want patience if i should discourse of them at large , i wil name but four particulars and the naming of them wil confirm you in the truth of them , if you compare them with the experiences of all gods people . the first is this , 1. by the corruptions that the saints of god carry about them , the lord keeps them in a continual self-abhorrency , which is the most excellent frame on this side heaven . i know what i speak , that there is no frame of spirit in this world so excellent as a self-abhorring spirit , taken but with the next branch that you shall hear of presently , now nothing laies all gods people so low as their corruptions ; i tell you if the saints of god had all the afflictions in the world lay upon them , were it not for their own corruptions they would rather be proud of their afflictions , they are ready oft-times to murmur against god , as david and job were tempted to it , i have walked with god in my integrity and simplicity , and yet i must thus be made worse than others ; oh! that would be grievous ; but now when the soul is sensible of its own corruption , dead heart , unprofitable spirit , and the like , then wretched man that i am who shal deliver me from it ? i say again , nothing in the world keeps gods people so low as their corruptions , and that is a great gain ; augustin had a speech that god would rather allow lust to keep his grace humble , than grace to make his heart proud ; oh! nothing so abasing as the relicks of corruption , which exceedingly advantages gods children ; the second advantage is , that as it makes us very low in our own eyes , so , 2· it wonderfully magnifies christ , oh! it maketh jesus christ most precious nothing makes christ so precious to the saints of god , as the corruptions that they bear about them : nay , i will add more , that had jesus christ forty years ago done the work , satisfied for sin , and made me stand in gods favor , and now i had no more need of him , i should quickly forget him ; as suppose a man had forfeited his estate , and his life forty years ago , and some dear friend buys all , and gives him all , and sets him up again , now forty years after he hath traded and grown rich by his own wit and strength , surely he cannot but remember how he was beholding to that friend , forty years ago ; i , but he would never remember him so well , as he would that friend that should do that every day for him , i live upon his table and almes every day , and yet he loves me never a whit the less : so when a soul remembers i was a dead man , an enemy , and christ brought me , and not only so but every day i forfeit all , and grieve god , and shall bring ruine upon my self , mark how paul concludes it in rom. 7. when he said , oh wretched man ! who shall deliver me from the body of this death ? i thank god through jesus christ ; oh! christ jesus his appearing it was dear to paul. now here is a wonderful gain beyond all the righteousness of this world , if the saints of god had in their course as much righteousness as the glorified saints in heaven , and the angels in heaven have , it were not so glorious to god in this administration , as a spirit that magnifies christ and abaseth it self , and this is wonderfully advanced by the reliques of corruption that we bear about us ; thirdly , another great benefit is , 3. hereby doth the lord temper his people , to make them submit quietly , to every bitter cup the lord gives them to drink ; nothing makes the soul so patient under affliction , so quiet in the loss of all other things , nothing doth it like to this , oh! had i my deserts , should the lord mark mine iniquities , it would not be the loss of a child would serve my turn , it would not be the clipping off of a piece of my estate , it is mercy i am not destroyed , nothing makes the soul lay its hand quietly upon its mouth , and quietly submit to every dispensation of god though never so bitter , as the sence of corruption we daily bear about us ; and in the last place . 4. hereby doth the lord , wonderfully make his people long to be dissolved and get to heaven , where they may leave sinning against him ; for whatsoever carnal people may think , there is nothing so grievous to the people of god as sinning against him , and when they shal come to die , when they shall put off mortality and leave off dishonoring his name it is more welcome to them then to be rid of afflictions , and that made paul long to be in heaven , because i know while i am in this body i shal never be with the lord as i should be , but i long til that day shal come ; now here is gain , when that corruption , those reliques of it abase thee , and magnifie christ , and fit thee for every dispensation , and make thee long to be at home with the lord , and ( i might add ) in the mean time make thee attend conscionably upon all the means that may bring thee to him , and is not here wonderful gain ? so that you may see of what use the intercession of christ is to al the saints in the middest of all their sinful infirmities that they bear about them ; i will now dismiss you presently with two short uses of it . first , use , 1. this lesson if truly understood ( for i know it wil be a hard thing to keep wicked men from laying hands upon it : but i think gods mind is , that his own servants should have their portion whosoever abuse it , but ) here they may have a constant relief against that which is their greatest burden , i am sure of it , if thou beest the lords , no burden like thy corruptions , and thy other afflictions would be easily born by thee if so be corruptions did not aggravate them in thy own apprehensions ; now if the world were given thee , it would not be such a succor as this to thee , when thou canst say in all thy wandrings , oh! i have talked with many a soul , oh! never such an unprofitable wretch as i ( saith one , ) i think no one hath such a forgetful head as i ( saith another , ) and none have such impetuous affections as i ( saith another , ) oh! but doest thou remember that he is at gods right hand that gave himself for thee , and in an acceptable day carries thee home , and carries thee stil in his bosom , how he appears for thee every day in the midst of all thy corruptions , if thou didst know it , it would engage thee to joy , and to every thing that is holy and good , the lord set it home to the hearts of his people , and teach them to apply it to their own souls in secret . and then secondly , use 2. 2. i say to you all from hence : all of you learn what need there is of getting an interest in jesus christ , for that is the end of my sermon , to perswade you to see the need that you have of getting an interest in jesus christ. would you know why ? i wil tel you , al the sins that you commit ( as you wil commit sins every day you live , but all the sins that you commit ) are all writ down in gods book , he numbers your steps though you number them not your selves , he hath your iniquities in a bag , and the day is coming when he wil cal every one of you to an account , and now ( friends ) what if you have not a daies-man or a mediator to appear for you ? i remember ely said , oh my sons ! if men sin against men , men shal speak for them , but who shall speak betwixt the soul and god ? so you have committed innumerable sins , and your own hearts and consciences tel you more than any man can charge you with , how wil you do to appear before god ? what if you have not a mediator , the lord jesus that is a propitiation for our sins ? what a woful case are you in ? take heed you do not imbrace a cloud , but study christ and get found faith in him , and if christ be yours , you are secure : but look to it or your case is dangerous , i dare not stay you any longer : the lord give us understanding in all things . finis the high priviledg of all true believers to be the sons of god. opened in a sermon at suttons hospital , novemb. 12. 1654. john , 1.12 , 13. but as many as received him , to them gave he power to become the sons of god , even to them that beleeve in his name , which were born not of blood , nor of the will of the flesh , nor of the will of man , but of god. the dependance of the words stands thus . first , you have in the beginning of the chapter a most glorious description of jesus christ , both of his person , and of his natures , and of his office , under the name of the light that inlighteneth every one that cometh into the world. then , secondly , you have a description of his entertainment in the world , when this great lord submitted to this work , and manifested himself : what was his entertainment ? first , he came into the world , and though the world were made by him , yet the world would not know him , he came amongst his own , that is , his own nation and kinred , who had been instructed about a messiah that was to come , and had long prayed for him , oh! that he would bow the heavens and come down amongst us ; he came amongst them , and they would none of him , they would not receive him . truly , this is the ordinary lot of jesus christ wheresoever he cometh , but yet there were a remnant that did receive him and shal receive him , even those that belong to the covenant of grace . and what get they by it ? that remnant , that handful that do receive christ , make the best bargain that ever was made in the world : as many as did receive him , to them he gave this priviledg , that they should become the sons of god ; and so here you have the comprehension of all the happiness that beleevers do receive by jesus christ , they are made the sons of god ; so that the text hath two things in it . first , 1. here is the means whereby souls are made partakers of christ ; that is , upon receiving of him , that is the means and condition or instrument . all that receive him , which is interpreted in the next words , even they who believed in him , believing in christ , and receiving christ is al one ; this though it be a doctrine of wonderfull comfort i shall speak nothing of it , but of the second ; that is , 2. the benefit that they all receive who do partake of christ , what they get by him : they all of them have this priviledg or prerogative , that they are made the sons of god ; and so without any more preparation to the text , or explication ( for the doctrine i will explain in the handling of it , i say , ) without any more preface i lay you down this doctrine , doct. that al who believe in jesus christ are made the sons of god , the children of god. and that you may receive this with better attention , i will ( to make you the better understand the lord's scope ) answer a question , that is this . quest. you say it is very cleer in the scriptures that al beleevers are made the children of god , that is one of their priviledges , but what is the reason that no more is named but that one ? they are justified , they are sanctified , they have the promises , they are reconciled , they have a thousand excellencies in this world , yet here is none named but only this , they are made sons , why is no other named but this ? answ. i answer plainly , and it will be of great use to understand it , namely , that though somtimes in the holy scriptures our sonship is but one of our priviledges , yet very frequently in the scripture all that beleevers do obtain from christ in this world and the world to come , here and to eternity , all is comprehended in this one , that they are made the children of god. really you wil see it as cleer as the sun presently , that god comprehends all other priviledges in this one ; that he that hath this one , he that is made the son of god , he hath all other that can be imagined , or that you can find any speech of , in al the book of god , so great is this . and i wil give you a little light about it , and then you wil receive the doctrine ( i hope ) with the more attention , and with the more desire to see your own interest in it ; you shal see ( and observe it as a general ) that very frequently , when the lord describeth the covenant of grace , the new covenant what he wil be to his people in the new covenant , he is very frequent in the setting down of this , i wil be their father ( saith he ) and they shall be my sons and daughters ; i know not how often the whol covenant of grace is expressed in that word , i wil be their father , they shal be my children : but very cleerly you shal see it , if you turn to ephes. 1.5 . where the apostle doth bless the lord for all the abundant grace that is manifested to us in christ , there he sets it down in this one expression , having predestinated us to the adoption of children : what is al that ? al the graces & al the good that we enjoy from christ , you have it in this one sentence , god predestinated us to the adoption of children ; he hath done all when he hath done that . and therefore upon that very account it is that you shall see in rom. 8.23 . where the apostle speaks there of the groaning of the saints , the rest of the creatures groan , & al the saints groan for the glorious coming of jesus christ , to what end ? ( saith he ) that we might receive the adoption ; that is , the perfecting of our sonship . now we have heaven it self when we have but our sonship made , that is plain ; and you wil see it still plainer in the epistle to the galatians , chap. 4 and the beginning , the apostle there speaking of christs coming as our surety , when the fulness of time was come the lord sent his son jesus christ , made of a woman , under the law , and made him a curse , to what end ? that we might receive the adoption of children ; there is all . but that the time would prevent me having many things to deliver , i might go on to shew you more scriptures that fully prove this truth , that to be made a son of god is to have the comprehension of all that is obtained by jesus christ ; so that this is no smal theam that i am entred upon , and i hope if the lord help me but to make it out to you in this hours discourse , you will before you part , conclude they are happy men that have gotten an interest in christ by faith. this premised now i come to the demonstration of the doctrine , that all who have really accepted of christ for their savior , they are all of them made the sons of god ; that is the doctrine . now to explain it , you must know that god is said to have sons , or to be a father in the scripture in many senses ; i may bring them all to these two heads for my purpose . 1. sometimes the lord is said in a metaphorical sense to be a father in divers cases , and yet he is not properly a father , he neither hath the bowels of a father , to those whom he cals sons in that sense , nor have they the bowels of children , who cal him father in that sense , for all the whol creation he is the father of them all in that respect , that their being is from him and their dependance upon him and the like : but then secondly , 2. god is said to have sons properly , and i explain when i say properly , i mean sons so that really he is a father to them , hath the heart of a father , the bowels of a father , whatsoever is desirable in a father ; and they on the other side properly are his children , in being unto him what children are unto a father : now in this sense god is said in the scripture to have sons two waies , two sorts of sons . the one is , 1. natural , begotten by him , in which begetting or generation his own essence is communicated , that as we beget a man , so in that begetting god may be said to beget a god , or a person that hath the essence of god ; this is one sense , and in this sense he hath no son but our lord jesus christ , who was eternally begotten by him , and is god over all , blessed forever ; and it is blasphemy for any but christ jesus to challenge to be the son of god in that sense ; and therefore the scribes and pharisees were right when they told christ , he did blaspheme because he called himself the son of god they were right ( i say ) thus far , that had not christ been the begotten son of his father , and so had the same nature , he had blasphemed in calling himself gods son in that sense . but then secondly , 2. but god hath other sons to whom he is properly a father , and those are by adoption , which you frequently read of in the scriptures , especially of the new testament , where all saints and beleevers have the adoption , are the adopted sons and daughters of god ; thus i have brought you to it , that beleevers are the adopted sons and daughters of god concerning which i shal ( the lord assisting me ) in the doctrinal part open these three things to you , and the other shall be the application so far as the lord shall help me in the compass of the time ; three things in the doctrinal part : the first is , 1. what this means , what it is to be an adopted son of god. secondly , 2. how this priviledg of being made the son of god by adoption is wrought , that you may see it is not a fancy , i wil shew you how it is wrought and brought about , and by it those that will be willing and faithfull may be able to judg of their own condition , whether they are the adopted children of god or not . and then thirdly , 3. i wil shew you , in somwhat a more general way , what this adoption , or being made an adopted child of god , what infinite priviledges it doth comprehend in it . for the first , 1. what it is to be adopted , what is adoption ? i answer , indeed the word was never used in the old testament , and the reason is because that adoption it was not then known , though there was somthing like it , but in the roman empire which was at the height when christ and his apostles lived , there the thing that we cal adoption was as wel known , as almost any thing that belonged to the government of the empire , the nature , the laws of it , the duties of it too , they were all stated , that our lawyers have not more cleer evidences how to set out things that belong to our law now , than in the empire of rome they were acquainted with the whole laws and manner and way of adoption , and so because it is of so exceeding great use to shadow out the unexpressable benefits that we have by christ , the lord was pleased ( if i may so say ) to adopt into the covenant of grace ; and amongst the romans adoption it was after this manner , it was the taking of a person or persons , who had no natural right to any inheritance , a taking them into a lawful right , there are various descriptions of it amongst the romans , but the best of them is this , a lawful act imitating nature , whereby a person or persons who have no natural right to an inheritance , are taken in , into a lawful right , and it was done after this manner in a few words , for commonly none but princes , or senators , or great persons did ever adopt any , but this was the way , when there was an agreement made betwixt the persons that did adopt and the person to be adopted ( for they never adopted those that were unwilling to it , but when there was an agreement it should be so ) the adopter did carry the person before the judges , or into some publick and lawful assembly , and there before them al called the party son , this is my son , and from that day forward he was his son to all rights and purposes in the roman laws , as much as if he had begotten him ; ( as you will hear more before i have done my discourse , ) thus it was amongst them . now accordingly if you wil know in the gospel sense , what is adoption , i describe it thus , it is a gracious sentence of god the father , who cals sinners ( if beleevers ) his sons for christ's sake ; i give you this short description : that it is a gracious sentence of god the father , whereby he doth call beleevers though sinners , yet he cals them his sons for christs sake ; the very scripture language , we are called sons : but yet i think a little plainer take this : it is a gracious work of god , whereby he doth take poor sinners who beleeve in christ , into that glorious condition of being his own children : all this will by and by be more plain , when i come to shew you what it comprehends in it , but the lord of his free grace when he hath brought home a soul , to make it accept of christ to be its savior , then doth he , how unworthy soever that wretch be , he takes him into the condition of his own children : that is the first , and i am the shorter in it because the next wil explain it more , the second question is this , 2. what is this work of adopting , or how is it done ? and therein i humbly crave your best attention , because i know to you that are the lords , i am opening the most glorious priviledg that christ jesus hath bought with his blood for you , and it wil be wel worth your understanding , how we that are children of wrath come to be made the children of god. i answer you then , first , 1. in general , the adopting of a soul to be a child of god is so high a work , that the whol trinity , the father , the son , the holy ghost , every one of the three persons have their distinct work , in adopting a poor sinner to be the child of god ; nor is any man upon earth ever made the child of god , til al those three works of the trinity have passed upon him , so great a matter is it to be made gods child : and this wil i open to you in the second place , 2. what the several works of the blessed trinity are , in making a poor unworthy sinner to become the child of god. first , 1. the work of the father . god the father what is his work in our adoption ? it stands in two things , you will find them cleerly if you do but study the scriptures . the first is , 1. from all eternity the lord did choose them to be his children , that when he did first pitch upon them , ( if i may speak of any thing that is first which is eternal ) but when the lord pitched upon poor creatures and chose them to life , he chose them to be his children ; as you have it in ephes. 1. verse 5. he hath predestinated us to the adoption of children , that although he himself had a naturally and only begotten son , every way pleasing and delightful to him , yet besides this only begotten son would he have other children , who with that son should enjoy him , and serve him , and under that notion he chose to make them his children ; not only so , but , 2. when he gave them to christ , which was likewise a work from all eternity , when the lord gave these to jesus christ whom he chose to be sons , he gave them to him under the notion of brethren ; these are to be thy brethren , i give them to thee to compleat the work which i have chosen them to , which is to be my sons , and therefore it is said in that place of the hebrews , that because the children were partakers of flesh and blood , that is , those that the lord had chosen and looked upon as children , he that was their surety must partake of flesh and blood : so there is the fathers work , that from all eternity he taketh a poor creature , and saith , this shal be my son , and he gives him to his son christ , these i give as thy brethren to thee , to bring them to the enjoyment of me ; there is the work of the father , this i hope is plain . then secondly , 2. there is a work of jesus christ , what is that ? the work and office of jesus christ in the point of adoption , that likewise stands in two things . the first is , 1. he was to purchase their sonship for them ; for though the father would give it them freely , it should cost them nothing , yet christ being made their surety he must purchase it for them , so that the lord although he was the heir of all things , yet he condescends by his own blood , by his own sufferings , by himself being made a curse , he condescends to purchase adoption for those that were given him to bring to life . this is plain in gal. 4. where i● is said , when the fulness of time was come , god sent his own son born of a woman , made under the law , that we might receive the adoption of sons , that our adoption as it flows from christ is the price of his blood , that is one of the works that christ doth . the second is this , 2. that when the acceptable hour is come , that the lord is pleased to bring a sinner home to christ , christ is applied to him as a brother , that when they are brought to christ by faith , christ cometh to be applied to them as their elder brother , not only as a redeemer that hath satisfied god and purchased for them , but when he is made over to them , he is made over to them in his sonship as wel as in the rest of his works ; so that as our justification ariseth from christs righteousness being applied to us , so our sonship arising from christ as the son , ( being the only begotten son of god and our elder brother ) is applied to us : yea , i tel you this application of christ in his sonship to the saints is so neer and so close , that although he be the only begotten son of god , the first born , the heir of all things , yet by vertue of his application unto beleevers , they likewise come to be called by god himself his first born : these are high things , but the scripture is cleer in them , for so you read it in the latter end of heb. 12.23 . where it is said , that we are come to the new jerusalem , to an innumerable company of angels , to the general assembly , and to the congregation of the first born whose names are written in heaven , that all they that are called home to christ , by reason of their conjunction to their elder brother , they are the first born of god : and the lord speaks thus of all his saints in that place of exod. in that sense i am speaking , go ( saith he ) to pharoah , tel him israel is my son : what son ? my first born , he is my first born because israel was comprehended in christ , and christ looked upon as his brother , israel is gods first born : so here are two of the works of the trinity in our adoption , the work of the father in chusing us to it , and giving us to jesus christ as his brethren , the work of the son is in purchasing this great priviledg by his blood , and when the time of application is come , the making himself over to them in the consideration or notion of an elder brother , and so they really by their conjunction with him partake of it . there is the second work . 3. there is the work of the holy ghost , and til that likewise be past over the soul , never is any man made the son of god. the holy ghost and his work is so eminent and apparent , that he is called the spirit of adoption , that when the lord gives his spirit unto his children , he cals it by the spirit of adoption , because it is the great office of the spirit to make that great work of adoption . quest. now what is the holy spirit 's work about it ? answ. i answer , it stands in three things , and you wil see them all cleer in scripture , ( and i hope i shal have some time for the application , for i go it over as fast as i can , ) the holy ghosts work in making us the sons of god stands in three things , as it is cleer in the scripture . the one is , 1. when the acceptable time is come , that the lord means to make a soul that is by nature a child of wrath to become the child of god , he sends the spirit of jesus christ into that soul to be a band of union betwixt christ and that soul , that whereas christ is to be applied to them as a brother , and they to be mystically united unto him , the holy spirit takes this office upon himself to come and dwel in the heart , as a band of union betwixt christ and them , that christ and they should never more be separated , and this work of the pouring out of the spirit into the soul , to take possession of him for christ , and to give the possession of christ unto him , the spirit being the band of it , this is the first work of the spirit as he is the spirit of adoption : there is one . the second work of the spirit is this , 2. that when the holy spirit comes to make christ and us one , he as the elder brother and we as his brethren inseparably united to him , whereas he findeth us enemies , hateful , hating , that would rather be united to harlots , to the creature , to any thing , the spirit of god works a child-like heart in them , framing and molding their spirits , that for the time to come they calling god , father ( as they have warrant to do ) they likewise shall be made sons , even in the frame and bent of their spirits , which is very excellently expressed in the very next words to my text , wherein it is said , he gave them this prerogative that they should become the sons of god , which were born ( saith he , mark , ) not of blood , nor of the wil of the flesh , nor of the will of man , but of god ; now no longer shal flesh and blood sway them , but being born of god , the spirit of god gives a new birth and a new life , now they come to have the hearts of children , that as nature hath planted in the heart of a child toward the parent , honor , and love , and reverence , and obedience , where sin hath not utterly perverted it , this is the natural genius of a child to his father . so the spirit of god molds and frames the soul , and this the scripture signifies when it saith , because you are sons , god hath sent the spirit of his son into your hearts , whereby now we can cry abba father , now the hearts of them shal stand to god , and be carried to him in faith and prayer , as the hearts of children are naturally carried to their parents that is the second thing . and then the third and last work of the spirit ( and so you have all this indeed as plain before you as i can set it out , briefly the third work ) is this , 3. this holy spirit even as it is the spirit of adoption , doth not only unite them to christ , and frame a sutable disposition in them towards god and christ , but it abides in them upon all need to witness to their spirits that this is their condition , to give not only the seal of it by changing their hearts , but by giving them the comfort of it as they need it in their necessities ; which the apostle expresseth in those words , it is in rom. 8. and the same spirit witnesseth to our spirits that we are gods children , it carries our hearts to god , and testifies to the soul that god is their father . there is the second . now i have been larger in that , because in truth the world doth not ponder these things , nay few of gods own children do ever consider what a strange work it is , that none but the blessed trinity can undertake , and each of them have their distant work in it , of bringing a poor child of wrath to become the child of god. that is the second . you hear now what adoption is , and how it is wrought . now the third thing in the doctrinal part ( and then i hasten to the application , ) is , wel , what are the benefits of it ? now what are the benefits of our adoption ? that when the lord hath took this strange course , and brought about this strange work , wherein doth the worth of this priviledg stand ? i answer , you wil receive a great deal of light of it , at least it wil help you to remember it , and understand it the better , if i do illustrate it , by the practice that was amongst the romans : so their adoption and the roman adoption had three things in it , it carried three things ( as all learned men that have read their stories and laws do know ) the first is , 1. when a man was adopted into a family , the family of a caesar , or the great men , by his adoption he was cut off from the family from which he sprung by his natural birth , cut off from it , not simply , but from whatsoever was base or unworthy in that family , that if his father were a slave , and himself by his birth a slave , it was hereditary to him , or if any blot or infamy stuck upon his family , whatsoever it was , the adopting of this person into another family , wholly cut him off from al the base ignominious slavish bondage , and dangers which belonged to the family , from which he sprung by his natural birth ; that was the first . the second was , 2. that by his adoption he was taken as belonging to the family into which he was adopted , as much as if he had been begotten by him , he was to have ( by the laws of the empire ) the same respect from his adopted father , the same provision , the same protection , the same immunities whatsoever , that his own begotten son might claim by nature from the roman laws , the adopted child was instituted in them all . and thirdly , 3 by his adoption he had the same right to the inheritance that the begotten child had ; if there were no other begotten children , the whol inheritance sel to the adopted child , if there were another begotten child though beloved , the adopted shared with him in it , look how the inheritance was to go amongst the begotten children by the laws of the empire , so by the same laws it was to go amongst them that were adopted : thus it was amongst them , but whether any lawyers can except against it or no i will not much dispute it , but i shal make it cleer to you , that it is thus absolutely and fully in our adoption ; absolutely and fully in the adoption of a child by faith , all these three things meet . first , 1. we are hereby cut off from the family from which we sprung by nature , i speak not now of our civil birth or rights , but of our spiritual standing , which is to be children of wrath , children of belial , children of old adam , children of sin and death , we are cut off from that family , no longer to be reckoned of it , the bondage , baseness , obligations , curses , whatsoever lay or doth lie upon adams family , or upon any that spring from it , assoon as ever the lord cals him son through christ , he is wholly cut off from all , that is plainly thus , ( and because i cannot possibly open these in a short discourse , i wil commend it to your studies ) 1. we are ( for example ) all of us by nature under the dominion of sin , that is our birthright , sin and the curses of it , we are al under it , assoon as ever the lord cals a beleever , child , that he hath let his adoption pass upon him , the bondage of sin , the curse of sin , the dominion of sin , it is wholly removed from him ; ye 〈◊〉 not under sin , sin cannot have dominion over you ▪ because you are now brought under grace ; and then likewise , 2. the law whereby sin is irritated and animated , the law that in the rigor of it , and the curse of it , that lies upon all the sons of adam , we are cut off from it assoon as ever we are gods children ; and therefore the apostle expresseth it thus to the galatians , that he made his son born under the law , that he might redeem us that are under the law , that we might have the adoption of children , i hope no body will mistake me , for it is most clear in the word , that the law remains as a rule to gods children , and that is their priviledg , but as for the rigor and curse of it , they are wholly cut off from that when they are made the sons of god by adoption ; that is the first , that the lord calling sons to jesus christ , and owning them as his children for the sake of christ , they are delivered from all the curses and bondage that belongs to adams family , and which all the rest of the world lie under : but then the second is greater then this . and that is , 2. that by our adoption we are really ( i speak of beleevers not nominal christians , but real christians , they are all of them ) taken into gods family as his sons and daughters , that is , he owneth them to be his children , and hath the bowels of a father to them really , that they are now under his care , under his provision , under his protection , under his indulgence , and whatsoever he hath commanded the most holy parents to exercise towards their own children that fear them , he hath ingaged himself perpetually for ever , to do all these things unto those whom he is pleased to cal his sons and daughters by adoption ; there is nothing so ful , no pearle so ful of excellency , there is nothing so ful of any thing that is good , as this is ful of consolation to the saints of god , that can but understand it , therefore he must needs bear with them , therefore he must needs provide for them , therefore if he correct them it must needs be in love , with nothing but a fatherly rod , for we are all taken into his family , and may go to him as to a father in all things wherein we have need of a father ; that is the second , a great comprehension of priviledges not to be uttered ; and then the third branch is as clear . 3. that when god calls us to be his children , we are thereby made his heires , we are heires of god ; indeed in the civil law inheritance it is by a succession into the right of the dead , but now as the lord is pleased to apply it to his children , it signifies a certain inheritance , but certainly the inheritance that the lord of heaven is to give to any , or that he hath given to his son jesus christ , all his brethren the brethren of christ , and the sons of god have a share in it ; if you wil have it a little more fully , i will tell you in a few words thus , for you have the proof of it in rom. 8.16 . that the spirit witnesseth with our spirits that we are the children of god , and if children then heirs , heirs of god and coheirs with christ : but i mean these two things by it . first , 1. the heir while he is a child is lord of all , he is lord of al before he comes to the injoyment of it , he is the lord of it , so now while gods children are in their minority , while they are poor ones in this world , they are heirs of the world , the lord hath called his children to be heirs of the world , that is , whatsoever is in this world is for their sakes , the angels , the world the devils in hel , in spite of their hearts they are al under the saints , and are compelled by the lord , they against their wills , and the angels with their good wils , they all of them are subservient to those that are the sons of god by adoption , and whatsoever is in the wide world , and may be enjoyed any waies for the good of his people , they are the heirs of all ; this is their portion while they are in this world ; the scripture saith it plain , all is yours , and you are christs , and christ is gods , and therefore paul , and apollo , or cephas , or whatsoever is in the world , all is yours , the saints of god have a real right to al by vertue of their sonship , not in the law of man but in the spirituall sense that the scripture holds out . and then , 2. for the other life , where the prepared possession which was cast by god from all eternity , all the glory of heaven , such as eye never saw , nor never entred into the heart of man to conceive of , it is all kept to be the everlasting inheritance of all those that are called the lords children . thus ( brethren ) i have as briefly as i could , and yet i have through gods goodness plainly opened to you this great priviledg of all priviledges , that whosoever doth beleeve in jesus christ , really accepts him to be their savior , they are upon their beleeving in christ made the sons and daughters of god : now let me make some application before i dismiss you , and one thing that i would fain have you think upon alone , is , use , 1. 1. to take heed you be not deceived about it ( this would require a sermon whensoever i should treat of it , and therefore i wil but commend it now to you in a few words , be not you deceived about it ) i pray do not all of you take this for granted ( now i have opened so glorious a priviledg ) that every one of you because you are called christians , are all made the sons and daughters of god , take heed you be not deceived , you see it is a mighty work of the whol trinity to make it , and therefore your own fancy and conceit will not give you a share in it , no , it is here as it is in saintship , many a man is owned as a saint , yea , and ought so to be owned by them that converse visibly with him , and yet god wil not own him , but look upon him as a devil , as he did upon judas : so it is with adoption , there is a visible kind of adoption that men partake of , when they visibly own the covenant , and i think this is the sense the apostle speaks of , when they demand what priviledges the jews had above others , very much , to them belongs the adoption , that is , visibly they were owned as gods people in the face of the world , and yet i tell you , when many of them came and pleaded their adoption and said , god is our father , saith christ to them , the devil is your father , and you do the works of your father the devil ; so you may say when you come home after the sermon , here is a great priviledge indeed , are wee gods children ? i you may say so , but god wil say to you , you are of your father the devil ; look to your hearts then and examine very much , whether this be wrought in you , and you shall need no other direction , if you will be faithful ( for this i tel you is not the use i intend to insist upon ) therefore do but ask whether these works of the trinity be passed upon you or no , and chiefly that of the holy ghost , is the holy ghost come to dwel in you to unite you to christ ? doth the holy ghost work a childs heart in you ? can you honor god , and reverence him , and turn to him ? and can you walk before god as obedient children , at least in the constant bent and tenure of your souls ? you had best examin that , if you wil conclude all is wel . now many force themselves , how came you a child of god ? by my baptism ( as it is in the catechism ) because you were once washed , oh! beware of these things , it is a hard thing to know that you are the children of god , therefore be not deceived in it ( but this i say , i purposely wave the entring into this , because i cannot speak of it in so little a time ) but that which i wil open to you shal be but two instructions that flow from this , but are likewise very ful of consolation to all gods people . use , 2. is this the lot of al the lords people ? all beleevers in christ , are they all made the sons and daughters of god ? then i pra'y be informed of these two things ▪ first , 1. the infinite love of god to poor sinners : brethren , were i able to speak of it ( though i should borrow half an hour to speak it , you could not grudge the time , if i could speak of it ) as it deserveth , it would astonish you , behold what love the father hath shewed to us , that we should be called the sons of god , saith the apostle in 1 john 3. and the beginning , oh! here is love indeed ! god hath shewed a kind of phylanthropia , a love to man in many things , but could we consider what love the lord shews to a poor soul , when he doth but cal child in the covenant of grace , i am assured it would make you all be swallowed up in admiration ; i wil open it in three things , 1. what is the love that god the father shews . 2. the love that god the son shews . 3. the love that god the holy ghost shews to thee a poor sinner who beleevest , when each of them have this work upon thee as to make thee his son. 1. as for god the father . was it not a strange love that made him from al eternity choose thee to be his child ? especially this love wil swallow thee , if thou wouldest but take in these three considerations . first , 1. his majesty , how great and glorious a majesty he is , that he should condescend : this glorious majesty could condescend after this manner . and secondly , 2. to whom ? to thee a worm , if he looked upon thee at the best , as a thing made of a piece of clay , that hast a heart ful of enmity against him , and thirdly , 3. if we could but take in , upon what motives or considerations the lord hath done it ( for if we mark it ) amongst men , when any mortal man hath at any time adopted one to be his child , it was because either they had no child , or no child that pleased them , or because they would perpetuate their name , that their name might continue after them , or because there was some worth or excellency in the person that might be an honor to them , some such things as these have led all mortal men , when they adopted any to be theirs , but why did god chuse thee ? did he want a child ? had not he a son from everlasting ? is his comfort increased by it ? i remember the romans said , it was an imitating of nature , found out for the solace of the father , but didst thou solace god ? did he need any ? no , but meerly out of his good will to thee ; and as for the perpetuating his name , thou addest not to it ; so that it is meer mercy and meer grace to thee and me , and whomsoever he hath set his heart upon , that the father would condescend after this manner . and , 2. is it any less in christ jesus the son of god ? that he would die to purchase coheirs with him ? amongst men this is not usual , an heir is seldom troubled that he hath no more brethren and sisters to share in his inheritance , he is rather afraid that there should be too many to get some of it away from him , but that the son of god when this was his inheritance from all eternity , should be come in the form of a servant , die , undergo the wrath of god to this end , that he might purchase poor worms to be coheirs , and a brother with himself , and that he would likewise give himself to thee as a brother , that thou shouldest be one mistically with him . and in the third place , 3. the holy ghost , that he would condescend to come and dwel in thee , to unite us to christ , to alter & frame our cursed natures , and ( as need shal require ) to be a constant supplication of comfort and refreshing to us , oh brethren ! these things surpass the thoughts of man , utterly surpass them , but could we ponder them seriously we would say , oh lord ! who am i that thou shouldest remember me ? it would make us so settled upon the love of god ; and i the rather press it , because when a servant of god is but perswaded of gods love , he wil interpret every thing wel that god doth to him , and he will then trust him , and then fear him , when he is but perswaded of his love ; and therefore learn this lesson , here is love indeed , here is love the like was never heard of , that the lord should rear poor worms , and let such a work pass upon them , to make them the sons of god : that is one collection , that therefore the love of god is wonderful great unto those that do beleeve in him : and secondly i have but one collection more that i will give you at this time , and that is this , 2. hence it follows , that they who beleeve in jesus christ are exalted to the highest dignity that any creature is capable of , that as here is a magnifyng of gods love to them , so here is a magnifying of their state : that i hence collect , that there are no people under the heavens , nay let me ad not in the heavens , there are no creatures so highly exalted as beleevers , and why ? because they are the sons and daughters of god , not in a name only , not metaphorically as all the creatures are , but really , god hath the heart & the bowels of a father to them , and they the hearts of children , yea , the state & adoption of children , the greatest exaltation that is in this world . i remember what david said when some of his courtiers came to him , & told him of sauls good opinion of him , to give him his daughter , and wished him to be thankful for it , oh! but ( saith he ) is it a smal thing in your eyes , for a man of so mean a stock as i am , to be made the son in law of a king ? so if there be any beleever here , that thy heart tels thee that thou acceptest of christ to be thy savior , & that his spirit hath laid hold upon thee , is it a smal thing in thy eyes that thou art really the child of god ? is there any thing in heaven and earth to compare with it ? i remember david in 1 chron. 17. when he had nathan came to him with a message from god , and told him to this purpose ( saith he ) i wil raise up thy child after thee and i will set him upon thy throne ▪ and i wil be his father and he shal be my son , and thus i wil do to thee , david could not hold but runs and sits him down reverently before the lord , oh lord ! ( saith he ) who am i ? what comparison is there ? wilt thou be my father and the father of my child ? is it true lord ? can this be ? oh! it so amazed him that god should be his father , oh! could we think of it , i beseech you tel me , to which of the angels said god at any time , thou art my son ? he saith to the poorest beleever in the world , thou art my son : it is not only a name that expresseth good wil , but a state and condition that the lord hath set him in , so that i dare boldly say ( i will draw to a conclusion with it , but i would have you study it when you are at home , i dare boldly affirm ) that the meanest beleever though ( as we say in the country ) he go with his flail , or a rake , or ( as you wil say in the city ) he carries the tankard , the meanest beleever that hath christ for his lord and savior , he is exalted to a higher condition than ahasuerus was , when he was made the emperor of a hundred twenty & seven provinces ; for let them take al the pomp , wealth , & state that is in this world , let them have it all , if they have not christ , god looks upon them as satans slaves , and over a few daies they wil perish among the dogs , i mean among the devils , & be base , and be miserable for ever ; wheras the poorest servant of god that believeth in christ , the lord tenders him as his first born , o! i would fain ( if it were gods wil ) that gods people would lay this to heart , it would comfort them against all the scorns and reproaches of the world . it is with many of gods people as it was with christ when he was upon earth , when he was called king , how was he jeered for it ? art thou a king ? ( saith pilat ) when he had a seamless coat on and bound with halters , belike you are a king : so they are ready to jeer the children of god , belike you are the childrdren of god , i , let them scorn , i have read of princes that when for some ends , they could be strangers from their own countries a while , they could bear the scorns and jeers of people , but when i am at home i am known what i am : so a poor child of god may say , i go in a russet coat , and have never a penny of mony in my purse , and undergo many afflictions and troubles , wel , but god is my father , and the very thought of the dignity that god hath exalted him to , will make him quietly and contentedly undergo all the afflictions of this world , these are but general collections , had i time to enter into the particulars , to shew what gods children by adoption are delivered from , sin , and the law , and what they are instated into , under his family , under his provision , protection and the like , truly i might set that before you , that if a man could hold to it by faith , and the lords spirit help him to apply it to his heart , he would live comfortably here al his daies . finis faith the only means spiritually to feed on christ . opened in a sermon at mary le bow , november , 12. 1654. john , 6.53 , 54 , 55 , 56. then said jesus unto them , verily , verily , i say unto you , except ye eat the flesh of the son of man , and drink his blood , ye have no life in you . whoso eateth my flesh , and drinketh my blood , hath eternal life , and i will raise him up at the last day . for my flesh is meat indeed , and my blood is drink indeed . he that eateth my flesh , and drinketh my blood , dwelleth in me , and i in him. i read all these verses because they all hold out one and the same doctrine , though in a little different phrases ; that you may the better understand the scope of our blessed savior in these words , know that the occasion of it was this , christ having the day before fed the bodies of many thousands who attended upon his ministry ; the rumor of this flying abroad , the next day great multitudes thronged after him again , and christ knowing what lay at the bottom of the heart , told them plainly they sought him for carnal ends , because they had eat of the loaves and were filled , but that was not the end of his coming into the world to , fil their bellies , no , there was better food that he was willing to give all that had an appetite after it , and thereupon ( that i may not stay you ) fals into a most divine discourse of his own being sent out of the bosome of his father , to be the bread of life to al who did thirst after him , and would but accept of him , and tels them more particularly that they must eat and drink his flesh and his blood , as the only food that would do good to their souls ; hereupon these carnal people were extreamly offended at him and at his doctrine , for they interpret all this in a carnal manner , as if christ did mean that they must eat his very flesh and drink his very blood , as they did eat and drink other food , and truly it was ever thus and it wil be ever thus , that nothing can act above its own sphere , and they who have carnall minds can never judg right of spiritual things ; thereupon our blessed savior in the words that i have read , and in many other in this latter end of the chapter inculcates this doctrine further , assuredly no man could ever live that did not eat and drink his flesh and blood , and he that did eat him and drink him , eat his flesh and drink his blood would receive such invaluable nourishment , as he would think it the best meal that ever he was at : and that is the scope of these words , which before i come to handle , give me leave very briefly to vindicate them , from the gross erronious interpretation that the papists put upon them , for you all know that there is a monster in their doctrine that is called transubstantiation , which in their conceit is the turning of the bread and the wine in the sacrament of the lords supper , into the very body and blood of jesus christ , and whosoever doth not beleeve it ( in their conceit ) is certainly damned . and this doctrine of theirs hath been the occasion of the murdering and martyrdome of many thousands of saints , and among all the arguments that they alledg to prove it , this scripture is the prime of all the rest , except only that of this is my body : but in the next place to that comes this discourse , wherein christ speaks so positively and punctually of eating his flesh and drinking his blood , and the necessity of it to salvation , that they think every man out of his wits that is not convinced by these texts to grant their transubstantiation ; yea , one of them , and one of the learnedst of them hath left it in print , that if ever the lord christ should say to him at the day of judgment , why didst thou beleeve that the bread and wine was my very body and blood ? he would make no other answer than this , thou spakest it so plain in such a place that it could not be denied , my sense and reason could not deny it . now i wil a little cleer this text from them , and i hope to such an understanding auditory as ( i think ) i preach to , a very few words wil serve the turn . there are three things which whosoever doth but weigh , will be easily convinced that the eating and drinking that is here spoke of , hath no relation in the world to the sacrament of the lords supper . the first is , 1. this sermon was preached a whole year before there was any word of the institution of the sacrament , the sacrament of the lords supper was at the passover , immediately before his death , this was a whole year before it , now how can it be imaginable that christs speech here should be meant of a sacramental eating , when no sacrament was instituted ? who can imagine such a thing ? secondly , 2. this text and all this discourse in john 6. if it should be interpreted literally , for that is the thing they stand for , the literal sense ( i say ) interpret it literally and it is quite against their transubstantiation , for they say that the bread and wine are transubstantiated into the body and blood of christ , but if here be any transubstantiation at all , it is that the body and blood of christ are transubstantiated into bread and drink , for he doth not say the bread is my body , the drink is my blood , but my body , my flesh is meat , and my blood is drink , so that if you will have any transsubstantiation it is quite contrary . and , thirdly , 3. the eating and drinking of christ that my text speaks of , it is very plain by our lords words , that whosoever eats him and drinks him as this text holds out , shal certainly live another life for ever , and they themselves grant that you may eat that very body and blood of christ as it is in the sacrament , and never partake of his grace , but go to hell with the sacrament in their bellies : i hope that this is enough to shew you that this text proves it not ; i tel you ( in a word ) that the eating and drinking that my text speaks of , is the same thing that the people of god enjoy in the sacrament and out of the sacrament , for there do we partake of the body and blood of christ spiritually by faith , whosoever receives it preparedly , but the discourse here is nothing at all to that ; but now i come to the matter , and in the words there are two things which ( the lord assisting me ) i wil open to you , the first is , 1. the duty required of every one that would partake of jesus christ ; and that is , to eat his flesh and drink his blood ; that is the duty pressed over and over and so heavily , that the lord saith expressly , that whosoever doth not do it , can never live ; the duty required , to eate and drink the body and blood of jesus christ ; the second is 2 the benefits which every soul doth receive who doth eate christs flesh and drink christs blood , and that is set down in many various expressions , but all tending to the same thing , that is , they shall live for ever , they shall never hunger nor thirst , they shall in no wise be cast out , they shall be raised up at the last day , they shall live to eternity , these are the benefits or rather the benefit ( for all is one ) that every soul partakes of , who eates the flesh of christ and who drinks his blood : wel now for the meaning of it , that i may make it plain , ( for my intent is to preach but a short sermon ) i will ( god willing ) open both the parts , that is the duty required and the benefit received , i will open them distinctly and give you the application of them both together , for the first . 1. what is meant by our lord when he doth thus positively say , that we must eat his flesh and drink his blood , his flesh is meat indeed and his blood is drink indeed , this we must eat , this we must drink , what doth he mean ? i answer plainly that his meaning is , we must beleeve , beleeving is eating and drinking , and eating and drinking in this sense is beleeving ; that is the general meaning , and that it is so , any of you may prove it your selves , if you wil but read the scriptures over , for where he saith , my flesh is meat indeed in one place , he that beleeveth in me shall never hunger nor thirst , by and by , he that eateth of this bread shal live for ever : so that i know not how often in this one chapter eating & drinking is interpreted by beleeving , and beleeving in a metaphor is nothing but eating & drinking , therefore my work shal be ( god willing ) to explain this , know then in general , that this great grace of faith whereby souls partake of christ , it is in the true nature of it nothing but an accepting or receiving of jesus christ , to be that unto us which god sent him to be for poor sinners ; the scripture is most cleer , in 1 john 12. as many as received him , he gave them power to become the sons god , even they that beleeved in him ; so that to receive christ is to believe in him ; now the receiving of christ being a spiritual act of the soul , wherin the understanding and the wil must both have a share , it hath pleased the lord ( i beseech you mark it , it hath pleased the lord ) to set out this one act of beleeving by abundance of metaphors in the scripture similitudes taken from the body , and every one of them being rightly interpreted wil cleerly set out the nature of faith , and what the soul doth when it beleeveth in christ , as i wil give you but a tast , because it is but one only that i mean to open , and that is in my text somtimes , 1. beleeving it is very often set forth by coming ; come unto me , he that cometh unto me i will not cast him out , that is to beleeve● now coming therein is a figure , an expression taken from an act of our body , of our feet , wherein there are alwaies these three things , 1. there is the place from which we go . 2. there is the place to which we go . 3. there is the way and means in which and by which we go : now these interpreted would cleerly shew you what the soul doth in beleeving : so likewise , 2. to look up to christ , that as moses lift up the serpent in the wilderness , that whosoever looked upon it was cured , so christ is lifted up that we may look upon him : now that very act of the eye to look to an object for such an end , being rightly interpreted would cleerly shew you , what the soul of man doth when it beleeveth in christ. and so , 3. to stay upon him or to lean upon him , which is a metaphor taken from the body that reposeth it self upon somewhat to uphold it , when it wants strength of its own ; now this being discovered would cleerly shew you what the soul of man doth when it believeth in christ. 4. now among many of these metaphors , this text of john's pitcheth upon this especially , of eating christ , and drinking , which is the action of our mouth and stomach , wherby our life comes to be maintained by our food , and there is in this of eating and drinking so cleer a demonstration what the soul of man doth when it beleeveth in christ , and how it may discover whether men do beleeve or no , that you cannot desire a cleerer than this is , if god do but vouchsafe the ful understanding of it . that then which i have laid out for a part of this afternoon's work is , to shew you wherin the eating & drinking of our food doth shadow out beleeving in jesus christ to eternal life , though i have but now brought you to that which i would endeavor a little more fully to discover to you , would you know then wherein the holy ghost maketh the comparison to stand ? for i dare not go to ad the study of our own brains , but wherein the scripture makes these to answer one another , eating and drinking food for bodily life , and beleeving in christ for spiritual life , wherein do they answer ? i answer in these six things , some of them i shall not need to stay upon , for if i should stay upon all i should not have time to cleer the rest , but in six things do the eating and drinking of our food answer our laying hold upon jesus christ by faith , and i wil desire you to mark them , because it is the foundation of a great tryal of your spiritual estate . the first , 1. that the lord when he first created man with a living soul , with a life ; this life of man is not able to nourish it self , to preserve it self in being , nor to strengthen it self when it is any waies impaired , but god hath appointed that which is food , such creatures as have suitable spirits in them to the life of man , that mans life ( under god ) lies in these , and cannot be preserved without them , but it is the meat and drink ( as the ordinary expression is ) it is the food and the nourishment , the means wherby the life of man is preserved in a man , and give him all other things in the world , let angels attend him , princes wait upon him , let all that god hath given to the whole creation be bestowed upon him , keep food from him and the man dies , he doth not live , though it is true we live not by bread only , but god can preserve it otherwise , but in the ordinary proceedings of god , take away food and you take away life , you need no other weapon , mans life , the nourishment of mans life is food ; that is one . now answerable to this for our spiritual life , it is laid up and to be found wholly in the lord jesus christ , in his flesh and his blood , but you must know it is his flesh and blood prepared , that look as other meat , bread must be broken , and ground , and baked , and so made fit for mans use before he partakes of it , so the body and blood of jesus christ was ground , was broken by the passion and sufferings he underwent for our sins , and by vertue of his dying communicated it to us , his flesh and blood hath merited life , satisfied wrath , and in christ and christ alone lies all the spiritual life of his people , and can be had no where else : give him all the obedience that ever mortal man had , give him the righteousness of the holy angels in heaven , give him all that a mans tongue can speak of , or his pen write down , he is a dead man if he have not the lord jesus christ to be his life it self : our life is hid in christ ( as the apostle saith ) there is the treasury of it . there is the first , that as our humane life lies in gods disposing ( i mean by his so ordering it ) in our food , so our spiritual life lies only in jesus christ. that is one . secondly , ( these three first i wil be very brief in ) the second branch is this , 2. that look as god in nature hath planted in every man , ( because his life is the most excellent thing skin for skin , and all that a man hath , he wil give for his life , therfore god hath planted in man ) a more vehement appetite and desire after food then after any thing else in the world , and if he be put to it that the choyce must be made , it may be he would not part with any thing that he thinkes is sutable to him , but if choyce be made all shal goe , so he may have food , the strongest appetite after any thing in the world is after food ; insomuch as therefore the lord uses ordinarily to expresse the highest desires of the soule that man can put out in any kind , he uses to expresse them by hungering and thirsting , which is nothing but the appetite that men have after food , so that living men out of a desire of that which is sutable to their life , have a vehementer desire after that then they have after any thing else in the world ; so the lord plants in any soul to whom christ is life , ( for i speak not of those who are meerly dead , though i shall have occasion afterwards to shew you that christ gives life to the dead , but ( i say ) to those to whom christ is life ) there is nothing in the world found in them after which their desires are so mighty , so vehement , so constant , so unsatisfied with any thing else in the world , no such appetite is in the soul of a man , as the party that partakes of spiritual life hath after jesus christ ; as the heart after the rivers of waters , as the hungry man after his food , all kind of such things are expressed in the longing desires that the soul of a man that hath an interest in christ hath after jesus christ ; lay up these by you till i come to apply them , but yet i am not come to the main things , wherein the comparison holds ; thirdly ; there is a third thing which is between eating and drinking and beleeving , and that is this . 3. that look as it is in our bodily life , our natural life , that as there is no such vehement appetite after any thing as after food when we want it , so there is no such satisfaction in any thing , as there is to be had in sutable things , that when a hungry man is satisfied with food , there is the quiet of his outward life ; then all vehemency , all pains , all angers , all longings till he hath more need doth cease , for you know such is our life , that one meales meat will not serve it but for a little while , but when hunger is raised and food administred , then is the desire quieted : so now when the lord christ hath life prepared in him , and raised up in the soul a desire after him , when that soul findeth him , when he can find that christ owneth him , or intimates to it that he accepts it , it is satisfied as with marrow and fatness , no joy , no delight , no content in the world pleaseth the soul so as to say this one thing i have found christ jesus and have an interest in him ; all these are main , but the three last are most ful to my purpose , and therefore i hasten to them ; fourthly then , and that which i think is one of the greatest of all the rest , thus it is , 4. that look as it is in our food ( pray mark it , look as it is in our food ) for the body , let the food be never so excellent , never so wel cooked , never so freely conferred , we never so freely invited , let al be set out that is imaginable , that food never nourisheth me or any other , until it come to be incorporated within me , that when a man & his food come to be made one , one mass , i wil not say transubstantiated , but translated and changed into the same substance with himself , never doth it become food to him til then . take a man , set him before all the dainties , let him smel to them , put them in his mouth , nay ( if you can imagine it ) he may swallow them down , and they pass through him , if they be not incorporated into him , that the flesh of the beast he eateth turns to his flesh , or to be made fit for his blood , it is no food to him , though all the delicates of the world be set upon a table , and say , here is enough to satisfie a thousand men , not one bit of them is fit for me , except it be so changed that it becometh one mass with me , this we all know in our natural food . now herein lies the answerableness , so it is with christ , it is jesus christ that is prepared , the lord hath prepared and put the vertue into him , that it is enough to serve all the world , if the lord be pleased to bestow it upon the world , but no man ever comes to have spiritual life from christ till christ become one with him , and he become one with christ ; it is christ in you that is the hope of glory ; and this our savior expresseth in the very text ( saith he ) he that eateth my flesh and drinketh my blood , i dwel in him and he dwels in me ; that they are made one really , only with this difference it , remember it , indeed our food for our body , we and our food are made of one substance , but there the food is turned into our substance , that if it were not the flesh of a beast turned into my flesh , if it were not the blood of a bird that is turned into my blood , and so it leaves its own nature and is changed into my nature , but this is different in our spiritual eating , for here instead of jesus christ being changed into our nature , we by feeding upon him are changed into his nature , made partakers of the divine nature , and there is a mystica , i spiritual union betwixt the lord jesus christ and us , whereby we cease to be what we were in regard of our corrupt being , and now come to be changed into his spiritual being , but notwithstanding a union and conjunction there must be , or else the lord christ never profits : this is so plain that ( i hope ) i need say no more about it , that is the fourth . lay up these , for these wil be for tryal before i dismiss you . then fifthly , the fifth thing wherein the comparison lies is this , 5. that look as the lord in his infinite wisdom hath in nature given such a power to our stomach , our appetite to receive it , and our stomach to digest it , that all the art in the world hath not the power or skil to come and make the food that is an extraneous thing another thing from it , to fit it so and prepare it so that it shal be fit to become one with me , no art in the world can do it like that of the stomach , the power that god hath given to nature ; we know if we should take our meat and boyl it upon the hottest fire , it can never prepare it so as the heat of a mans stomach can do it ; god hath given this peculiar faculty and power to the stomach , thus to make our meat sutable for us ; so it is with the grace of god , beyond all other graces and works of all the creatures yea , of the angels , he hath given that power to the souls acepting of christ , and consenting to christ , that power to unite christ and the soul together , that is not elsewhere found in all the world ; for all gods creatures if they should all joyne together to put out their utmost skil , they could not make such a conjunction between christ and the soul as beleeving doth ; but yet i wil tell you thus far , not by any virtue that god hath put in faith , but as it is the hand whereby we receive the holy spirit , for by the spirit we receive faith , and this holy spirit that takes christ and gives him to us , and takes us and gives us to christ , this holy spirit in a way utterly unknown to us , and no waies to be understood in this world , makes us one with christ. there is the fifth . and then the sixth and last is this , 6. that look as in our food , when the food is prepared , and we have an appetite to it , and the stomach receives it and works upon it , and it becomes one with us , then by vertue of that , by the strength of that food are we enabled to live as men ; if we have wasted our spirits , if our healths are decayed , here is strength to be added , if we have work to do , we are thereby enabled to do it , to go through what belongs to us , by the power that comes in gods way of ordering it , by the power that comes and is added to us ; so it is here in our spiritual life , that when once the lord brings the soul to value christ as that wherein his life lies , to have a desire after him above all goods in the world , to come to have christ incorporated into us by the power of the spirit , then do we come from hence by the covenant of grace , the operation of ●he holy ghost , according to gods dispensation to his people , to receive such a supply of his spirit , as we are enabled to walk as those that are alive unto god through jesus christ ; only add this difference ( for i wil shew you how the preheminence lies in our spiritual eating with this difference ) that whereas our outward food never gives life to those that want it , but by the blessing of god only repairs it in those that have it , now this spiritual eating of christ doth not only maintain life in those that are alive , but it raiseth them up from the very dead , it gives life , and that moment that the lord enables the soul to hunger after him and rest upon him , in that moment is the life of jesus christ conveyed to him . and this is the first part , to let you see that eating and drinking , it is nothing but beleeving in christ , and the resemblance of them stands in these things , as i have opened to you ; and now the second ( which i wil be but brief in , because i would not stay you long , nor be hindred from the application of it , the second ) thing i promised is , 2. a little to discover what the benefit is that we partake of , by eating and drinking the flesh and the blood of jesus christ , what do we get by it ? for answer , we can easily say when men are extolling the good cheer they have been at , at any feast or banquet , where luxury is set out , what get you by it ? a feeding of our bodies that wil return to clay is al that a man gets by it ; now what is gotten by this eating and drinking of jesus christ ? oh! could i but in a few words open to you what our lord hath said of it , ( saith he ) 1. he that eateth and drinketh my flesh and blood he shal have everlasting life : there is the first benefit . what means he by that life ? that is not this poor frail momentary life that we live , though this be the purchase of christ to beleevers , but he shall have , first , 1. the life of pardon , that whereas all of us are dead under the guilt of sin , dead in law , liable to wrath , they are pardoned men if once they beleeve in christ. 2. whereas they were dead likewise under the dominion of sin , and were strangers to the life of god , the lord jesus infuseth a principle of a new spirituall life into them , and such inward qualities and holiness , that enables them to live the life of god , that life that is of the same kind that christ himself lives , his life , a holy spiritual life , that alas ! if i could open it to you and you understand it , it would make you conclude , that there is no such life in any creature to be found , as the life that every soul lives that laies hold upon christ ; i , and then he adds , 3. this life is an everlasting life , that is as our savior expresses it , ( saith he ) your fathers did eat manna , that is ( as the scripture saith ) angels food , not that angels eat any meat , but if they did eat any food it would be manna , your fathers did eat manna and are dead , but he that eateth upon me lives for ever ; it is not such a poor momentary life as this is , but a life that wil last to all eternity ; this is the benefit : nay , mark some other expressions that come in here together , 2. he shal never hunger nor thirst more : that wil explain wel what the lord means by saying an everlasting life , they shal never hunger nor thirst , what is that ? he means not that they shal never desire more of christ , no , there is a two fold hunger and thirst . 1. there is such a hunger and thirst as riseth out of sweetness , that because the honey is good they would have more of it , because the wine is good , therefore the drunkard saith , i wil sip again , where the content of it makes them desire more of it : this hunger all the people of god have , because they find contentment in christ , therefore they desire more of him : but then , 2. there is another hunger and thirst which is deadly , which will kill a man unless it be supplied , which our savior explains in his discourse with the woman of samaria , he that drinketh of that water shall thirst again , that is , if he have not a supply he will be in as dead a condition as he was in before , if he be not supplied : but now he that eateth and drinketh of the meat and drink that he prepares , though there wil be a sweet hunger to make him desire more , yet there wil be such a life and stock of life within , that til eternity have end they shal never be destitute of meat : so here is a benefit , a life everlasting , that they shal never hunger nor thirst ; nay , he explains it yet a little higher in the words i have read , the one is ( saith he ) 3. whosoever doth thus eat and drink , and thus cometh to me , i wil in no wise cast off ; what is that ? though ( it may be ) he may think himself the most unworthy , and say , lord ! here is meat indeed , lord ! ever more give us of this meat , but who am i that i should come ? i am the unworthiest , wretchedest , vilest of all ; nay , let him be never so unworthy in himself , never so vile , i wil in no wise cast him out , if he come to me , for god my fathers wil is , and he gave it me in commission when i came from him , not to deny food to any one that cometh after me ; nay , ( saith he ) last of all , 4. this is the command i have from the father , that i should raise them up all at the last day : though it is true , the bodily life ends and fails , and they shal turn to dust as others do , yet when i come to make good the life that my people must have in abundance , when i come in the last day to make it good to them , i must raise al up that ever did partake of me to life : you see here is the benefit which is laid down in the text : i have only a little paraphrased upon it , thus i have opened the doctrinal part , that whosoever would live happy , eating and drinking of jesus christ is the duty required of him , and they that do it are happy abundantly ; let me now a little apply this to you , but three uses i wil briefly make of it , or rather the lord makes them , for it is out of mans power to do it , three things i would observe . first , use , 1. if you be but willing you may cleerly discern whether you are partakers of jesus christ yea or no ; oh! that the lord that is the father of spirits would work upon your spirits while i am speaking , friends ! shall i speak a little freely and examin this great assembly , where doth your eternal happiness lie ? tel me in your own hearts , what you would answer to it if god did examin it , where doth your hope of happiness lie ? would not this be your answer ? only in jesus christ the son of god that became a savior for poor sinners , i disclaim all other things , and i look for my happiness only in christ , would not this be the answer of you all ? it may be some pharisaical self justifiers , they can pitch presently upon their own honest and innocent life , but i pitch upon that which i think every one of you would answer , it is christ ( you say ) but what christ is it that you make account is your life ? what christ is it ? is it christ the son of mary and the son of god , christ that died upon the cross , that rose again and ascended into heaven , and sits at gods right hand in the glory of his father , and that shal come again in the end of the world to judg the quick and the dead ? jesus christ is preached to you in the several meetings in the ministry of the word , is it this christ you look for ? i , let me add this , if there be no more for thee or me than this , this christ that sits at the right hand of god , if thou canst not ad , this christ fed upon by me ; it is christ in you the hope of glory , it is not christ in heaven the hope of glory , therefore i must needs beg of you that you would be true to your own souls , for ( through mercy ) i have a little converse amongst men , and a little experience of them , but the want of the knowledg of this point undoeth many men , they have heard so much of christ that unless they be the arrantest sots and debauched persons , they can tell you all the story of christ , but if you come to examin how i pra'y came this christ into your hearts ? i know how he was prepared for bread , how the father hath ground him , and baked him , ( pardon the expression ) i know how the father hath prepared his flesh and blood to be meat and drink , but how came he to be your food ? and how got you your interest in him ? if you did eat his flesh and drink his blood in a carnal way , it would do you no good , for though you go for church members , yet if the lord have not done these things in thee , which i have spoke of , thou wilt be utterly lost when thou comest to seek for salvation ; doth it not trouble thee to think how thou canst answer these four or five questions ? i will but name them . first , 1. hath the lord convinced thy soul really and cleerly that there is no salvation to such a wretch as thou art , further than christ jesus wil vouchsafe it unto thee ; art thou set down under that ? that is wel , for believe it til this work of christ come upon our hearts , we never see the necessity of that work . secondly , 2. hath he raised up in thee that amongst all the contents thou findest in other things , though god maketh thy wife comfortable , or thy husband comfortable , and al things sutable , yet stil thy heart is unsatisfied , if i have not christ i am undone , what will my riches do me good , if i have not christ ? what wil all the talk of others do me good if i have not christ ? hath he raised up in thee such a desire after him what sayest thou ? thirdly , 3. if at any time the lord smile upon thee though no body be by , but he smiles upon thee in secret , thou hast gotten some cleer evidence that christ is thine , and he wil own thee before the father , canst thou turn back and even laugh before the lord and say , oh lord ! is it so ? is christ mine ? is this to thee 〈◊〉 the honey and the hony combe ? 4. dost thou find likewise in a way that thou know'st not , how it is brought about , but thou findest somwhat settled upon thy heart that hath changed the frame of thy heart ? thou that art by nature proud , lascivious , and naught , there is somwhat that is wrought in thee , and there comes some strength , that though thou canst not walk as thou should'st do , yet the lord is dear , and his children are dear , and his waies are dear , some strength god affords , that thou art not pleased in the world , but thy soul finds that god hath enabled thee to make him the end of thy life , and his word the rule of thy life , hath he done this for thee ? then there is eating and drinking of christs flesh and blood , then in the name of god thou doest partake of christ : but ( good friends ) be not deceived , i tel you in many places not one of a hundred that hears such a doctrine as this , have any part in christ , or their feeding upon him , or relying upon him , therefore i pray try your selves ; that is the first use i wil make of it . then in the second place , use , 2. oh! what a comfort may this be if the lord would enable me to speak of it , i could pour down even showers of consolation , upon those souls that have gone along with me in the tryal : all you that the lord hath shewed this mercy to you , that you feed thus upon christ : i tel thee this , carry it home , thou hast eat a meal's meat that will keep thee as a man while god lives , he hath given thee one bit , oh! one mouthful of christ to get into christ : i read of the widows oyl , truly it was a delicate portion that god laid out for her , that for a great while together shee had a little oyl in the bottom of a cruse , and a handful of meal in the bottom of a barrel , and she and her son did live upon it for as many years as the famine lasted ; i warrant you that poor woman would not have taken a hundred pound for it : so that poor soul that can say , i bless god he hath raised me up from my low condition , and i have abundance of the world about me , but i know christ is more dear to me than all the world , i know my prayers are to him for life , and i hang upon him as wel as i can for life , and look for it no where else , and i dayly apply my heart to him in that poor measure his spirit enables me , i tel thee ( poor soul ) he hath given thee jehoiakims portion and the richest food , for manna was angels meat this the angels , nay , pardon me , god never created any creature in the world to tast of this , but every poor soul how wretched soever that lives upon christ feeds upon ●t ; i pray meditate upon this at home , and the lord help you to ruminate upon this in secret . is it so lord that the poor soul that casts himself upon christ is thus made one with him ? surely i wil never take care how it is in the world with me , god hath provided wel for me , my lot is fallen in a very good place . and lastly , use , 3. for exhortation : i shal make but one use and that shal be in the very words of our blessed savior , when he begins this doctrine in this john 6. ver . 27. when they came and flocked after him for the loaves , saith christ to them , labor not for the meat that perisheth but for the meat that endures to eternal life : this counsel of christ i would a little press to you , though i borrow half a quarter of an hour , forgive me , for it is for your good . first , ( saith christ ) 1. you seek me for the loaves , labor not for that ▪ friends , we are all cumbred , as our saviour said to martha in luke 10. the latter end , martha , martha , thou art carefull and cumbred about many things , so we are cumbred all of us about many things , some of us are cumbred how to get more wealth , some of us cumbred how to dispose of the wealth we have got , we are cumbred about our places , offices , and these worldly things hurry us up and down , we can hardly come into any place but all the peoples talk is , no body is at leisure but full of business , and what is it for ? the meat that perisheth , all that thou laborest for is perishing , perishing money , pershing wealth , perishing honor , perishing profit , alas freind ! in a very few daies all that thou laborest for , wil not be worth one penny , at least to thee , and but over a little time to no body else , perishing things not worth your seeking , the lord knows they are not , they that the world comes in most upon , and all that their hearts can wish comes in with ease , it is not one hours content , it is but meat that perisheth , but now labour ( saith he ) for the meat that endures to eternall life , here is meat worth your labouring for , i appeal to all your consciences that have heard the sermon , whether this meat be not worth the labouring for , whether to get an interest in christ , to hunger after him , to long for him , to rely upon him , is not this worth the seeking ? oh! seek it , and to encourage you , 2. i wil tel you what our savior adds in verse 27. labor for that meat that endures to everlasting life , ( saith he ) the son of man he gives it you ; that is , you have no promise if you labor for the things of this world , how many are those that toyl and moyl , and cark and care most for the world , and it wil not come upon them ? many a man sits up late , and riseth early , and manages his business discreetly , and yet it wil not come , but god hath engaged himself by a promise , that he that seeks the bread of life shal have it , that if thou canst but pour out thy soul , lord ! leave me not destitute of christ , he wil not deny the son of man to thee : but lest some-body should further add , give it me ! why should he give it me ? what is there in me that the son of man should be given me ? why should i think the lord christ would give me this food ? if i ask that , he ads , for him hath god the father sealed , that is , i came into the world under a sealed office to do the wil of my father , and the work that my father hath sealed to me , made my work to do , is , to give eternal life to those that seek it : he can as wel deny himself , and deny that he is sent from god , and his office , as to deny the bread of life to a soul that unfainedly labors for it : wil not this do it ? the lord bless it , and give you to consider what i have said , and win all our hearts to study that jesus christ may be more in our thoughts . finis self-denial opened in a sermon at st. mary spittal , march , 26. 1649. matth. 16 ▪ 14 , and so forward . then said jesus unto his disciples , if any man will come after me , let him deny himself , and take up his cross and follow me , for whosoever will save his life shal lose it , and whosever will lose his life for my sake shall find it , for what is a man profited if he shall gain the whole world and lose his own soul ? or what shall a man give in exchange for his soul ? the occasion of this speech of our savior was this , he had a little before told his disciples , what great things he was shortly to suffer at jerusalem , whereupon simon peter begins to rebuke his master for admitting of such a melancholly thought , far be it from thee to imagine , that god will ever suffer thee to undergo such sad things as these are , master pitty thy self , if there be any danger take a course to avoid it ; our savior therefore replies to peter , get thee behind me satan , thou art an offence to me , this is nothing but the savor of the things of the world , that makes thee give me this wicked counsel ; having rebuked peter , he turns to al his disciples and utters this speech that i have read , wherein our lord strikes at the root of that , which made peter give him that carnal counsel , for the lord knew it was nothing but unmortified self in peter , and he wel saw that it would bring the like bitter fruits in all in whom it was not crucified , and therupon gives them that counsel , that is contained in those three verses that i have read to you , wherein there are these two things . first , 1. here is a lesson necessarily to be practised by all christs disciples , in these words , if any man wil be my disciple , let him deny himself , take up his cross and follow me ; that is the lesson . secondly , 2. here is an argument to perswade to the learning of this lesson , the argument is taken from the necessity of it , it is so necessary , that that man that wil not deny himself , even to the denying of his life for christs sake , wil undo himselff by his good husbandry , by his providence , if he think to save himself by following more wary counsel , he wil ruine himself , but if he wil resign up himself to the counsel that christ gives him , christs counsel shal save him , and salvation any other way he shal never find : now lest some-body might object against this and say , but in probability the following of thee , and taking up our cross wil be so far from saving of us that it wil ruine us , and the looking a little better to our selves may save our state , save our credit , save our liberty , save our life : wel , to that saith christ , do but cast up the gain that wil be got by this way , i deny not but a man may by that providence that you speak of save his estate , and save his credit , he may possibly gain the world , a great state in it , but he wil lose his soul by it , and that man that should purchase al the world , that should be able to say this kingdom is mine , the other kindom is mine , all the kingdomes of the earth are mine , but what did they cost you ? nothing but my soul , i gave my soul for them , that man hath made a miserable bargain of it , he will gain nothing that will venture the loss of his soul for the purchasing of the whol world : the worth of a soul is invaluable , and besides when a soul is once lost , the loss of a soul is irrecoverable , what shal a man ever give in exchange for his soul ? therfore set this down for your conclusion , the man that wil not follow my counsel , upon the best account that can be made , is certainly an undone man. this is the scope of christ in these words , now i come to the doctrinal part , ( which i shal only insist upon at this time ) and in it there are these two things . first , 1. here is the lesson that christ teacheth and imposeth on his disciples , in these words , let him that wil be my disciple , deny himself , take up his cross and follow me . those are the three things that christ imposeth upon all his disciples , deny themselves , take up their cross , follow him . secondly , 2. here is the condition upon which this duty is imposed ; if any man wil be my disciple : christ wil compel no body to be his disciple , and if they have not a mind to be his disciples , he wil not impose upon them denial of themselves , and taking up of their cross , and following him , if they like other waies better , let them take them , and see what will come of them in the end , but if any man wil pretend to be a follower of christ , if he be resolved to be listed amongst christs souldiers , or admitted into christs school , or into christs family ; then this is the abc , this is the first lesson that he must learn , he must deny himself , take up his cross and follow him , and that is all that i will say to the condition of it , that it may be as a watch word to all you that hear me this day , i shal by and by ( by the lords assistance ) handle a doctrine that i know is very hard to flesh and blood , that which possibly many of you never yet learned , nor have any purpose to learn , but only now remember this : you shal not be compelled to learn it , if you have not a mind to the doctrine that shal be opened , you are at freedome to take another way , provided you wil not lay claim to be the followers of christ : run your hazards and enjoy your good things in this world , and see what wil come of it , but if you have a purpose ( as i know you have ) and would be glad to be thought followers of christ , then be you high or low , lords or ladies , gentle or simple , learned or ignorant , know you that this is injoyned to every one whom christ will own , that they must deny themselves , take up their cross , and follow him . it is only the first of them that i purpose to treat upon at this time , deny himself , and the doctrine which ( by the lords assistance ) i shall handle is this , the very words of the text. doct. that whosoever wil be a disciple or follower of christ , he must deny himself . and for the explication of the words , there is nothing hard but this : the word , he shal deny himself , doth signifie a total abrenunciation , he must wholly deny himself , ( as i shal make good out of the scripture ) it must be a total work . now for the proof of it that it must be so , it were easie to turn you to a great many scriptures , where the very same words are used , and upon the like occasion , you shal find it in mark 8. and also in luke 9. but for fear i be prevented , i wil content my self with a text that i wil turn you to , and that is in luke 14. from verse 28. to the end of the chapter , & it wil abundantly demonstrate the necessity of this doctrine : if christ may be beleeved , you shal find there , that there were a great many came in to christ to be his disciples , great multitudes , they were taken with his miracles , & his sermons , and the conversation of the whol world began to run after him , and gave in their names as fast as they could be admitted : but mark what christ saith to them , about verse 26. saith he , if any man come after me , and do not hate father and mother , and wife and children , and lands , and his own life , he cannot be my disciple , mark what he saith , he cannot , he doth not say , i wil not own him , but positively , because there is an impossibility of being christ's disciple , unless that a man do so far deny himself , as to renounce and and forsake whatsoever may be called himself : and lest he should not be beleeved , he doth prosecute this by three parables that follow there in order , and they are to this purpose , in the two first parables he doth plainly tel them . 1. that if any man pretend to be christ's disciple , and do not learn this lesson of self-denial , that man if ever he be put to it wil prove an apostate , if ever times of tryall come , that man that enters into christs school not having learned the lesson of self-denial , wil prove an apostate . or secondly , 2. if he be never put to it in a way of persecution , then he wil live all his daies but in a meer form of godliness , and an unsavory general profession he may make , he wil never have any power in it ; and this ( i say ) the lord shews in three parables , the two first of them you wil find they are taken , one from a man that goes about a building , to errect a house , before he have throughly cast whether he have mony enough to go through with the building , and then when he hath gone as far as he can , and spent all that he hath , the building is unfinished , and himself is laughed at ; or a king that goes to war-fare , and doth not cast up what the war wil cost him , and whether he have strength enough to go through with it , when he is ingaged in it , then he is fain to make shameful conditions , and come off dishonorably and basely , because he thrust himself into a war that he was not able to go through with : so ( saith christ ) wil it prove with you , if any man undertake the work of being my disciple , and hath not brought his heart to this resolution , to deny himself in whatsoever may be called himself , that man wil never hold out if a storm come , or if it he be ever put to it : then the next parable tels you , that he wil live but an unsavory profession , he may be salt without any savor that is good for nothing , not so much as good to be cast to a dunghil ; and that wil be the upshot of all : the christians in the world that list themselves under christ jesus , and have not learned this lesson of self-denial : that one text is proof enough of it , but the main thing that i aim at in the doctrinal part is , to try if ( by the lords assistance ) i may make you understand what this same self denial is , and wherein it stands , and so there are two things that i shal bestow the best part of an hour upon . first , 1. in shewing you what is meant by self , what is that self that must be denied . secondly , 2. what is this denial of a mans self , or when doth a man do that which christ jesus cals denying of himself . first , 1. we wil enquire what is meant by self , and the rather you must enquire into it , because there is a self that a man must not deny , there is a self that we must bring with us to christ , we must not leave that behind us , we must give our selves to the lord : the apostle saith in rom. 6. we must save our selves : in acts 2. peter exhorted his hearers , save your selves : there is a self that we must watch over and attend to , attend to your selves : so that if there be a self that must be saved , and brought to christ and preserved , it is necessary to enquire what the lord means by that same self that must be denyed : now that i may make this plain to you , i must carry you a little further back ; then the present condition that we are all now in , in our sinful state , and i beseech you bend your best attention for a while , while i endeavor to cleer this to you . know therefore thus , that when the lord did at first make man , he gave unto man a soul and a body and excellent endowments and accomplishments to both of them , he gave man likewise the creatures , all the works of his hands , but though man had all these things to use , yet man had no portion but god , god alone was the portion of mans soul , he might use his understanding , use his wil , his wit , his reason , his parts , his wife , his estate , use them all , but enjoyed nothing at all , but god , god was the whol portion of man , as man stood in the state of integrity : but now assoon as man fel off from god by sin , when ( i say ) he sinned against god , man did immediately leave god for his portion , cease to make god his portion , and having forsaken god as his portion , now he made himself his own portion , and the greatest good that he hoped for or looked for was himself for the time to come , and therein indeed fulfilled the devil's speech , that if you eat of such a tree you shal be as gods , so we became gods to our selves immediately upon our fal , and ever since that , man did come to fal into himself , to settle ( as it were ) upon his own bottom , and to rest upon his own center , and now since that time all other things good or bad , that might be any waies conducible to man , to nourish that self-sufficiency that he had conceived in himself , and expected in himself , presently man maketh use of all these , but though he useth them all as means , he rests in none of them as his end , but himself is the end of all : this is the true state of man ; so that by self is meant that self-sufficiency , that portion that lost man did find after he had departed from god : but to make you understand this a little more fully , be pleased to know that every man in the world , though he have but one comprehensive self , yet this self hath four branches , and ( if you wil ) you may cal them so many selves , though indeed they are but one , yet there is a quaternity in it . first , 1. there is a sinful self . 2. there is a natural self . 3. there is a worldly self . 4. there is a religious self . give me leave to explain all these to you . i say first , 1. there is that that we cal a sinful self , not that the other selves are not sinful , but we call this sinful , because it is materially sinful , this is not only sinful , the others are sinful in the use : but this ( that i mean by the first ) it is materially sinful , and that is the body of corruption , the body of lusts and corruption which every man in the world hath in him from his mothers womb . you shal find that to be called our self in many places of scripture , in collos. 2.5 . saith the apostle there , mortifie your earthly members ; mark you , they are our members , and what are they ? fornication , uncleanness , evil concupiscence , covetousness , anger , wrath , malice , lying , all these cursed lusts doth he call our members , and in the next verse , cals it the old man ; and our savior christ cals our beloved lusts , our right eye , or our right hand , or our right foot. there is one branch of self , the body of corruption . secondly , 2. there is another self that is called natural self , and by it i understand the soul and the body , and all the endowments , and ornaments of them , our wisdom , our learning , our will , our love , our joy , our fear , our strength , our beauty , all these that make up the person that you or i do bear , with all the natural endowments or accomplishments ; that you al know to be self , and that the world commonly understands by self . thirdly , 3. every man hath in him likewise that that is called a worldly self ; by that i mean al the relations that man stands in to the creature , and all the interest that he hath in the creature ; as for example our wife , our children our estates , our trades , our lands , our revenues , our offices : now that this is called a mans self the text is plain for it , in this text where christ speaks of denying a mans self , he makes the world a piece of a mans self , and in luke 14. where he would have a man forsake himself , there he reckons up father , and mother , and wife , and children , and lands , and all that he hath . this is a third branch of self . fourthly , 4. there is another that is as much self as any of these ; and that is that that we cal religious self ; and by that you are to understand our performance of holy duties , our vertues , our righteousness , any thing that seems to be spiritual , and good , and moral in us ; this you shal find a notable passage about , in phillip . 3. where the apostle there saith of true beleevers ( saith he ) we are the circumcision that do worship god in the spirit , but we put no confidence in the flesh , we regard nothing of the flesh , and ( saith he ) if there be any man that might have any confidence in the flesh , i as much as any , mark his words , i much more than any , what flesh doth he mean ? mark what follows , i was an hebrew of the hebrews , of the tribe of benjamin , by my religion a pharisee , touching the righteousness of the law i was altogether unblameable , here was his self : now , this was his flesh ; so that the religion , the honesty , the conversation agreeable to the law , that paul makes a part of himself , and cals it his flesh : now concerning these four , ( for yet i have not done explaining this first part , what i mean by self , concerning all these four ) both our lusts , and our natural endowments , and our worldly interest , and our religion , you must take these three corrollaries to understand them all , three things that i would add , the first is , 1. that al these are but one and the same self ; pray mark me , all these are but one self only , as the sea which is but one , yet it is called the brittish sea as it toucheth upon england or scotland , it is called the german sea as it washeth the german shoar , and a great way off it is called the ethiopique sea as it washeth there , but all is but one sea , so all is but one wretched self , though we call it a sinful self : as self applies it self to lusts , cal it worldly self , as self applies it self to wealth or riches or honor : and cal it religious self , as self applies it self to the law of god or to god , in any such like , but all is but one self , all is but one and the same man in all these . and secondly , another thing that i would have you know about them all four is this . 2. that though all these are in every natural man , yet commonly there is but one of them that is predominant , and all the other are subordinate unto it , as for example , some men make their lusts , their known lusts their predominant self , and unto that reason and wil , and father and mother , and children , and law , and duties , and all shal be subordinate , because this is the lord paramount : in some others it may be the world is the paramount , oh! and then unto that all their other lusts , and all their religion likewise shal be subordinate ; it may be in another his religion is the predominant , his honesty , his righteousness , his holy performances , that is his great predominant , and then unto that all the other shal be subordinate ; commonly there is but some one of them that carries the chair , that sits upon the throne , and al the rest are underlings to that . thirdly , and that which i most of all would have you mark , and weigh , concerning them all is this , and i beseech you weigh my words . 3. that in all these the heart is equally wicked , in every one of them the heart is as bad , and as far from god in the one as it is in the other , i mean plainly thus , that man that sets up his lusts , suppose his whore , suppose his pride , suppose any known wickedness , sets up that to be the great good that pleaseth him , that man is no more wicked , his heart is no more wicked in that than another man that maketh mammon his god , the gathering of wealth , or the maintaining of his honor , and neither of these are more wicked than he that maketh his righteousness , his own religious performances his god , because for ( though these may seem strange , yet if you wil wait you will find it to be good divinity ) though in all these self is the end , and all these are used but as means , in the one of them i make use of the devil to serve my self , in another i make use of the world to serve my self , in another i make use of god to serve my self : but whosoever i make use of , it is my self that i set in the throne , my own ease , my own wil , my own good , my own happiness : now then here is the result , whatsoever a poor lost sinner doth make his portion , before he come to be reconciled to god in christ , whatsoever it is that he maketh his portion , or placeth his happiness in , that our lord means by self ; and there you have the first thing explained that i intended to handle , what is meant by our self that must be denied ? all that we make our portion , be it our lusts , be they our natural abilities , be they our worldly interests , be they our religious vertues , duties , righteousnesses , they are all alike when the heart sodders with them , or rests in them , all these make up that self that must be denied . that is the first . secondly , the second thing that is to be explained , is , 2. what it is to deny a mans self ; he that will follow christ must deny himself , what is that ? i answer , first , 1. in general , ( as i hinted before ) it must be a total denyal , it is such a denial of a mans self , as must be a total abrenunciation , it must not be to put off the skin , the serpents skin , and leave the body , or to cut off a joynt and leave the trunk , but the whole man , all the comprehension of this must be abhominated and renounced , by that self-denial that the lord here means . but what is it ? ( you wil say ) wherein stands it ? that i shal labor to cleer to you as wel as i can . 1. negatively , i wil shew what it is not . and then , 2. positively , i wil shew you what it is . 1. what it is not . first , 1. by denying a mans self the lord means not , that we should counterfeit our selves to be other than we are , as jeroboam's wife denied her self to be jeroboam's wife , by faining her self to be another woman than she was ; the lord means not that he that is a proud man should say i am not a proud man , or he that is a rich man should say , i am not a rich man , or he that is a proper man should say i am not a proper man , or he whose name is john or thomas , should say i am not that man that is not the meaning , that he should counterfeit or feign himself to be another than he is : nor secondly , ( which it may be you think most probable ) by denying a mans self is this meant . 2. that a man must wholly be rid of al these things , that that man that denies himself must wholly part with all his corruptions , and part with the powers and faculties of his soul , or the accomplishments of them , or part with all his estate , his wife and children , or part with his morral duties and religion , that is not the meaning neither , and that that is not the meaning i prove thus to you first , 1. some of these things are things we must not part with , the lord forbids us to part with them : if god have bestowed upon any man a good wife , or children , or memory , understanding , learning , wealth , honor or abilities , or honesty and righteousness , the lord commands them not to part with these , these are things that god may be served with , and must be served with , therefore that cannot be the meaning . nay , 2. the worst of them , none of them can be parted with while we live in this world , though we would never so fain part with them , totally no man upon earth can part with all his corruptions : if there be any man can say , he hath no sin in him , that man rather hath no grace in him : st. john saith that man that saith he hath no sin in him lyeth , and the truth of god is not in him ; therefore that cannot be the meaning , what is it then ? i answer , and i humbly crave your attendance and weighing of these things , because your everlasting welfare must be measured out by this , you wil know your spiritual interest in christ by it . i answer then , 2. that this same denial of our selves , this total renunciation of our selves , it comprehends these four things in it , and these four things do constantly meet in every soul that doth deny it self . first of all , 1. all these things that i have spoken of , we do totally and absolutly renounce them all from being any part of our portion , that whereas before all our good lay in some of these things , that if you would ask any man what he is worth , what are you ? and what are you worth ? he must tel you , i am worth a thousand pound a year , or i am worth as much as my wife and children , my wit , my parts , my learning , my education , my good name , my honest conversation , look what worth there is in all these so much i am worth ; and this was all his portion : but now when the soul cometh to christ , it totally renounceth all these , to be nothing at all to him in the point of a portion , if he be the lords ; and i shal shew you good reason for it by and by god willing ; i wil shew you a notable instance of it in the apostle paul , in that forenamed phillip . 3. where he saith , i think if any man might glory in the flesh , i might glory as much as any , and there he reckons up his religion , his birth , his education , his learning , his righteousness , and the like , and ( saith he ) these things were gain to me , they were my portion , that if you had asked paul , paul what are you ? what am i ? as good a man as you i hope , wherein lies your goodness ? i am a jew , an hebrew , a benjamite , a pharisee , a scholler , an honest man , one that is unblameable in my whol conversation , this was my gain ( saith paul ) but after that paul was called to christ , he did profess al that was his gain before , it was now dogs meat to him , shipwracked ; his learning abided with him stil , and his wealth , and his wit , or any thing , he had it stil : but it was all rubbish now , he did lay no worth in the world upon it , he had no portion now but the favor of god in christ jesus , that was his wealth , but now for all these things what use soever he might make of them , they were nothing , not one penny to him in the point of a portion ; this is the first thing that is an ingredient into this same self-denial , that when the soul cometh to christ , it is unloosed and set loose from all these things , as they gave any support to the soul , to breed a good esteem in it of its own happiness . that is the first . the second thing that maketh up this self-denial is , 2 that as the soul doth renounce all these from being a portion , so as in any of these there is any thing found that stands in opposition to christ , or hath any enmity against christ , so far the soul totally doth not only throw it aside as a worthless thing , but opposeth it as a deadly thing , it casteth it aside as an enemy : before in the other it throws it aside as a useless thing : but here it throws it aside as an enemy , when it hath any opposition or enmity against christ jesus , or the waies that christ would have his people walk in ; that is plain both by many scriptures , that you shal see the servants of god when they come to deny themselves , they say to their lusts , get you hence , to their idolatry , to their wicked waies , they throw them out to the moles and the bats , they mortifie them , they crucifie them , they put off the old man , with all the lusts that are contrary to christ , & their carnal reason that stands in enmity against christ ; according ( i say ) as there is any thing in them that bears opposition to christ jesus , and the waies of holiness , so far the soul renounceth them as an enemy , if ever they deny themselves , because ( as you shal hear in the reason ) christ jesus alone is the great good of that soul that denies it self . a third thing that maketh up this self-denial is , 3. that all these four , or any thing that may fal under any one of them , so far as they ever stand in competition with christ , and the things of christ , so far the soul totally abandons them likewise , totally abandons them all according as they stand in competition with christ jesus ; and that our lord means when he saith , that a man must hate his father , and mother , and wife , and children , certainly the lord doth not mean that we should hate them simply , no , but when they come to stand in competition with christ's excellence , or providence , or things fall out so , that i must either renounce these , or i must withdraw from christ , i cannot serve christ , and enjoy them too , therein i totally renounce them all ; and this you shall understand thus : our savior christ saith a man then denies christ , though he have never so good an opinion of christ , if yet when he comes to that exigent , that either he must leave christ , or leave the world , or leave his wealth , if he leave christ for his wealth sake then he denies christ , so christ saith , by the same reason when i leave my life , leave my wealth , leave my wife , my children , my name , my credit , my wil , my duties , when these stand in competition with christ , then i deny them all , then that soul may truly be said to deny them ; as i pray take an instance or two of it , that you may see what i mean : take that that is reported of a famous lady in the primitive church , i think her name was called julida or juletta , that having a suit before a heathen magistrate , in somewhat that concerned her estate , her cause was good , and it was like to go of her side , but some body whispers the judge in the ear , and tels the judg that she was a christian , the judg tels her ; lady , your cause is good ( saith he ) and it is like to go with you , but here is an information come that you are a christian , and if so , you will not only lose this cause , and this part of your estate , but al your estate , and your honor , and your life , all is gone : is it come to that ? ( saith she ) farewel my lands , farewel my honor , farewel my life , nay , i am a christian when these come to stand in competition with christ once : or as gallatius carixialdus a famous italian marquess , that had a lady and delicate children , and a fair estate , but when he could not enjoy christ and these together , he left them all and went to geneva to live with mr. calvin : and there is a speech of chrysostome that he said , when he thought he should go to banishment , or martyrdome for christs sake , he said , if my father should stand in my way , i would throw him down , if my mother should meet me , i would tread upon her belly , meaning plainly , that if any of these should be hinderances to him in christ's cause , and stand in competition , he would trample them under his feet : and this the lord plainly means by a mans denying himself , my life is dear , my learning is dear , my children are dear , my credit is dear , al are good , i value them , i love them , i would keep them , but if either my peace with christ must go or these , if my conscience must go or these , if the glory of christ must go or these , all pack away , they are all renounced as they stand in competition with christ. this is the third thing in self-denial . fourthly there is another , ( and i pray lay up these things in your hearts , against i come to apply them by and by ) and that is , 4. that the soul that doth deny it self doth totally forsake all these so far , as from claiming his interest or propriety in them ; they do not only not make them their wealth , but now they resign them all up unto christ , give them up to christ , and themselves turn baylifs or stewards to christ , to use them all according to the will and pleasure of christ jesus alone : pray understand this , because though you be never called to some of the other , yet for this last this is that vein of self denial , that must run through the whol course of a mans life , and he hath use of it every day he lives if he be a servant of christ ; pray understand my meaning thus : suppose a man had a smal farm upon which he totally lived , it was the inheritance he received from his father , and it is al that he and his wife & children have to subsist on , and he useth it according to his own will for his best advantage , builds , plucks down , plows , laies down his plowed ground , turns it into pastures , sels it , keeps it , changeth it , doth what he wil , it is all the wealth he hath , suppose this man had a fair estate that is ten thousand times better , settled upon him by some great man , that gives it him freely , only ties him to this condition , that this farm that was his own before , he shal now surrender it up to the hands of the lord , to him that is his lord , and for time to come though he shal dwel upon it stil , yet now he shal occupie it only as his baylif , shal not cut down a tree but what he appoints , not pluck down a house nor alter a room but as he orders him , and all the fruits he shal lay them where he would have them , and dispose of them as he commands him , be but his baylif and steward as to that : the other now is his own portion that he shal live upon : just now here is the case , while we are in our natural estate , all we have to live upon is our self , i have so many corruptions that ( it may be ) are very pleasurable , and honorable some of them , i have such parts , such strength of body , i have such a wit , or such an estate , or such a good name , it is al i have to live upon , and i wil improve it to the best i can , and as it may best serve my turn i use it , but now when i take christ jesus to be my portion , when i come to take the lord christ to be my portion , i surrender all these up into christ's hands , and while he is pleased to put them back again into mine , i am only his baylif , his steward , my wit is his , my honour is his , my wealth is his , my lands are his , and a man that hath denied himself doth occupy all these things , just as the jews were to occupy the land of canaan , of whom you may read in levit. 25. that the lord told them , this land ( saith he ) is all mine , and you are but sojourners with me , you shal plow it thus many years , and then you shal plow it no longer than such a time , and of the fruits of it you shal bring the first fruits to such a place , and pay the tithes to such a place , and to the poor give such a thing , and gives this reason , for the land is mine and you are but sojourners with me , so that all that a man hath in this world , al that is comprehended under the name self , when once the soul closeth with christ , it is but a sojourner with him to use these things , and to use them according to the lords pleasure ; and these four do make up self-denial ; when a soul ( in a word ) is come thus far , that he doth abhominate all that is in it so as for making it a portion , when he hates and labors to crucifie whatsoever in it is an enemy to christ and the waies of christ , when he parts with all , with any thing as they stand in competition with christ , when they labor to use all according to the rules of christ , so as to make christ the proprietor , and themselves to be but stewards or tennants at wil to him . this is the self-denial that the lord saith must be in every soul that wil be his disciple . now before i come to the application of this , i have but one thing more and that is to shew you , 3. why it must be thus , what reason there is , that so the thing may be demonstrated to you , that so when i come to the application your hearts may have nothing to oppose against it ; and understand me , the question is not why it is comely to do thus , why it is requisite it should be so : but why there is such an absolute necessity of it , that a man cannot so much as pretend to be a disciple of christ that will not submit to it . what reason for it ? i answer first , 1. because wheresoever the lord christ is received by any soul , he wil be received as the all of that soul , mark my words , christ wil be all or he wil be nothing , what the father hath sent him to do he wil be all to do it , he wil never undertake a piece of it , and the lord hath sent him to be all that a poor lost sinner can need . now i pray conceive my meaning thus , take a maid that a man wil be a husband to her , when she marries to this man he wil be all in the place of a husband , and she must renounce all the men in the world in matters that belong to conjugal relations , the marriage state wil admit no rivalty ; i but for al that , though the husband must be all in the relation of a husband , yet he is not al that the wife needs , and she may lawfully have application to other creatures , and to other men for some things wherein her husband cannot be all to her ; if she be sick , she must have a physitian ; if she be wounded , she must have a chyrurgeon ; if she be sad , it may be she must have another to comfort her : neither can her husband be her bread , and her cloaths , she must have another must make them , and prepare them . but now christ jesus is all that the soul needs , he is their father , their husband , their brother , their friend , their companion , their bread , their drink , their cloth , their gold , their silver , their honor , he is all in all ; christ jesus is so , and he wil be so , or he wil be nothing ; and there is this natural reason for it , because every mans heart shares out both its prayers , and its confidence , and its love , and its praises ( i say it shares it out ) according as it needs , or findeth supply any where . if one man be my patron , and give me a great deal of my maintenance , i share out my expectations , my prayers , my love , my service most to that man ; but another helps me with some of these , and he hath part of my good wishes , and part of my prayers , and part of my praises , according to the proportion of good i receive from him , so is my heart shared out to him in dependance , or thankfulness , or love . but christ jesus wil have no sharing , he wil have all thy heart , all thy prayers , all thy love , all thy affections , all thy obedience ; christ jesus expects all , which he cannot have until he be all , and he never can be all , til al other be renounced , til i have no god but christ , til i have no father but christ , til i have no wisdom but christ , til i have no righteousness but christ , i shal never share out al my prayers , and confidence , and love , and the like , to christ for al ; and therefore wil christ have al renounced that he may be all . that is one ground , and the great ground . there is another ( which i wil briefly touch ) and that is this : 2. because al these things that we are to renounce , even the best of them al in those notions wherein we are to renounce them , they are al of them , and wil be adversaries and hindrances to us , in the way that christ jesus expects we should walk before him , and therefore until our souls do totally renounce them , we are in perpetual danger of being undone by them ; as i pray conceive my meaning thus in a familiar comparison : suppose in a civil war wherein a nation is divided , and one faction engaged against the other ; if a man that hath been engaged on the one party , do leave that party , and come over to serve that side against which he did oppose before , this man must renounce all the other party , though his brethren were there , though his estate lay in those quarters , he must renounce them all , or otherwise he wil never be trusted by them , to whom now he pretends to joyn ; or be sure ( which is the thing i alledg it for ) if he hold correspondence with them , they wil ever be dropping destructive principles into him , against the way that he now engageth for . so al these things , not only our drunkenness , and whoredom , and lust , and lying , and stealing , and slandering ; but our reason , our wills , our affections , our wealth , our honor , our children , our friends , our duties , our performances , wil lie as blocks in the way to hinder us from some of the things that the religion of christ wil put upon us ; there is nothing cleerer , saint john hath an excellent speech in 1 john 2.16 . saith he ) all that is in the world ( mark his words , all that is in the world ) the lusts of the flesh , the lust of the eye , and the pride of life , it is not of the father : it is not of the father al that is in the world , what means he by all that is in the world ? that that he had said before , little children love not the world , nor any thing in the world , his meaning is , love not life , love not wife , love not children , estate , honor , wealth , love them not , why ? they all serve but to nourish the lusts of the flesh , the lust of the eye , or the pride of life , and that is not of the father , they wil draw you away from god , therefore take heed of them ; and look what john saith of the things of the world , the same may be carried to al the other ; love not your duties , love not your righteousness , love not your performances , love not your honesty , love none of these as you in your natural estate cleave to them , they al of them tend but only to advance your self , and to pul down christ , and wil be hinderances to you in the way wherein christ wil have you walk ; and thus i have endeavored ( beloved ) to make plain unto you this great doctrine of christianity , that is the very first door that we pass through when we come into christs school to deny our selves : now it remains that i make some application of it , and that i shal do as briefly and as cleerly as the lord shal please to enable me , and among many other things there are but two or three that i intend to insist upon . the one is , use , 1. hence from all this discourse it cleerly follows , that among the great multitude of those that are called christians , there are but very few who are christians indeed ( for gods sake marke this that i say to you , i say ) if this discourse of mine be true ( as i hope i have made it cleer out of gods word to you ) that a man cannot be christs disciple , that hath not learned this lesson of self-denial , certainly there are very few christians to be found in christendome , and truly i have often thought and am perswaded it is true , that the not understanding of this lesson , or the not coming to christ upon the tearms of this lesson , is the great cause of all the formalities , and hypocrisies , and the unbelief , and apostacy that is sound amongst christians . i observe ( and it is an observation that many have made ) that in the primitive times of the church , when death and ruine was visibly to be expected by any one that would imbrace christ , then it would be hard for any man to enter upon christianity , until he had resolved upon this lesson , because they took it for granted , i go to poverty , i go to hanging , i go to stoning , i go to beggery if i go to christ , and therefore they had need see so much in christ , that they might be willing to part with all for him , and yet even then our savior christ noted , that a great many came in upon false grounds : but now after the name of christian religion hath obtained in the world , and men are made christians from their mothers womb , i mean in an outward form , that assoon as we have a child born we say it is born a christian , and then we go and baptize it as a christian , and then when it cometh to church it hears sermons as a christian , and then as it grows up and gets a little more knowledg it comes to the lords table as a christian , and so men are made christians by piece-meals , and they know not how , but the lord knows mavelous few amongst them ever understood any thing at all of this point of self-denial , that if amongst such a great assembly as here is , if a man in gods name should come but to enquire and say , are you a christian ? yes : do you follow christ ? i : and are you his disciples in truth ? i hope so : pray have you denied your self ? have you learned the lesson of self-denial ? god he knows they know nothing of the meaning of it ( as they say ) it is heathen greek to them , they are unacquainted with it : wel ( friends ) know you for certain , that you may be bred christians , bear the name of christ , make a profession of christ , hear sermons of christ , partake of the sacraments of christ , and do a thousand things that may outwardly speak you to be the servants of christ , and in the mid'st of all these you may be as far from being his disciples in truth , as they were that crucified him , and if ever the lord come but to dispose of you , and come to cal for that same beloved self of thine whatsoever it be , that thou must turn it out of door , the world shal quickly know that thou never didst receive jesus christ in sincerity , i am perswaded that so many of you as have but ordinary understandings in the book of god wil be able to judg , if you compare my doctrine with the lives of most men . you wil say , either this that you have preached is not gospel , or we are not christians , there are very few of us that ever learned this lesson , therefore i desire you ( before i go any further ) every one a little to try his own soul , what evidence he hath of this lesson wrought in him , you cal your selves the servants of christ , i beseech you examin , have you ever denied your selves ? i do not ask now whether you have learned a particular lesson , to deny your credit , or your wil at this time or the other time , but this same putting off this old self , this renouncing of thy self , hast thou ever learned that ? and among a great many trials i wil pray you ( at the present ) but to weigh these two considerations . first , 1. in the presence of god tel me , what doest thou weigh in the ballance ? this is somwhat a blunt question , but it is that that wil mightily determine the case , tel me in the sight of god , what doest thou weigh in the ballance ? my meaning is this , i know thou knowest what thou art , and what thou hast , thou knowest thy self ( it may be ) to be a scholler , a wel bred man , it may be a great magistrate , it may be of a great estate , it may be a great name , it may be an honest man , it may be an unblameable conversation , it may be cried up as one of the eminentest men in the city where thou livest , looked upon by all the city , and neighborhood as a rare man , and it may be al this is true : but tel me what doest thou weigh in gods sight ? that god that knows how thou esteemest thy self can determine this question : wel thus plainly , art thou one that carriest such thoughts as these ? there is such and such and such they are great professors , i thank god i am as good a man as any of them all , i am sure i have a better estate than they , i am sure i have more honesty and as good a wit as they ▪ and i can set out my foot by any man , let any man detect me , i thank god i am not as a great many others are , and thus thou judgest of thy self ; alas poor soul ! thou art very far from christ jesus : but now if god wil bear witness with thy soul , that in the mid'st of al these thou sayest , i am ( indeed i am ) it may be a learned man , or a great man , or a rich man , or a schollar and the like , and i have lived honestly , and god hath kept me from many notorious wicked waies that others have walked in , but alas what am i for al this ? a poor undone creature , a worthless craature , not only my lusts but my prayers , my sermons that i preach , or hear , my duties that i perform , god help me i am a base creature , if god look not upon me in christ jesus , i have no one thing to commend me to god , nothing that ever i had , nothing that ever i did is of any worth , i loath it all , oh! if god would give me christ i am wel , but for other things i have nothing , there is the man , the soul that weighs nothing in the ballance , is nothing hath denied himself , he hath sold himself , he saith indeed i am worth nothing , why ? is not this house yours ? it was but i have sold it and spent the mony too , god help me , so i had these things , but ( alas ) they are not worth a groat , they are wotrh nothing , my worth is this , if i have hope in christ i am wel , if not i am lost . ask but thy soul that . secondly , 2. tel me ( for that fourth branch that i named , because i know if thou hast but any face of christianity , thou darest not own those that are known lusts , known corruptions , thou endeavorest to mortifie them , but i wil insist only upon that fourth branch ) dost thou with all that thou hast , look upon thy self as one that is christs baylif and steward , he hath laid up thy portion for thee , he measures out thy wealth for thee , and for him thou livest , and for him thou givest that that thou hast , and that that thou art , and that that thou doest , thy honor , thy estate , thy life , thy wealth , if christ may have any service from them , by them , through them , here they are , thou tenderest them to him with all thy soul , if the lord have subdued thy heart to that , i tel thee for thy comfort ( and so i pass from this first use , if the lord have subdued thy heart to that ) he hath taught thee that lesson which though it be the first in order to christianity , yet it is the hardest nut thou hast to crack , it is a lesson that nothing but gods spirit dwelling in thee ever subdued thy heart too , and it is assure a token that the lord is thine , as any thing that ever can be found in thee , when thou hast renounced all , that christ may be all to thee : but if this be a stranger to thee and thou to it , do not flatter thy self with thy carnal confidence , thou maiest be very religious and honest in outward shew , but thou servest thy self and not the lord , and that self of thine wil ruine thee and never save thee , and therfore in the next place ( which is the use which i most of all intend , and which when i have done with i have done my sermon ) use , 2. i would labor to teach this lesson , this great lesson of self-denial , i would be a help to those that are willing to learn this hard lesson , how it may be attained that we may follow the lord , and truly ( honorable and beloved ) if i should look upon my self only in this work , my weakness to think that i should perswade you to deny your selves , i profess i would as soon expect that i might perswade you to go out of this assembly , and lay violent hands upon your selves , and cut your own throats , as soon as by any rhetorick or arguments of mine , i should ever look to perswade you to this great lesson of self-denial , but when i consider that in this work i am the minister of christ , and that his spirit goes along with his word , i may hope through his grace that i may teach that , and leave that upon many of your souls , that may make you contented to forsake all , and follow christ all the rest of your daies ; i say again , looking upon humane perswasions it is nothing : i remember the story that is told of luther , when luther first came out to preach against the popes indulgences , and to reform the corruptions of the church of rome , went about that vast task , there was one albertus that liked luthers projects very wel , but despaired that ever he would make any thing of it , he wrote to him , frater abi in cellam , die miserere mei deus ; fryar ( saith he ) go to thy bed , go into thy cel , thou wilt never do any good at this work : so to come to perswade men to forsake themselves , to renounce themselves , to come and deal with lord majors , and aldermen , and sheriffs , and ladies , and great citizens , and learned men , to come and turn them out of al that ever they have , that they should renounce al , and deny al , and not be worth one groat but the favor of god in christ , abi in cellam , go to thy bed , there is no hope of it , but if god strike in , there wil be hopes of it , and therfore to perswade you to it , be pleased to take these three motives· 1. three considerations i would give you , to make you willing to learn this lesson of self-denial , and then , 2. i will shew you the means that you must use to attain it . 1. to provoke you to it , consider in the first place . 1. that this self , this cursed self that i am preaching against , it is absolutely the greatest idol in the world , the greatest idol and false god that is to be found in al the world : since man left the true god from being his portion , there have been found out a hundred thousand other gods , but all those hundred thousand and hundred thousand demy-gods , they are all of them but underlings to this same god that is called self , self invented them , self set them up , self changeth them , self produced them , and they all bow before it , as dagon did before the ark , so all the other idols in the world bow before self : i know i speak gods truth , my meaning is , all false religions , all policies , all injustice , all oppressions , all underminings , all villanies that are acted in the world , and from one end of the world to the other , they all are but the fruit of self-love , self-preservation , self-interest , self-content , self-respect , somewhat about self hath set them up , and were they all banished out of the world , while we have a self in us , an unmortified self , that self in mankind would invent all those again that ever were , or as bad as they : this is the abaddon , the apollion , the abomination that was all desolation , and certainly this ruines kingdoms , ruines common-wealths , overthrows churches , it is the great waster that destroies all , and you set against all other things without any purpose , til you go against this ; i hope i speak to wise men , but i am sure if you wil search you wil find this to be true , that it is only self is the ruine of al men , and til you turn that off , you do but crop the bud ; and as if a man should say , that i have almost undone my self by a whore , but i wil give her over , i wil follow her no more ; and another say , i have undone my self by a pack of cards , but i will use them no more , but if self remains covetousness wil undo thee with religion and with honesty , it wil carry thee to hell by thy prayers , by thy tears , by thy reformations , til the lord turn self out you do nothing . that is one . secondly , consider this , 2. there is an absolute impossibility ( the lord help you to weigh what i am now saying to you , i say there is an absolute impossibility ) that ever the soul should cordially close with christ until it do totally renounce it self , never can christ be cordially closed with til then : there are a thousand things may make a man make an external profession of christ , or keep a fair quarter with him , but cordially to close with him it is impossible , til the lord teach us to renounce our selves : i wil give you the reason , because christs interest and self-interest are diametrically opposite one to the other , directly opposite one to another , and therefore it is not possible that ever we should close with christ until we renounce that other ; that is that our savior means in math. 6. no man can serve two masters , he doth not mean that a poor man cannot serve two or three or ten masters , he may serve twenty masters , so as all those masters have but one interest , if they have all one common and joynt stock he may serve them al , but if their interests be opposite one to another , the man can never serve them both ; now christs interest what is that ? it is only to lay the creature low , to make man , and all that is of man vile and nothing , and to exalt free grace only , that is christs interest , but now self-interst is nothing in the world but to exalt it self , whosoever goes down , to tread upon the devils shoulders to exalt it self , to tread upon the world to exalt it self , to tread upon gods shoulders to exalt it self , any thing that may exalt it self , they are so opposite that it is impossible they should both close : thus far indeed a man that hath made self and self-interest his portion , that man may keep a marveilous fair quarter with religion , as a learned man handling this very doctrine i am preaching of , useth this comparison , saith he ; those men whose interest is to maintain their own greatness , they will entertain those that are cal'd the wits of the time , the pleasant companions , the drols , they wil entertain them , bid them welcom , be glad of them : though it be some cost to them , it is a part of their grandour , it maintains their greatness to have such , and they are as welcome to them as any body in the world , but if any of these wits or pleasant companions shal come to engage this man , and say , pray ( sir ) be you bound with me for ten thousand pound : sir you are welcome to my house , and your horse is welcom , but ( sir ) you must pardon me , he wil throw him off rather than do so : so a man may entertain christ , while hearing of sermons and discoursing of religion is only an ornament to a man , a man that is of a selvish spirit may cordially entertain him so far , but so as to hazzard their own undoing for religions sake , for christ's sake to bring me to beggary , it may be to hang me upon a gallows , to throw me out of my office , to overthrow my trade , wholly to throw these away no man living can entertain christ so far . it was a notable speech of the king of navarre , that afterwards was henry the fourth of france , the king of navarre was a protestant , and owned the protestant cause , but his eye was upon the crown of france , to which he knew he was heir , and hoped to come to it , and when beza and the other protestants did press the king of navarre , to appear cordially in the cause of god , saith he , i am yours , i wil go with you , but i promise you i will go no further to sea , than i may come to land if a storm rises , his meaning was , he would never hazzard the loss of the crown of france for the protestant religion , and so he fared accordingly ; and truly so may it be now , thou maiest tel christ after a complemental manner , lord , thou art mine , it is my honor to be thy servant , i delight to hear thy word preached , and worship thee in my family , i rejoyce in it : all this fair quarter maiest thou keep , but beleeve it , if the lord have not taught thee to renounce thy self , when christ shal come to try thee throughly , thou wilt honor him just as you shal find in the story , and it is worth your observation , in 1 kings 20. you have such a story as this is , benhadad the king of syria sendeth to ahab king of israel such a letter as this , saith he , thus saith benhadad , all that thou hast is mine , thy wives and thy children are mine , thy gold and thy silver is mine ; and al is mine , ahab very loth to quarrel with him returns him a very fine complement , my lord ( saith he ) all that i have is at your service , all is thine ; well , benhadad sendeth next day , wel , ( saith he ) whereas i sent to thee that all is mine that thou hast , i wil send my servant for to seize upon it : while he only talked of it , ahab would own it , my lord all is thine : but when to morrow i wil send my servants , and they shal seize upon it , then he cals his counsellors , see you how this man picks a quarrel with me , what a fair answer i sent to him , and now he would seize upon all : so if christ come to thee , til thou hast learned self-denial , and say , here i wil lay thee down , here thou shalt lose thy credit , or thy conscience , peace with me , or peace with men , thou canst never close with christ cordially till thou hast learned this lesson . and then thirdly and lastly for my motives . 3. know for certain , if the lord have but once taught thee this lesson , there is nothing in all christianity wil be difficult to thee , all the waies of christ will be as plain as a bowling-alley , whatsoever thou art called too ; i know i speak a great word , but i bless god i speak not unpreparedly in it , all the waies of christ wil be as plain as a bowling-alley to thee , if the lord have but once taught thee to turn self out of doors , thy work wil be brought only to these two heads . 1. one part of it to learn to know what gods wil is concerning thee , what he would have thee do , or what he would have thee suffer . and , 2. the other wil be but to seek strength of him , that thou maiest not in thy own power go about it , but be supported by him ; but otherwise all objections and difficulties are removed , if self be but once turned out of doors ; why ? because all the difficulties in the waies of christ ariseth from arguments taken from self only , either this will be against my honor , or here i must part with such a pleasure , or here my estate may hap to be crack't , or here this may hazzard my life , or this may deprive me of my children , or this may cut me off from my friends , or this may expose me to scorn , some such thing or other comes in , but otherwise when a man hath no such thing to take care for , i have no honor , nor credit , nor wife , nor children , nor friends i regard , the lord is my portion , i live upon him , i drink water out of that cisterne , and i care for no other , when the soul hath but once learned that , it is but with him as it was with paul , saith he , i go bound in the spirit to jerusalem , and i profess i know not what i shal meet withal , saith one , then i will tel you what you shal meet withal , the holy ghost saith the jews shall bind you , and scourge you , and whip you , and send you to rome , and what then ? they all fal a weeping for , and about him , saith he , why break you my heart ? what care i to die at jerusalem when it is the work of the lord ; he had no self to regard , he had turned self out of doors , and all the waies of christ were easie to him , and god knows this passage was one of the motives that made me choose this theam before this grave auditory ; truly our times are extream ticklish and dangerous , and the wisest man under heaven knows not what wil betide him , whether it fals back or edge , no man can tel what will become of him , nor what to meet withal , and a great many wise men are perplexed to know what to do , now i tel you , if the lord do but teach you to deny your selves , to lay aside all that may be called self , you will have no great difficulty not in these difficult times , but only to know what god would have you do , that you may not go out of the right way for want of light that you may not ingage in sinful actions for want of councel , you wil pray to god to make your way plain , but as for other difficulties whether you shal stand or fal , live or die , it would be no great trouble to you , if god had but once taught you to deny your selves ; nay , you will not only be prepared for the worst times to come , but for all services you shal be called to , it is a good observation of a learned man , that all the men that ever have been eminently serviceable , either in matters of the gospel , i mean , in duties of religion , or eminent if it have been in a christian way , in matters of charity , or justice , or in being faithful patriots , they have been men that have little regarded themselves , that have not greatly regarded what they were talked of , how they were valued or esteemed , or what was like to betide them , but only men that were willing to be publick sacrifices if need were , and those men have done the best service if any other ; so in the greatest services , you may be possibly called to suffer , turn but sarah aside now , when abraham must go to sacrifice his son , sarah shal not know of it , and then abraham can do it well enough , for he had learned to follow gods will , but sarah would have rung him another peal ; so turn but self out of the way , and you will be fit for any thing god shal cal you to ; but you will say . quest. how shall a man attain this lesson ? what arguments or what rethorick can you use , that you can expect ever to prevail with men , to turn them off thus from themselves ? i wil tell you , answ. not by any humane oratory in the world is this to be effected , but it is the lord , it is the spirit of the lord that doth it ; no man can come to me ( saith christ ) except my father draw him ; now in every coming , there is a terminus a quo , and a terminus ad quem , the term that you must go from , that is self , the term that you must come to , that is christ , now no man cometh from himself , or cometh unto christ , til god almighty draw him : but what ( think you ) is gods drawing ? it is nothing but the spirits perswading , gods spirit perswades them , and what do you think the spirit of god perswades them too ? that i now come to , and afford me but one quarter of an hour for that , and then ( god willing ) i shal have done . the spirit of god when it doth enable a soul thus to deny it self , it doth perswade them of these two things , which two things i would commend to you as your study . the one is , 1. the spirit of god maketh him see what self is , and no man under heaven longer cleaves to himself , than he is deceived in himself , for let him but once have but a true information of himself , and he abominates himself presently . that is one . and then the second is , 2. to make him see the excellency that is to be found in christ , the all-sufficiency that the soul may find in christ , and when they see their present portion worth nothing , and that that is offered to them to be every way satisfrctory , then doth the soul readily renounce the one , and close with the other ; so that then if you would get out of your self , and renounce your self . 1. study to know thy self , study but to know who thou art , in any of all these things that i have spoke of , know but thy self ; i confess it wil not be a short study , but i commend it to you , and the lord help you that you may study it ( i say ) know who thou art . first , 1. what thy lusts are ; for i tel you while a man is in his natural estate , his lusts are very excellent ornaments to him , it is a brave thing to many a man to think what a proud spirit he hath , how he can rant it , and tread all his neighbors under foot , and that he can go from one filthy pleasure to another , that pleases him : study to know what thy sins are , and who thou art that art a sinner . 2. study to know what the world is , thy wife , honor , estate , friends , liberties , study to know them . 3. study to know thy righteousness , thy honesty , thy prayers , thy duties that thou art so prone to magnifie thy self for , and to make a bottom to stand upon , labor to know them , and thou wilt have enough of them , as i beseech you conceive me thus : suppose a deluded young man were in love with some beautiful woman ( as he takes her to be ) he takes her to be the paragon of beauty of all the country , and of good behavior , and therefore he sacrificeth his state , his life , his parts , his wit , and all to be her servant , imagine now that this woman were some ugly , deformed , abominable strumpet that hath only painted her self , and take her paint off , she hath the horridest visage that a man can look upon , and is all eaten up with loathsom diseases , shew this man but this woman in her own colors , let him see her deformity , he hath quickly enough , then he loatheth himself for loving her : would the lord therefore teach you but to take any of al these things , and but to weigh them and study them , and see what shadows , what baubles , what dreans , what fancies the best of them all are , i speak not now of your swearing , and drunkenness , and whoring , but i speak of your pomp , your honor , your wealth , your great estates , your revenues , your good cloaths , nay ( i wil go higher ) your prayers , your mercies , your hearing of sermons , your righteousness , your honesty , if god would shew you what guilt , what filth cleaves to them , what venom is in them how little they wil stand your soul in stead in the day of tryal , if god would teach you but to study these things aright , certainly you would say , lord , draw me from my self , deliver me from my self , that am the veriest monster that lives . but especially . 4. study to know christ : christ saith , let him forsake himself and follow me , ( said his disciples to him ) lord , we wil follow thee , but what shal we have ? i wil tel you , ( saith he ) you shal have a hundred fold more in this world , besides in the world to come you shal have life everlasting , that is , ( in a word ) thou shalt find in christ all that that wil abundantly satisfie thy soul , there is righteousness enough , there is wisdom enough , there is mercy enough , there is goodness enough , there is counsel enough , there is honor enough , thou canst not need so much as thou shalt find in christ , rivers , seas , oceans of happiness in christ , study to know christ and thou wilt follow him . these things i thought good to press , and purposed indeed to have pressed them larger , but i know not how the time is gone , nor how burdensom i may be to you , and although this was all the use i intended , when i prepared this sermon for this place , yet since i finished it , there is brought somwhat to my hands , that doth enable me to make another use of it , at least of one branch of it , and i beseech you give attention to it , and i have done . i am informed that it is one of the ends of this grave , honorable and solemn meeting of the magistracy of the city , and of this holy service , to promote a work of mercy , and charity , towards the poor of the several hospitals , to let the wel affected be acquainted how things are , and what may be expected or desired from them , and that i may do it in a few words , have patience but while i read this short paper to you , and then i shal spend a little more of my theam about it , and then i have done . here is a true report &c thus ( beloved ) i have read over this paper , and i think i shal not need to tell you how it fals within my theam , i told you that one special branch of self denial is , to resign up all that we have of wealth , lands , mony , trades , parts , abilities , to resign them up to christ , to serve him with them , to lay them out in the way that he wil appoint : now your hearts could not wish for a way more cleer and evident , for the testifying your being good stewards for christ , than in owning the present business that hath been read to you , and to make it good , i wil say but these two things in a few words . first , 1. that of al the services , of al kind of services that ever we can do for christ , next to the saving our souls , the work of mercy and compassion to people is most accepted with him , that that himself wil most own in the great day , when there shal not a cup of cold water go unrewarded that ever hath been given for his sake . i am confident you so frequently hear of the excellency of the work of mercy and bounty to the poor , that i shal not need to spend any more time to commend it to you , only i pray you to think of it . 2. but the other thing that i would commend to you is this , ( and i beseech you beleeve i would not willingly flatter , but according to the best information that ever i could obtain ) there is no such treasury in the christian world , no such banck where a man might promise what he doth to be faithfully , and wisely , and most advantagiously laid out , as in this treasury of the honorable city of london , and the governors of these hospitals , i have often heard ( for i am but an ignorant man my self in the affairs of this city ) godly men and wise men often say , that had they any hospitals to erect , any sums of mony , were it a hundred thousand pounds , that they would promise themselves to be laid out so , that it should not go into private mens purses , or be given to vagrants and knaves , but to the halt , and the lame that have need of it , they have professed they would put it into the hands of those that are the governors of the hospitals about london , where things are done in such a way , that setting aside such frailties as al humane affairs are suhject to in the generality , they are above making personal gains , but desire only to be faithful stewards , and therefore if god do put it in any of your hearts , that you would shew your self-denial , and would indeed make christ beholding to you ( as he will be pleased to cal himself your debtor ) know that such things as these are very fit objects for your thoughts . and the lord of heaven direct you about it . i dare stay you no longer . finis the saints duty to keep their hearts in a good frame . opened in a sermon at olaves silverstreet , november , 9. 1654. proverbs , 4.23 . keep thy heart with all dilligence , ( or as it is chiefly read , keep thy heart with all keepings ) for out of it are the issues of life . in most of the chapters of this book of the proverbs , there is no connection of one verse with another , that one should give light or help to clear the other , but they are as a multitude of excellent pearls put into a large box , whereof every one singly is of a very great price , and it is thought by many that they were but so many sentences , that king solomon did utter usually when he sate in judicature , according as the cause or condition was that was heard before him , so there was a divine sentence in the lips of the king , and the lord in his good providence and love to his church hath recorded them , to be for instruction for his people to the end of the world , and amongst them al if you go from one end of the book to the other , if it be lawful to make comparisons , i may freely say , there is not one pearl of greater price , one sentence of more divine use than this that i have read to you , and shal endeavor ( god willing ) to open as far as i can within the compass of an hour and in it there are these two things plainly laid down . here is first , 1. a duty enjoyned to all the lords children , in these words , keep thy heart above al keeings . secondly , 2. here is an argument to enforce to this duty , in these words , for out of it are the issues of life . 1. and in the duty there are likewise two things . first , 1. here is the subject matter , the thing that is to be done , and that is , keep thy heart . secondly , 2. here is the manner how it must be done , and that is , ( as we translate it ) with al diligence ; keep thy heart with all diligence , or , above all keepings keep thy heart . now give me leave briefly to interpret the meaning of the words , and then i will put it all into one instruction , which i will endeavor to handle in this hour . first , 1. what is meant by the heart , and , 2. keeping the heart , and , 3. keeping it above all keepings . and so , 4. of the issues of life that flow from it . let me give you a brief interpretation of each of them . 1. what doth solomon mean by the heart here that must be kept ? no doubt it is not meant of the heart made of flesh , that is in the midst of our bodies , it is spiritually meant that no man doubts of : now take the heart spiritually , and somtimes in the holy scripture the heart is put for the whol soul ; somtimes it is put for the understanding faculty ; somtimes it is put for the memory ; somtimes it is put for the conscience ; sometimes it is put for the wil ; sometimes for one or two affections ; it were endless to give you the instances of all these ; but here is a key in the text which will tel you what is meant here ; for without question that is meant by the heart here , that is the spring of life , from whence the issues of life do flow . keep thy heart for out of it are the issues of life , ( now as i shal shew you by and by ) the issues of life are nothing but our whol conversation , so that what 's within is the fountain of our conversation without , that is meant by the heart here ; and so consequently it must be meant chiefly of the wil and affections . not excluding the understanding : by the heart then is meant the understanding faculty , especially the wil and the affections . then , 2. keep thy heart , keep it , what is that ? the word that is here translated keep , i find it in other texts of scripture variously applied , somtimes it is applied unto those that are the keepers of a prison , where dangerous fellons or malefactors are to be looked to , that they do not break away ; joseph was made the keeper of the prison . the same word that is here ; somtimes it is applied to keeping the sanctuary of god , and all the holy things that belonged to gods temple , so it is several times used in ezekiel . somtimes it is used to signifie the keeping of treasures , jewels , &c. so that it is such a keeping as doth argue a great deal of care and watchfulness and diligence &c. all this is meant by keep thy heart , keep it as thou wouldst keep a dangerous fellon , a traytor ; keep it as thou wouldst keep a holy sanctuary and temple of the holy ghost , keep it as you would keep the richest treasures , keep thy heart . and then , 3 keep it above al keepings , with al diligence or above all keepings , that plainly needs the least interpretation of all , because that it is clear that there are abundance of things that god gives men in charge to keep , that if god commit to any man a flock he must take heed to his flock , if he bestow any talent upon him of outward goods , he must keep it and occupy it for gods glory , every thing that is received from god must be kept according to the rules he hath given , but above all thy keepings , when you have put them all together , all the keepings that must be kept for wife , children , estate , name or whatsoever is dear , , let thy heart be kept above all keepings , beyond them al , above al keepings keep thy heart . and then , 4. here is added thy heart , keep thy heart , that signifies these two things . the one is , 1. that solomon who was a son of wisdom , for it is judged by many that these were not solomons own words , but they were a part of the catechism that his father taught him , for so in the beginning of the chapter he tels you that he was his fathers dearly beloved son , and he taught him & instructed him & said so and so to him , and so they think that all these were davids words to solomon , but if it be not , if you take them for solomons words it is all one , for a little before he saith , my son , that is , when he saith my son he means one that is a son of wisdom , a child of god , keep thy heart , that is a good heart , that is a reformed heart that hath grace planted in it , yet he that hath it so , must be careful to keep it so . and then it signifies further , 2. thy heart , that is , above al other mens hearts look to the hearts of thy children , if thou beest a pastor look to the frame of thy people , so far as thy relation and duty reacheth look to them all , and get what good may be , but let thy heart be looked to above them all . that is the meaning of the first branch , keep thy heart above all keepings . 2. now a word of the other , for out of it are the issues of life . here are two things to be interpreted . first , 1. the issues of life , what is that ? the word that is translated issue , it sometimes signifies a bud that grows out from a tree , somtimes a child that is born of a father , sometimes and very often the waters that spring or issue out of a fountain , and so by the issues of life he plainly means all that comes out in our conversation , that is the fruit of the heart , words , actions , relations , duties , sufferings , whatsoever you wil , they are all the issues of life , al these are issues of life . and then , 2. all these are out of it , what is that ? out of it , may signifie two things , and both come to the same purpose , out of it , that is , 1. out of the heart , it is out of our heart that cometh all the issues of life , or ( i think life must be added ) out of it , that is , 2. out of keeping of thy heart though it be a good one , though it be reformed , yet when i exhort thee to keep it diligently , i would have thee to know that according as thou keepest thy heart , so wil the issues of thy life be ; now out of these words thus opened , i observe this instruction . doct. 1. that the greatest duty that lies upon all the sons of god , the sons of wisdom in this world is , to keep their hearts . to explain it a little more before i come to a further proof of it , be pleased to know that there are two great works about our hearts in this spiritual sense . the one is , 1. to get it into a good spiritual frame , which no mans heart in the world is , til the lord break it in pieces and make it new . the other work is , 2. when god hath put this instrument into tune , that we keep it so , that when god hath put it into a good frame , our work must be to keep it in a good frame . the second of these is the duty of this text , for this is here applied unto the sons of wisdom in whom grace is planted , and so my doctrine then is this . doct. 2. that all the servants of god must make it their busiest , their diligentest , their watchfullest work in the world to keep their hearts in a good frame when once the lord in mercy hath put them into a good frame . now to make this good to you , i wil not ( because an hour wil quickly be gone , and i have many things that i would fain give you ) turn you to many texts that should particularly prove it , i think any of you that do but read the scriptures , where the lord christ enjoyneth us to look to our hearts , because out of the heart and out of the treasury of the heart comes every thing out , but to convince you of it i would open six grounds to you , and all of them out of the scripture which may satisfie you , that the greatest work that all the servants of god have to do in this world as to themselves is , to keep their hearts in a good frame ; and i hope i shal shew it you cleerly that the things are so , and then i wil make some application of it , as the lord shall enable me within the compass of the time . i say , there are six conclusions that i would set you down , any one of them may be sufficient to convince , but al of them together may and ( i hope ) wil abundantly satisfie you , that we have no such duty lies upon us as to our selves in this world , as the looking to our hearts . the first is , 1. because the heart , that heart which i have interpreted , it is beyond all comparisons the best part of man , it is the head quarter . you know in an army they have their sentinel in every corner , they would be loth to have the out quarters beat up , but the head quarter where the general or chief officers lie , there is the strongest and watchfullest guard of all : now the heart of man , the wil and the affections , and the intellectual faculty , that is beyond all degrees of comparison better than every thing else that is in man , so much better than all the rest that our lord saith , that the man makes a very ill bargain of it , that gaines all the world if he lose his soul , loose thy heart and thy soul is lost ; now then if our souls , if the heart be ten times more worth than all things else that we have , surely it should be kept more diligently than any things else we have : this i think no man can question the strength of the reason of it , it is the best ; remember our saviors word in a lower case , when he did chide men that did take care of meat and drink and clothing and the like , saith he , is not your life more than your food ? is not your body more worth than your raiment ? i do but allude to that comparison , now i may say then , is not thy heart better than thy head ? is not thy heart thy inward man better than thy outward man ? what is the body but meerly the shel ? it is the heart that is the jewel . that is one . i hope to have a little more time afterwards to shew what this includes in it , this keeping ( at least to point at it ) but that is one ground . because the heart it is the best part of man , it is the queen , it is the prince , it is the head quarter , and al others are nothing when compared with it . secondly , a second ground that is for the demonstration of it , is this , 2. because the heart it is not only the best part of the man , but it is the treasury wherein better things are laid up than it self . the heart is a very rich cabinet , yea , but it is a treasury or cabinet of the rarest , the invaluablest wealth that is in heaven or earth . understand me aright , i speak not of the heart of a wicked man , of an unconverted man , for solomon tels us expresly , the heart of a wicked man is nothing worth , it self is a base thing , and there is nothing in it but that that is worse than it self , nothing in the world but the rubhish and the filth of the devil and the world and hell lies in the heart of a wicked man , but a man that is a child of wisdom , that is gods child , oh! there is a rich treasury laid up in his heart . you shal read our savior speaks of a good man , who out of the good treasury of his heart bringeth forth good things , he hath a good treasury : now would you know what are the treasures that are laid up by god , not of our own getting but of the lords depositing . quest. what are the treasures that are in the heart of a gratious man ? answ. i answer , the tongues of men and angels cannot tel you what ; i wil name you a few . the one is , 1. the great god himself hath chosen to make the heart of every godly man , his own privy and presence-chamber ; himself saith it , that though the heaven be his throne , and the earth his foot-stool , yet he dwels in in an humble broken heart , in the heart of one that trembleth at his word , and fears his name , there doth he himself dwel . and then , 2. christ jesus dwels there : emmanuel , the son of god , the savior of poor sinners ; the scripture is plain , that christ may dwel in your hearts by faith , christ dwels in our hearts , is not there a jewel ? i tel you the apostle saith of christ , in him there are hid all the treasures of god ; the god of heaven is worth no more than is laid up in christ , and christ & al he is worth comes to dwel in the heart , and in him ( saith the apostle ) they are both of them in collos. 2. the one in verse 13. and the other in verse 9. where he tels you , that the fulness of the godhead dwels in jesus christ essentially or bodily : now jesus christ dwels in the hearts of gods people . and then , 3. the holy ghost dwels there too , for the heart of every godly man is a temple of the holy ghost ; and if you wil i might go on to multiply more . 4. that all the graces of gods spirit are laid up in our heart , it is faith in the heart , and love unfained in the heart , and all those excellent things . and , 5. the word that is the rule of life , saith david , i have laid up thy word in my heart , i have hid thy word in my heart ; now ( brethren ) where there is such a treasury that god is laid up in it , and jesus christ is laid up in it , and the holy spirit ( pardon the expression ) is pleased to dwell in it , and all gods graces , all they that are gods ordinances are there laid up , his word and the like , do not you think this should be wel watched , and well barred , and wel kept , and wel looked to ? there is a second ground , that thy heart it is not only the best piece that is , but it is the treasury of that that is a great deal better than it self , the richest treasury , and therefore heaven hath not a richer treasury in it than the heart of every saint hath , and therefore it should be kept above al keepings ; thirdly , a third ground of demonstration is 3. because that the lord whom we serve , or pretend to serve , and profess to serve , and do serve if we be his , the lord looks only at the heart in all the services that we perform to him , all things that we are to do to the lord as an homage , and tribute and honor to him , he regardeth nothing but the heart in them all , nothing else is of any esteem with the lord but the heart . my meaning is this plainly , that in any services god liketh a thing never a whit the better , for the brave accomplishment or adornment of it with any of our parts or faculties , wits , fancies , memory , expression , decorum , fair carriage and deportment of the body , the lord values not this one button in any service whatsoever , but so much as the heart is in it , so much as the wil & affections are in it , so much doth the lord value it , insomuch that this one thing wil satisfie you about the truth of it : read all the scriptures over that speak of the servants of god , & you shal find this , that when all their infirmities ( as many of them had many gross ones and grievous ones , when they ) were all reckoned up , if this were but added , but his heart was with god , his heart was upright with god , that was a salvo for all the other , he never broke with any of them or cast them off , if so be their hearts were but with him in the midst of al other weaknesses and infirmities , if they could but say as hezekiah , lord , remember that amongst all my weaknesses my heart hath been with thee , there was gods content . and on the other side , let the performances be never so glorious , or in things never so much commended , or never so much delighted by the lord , the duties of his worship and ordinances , if god did but say of them , this they did but their hearts were not with god , nevertheless his heart was not upright with god , that signified the lord threw it all away as rubbish stuf that he took no pleasure in the wnrld in : so then because that it is the lord that looks at the heart , and if he have that , he hath all , he hath so much as contents him , and never breaks for the want of any thing else , ( as you shal see further anon ) because where the heart is , the best they have wil be brought out , therefore above all we should keep that . that is a third ground . the lord looks at that above all others , therefore we should keep it above all others . then fourthly , ( which i need but name ) . 4. the devil who is our adversary , and the lords adversary , and goes about like a roaring lyon seeking how he may devour , all his assaults and batteries are at the heart , and he counts all his labor lost if he do not get into the heart , if he gets that he gets the cittadel that wil command all the rest , and if he be kept out or cast out there , he himself counts he hath nothing , therfore he saith he wil enter into judas's heart , he wil fil annanias's heart , he labors to set up his throne and his dominion in the heart of the children of disobedience , that is his great endeavor . now then when we are called home to the lord , we give our selves up to him to fight his battels , and where we know the enemy wil most assault , certainly our care should be most to watch . if the good man of the house knew at what hour the thief would come he would watch , if he knew what part of the house he would assault , he would watch that most of all ; now satans whol endeavor though i confess that by his good wil , he would not let the lord have a good word out of the mouth of any of his people , nor of any people in the world , nor the bending of a knee if it lay in his power ; but he wil afford that , so he may have but the heart , and if he can but any waies batter the heart , or discompose the heart , or bring it out of frame , he wil not greatly be troubled at all other formalities they give to god : now because satan doth so extreamly lay his battery there , surely the servants of god should above all keepings with all diligence keep that . that is a fourth ground . fiftly , another that is of equal force is this , 5. the heart even the heart of a godly man it must be kept above keepings with all diligence , because in truth it is not to be trusted , no , not the heart of the best man living in the world , it is deceitful , it is false , it is cozenig , it is treacherous , not that the new heart is so , but our heart is renewed but in part , and though it be made a garison for jesus christ where our treasures are kept , yet that garison hath a great many false enemies that lodg within it ; it were endless for me to explain this sufficiently , in so short a time as is fit for me now to speak , you know where the scripture saith , that the heart of man , of an unconverted man , in jerem. 17.9 . it is deceitful above all things , it is desperately wicked , so desperately wicked and deceitful that none but the god of heaven can search into the bottome of it , the deceitfulness of a mans heart goes as deep as hel , that no plum-line wil go to the bottom of it ; now when the lord plants grace in any of his children , and brings in some integrity , some sincerity , yet there remains a woful tang of their former falshood and treachery , that was in it before any grace was brought in ; and if it be not wel kept and wel looked too , the old deceits wil quickly so get up again , that all wil be put most wofully out of temper upon a sudden . should i but give you the instances that the scripture hath left upon record , of some of the choycest servants of god , how they have been lamentably befoyled , when they have but a little trusted their own hearts , and not had a s●ickt watch and ward going along with it , you would hardly beleeve it ; that holy apostle peter , how did he trust his heart when our lord and savior asked him , whether he would stick to him when he was in danger ? lord ( saith he ) i wil die with thee , and hang with thee , if thou beest in danger , and he beleeved it , and little knew what danger lay in the bottom : and david he would not countenance any one that was wicked , but when he trusted his heart it led him to murther , and adultery , and dissembling . and abundance of others that when they have but a little beleeved their own hearts , the best of gods children have found so much , that i may say of all the saints living what solomon saith in prov. 28. he is a fool that trusteth his heart , he that trusteth his heart , that wil beleeve it , no , if it be not throughly searched and throughly looked too : as solomon saith of an enemy , beleeve him not though he give the fair words , there are seven abominations in his heart : so i may say to a child of god , that hath set christ and grace and gods glory the highest in his heart , beleeve not thy heart , there are seven abominations lie in it , that if it be not very wel looked to it wil lay thee in the ditch , it will bring thee into woful inconveniences : now then as you know in a garison , if so be that we would keep a garison , if there be impetuous enemies without , if the rampires and wals be strong the guard may be a little secure , but when they know there are a hundred false enemies within their wals , that watch for any opportunity to open some postern gate or other , to set fire upon the city , to make way for the enemy to come in , they are mad that think that it wil be kept without al diligence ; so that because of the deceitfulness and treachery of our hearts , we must therefore keep them with all diligence in the world . lastly , to give one more and that is that which my text holdeth out , and therefore i wil speak a little to it . keep thy heart with all diligence , why ? 6. because out of it are the issues of life , that is plainly , because thy whol conversation wil be as thy heart is kept , that is the plain meaning of it , thy heart is the fountain , and if thy heart be wel kept , clean , sweet , and pure , thy conversation wil be such : now you know that the conversation of the lords people it must be pure , it must be holy , oh! there is a wonderful deal lies upon it , that the servants of the lord should glorifie him in a holy & unblameable conversation : jesus christ redeemed them that they should in their conversation shew forth the graces of him that hath called them out of darkness into his marvelous light , & made them inheritors of better things , that they should be to the praise and glory of his grace , and to have the servants of god walk unworthily , walk in a deformed disordered conversation , this makes the lords name stink amongst his enemies , this is the greatest reproach of god that can be in the world , to see those that are his redeemed people walk otherwise than as becometh saints : now our conversation wil be as we look to our hearts , look wel to thy heart , keep that above all keeping , and then thy conversation is secure , then thy words and thy actions may all be trusted , then the lord will be secure of his glory ( if i may speak it with reverence ) in thy words and conversation , if thy heart be but looked to ; but if thy heart be disorderly , and defiled , and polluted , then unclean issues of life wil appear : a proud heart will bring a proud conversation ; a wanton heart wil bubble out a wanton conversation ; a worldly heart that drinks in the love of the creature , wil dishonor god in a worldly conversation , be sure of that ; i thought to have named you the text , but i confess i had not time to look it , but you well know it an excellent speech of solomons to my purpose , let me tell you before hand , that it is usual in the proverbs of solomon , that one part of the sentence concerns the wicked , and the other part concerns the godly , and commonly they are one of them ever set contrary one to another , now he hath this speech towards the latter end of the proverbs , the tongue of the just it is like refined silver , ( mark that expression , the tongue of the just it is like refined silver ) what is that ? the language , the savory discourse of godly men , of gracious men , it is pure , and it is gain to a whol city where they dwel , they even scatter refined silver where they come ; oh! it is delightful to sit and partake of the language of gracious men , the tongue of the just is so ; now you will expect the other sentence should be , now the tongue of the wicked is rotten , their speech is rotten , no , but he saith , the tongue of the wicked is nothing worth ; as if he should have said , never look for any good in the tongue of a wicked man , why ? for his heart is worth nothing , and therefore never expect his language should be worth any thing , and though it is true some wicked men have so much hypocrisie , that they can express otherwise to men , yet god that looks at the heart he looks upon it as rotten and unsavory , but let thy heart be silver , and thy tongue will be like refined silver , let thy heart be rotten and nothing worth , and thy discourse will be as nothing ; now lay these six things together , let me endeavor to make some use of it , but this is the sum , therefore should all the servants of god , all gods children look to their hearts above all things in the world , because first , it is the best part of them , secondly , it is a treasury of that that is better than it self , heaven hath not a better treasury than is laid up in the heart of a godly man , and the lord looks at it above all other things , and satan assaults it above all other things , and even the best men have abundance of corruption and deceit in their hearts , and according as their hearts are kept so will their life be , therefore above all keepings look to thy heart ; now the application of it , i fear i shal not speak so much as i would have done , but i would willingly ( if god help me ) a little warm your hearts about it , three uses i would wilingly make of this doctrine , that the greatest , the busiest work that the servants of god have to do in this world , is to keep their inward heart in a good frame to god-ward . use , 1. is this so ? how lamentably and bitterly doth this speak to the reproof of thousands , who yet fain would go for the children of god , i might say of it as ezekiel saith in another case , it is a lamentation and shal be for a lamentation to a world of people , truly almost the whol world , many bitter reproofs may be gathered out of this doctrine two three or four sorts of people , ( i will give you a touch of it ) and they are found in every place where you come . first , 1. how many are there that are wonderfully exact in keeping the outward things that belong to them ; come into the house which is your housewives care , those that are neatly , civilly brought up , that would go for housewives , how delilcatly are their things kept ? how are their roomes rubbed ? how is every utensil kept tite and clean ? come into the shops of your trades men , how do they keep al their wares ? and if any thing lie out of its place and pile , how impatient are they with their servants ? if they have received any mony , how wonderfully careful are they to have a treasury where it may be barred and kept safe for them ? and come into our country , how do people keep their cattel ? their very swine they will keep them as they ought to be , that they may thrive and be for their gain , and credit , and the like , this you shall find common , but go amongst these people , and how are their hearts kept al this while ? as if i should come into one of your houses , and find it very neat , and clean , truly i con you thanks , surely this cost somebody hot water to keep all this so neatly ; but how do you keep your heart ? pray how do you keep your heart ? friends , i fear your houses , your shops , your chests , your garments , i fear they wil all rise up in judgment against you , every one of you : have you a jewel , have you a heart wherein you think such a treasury is laid up ? do you let it lie open to let every rogue and raskal come in , and every thing to defile it , and can you find time to keep these outward things so ? methinks i hear a mother say to her child that she gives a row of pins to , see you keep them carefully i wil call you to an account for them : but saith god to a soul , i have given thee a soul , and ( if thou beest mine ) graces that one of them are more worth than all the kingdomes of the world , and what paines dost thou bestow upon the keeping them ? the lord help you to ask your souls the question , whether this will not rise up sadly against you one day . 2. go to others and rise higher , because the body is higher than all these things , oh! what curiosity shal you find in many about keeping their bodies ? alas , i must keep my body ( saith one ) i am subject to colds and distempers , and if once they be but bitten a little you shal hardly make them drink a cup , it wil hurt their bodies ; yea , they wil have their cordials by them that shal cheer up their hearts , o! how shal i live if i look not to it , and this care i condemn not simply , because it is an utensil we should use for gods glory , but i fear the bodies of most of you wil be a sad condemnation to the souls of most of you : you shal never meet any of you in a congregation , but the body of you shal be tricked up as fine as you can , which it ought to be , but what have you done for your hearts ? have you not left them at home ? nay , to go a little higher . 3. how many are there that keep their very lives , not only their bodies but their moral conversations , that look that they may be sine crimine , that nothing may turn as a reproach to them , god forbid that my language should be otherwise than becomes a servant of god , god forbid that my recreations should be such but what may be honorable to god ; and come to them and ask them seriously , are you the servants of god ? pray tel me , why , can any body detect me ? no , there is your care , the issues of it shal be kept as far as thou canst keep it : but what doth thy heart do ? thy tongue talketh righteouly , thy ears hear good discourse , thy eyes are in a comly deportment , and so thy actions with men , justice , honesty , sobriety , and other things shal not be found against thee , and perhaps in the mean time , thy very heart left to be a cage for unclean beasts and birds : the good lord pitty us , these things are very sad , where did you ever read that the lord said , keep your shops above all keepings , or your bodies a-above all keepings , or your conversations above all keepings , though i told you how far it is comely , but for you to keep all these things and never look to your hearts is sad : nay , there is one more that goes beyond all these . 4. it is true , you say true , we were wretches if we should look to our goods and bodies , and not look to our hearts : i look to that every day , i but friend , do you look to it above all keepings ? and bestow more pains about it than about all things in the world besides ? pray deal faithfully in it , for you must give an account to one that knows all things in the world , but have you more studies desires and endeavors about that than about all things in the world ? no , no , alas most of the people i converse with , they do as some poor tradesmen do , wretched men that think that they have got a servant that they leave all to , and now and then because they wil not let all run at randome , look into the shop and ask him , come , what ? do you keep your cash right ? and is all right ? and so rest in him , when all this while he is a wretch , and runs out of all , and so is my heart wel ? is all wel there ? i , i , saith the heart , and we beleeve it , and put our trust in it , and it is the arrantest lyar in all the world . i remember solomon hath a notable speech in the latter end of the prov. chap. 30. where he saith , there are three things that are wonderful , that i could never find out the way of them , yea , there are four of them , the one is , the way of the ship in the sea , and that is hard to find for it leaves nothing that you may say here a ship hath gone , and another is , the way of an eagle in the air , and that hath many windings and turnings , and another is , the way of a serpent upon a stone , and that leaves neither slime nor excrement , that you cannot find which way it goes , and the fourth is , the way of a man with a maid , which he interprets afterwards to be a lascivious maid , who hath a wanton heart within that would deceive a hundred people , you may add the heart of a man too , for that wil tel you , i have been at prayer , when it never prayed a word , and i heard the word very wel , and his heart was dead and asleep all the while , oh! ( brethren ) it is hard for you to think with a few words thus to charm this deceitful wild beast , and you to have no care about it , but god knows and man knows that you are real in your other keepings , and slight in this , i fear there is little in your heart that your self judg worth the keeping , that you are so extream slight and loose about it . wel that is one , ( i dare not stay longer upon it ) let it be a matter of rebuke , and to help you to try and judg how things stand between god and you , for if your hearts be as they ought to be , you wil bestow more pains about them than about any thing in this world . secondly , another use that i wil make of it , which is a use that gods children wil rejoyce in , and that is . use , 2. it is a doctrine that affords abundance of comfort , i , this very doctrine though it may seem and doth carry just rebuke ( i beleeve ) to the best of all gods children , in some degree to be humbled , but withall it is a doctrine of wonderful consolation to all those , whom god witnesseth with that their greatest care and study is to purge their hearts , to have their hearts mended , to have their hearts guarded , and are most humbled and afflicted when it is not wel with the inward man , though all other things go smooth with them , yet it is not comfortable with them except they find the heart set right godward , this doctrine speaks a world of consolation to such poor souls , i am confident it is the lot of the generation of gods people that hear me at this time , though it may be under a temptation they may lay all aside , yet otherwise god knows their dayly work , their greatest work , their work of prayer and mourning is most about their hearts ; if you ask them , how doth your body ? better than my heart , how do you perform your duties ? wel outwardly , but my heart is wretched , i have a vile heart , and there they make their study , there they make their search , there they make the matter of their mourning : now i would say to such souls , and dare affirm it with much boldness , none but the schollars that are of the lords own teaching ever study that lesson , for as for others they love and like their hearts wel , that when they are convinced of every thing else in the world , they will boast of their heart that that is right , but when a man can say , as hezekiah said to god , oh lord ! remember i pray thee that i have with an upright heart sought thee ; as if he should have said , if i could have done thee more service i would , i would have prayed better , and beleeved better , and been more active , but thou hast had my heart , the soul that can say so , the lord would answer it even as david said to the lord , in 1 chron. 29. oh! lord ( saith he ) i know that thou lovest the heart , when he had offered up an oblation he and his people , oh lord ! ( saith he ) i know thou regardest the heart , and hast pleasuere in uprightness , as for me in the uprightness of my heart i have sought thee ; so when thou shalt say , father , my memory is weak , my utterance bad , my temptations strong , and my corruptions great , i can deny none of these , but the lord knows he hath my heart , could i get it in a better frame , i had rather see it in a better frame than have the estate of an emperor ; where there is a willing mind ( it is an excellent speech of the apostle , in 2 cor. 8. in the point of alms , and i wil give you an instance in that , that you may make of it in a hundred other things , when he would stir them up to contribute , he saith , where there is a willing mind ) it is accepted according to that a man hath , and not according to that he hath not , as if he should have said , the lord hath given me a heart , i like this cause so wel i would willingly give twenty shillings to this cause , but i am not able to give above a penny , hast thou a willing mind to give more ? thou art accepted according to what thou hast , the liberal gift is but the work of gods providence , the willing mind is the work of gods grace , the same wil run throughout all duties , go to prayer , one man hath such an utterance , conception , working fancy , can speak admirably to the affecting of all , but these are but gifts and parts , and if he hath an humble broken heart goes with it there is spirit too : but it may be another poor soul that joyneth in the duty , that can hardly speak a few words of sense together , but god knows if they could pray , if they could pour out their souls , if they could wrastle with god , they had rather do it than any thing else in the world , that is the work of prayer , the other is but the work of common gifts , that is for the edification of others , therefore know this all of you , we poor creatures deal with men , and it is almost impossible but we value men according to their parts , a man whom god enableth with parts and gifts to edifie others , especially if there be grace in his heart too , he is measured by the value of his parts by all men , god goes not by that value , no , that soul that takes most care about his heart , give me a woman , a handmaid that wrestles more in secret , that she may bring her wil to gods wil , and may love and hate nothing but what god loves and hates , find such an one out , they are gods choice ones , and his jewels , therfore be not discouraged for the want of any thing while you can say , the great god that knows al knows my great study is about my heart , i will conclude this use with a speech i have often heard of one mr. banes , a man that was indeed an excellent emminent man for any thing that was good , and not long before he died , some friends were with him in his library , it was an excellent one , and they fel a commending of it , i ( saith he ) there they stand but the lord knows that for many years last past , i have studied my heart more then my books ; oh! there was a study , give me a scholler that can say , i study my heart more then my book , i study my heart more then my shop-book , i study my heart more then my counting-house , i study my heart more then a bargain , that it may be pure and holy , this man is a blessed man and woman that hath but attained this ; and then lastly the last use that i would make ( and i wil but even name it ) is this , use , 3. i beseech you therefore for the time to come will you all make this your study , you have heard it is a dangerous heart you bear about you , whatsoever you are that think you may be most secure of your heart , you are but fools to trust it , and your conversation wil be as your heart is , remember all the arguments i gave you , and let it prevail with you for the time to come , to enter into this serious study , how you may keep it in a good frame continually , and this now would have been an introduction to the second question , for this is sufficient to prove that it ought to be so : but now the next is , quest. wherein stands the keeping of the heart in a good frame ? it is true , i confess it is comfortable to hear of the general endeavor of it , but what are the rules and directions the servants of god should attend to , when they would keep their hearts in so good a frame , that it may be such a temple of the holy ghost for the lord to delight in ? answ. that is too great a question in truth to handle in a little time , only these two or three things i would say in general before i dismiss you : as first , 1. there is no talking , it is not for any man living ever to talk of keeping his heart in a good frame , until first the lord have broken it to pieces and new molded it , that is for certain , while the heart is as we come into the world , as we are in a state of nature , the wildest beast under heaven will be easilier tamed , than the heart of a man wil ever be ordered ; it is just as a bel that hath a crack throughout , al the bel-founders in the town & country they may hew it , and chip it , and scurfe it , and i know not what , they wil never make it sound right , til it be choped a pieces and new cast : so ( i say ) the heart of man is by nature so forlorn , so ful of wickedness , so utterly destitute of all good , that if all the teachers and tutors under heaven had it to work , to bring a man up and make him right , til god take away the heart of stone and regenerate him , and give him a new heart , there is no talking of ever keeping it in a good frame : therefore if you be not throughly grounded in it , get your heart knocked in pieces , the first thing you do pray god almighty to break it through , break it down , break it up , and then when the lord hath broke it and new shot it , that he hath given you an interest in christ , and the spirit of christ is become a new life to you , then you are fitted to this duty , but til the lord hath wrought that in you , all other talk is to no purpose , therefore your first work must be , to get such a heart as is capable of this , for every one is not . then secondly , 2. when the lord hath done so , then for the keeping of it in a good frame , all the directions ( though there be very many of them yet ) i think they may be all brought to these two heads . the one is , 1. keep the heart pure , keep it pure from sin , from the defilement that wil daily grow upon it if it be not wel kept , from the stirrings of corruption , either to keep them down that they do not stir , or when they do stir to get them dayly washed off by the blood of christ. and then the other is , 2. as to keep it pure from sin , so to keep it fit for duty , tuned and prepared for the several duties , the word is large and through gods mercy your instructions are many , and whosoever is willing may have constant directions to guide him in all these . finis the life of christ : or the great mystery of spiritual life . opened and applied in several sermons , at olaves silverstreet , octob. 27. 1653. gal. 2. part of verse 20. i am crucified with christ , nevertheless i live , yet not i , but christ liveth in me , ( now follows that which i shal more insist upon ) and the life that i now live in the flesh , i live by the faith of the son of god , who loved me , and gave himself for me . the dependance of these words with the former , briefly stands thus : the holy ghost having decried the law as that which is utterly unable to give life , and set up the justification of a sinner only from gods free grace , in making over unto him the righteousness of christ , having ( i say ) asserted this great fundamental doctrine of our christian religion , wherein the galatians were begun to be tainted , he then comes to answer the common cavil , which ( not only the papists , but ) too many among our selves do charge this doctrine withal , namely , that it is but a door to al licenciousness , and doth take off the rains from any man , and give him an occasion to be bold in wickedness ; for if our righteousness cannot justifie us , nor our unrighteousness condemn us , but the righteousness of christ is accepted for us , and in him we are compleat without any thing of our own , who would not take liberty to indulge himself in such fleshly courses as are agreeable to his nature ? now against this the apostle opposeth several things , as arguments to prove , that this cannot be a consequence of this doctrine to a man that rightly understands it , justification by free grace wil never be a temptation to a man to a sinful life ; and one argument is , all pauls ministry tended to beat down a wicked life , and do they think he would come to build up that which he had pulled down ? that were an absurd thing . secondly , the very end of our justification by christ is quite contrary to it , for ( saith he ) through the law i am dead indeed to the law , but it is that i might live to god ; as if he should have said , it is true , that the right understanding of the impossibility of a sinners keeping the law , wil beat down in him al thoughts of ever obtaining any life by the law , he wil be dead as to look for justification , or acceptance that way ; but it is that he might live to god , that is the very end of it that he might live to god ; that is another argument , and that being the very end that god aims at , it is impossible that the quite contrary of it should flow from the lords own appointment . then thirdly , every man that doth but partake of jesus christ , he is crucified with him ; and he instances in himself , i am crucified with christ ; when jesus christ hung upon the cross , and there by vertue of his death did kil sin , and by vertue of his resurrection hath opened a way to a new life , when i partake of christ i have an interest in this , i die with him , and am buried with him , therefore it is impossible that looking for life by christ should make a man live a wicked life . and fourthly . which he brings in by way of answer to a tacite objection , are you crucified ? do we not see you are alive ? yes , i live indeed , but in truth more properly i may say it is not i that live , but it is christ jesus that lives in me , by vertue of my interest in him , my whol life flows from him , and that life that i live in this life , that is , in this fleshly tabernacle , it is the life of christ , and the way how i live , it is by the faith of the son of god , who loved me , and gave himself for me . and so i have brought you to my text ; and in the words ( without any further interpretation , save what you shal have in handling the doctrine ) there are these two doctrines cleerly laid down : the first is , that every soul that hath an interest in christ , while he is in this world , it is christ that lives in him . while we live in this flesh , in this world , the life that we live , it is christs life , christ lives it , we do not , only ( when we accept of christ ) beleeve in him to be saved by him when we go out of this world , and trust al the daies of our life , that when this life endeth he hath a better life for us in store , that is not al , but when we accept of jesus christ , we so accept him , that his life is communicated to us , and while we are in this world we live that life . that is the first doctrine , that all the lords people while they live in this world , they live christs life . the second is , that the modus vivendi , the manner of their living this life in this world , it is by faith . we shal live the life of christ to eternity , but when that moment of eternity cometh , faith shal have no hand in it ; but the life we now live while we are in the flesh , it is the grace of faith by which we live it . just as i may express my meaning ( for i shal not handle that doctrine ) as take it of an infant , as soon as ever the body and soul are but joyned together , that it is made a living soul , it is the life of a man that it lives ; but while it is in the mothers womb , the manner of living is by the navel , the navel-string conveyeth al to it ; when it comes into the world , that is cut , there is no more use of it , and then it lives another way . so while we are in this world , though we live the life of christ , yet faith is ( as it were ) our navel-string , it draws and receives al from him , when we are transplanted into another world , that way of living ceaseth , and we enjoy god in christ immediatly . these two doctrines lie in the text , the first of them ( with the lords assistance ) i shal spend one hour in endeavoring to cleer it to you , and to make some use of it . that all that do receive jesus christ , even in this world , they live his life . i live , but it is christ that lives in me , and the life that i live in this flesh , i live it by the faith of the son of god. now to make a little way to it , that al the saints live christs life , the life of christ ; i would not have you expect that i would spend any part of my hour in a phylosophical discourse about the nature of life in general , no , let this suffice , that you shal find in the scripture a two fold life of man spoke of : the one is , this present natural life which we al live , which we receive from adam , i speak not of the corruption of our nature , but the first man was a living soul , that is , he was an animal man , a man endewed with a reasonable soul , and al that come from him have that life which is nothing but the union of the body and soul together , and those motions and operations that are in us are acted in us by vertue of that union , and this the scripture somtimes cals the natural man , the natural life , the animal man , as who should say , the man endewed with a soul , the happiness of whom is to enjoy a soul-life , and this life it is somtimes called the present life , somtimes called the bodily life , the life of man , and this life al that proceed from adam do live in al ages and parts of the world , and to the upholding and beautifying and accommodating of this life , are al mens labors and their studies , and the good things of this world , they are naturally al subservient to it , every thing parted with , rather than part with it ; skin for skin , and all that a man hath , wil he give for this life : now that there is such a life , no man doubts of it . but then secondly , the scripture speaks of another life , and so you shal see my text leads to it , he speaks of another life which is a spiritual life , which flows from the second adam , that as the first adam was a living soul , and communicates a living soul to al that come from him , the second adam is a quickning spirit , and communicates a quickning spirit to al that come from him , that is the life that my text leads me to speak of , and this life ( before i come to speak further of it ) the scripture somtimes cals the new creature , somtimes cals it the life of christ , as in my text , somtimes cals it the life of god , not only because god is the author of it ( for so he is of the other life ) but because ( in a sound sense ) it is the life that he himself lives , their life being but an image of his life ; this is called eternal life , this is that that is the end and fruit of al christs undertakings . now this life , this spiritual life , this life of christ , this new life , this eternal life , it is that that i now come to endeavor to demonstrate to you , that al the lords people live this life while they are in this world . now there are two things that my purpose is to treat upon in the doctrinal part of it , before i come to the application ; but before i come to either of them both , i wil crave your leave to set down three or four propositions that are but preparatory to it ; i wil not handle them , for they would take up too much of the time , but to name them is requisite , it shal be a kind of inlet or preparation to it . the one is , that this spiritual life that the saints do live , no natural men have any understanding of it , not any real understanding of it ; he doth not know the things of god , nor can he , they are spiritually discerned , and therefore if it should prove a riddle to many of you , you may have cause to suspect your condition , but not to suspect the truth of the doctrine . yea secondly , i premise that men may be in the church , live in the church , and have admirable learning , and admirable abilities to judg of al other things that fal under humane capa●●ty , yet not be able to look upon this any otherwise than as a meer whimsie or a dark riddle . nicodemus who was a doctor , a pharisee , a ruler , & an honest man according to his principles he had been trained up under , yet when he comes to christ to know the way to heaven , he tels him al his other righteousness was nothing , if he be not born again , and have a new life , he could never come into the kingdom of god ; what is this ? ( saith he ) this was as dark to him as if he should enter into his mothers womb , and be born again when he is an old man : therefore stil think not , that if you be scholars , or wise men , or learned men , you must needs have the capacity of it though the vulgar cannot ; no , if the lord give you not a share in it , you wil never understand it . thirdly i premise this : that there is a double knowledg of this life . the one is , only a notional knowledg , the theory , to be able to conceive that there is such a thing , and to be able to talk of it , and to reason about it . and there is another knowledg of it , that is experimental , and practical , and real , and convincing . now the notional knowledg ( i confess ) by the common light that accompanies the ministry of the word , may break in upon some men ; but for the experimental real inward knowledg of it , they wil stil be strangers to it . yea , i would premise this also . that while we are in this world , none living understand this life , none , not only natural men , unconverted men , but the wisest , holiest , graciousest men that live in this world , never come to have any other than some gatherings , they have some real knowledg ( i hope i shal make good to you ) but for a ful clear understanding of it , it is not attainable in this world , no more than as our lord speaks of the wind , that we hear the noise of it , but understand not where it rises , nor when it wil end , and no marvel that it be not thus intelligible , because partly from the depth of the things themselves , they are the operations of the spirit of god. and , partly from the weakness and corruption of our faculties and understandings , which in truth know nothing perfectly . no man doth understand how his own bones were framed in his mothers womb , and the things that are before our eyes , not a man living is able to decipher the life of a pismire or a butterfly , therefore much less must you think to be able to comprehend this ; for this i note to prevent a discouragement , if any soul should not be able to go along with a man in every thing , nor understand every thing , it may be an argument to humble thee , but not to discourage thee : only i shal ad this in the last place , they that live this life , the poorest , weakest , simplest of al that are numbred amongst the lords people , though others may be able to dispute of it better than they , and to speak of it to the edification of others better than they , yet they that live this life know more of it than al the world besides . i only give you these little things beforehand : now i come to the two things that i promised to treat of . the one is , i will first prove it cleerly to you out of the scripture that there is such a life , a spiritual life , a life of christ , which al who receive christ live while they are in this world , demonstrate the truth of it that there is such a life . secondly , i wil then a little more fully endeavor to discover to you what this life is , and wherein it stands , and i do not doubt but if the lord help me in it , the things i shal deliver wil be not only useful in some kind , but very comfortable to the lords people . first then , the thing that i promised to endeavor the demonstration of it , is , that there is such a life besides the life of eating and drinking , and putting on of apparel , and buying and selling , and enjoyment of these corporal things , there is a life that is a higher degree of living , wherein men are taken up above the life that other people live , that there is such a life , and i wil tel you why i undertake to prove this : because as natural men do not understand it , so out of the pride of their hearts , disdaining that there should be any happiness that the poor creatures enjoy , which they themselves cannot understand , thereupon they beleeve that there is no such thing , and i am confident that most people that live , when they hear men talk of the life of god , and the life of christ , and a new life , a supernatural life , a spiritual life , they look upon it as a meer juggle , partly in the ministers , to make the world beleeve that they know more than others do ; and the simple people that follow them , that they may have somwhat to cloke their fantasticalness , they give it out ; but for the thing there is no such matter : this men beleeve , and the rather because it is a hidden life , and hidden both under the poverty and weakness of those that have it , and many times hidden under their infirmities and corruptions that break out , which maketh them look like other men ; and so men force upon themselves , and nourish in themselves a conceit , that though some ( it may be ) may be honester men than others , and stricter , and devouter , and the like , yet this is but a little chipping and he wing of the life that other men live , and can live as they do if they had a mind to it ; but as for a life by another principle and rule , and to have other manner of operations than the life of the rest of the world , they abominate the admitting of it into their understandings ; and i am perswaded this is that that hardens abundance of people , that they never look after , nor suspect their own condition : therefore ( i say ) i would now prove to you that there is such a life which the saints do live , and instead of turning you to many particular scriptures to prove it , i wil give you these four arguments out of the scripture , which you shal in reading the scripture find frequently proved to your observation ; four arguments to prove that there is such a life , that is a higher degree of living , and another kind of life than the rest of the world live . the one is , the comparison between the two adams : jesus christ is to al those to whom he is a root , as adam was to al to whom he was a root : for it is worth your observing , that the scripture speaks but of two adams from the beginning of the world to the end of it , two men ; the first man , and the second man ; because they two only were roots that others do partake of , either which they spring from , or are grafted into . now the first man adam , god made him a living soul , and of a living soul is he the root of all us , that is , that natural , rational life that all men in the world have , the first adam he was the root of it which communicates it . now jesus christ is to al us the second adam , and the lord made him not only the lord from heaven to rule all that should be under him , but to be a quickning spirit , that as the natural men follow their stock , so al that partake of jesus christ must follow their stock , and consequently must partake of his life , as the branches of the first adam do of his life . that is one argument , and pray weigh it , for if it please god anon , i shal come to examine whether you have that life or no. secondly , the second argument i give is this , the scripture holds it out as the proper end of jesus christs undertaking his work , to give life to al that come to him , that upon their coming to him he should give them life ; i am come that my sheep might have life , that they might have it in abundance ; and herein appeared the love of god , that he gave his only begotten son , that we might live by him : he that hath the son , hath life ; he that hath not the son , hath not life . now were there no other life than what all natural men live , this were an absurd argument , and a poor ( i may speak it with reverence ) undertaking . suppose i should go visit , and ride a journey of many hundred miles , and lay down my life , and part with my estate ; for what end ? that the party for whom i do it , might have have a house , that hath a house already ; why should i do this if there were not another house than that which he dwels in ? or why should i go that he might have health , that is well without my undertaking , if there were not another health besides that . so , were there not another life , to what end should jesus christ make that the undertaking of his life , and death , and burial , and communicate life , if there were not another life than the rest of the world live ? thirdly , cleerly you wil find this , and very frequent in the scripture , that all the world are said to be dead til they come to jesus christ , all the world are said to be dead ; rich or poor , sickly or healthful , yong or old , they are al dead . now it is apparent that they are not dead as to their natural life , that needeth no confutation , to say of this assembly , that they are dead men , when they live , and move , and breath , and talk , and do all the actions of men ; when therefore the lord saith , that al are dead til christ cometh , certainly there is another life besides that life that natural men enjoy . fourthly and lastly , abundantly in the scripture wil you find this proved , that upon the souls accepting of christ they are said to be quickned ; they who were dead in sins and trespasses he hath quickned ▪ read but the ten first verses of the 2d of the ephesians , and i know not how many other places there are , ye were dead , ye were such , but he hath quickned you : and he that beleeveth in me ( saith christ to martha in john 11.25 . ) though he were dead , he shall live , and living once he shal never die : doest thou beleeve this ? then , christ being the root of a life , it being the end of his undertaking that his people might have life , and all men being dead before they come to him , and quickned to life upon the receiving of him , certainly then there is a life that they who have any interest in christ do live , which others are strangers from . and let this suffice for the first . and ( beloved ) though i shal not apply this alone , yet i would count it a great fruit of this daies meeting , if the very notion of it might but stick upon your hearts , it would be of admirable consequence , that if al of you would go home and say ; certainly whatsoever i may think of my self , if i be in christ , there is another life than that which i live yet , and ( as you will hear if it please god ) a better life , another manner of life than this is . but that for the first . the second ( which it may be you wil more long for , for i suspect not that you wil doubt the truth of the first ) is , what is this life ? what is it ? now remember i taught you in one of my preparatory conclusions , that it is not to be understood of this world , and therefore pray expect not any cleer opening of it , what it is ; but only so far as the lord hath taught me out of his word , i shal communicate to you : i wil give you this description of it , and then i will open it more expresly as i go along . the life that al beleevers have from christ , it is a participation of christs righteousness upon their union with him , pray mark it , i shall make this plainer by and by ; ( i say ) that the life of christ that al the saints partake of , it is a participation of christs righteousness upon the souls union with him . where there are these two things a little to be cleered . first , that all who do receive christ are united to him , and that is the foundation of their life . the second is , that upon their union they partake of his righteousness , and the participation of this righteousness is their life . that is that i mainly intend to cleer . that they are al united to him , the scripture is abundant in the proof of it , it is christ in us that is the hope of glory , and we are one with him , and he with us , and he dwells in us by his spirit , &c. therefore it is cleer that we are united to him , made one ; and this union it is nothing but the lord jesus sending his spirit into the soul , as a band to knit him and them together , that he be made their root and stock . now that i will not treat of , because the very handling of it , it is not only a great mystery , but it would take up more time than is to be allowed for the sermon . but secondly , upon their union with christ they partake of his righteousness , and the participation of his righteousness is our life : mark ( i pray ) this , because i hope it will give you some light into this great work ; for if you be gods people , i am only making you to see what your spirits are , what your blood is , what your pulse is , and i shal speak of nothing but the things that are in you , if you be the lords ( i say . ) the participation of christs righteousness that is our life : to this purpose , be pleased to observe this one rule , and mark it in your reading of the scriptures , of the new testament especially ; how that righteousness and death , are the two things that are opposed one to another ; death and righteousness : that look as soon as ever man was a sinner he was a dead man presently , he was dead under the sentence of death ; in the day thou eatest thou shalt die : and not dead only under the sentence , but dead as his sin deprived him of gods image . now as it is sin that is our death , so it is righteousness that is our life ; not our own ( which the scripture disclaims ) but the righteousness of christ : and you shal find several times in rom. 5. where the apostle compares the death by adam , and the life by christ , ordinarily he useth this expression , that , as sin reigned unto death , so righteousness by christ unto life , stil opposing them , our death is sin , our life is righteousness . i know the time will prevent me if i should stay upon that . but therefore , i wil proceed to that that i aim at , the righteousness of christ , the participation of christs righteousness . you wil say , what mean you by that ? i mean plainly this : that our spiritual death it hath two branches , that tree of death , that deadly stock hath two branches ; and we are said to be spiritually dead in a two-fold respect . the one is , we are dead as we are under the sentence of condemnation , and that is our death of guilt , being bound over by the righteous judgment of god , to make him amends for the injury we have done him , and that sentence of condemnation is our death ; that is one branch in regard of our guilt . the other branch of our spiritual death is , our state of death we are in , as being deprived of the image of god wherein we were made , and not only deprived of it , but have contrary principles in al the faculties of the soul , carrying us constantly to the things that are opposite to him . in these two respects are all men and women in the world dead til christ finds them . now jesus christ answerable to this , hath a two-fold righteousness , the participation whereof is our life . first , he hath a righteousness of his obedience , which is inherent only in himself ; but is bestowed upon us , imputed to us , reckoned to us , and by that righteousness performed by christ , and inherent in him , and reckoned to us , by the righteous sentence of god he delivereth us from the death that we are under , the death of our condemnation , under the sentence of death ; and so the apostle expresseth it cleerly in col. 2.12 , 13. ye ( saith he ) who were dead in sins and trespasses hath he quickened ; how ? forgiving you your trespasses . in that place , the pardoning and removing of our trespasses , is the chief thing that is the quickning there intended . so there is one , a righteousness of christ performed in our name , accepted by god in our stead , and made over to us in the covenant of grace . that is one righteousness . secondly , there is another righteousness of christ , which is not only inherent in himself , but is communicated to us , so that it is wrought in us , which is the righteousness of our sanctification , and it is that branch of our spiritual life that this text aims at ; for he did assert the other , our quickning from the guilt of sin , in al the former part of his discourse . now that no wretch may abuse it , and say , that then we may continue vassals to sin , he proves it that christs righteousness is communicated to us , that is , christs grace is infused into our souls ; and that is made up of these three things , and i conceive there is nothing else in it but these three things . the one is , the spirit of jesus christ , that holy spirit of jesus christ is communicated to beleevers , to dwel in them , to be in them a principle of a new life . secondly , this holy spirit poured into the soul , works in them in al the faculties of the soul , those gracious dispositions wherein the image of god stands , which is , light in the understanding , freedom in the will , love , and fear , and joy , that is , the turning of al these affections or passions to their right object , habitually disposing them , turning the bent of the heart from sin to god. and then the third is , this self same spirit that plants in them these graces , abides in them to excite them , and stir them up , and draw them out in their whol course , to think , and speak , and do the things , which in a kind of natural way flow from these inward principles , and are a conformity to the will of god ; and thereupon al the love of the saints to god , and one to another ; all their mourning for sin , their striving against it ; all their endeavors after god ; they are motions of this new life that is wrought in us : and this is the life now that all the lords people do live while they are in this world . the spirit of jesus christ bestowed upon them , working in them a new frame of heart , turning the bent of their hearts to god , and remaining as an exciting principle to draw out their graces , and strengthening them in their working , whereby their endeavor is in al things to live unto god according to his will ; and this is that life which my text , and other scriptures call the life of christ , and the life of god , which although it be perfect in none in this world , but there are reliques of our old death in us , and of our sinful distempers in us ; yet really and truly these things are found in every soul that is brought home to jesus christ. and let this ( i pray ) suffice for the doctrinal part , that without being burdensom to you , i may make some application of it . thus then you see though i have not turned you to many particular scriptures ; yet i know that if you do but read the scriptures , you wil find that this doctrine it lies written upon the foreheads of abundance of texts , that thus it is with al gods people . now then for the use of it , i intend but three uses , it may be i shal but even name the last . first , you see by all this how necessary it is that you should al try and examine your souls , whether you be partakers of this life or no ? and ( good friends ) be serious about it , and to make you the more serious , give me leave to stir you up by these few considerations , to be willing to have your hearts tried about it . the one is , that in truth this alone is christianity : mark my words ( and if you understand them not now study them ) there is nothing christianity but the life of christ , nothing else that is truly christianity . opinions they may be christian opinions , they may be christian truths , but there is no life ▪ as we say not of any dead carkass , of any picture though it be drawn to the life , we say not in proper language , this is a man , though it be as like him as one thing can be like another , if it have not a mans soul ; we say not of a dead man , though it be the body of your father or mother , you cannot properly say , this is my father or mother , it is but the carkass of them . so , ( i say ) be baptized , be in any church form or order , wait upon never so many external duties , hear sermons never so constantly , give as good words as you will to those that preach the truth , and hold it out to you ; this is not christianity , christianity is to live christs life , and at that day you shall find the lord will never own a soul to be a christian , that had not the life of christ communicated to him . and secondly , i tel you to provoke you to it . abundance of things go for this life which are not this life ; because it is the thing that discriminates gods people from others ; satan hath shewed infinite stratagems , and discovered all his abilities , laid them out that he might make counterfeits of these things , that might go currant with people that he could delude ; civil righteousness in some it is not christianity , a form of godliness in others it is not christianity , and abundance of things that i have not time so much as to reckon up ; but these are not christianity though they look like it , and therefore i beseech you but think how you could answer this great question ; doth christ live in you ? have you the life of god in you ? the life you live in this life , is it the life of the son of god ? think what you could answer to it . now if you wil say , how shall we know it ? i wil briefly discover it to you ; for i will give you but two characters of it ; many others might be had , but two i would bestow a little time to cleer to you . the one is , wheresoever the lord gives life to any creature in a natural way , the life is the preciousest thing in the world to that creature ; howsoever it may mind other things , delight in them , be taken with them , there is nothing so precious to it as life , skin for skin , and all that a man hath , will he give for his life ; and if you would suppose , as the life of a man it is made up of several lives , that that continues the being of his life , it is prized above al the others ; if he wil be impaired in any of them , it shal not be in that ( as neer as he can ) that concerns the being of his life . now accordingly ( say i ) you shal find it cleer , that among al those that live the life of christ , there is nothing in this world so dear to them as their spiritual life is , it may be they are dayly mourning for the weaknesses of it , but that that they have of it , is dearer to them than any thing they have in this world besides ; and the high valuing of this spiritual life wil appear in these three things , just as it is in the other life . the one is , a natural propensity and inclination , and appetite towards those things that are the nourishment of their life . look what god in nature hath made the means to preserve life , those things living man , so far as he is living , hath the greatest inclination and disposition to ; and therefore of al desires that man is subject to , none so vehement as those of hunger and thirst : a man may love gold , or silver , or lands , but there is nothing so vehemently carries him out of himself , as the satisfying hunger and thirst . so it is with all those that have this spiritual life : look whatsoever god hath placed their life in , as david had learned god had placed it in his word , o lord ( saith he ) give me thy word , my life lies in it : and new born christians , if ever you tast how sweet the lord is , desire the sincere milk of the word that you may grow by it ▪ be longing after a high and reverent esteem , and an appetite after those things wherein the lord hath placed thy nourishment , though they be but the channels , the vessels whereby his spirit is administred to you , the supplies of the spirit comes in them to you ; of al things in the world , these are the most desired : others that are painted christians may for their reputation , and that others may think well of them , and to get knowledg , &c. and for such carnal ends ; but with an inward savor no man is mightily and eagerly carried out after the means of spiritual life , but he that lives it . that is one . a second thing that manifests the high value of that spiritual life is , a most vehement declining of what they know to be destructive to life . let a man that is thirsty , come in , and give you all his money in his purse for a cup of beer ; but let one come and tel him , sir , that beer in that cup is poyson ; that man wil drink his own piss rather than that shal go down , oh! it wil destroy life . god hath put it into the bruit beasts ; as put a sheep into a pasture , he carries that discerning tast , he wil not eat the poysonous weeds that are there ; the tree it will shoot no root that way , it will decline it . so those that are the lords people , that live the life of christ , what their souls are convinced of to be destructive to their spiritual life , that they decline , shun , and hate , and turn from : and of all things under heaven nothing so hateful to them as the waies of sin . and thirdly , it wil appear in this : that look as it is in the natural life , every creature as it longs after that which would nourish it , and declines that which would destroy it ; so if they must come to the parting , they wil part with al other good things in this world , actually part with them to save their lives . it was a speech of esau ( and had his birthright been nothing but a civil priviledg it would have been justified ) if i die for hunger , what good would my birthright do me ? he sels his birthright for to preserve his life ; skin for skin , and al that a man hath , he wil part with rather than his life . take me a man that is alive to christ , if he must part with his christ , or with his wealth , with his christ , or with his outward life , though it be the best thing that is to be enjoyed under the name of all worldly things , yet to a man that lives the life of christ , that is a poor thing to him in comparison of his spiritual life , you shal rather strip him of al. i know when we come to practice , our weaknesses , ignorances , temptations , reliques of corruption often over power us , which may cause matter of self abhorrence ; but no man that hath this life of christ , but in the bent of his soul doth these things , nothing so lovely as that that preserves his life , nothing so abominable as that that wil destroy it , and if he must part with any , they must go before christ. pray lay up these things . the second and other note whereby this spiritual life of christ may be judged of , is this , that look as it is in al other lives , there are some vital operations , some kind of motions or operations that are properly vital , that where they are found you may say and swear it too , that there is life , and where these are not found there is no life , or that life is in a swound . as now take the life of a tree , we know the natural operations of it are al those of vegetation , to draw nourishment , to expel superfluous moisture , to put out their seed in the sap and bark , and seed and the fruit according to its kind , where you see these things , if the sap run , if the buds be , if there be vegetation the tree is alive , if it appear there be none of these in their season ( though they may be dead in winter ) it is a dead tree . so likewise in the life of man , the sensual life of a beast , if there want the pulse that there be not those beatings , that there are not such motions of the heart , we conclude there is no life there ; if there be a beating of the pulse , though never so weak , life is there . now in this spiritual life there are some things ( that you shal find in the scripture ) that are the proper beatings of the pulse ; some operations , that though the things , the acting of them abroad , may be counterfeit as to others , yet to a mans own soul that studies his own heart , and the motions and operations of his own inward man , he cannot be cozened in it , and therefore you may by them be able to discern , whether the pulse of this spiritual life beateth . now they are many , but i thought but of these three , and i think most of the rest wil fall under them . the one is , the proper genuine , and ( as i may so say ) the natural motion of this spiritual life , is to enjoy god in jesus christ as their chiefest good ; that ( i say ) is the great thing wherein their pulse beats , because jesus christ is not only the fountain of it , and so it must flow back to him , but he is the supream good of the soul , god in christ is the supream good , and to be carried to that that we fancy to be our supream good it is not in our choyce , we do it necessarily , nature compels every man to follow that that he looks upon as his chief good , therefore we use to say that of the chief end there is no deliberation , a man is not of choyce , but is carried to it . now god in christ being the chief good of the soul , the aiming after him , the braying , breathing after him , the mourning for the want of him , the joying in the presence of him , and all those things that would argue christ to be the souls chief good , are never found in any but those that have the life of christ , there is no man else in this world , but if christ be twelve to him , there is somthing else that is thirteen , therefore ask your souls that ; find you that by some operations ( it may be you know not whence they come , nor how they come in you , but there is this fixed upon you ) there is no good to your souls but christ , let you enjoy god in christ for your portion , and that is that good your souls aims after : you may tel others , and i tel you that i do this , and my heart may deceive me ; but if i examine my soul , i can never say i do this truly , unless the life of christ be in me . secondly , another pulse wherein this life constantly puts out , is this , that the things of holiness they are connatural to him : holiness , righteousness , to be gracious , to be freed from sin , to be filled with love and kindness , and mercy , and pity , and these things , there is a kind of natural making out of the heart towards these ; because look as it is in our outward man , you know that the actions of eating and drinking , and of a man , no man shall need to learn them , he may have arts that shall make him do them mannerly , but to do the things , they are natural , they were born with him . so now to be holy with god , to be righteous in our conversation with men , freed from sin , to walk as the lords redeemed ones , to practice these things , this is your life , and therefore the apostle peter useth this very expression , that we were redeemed by christ that we should live to righteousness , live to righteousness . now as a worldly man lives to his money , another man to his wrath , another man to his lusts , these are the things his heart runs its circle in : a gracious man , the things of holiness and righteousness are the things that suit his spirit . and then thirdly , and lastly , ( i wil name no more , but bring it a little closer to you ) a third thing is , that the lord having made his will to be the rule of our life , and revealed this will in his word , thereupon the soul that is alive unto christ eyes the word , looks at the word , is guided by the word ; the will of god revealed in his word , that is his card , that is his compass , that is his square , that is his meet-wand , his eye looking to the word as his only guide . no man ( i dare affirm it though other things may come neer it , but i dare affirm it , that whosoever will study it shall find ) in this world doth any of these three things , but he that hath the life of christ , upon a serious debate to make christ the good of his life , to make the acts of holiness the things that his soul naturally makes after , and for the directing of him in all to live ( as the apostle saith ) not to the will of man , or the will of the flesh , but to the will of god , that is , to the word of god , to make gods word the rule of all our actions in our bent and purpose ; here is the discovery of the life of christ , and this is now to have christ in you . now i beseech you ( brethren ) tell me ( for i shall by and by dismiss you , when i have made but one use more , i will leave the third ) what say your souls to these things ? really leave al self conceitedness , and apprehensions that you may have out of the pride of your hearts of your own conditions , what say your souls to these things i have opened ? have you now the life of christ ? i wil tel you ( brethren ) if i had time to press it , i had here a large field to enter in , and to shew you what worlds of people that go for christians , are yet utter strangers to the life of christ. i will name you a few that you may enlarge your thoughts of them when you are alone . all they that know not christ ; it is impossible that there should be a making of christ their chief good , where there is no knowledg of him . there is no valuing of an unknown thing . all ignorant persons are strangers to this life , as the apostle saith , the gentiles were strangers to the life of god , because of the ignorance that was in them if you know not christ and his excellencies , you can never live in him . then al those that live to their lusts , whose life is to be wanton , unclean , drunken , prophane , these live to the devil , the devil lives in them ; they may say , i live , not i , but the devil lives in me . and so thirdly , all they that live to the world , whose work that the genious of their heart carries them to from morning to night , his wealth , purchases , buying , trading , &c. there their soul fixes on them , there they rest , to the world they live . and again , all that live to their pleasures , whose viv●re is bibere and the rest , they eat and drink , and sport and play , and give them these and these are the things that make a happy life to them . all these and abundance of others ( which i fear i should presume upon your patience , if i should stand to innumerate but al these ) are cleerly proved to be destitute of this life of christ ; think of it ( brethren ) think of it . it is an easie thing ( let me tel you ) to be christians ( as we cal it ) they are cheap things to hear sermons , cheap things to profess religion in our daies , wherein i think a long time there have not been fewer that mind it heartily , yet abundance now pretend to it ; but to be alive to christ , to be able to say in this life , i have other business than what i have here below , i have a trade , a wife , a husband , and children , but the lord knows my conversation is in heaven , my life is in heaven , it is christ that lives in me , they are few can say it , and the lord help you that you are not deceived about it . and then the other use that i will make of it , is , that this lesson is a most comfortable lesson , for i do not doubt but the clearer any man speaks about these things of gods kingdom , the more will the hearts of gods people be able to joyn with him . i fear not but many of you can say it is thus with you , the lord witnesseth that with you , doth he not ? that there is nothing you have such an appetite after as the means of grace and salvation , that you might live , and that your hearts dread at the waies of sin , and that ( if god put you to it ) you beg of god to be stripped of all , rather than god should not be set up , and that al your prayer is , let god give me christ , god in christ for my portion , and that reverently , not in a ranting way , as if a lewd life could honor god ( as some rude people pretend to now ) but that i might be holy in this perverse generation , especially in my inward man where christ dwels , and the things you look at in buying , selling , and purchasing , and sporting , and in al the things you may do that are lawful to you , observing gods rules you take gods word to be your rule , then i tel you for your comfort these two things . first , the lord hath communicated to thy soul the excellentest life that ever he gave to any creature . three things i wil speak briefly that you account of . first , to be thus minded , to be thus molded , thus framed , it is absolutely the highest , the noblest , the excellentest life that any creature ever partaked of . i might shew it you in a world of particulars out of the word , that there is no life like it . we use to say in phylosophy , that the life of a pismire it is a more noble life than the life of a cedar , though one cedar be worth many thousand pismires ; yet the life of the pismire is better , because it cometh from a nobler spirit . now the life god hath given thee comes from the spirit of jesus christ. it is the noblest ; the operations of this life are above what poor creatures can do : as we say , the life of reason it is such a brave flying thing to be a top , above the poor sensual things of bruit beasts , and to deal with god. and , it is the sweetest too ( that is another ; ) for in al other lives men tast but the sweetness of the creature ; but here the sweetness of thy life is god and jesus christ himself , there is no life so excellent as this is . secondly , i say for thy comfort , the life god hath given thee , is the greatest pledg of his love he ever giveth to any ; he hath given thee life , it was the end of christs undertaking to give life to his beloved ones , he never giveth this to any man he means hurt to . he can give a kingdom to a man he means to destroy ; he gave it to saul , and cast him away in his wrath ; he can give an apostleship to one that shall be damned ; he gave judas an apostleship , and yet he perished : but to have this life , to close with christ , to live to him according to his word : had you this church ful of diamonds given you to do what you would with , and to raise your posterity to be the greatest men in this part of the world , it were not such an expression of his love as to give christ to you . and thirdly , i tel you , this life that the lord hath given thee , of which jesus christ is the fountain , thou mayest be bold to rely upon him for the preservation of it , because it flows from him , he is the well-head of it , he is the well spring of it ; and therefore when thou thinkest how many evils thy life may be incident unto , what temptations thou mayest meet withal , how weak thou art to resist them , remember man or woman whose life this is , it is not thy life , but christs life , and he ever lives to make us live ; and therefore thou in an humble walking , and dependance upon him in the use of gospel ordinances , mayest comfortably expect that god wil nourish this life , and cherish it , till thou come to be a perfect man , till thou come to be transplanted into another life , where faith and al these things shal cease , and god be all in all : this the comfort of it . then i thought to have spoken a little to the third use. that because all the people of christ live this life , to perswade you all to study it , and to seek after it , and often compare it with that other life that we so often weary our selves about with a vain shadow , hazarding every thing for it , to have our accommodation with as much refreshing as can be . sermon ii. gal. 2. part of verse 20. i am crucified with christ , nevertheless i live , yet not i , but christ liveth in me ; ( now follows that which i shal more insist upon ) and the life that i now live in the flesh , i live by the faith of the son of god , who loved me , and gave himself for me . the second lesson , which is the manner how all the saints of god live this life of christ while they are in this world . the life which i now live in the flesh . by flesh there he means not his fleshly part , as they are said to live to the flesh who live sensually and wickedly ; but by the flesh there is meant our mortal condition while we are here upon earth , while we live our natural life , the life of christ in us , it is lived by the faith of the son of god , that is , the faith wrought in us by the son of god , which we place upon the son of god ; but that grace of faith , it is the manner , or the instrument , or the means of our holy life while we are in this world . and this doctrine which ( beloved ) is the mystery of christianity , is the very life , and soul , and kernel of true christianity , i shal endeavor ( according as the lord shal enable me ) this day to open to you . this is the doctrine , that that life of christ which all gods people live in this world , they live it by faith . understand but the scope aright , and i hope the discourse may prove useful to those that have this life . my meaning therefore is , that the grace of faith , it is not only the instrument , or condition required to make us partakers of christ and his life , it is not only one chief grace , or one branch of this life , but while the saints are in this world , the mannagement of their whol spiritual life is the work of faith , christ indeed is the fountain of it , and the spirit of god is the great administration of it , but that which we do while we live in this world , our whol spiritual life is through the assistance of god acted by the grace of faith , and i intend ( the lord willing ) to handle it in this method : first , i will cleerly demonstrate to you from the scripture that it is so , that the whol life of a christian , it is led by faith . secondly , which i more aim at . i shall endeavor to clear to you what the holy ghost means by this , and what it is for a soul to live the life of christ by faith ; that shall be my chiefest work in the doctrinal part , and then i wil come to the application of it . for the proof of it , that it is so . first , mark how cleerly the scripture holds it out , that while we are in this world the life of the saints it is led by faith . there is one place in habbakkuk 2.4 . i wil mention that , you shall see the reason by and by ; the spirit of god there speaks of the several waies that men had to live in troublesom times ; for habakkuk lived in very difficult times of the church , and there in his discourse he shews how proud men lived by maintaining a good opinion of themselves , and lifting up their hearts , and how worldly men lived by loading themselves with thick clay , good store of gold and silver , and houses , and lands ; but ( saith he ) the just live by faith , every godly man lives by faith . now this text of the prophet habakkuk , it is three or four times in the new testament alledged by the holy ghost , to prove the very self same doctrine : as for example , rom. 1 17. i wil rather name that first , because it proves both these doctrines i have propounded , saith he in verse 16. i am not ashamed of the gospel of christ , for it is the power of god to salvation to every one that beleeveth the gospel , for ( saith he in verse 17. ) therein is the righteousness of christ manifested from faith to faith : there now is my former doctrine , that our life to salvation , it is nothing but the righteousness of god manifested to us , and communicated to us , yea , from one degree of faith to another , according as we get more faith , so we have more life , and as righteousness is further revealed , so we have more faith , and consequently more life , as it is written the just shal live by faith : mark it , the manifestation and communication of the righteousness of christ , it is held out in the gospel , but received by faith , and every beleever lives by faith , the just shall live by faith . so in the epist. gal. 3.11 . the holy ghost repeats the very same expression again , speaking of the life of the saints , as it is written , the just shall live by faith . again the very same phrase in heb. 10.38 . where the apostle there is pressing of beleevers to a holy life , in difficult and troublesom times that are coming upon them , and shews what wil become of apostates and back-sliders , but ( saith he ) the just shall live by faith . the whol life of al holy men while they are going through the world , and get into heaven , all their life is transacted by faith , this is clear . and i wil ad but another text , that which you find in 2 cor. 5.7 . the apostle saith expresly , we live by faith , we live not by sence ; if you wil take sence there for carnal sence , things that are sensible to our outward man , we live not to sence ; or if you wil take it in the more elevated interpretation , spiritual sence , that is , the immediate enjoyment of the light of gods countenance to ravish us , though it is a treasury to be desired rather than ten thousand worlds , yet we live not by it , but by faith , the life of gods people it lies al in the grace of faith. but , i wil add two proofs more that are not particular scriptures , but conclusions that are fit for you to study , and wil give a wonderful conviction to your hearts of the truth of this doctrine , that the life of al gods people while they are in this world is lived by faith. you shall have this demonstration . first , that the holy ghost when he compares spiritual life and natural life together , he useth to compare the grace of faith to al those faculties or members , which are the whol livelihood of our natural lives , those members or faculties which contribute the most to the livelihood of our natural life , the holy ghost makes faith to be al these in our spiritual life ; pray remember , my meaning is thus : you know while we are in this world , while we live we must be fed , take away food , appetite , eating , digesting , drinking , concocting of it , and you destroy a mans life presently : faith is our mouth by which we feed , al the food that the soul hath , it is by a spiritual mouth , and it is faith whereby we feed , ordinarily it is compared to our mouth , appetite , and stomach ; but then before the food cometh to our mouth , the hand receives it and conveys it to the mouth ; faith is our hand , compared to the hand whereby we do our work , and receive our food and carry it ; faith is our eye whereby we behold the things we are to act , and work upon , for the maintaining of our life ; faith is the foot whereby the soul is carried both to its business and food : hands , eyes , mouth , tast , the spirit of god sets it out by them all , thereby signifying to us , that what the eye , mouth , hand , and tast , contribute to our natural life , that doth the grace of faith to our spiritual life while we are in this world . that is one conclusion that i think is a cleered demonstration , that while gods people live in this world , it is faith that is their life . the second , which is yet more ful , is this , that you shal find cleerly in the scriptures , that not only our life in general is attributed to faith , but every thing concerning our life is in scripture made the work of faith . oh! that we could understand this ; but you that are spiritual must needs be versed in the truth of this doctrine , ( i say ) that not only the bulk of our life in general is said to be the work of faith , but every thing that concerns our spiritual life , the holy ghost doth impute it to the grace of faith ; as now i will instance in some things that wil comprehend al the rest . all the life of a christian is reducible either , 1. to the beginning of it . or , 2. to the preservation of it , and carrying of it on . first , the beginning of it : we have our spiritual life begun in us by faith , it is on our part the principle whereby the very spiritual life is received : or if you will have it more plainly ; all those things that are the real principles of our spiritual life , they are all received by faith. as , jesus christ who is our life , and is the fountain of our life , we recive christ by faith . as many as received him , that is , as many as beleeved . and in ephes. 3.17 . whether jesus christ dwels in our hearts by faith . that lord jesus that remains in us constantly , we have him by faith . then , the spirit of jesus christ , who doth take from christ and communicate to the saints ; for so christ said when he promised him to his apostles , and church ; that shall be his office to take of mine , and give to you ( saith he ) how received you the spirit ? was it not by faith ? so that by faith we receive the spirit , as it is the very principle of our life . i confess this is a great mystery , for faith it self is the work of the spirit , and yet the spirit is received by faith , but the holy ghost saith it is so . somwhat i would say to witness that , but the time wil not allow it me . so that our very beginning of our spiritual life is by faith , while we are meerly passive , the spirit of god works alone without us ; but when we come to be active , the very first , and al the acts of our lives they are by faith. well , when this life is begun , then secondly , the preservation , the maintainance of it , the acting of it wholly , the spirit of god acts by the grace of faith : as thus ; all our nourishment comes from ordinances ; for though the lord be the fountain of it , yet the ordinances are the canales , the channels wherein the lord gives out a greater supply of himself ; we must receive all these by faith. the word profits no man unless it be mingled with faith , your prayers they must be prayers of faith , the sacraments they are received by eaith : all ordinances are so far effectual to the soul as the grace of faith puts them upon you . faith is not only the means of our food , but for physick , the overcoming of our evil , al the spiritual enemies of our spiritual life , all that would destroy it , it is faith alone must do it . you shall find satan the great enemy , how do we overcome him ? by resisting him in faith. the world another enemy ; every one that is born of god overcometh that the world cannot prevail upon them , and this is that that overcometh the world , even your faith. so , all our lusts ; it is by faith that we put off the old man : the scripture is cleer in it , nay , the actings of our lives , all the actions of our spiritual life , all the excitings and callings out of all our graces in every relation publick and private , the spirit of god laies it al upon faith , until we come to be consumated , and put into heaven , the lord doth leave the mannagement and carrying on of our spiritual life to the grace of faith , himself is the sum , the fountain ; but so far as the creature hath a hand in it , that is the sanctified creature , it is this faith whereby the whol life is acted . thus you see the first thing i hope sufficiently cleered , that the life of al gods people while they live in this world , it is the life of faith . but now comes the greatest question , for there are so many cleer scriptures about that you cannot doubt of it , you had as good doubt of your christianity as to doubt of this , whether a christians life is the life of faith ? but now , what the holy ghost signifies by this , what is it to live by faith ? that is a thing that may be more difficult to be understood , and if it please god that i can but cleer it to you out of the word , that you may see wherein the true living by faith doth consist , when i have opened this i wil not doubt but so many as are gods people wil say , this is my very condition ; but as for others they wil say , every body talks of living by faith , one man makes living by faith only to be a fancy in his own head , that god wil do this and that for him without any warrant from the word ; another ( it may be ) fancies , that live how he lists , if he hope but to go to heaven when he goes out of the world , then he lives by faith : but living by faith is substantial , i shal now set my self ( by the lords help ) to clear to you , what the holy ghost signifies when he saith , that the life of gods people in this world , they live it by faith ; and to this end i must premise these two things ; but to make way . the first is , that our lord jesus who is our head , our spiritual mystical head , he hath not only an al-sufficiency for al his people , for every one that beleeveth , til they come to glory ; but he hath a full purpose in his heart never to be wanting of supply unto his called ones , a full unchangeable purpose to supply them with whatsoever is needful to bring them to glory . that is the first thing i lay down as a foundation , to lead you to know what it is to live by faith , there is an all sufficiency in christ our head , yea , a ful purpose and resolution unchangeable , to supply to all his people whatsoever they can need in any condition , til he hath brought them to glory . that is the first thing , no body wil doubt this the scripture is so ful to it . the second thing is more immediate and closer to my purpose , and it is this , that jesus christ hath not only this determinate purpose in his heart , but he hath in his word declared and manifested al that he will do for his people , and expect from his people til they come into heaven ; mark , that is , in his word hath he declared promises , which hold out al the good that christ means to do for his people , not only general promises for pardon of sin to bring them to heaven , but promises for every condition that can be , he hath declared what he means to do , and which way he wil do it . he hath there likewise declared what his will is for al the duties that his people are to perform i● the way of obedience ; he wil never expect from them in al their life time any thing but what in his word he hath set down . and thirdly , in the same word he hath not only laid down promises what he wil do , and precepts what they must do , but directions that hold out both arguments to stir them up , and waies that they should take ; al these hath he laid down in his word , al the means either to attain strength to do duties , or to accomplish the benefit of any promise ; in his word he hath laid down al his mind , and that is called his will concerning us , that is the will of god concerning us . now these three things premised , the purpose of christ to do all that he will do and expect , the declaration of all this in his word . these two taken for granted , now in the third place , which is my doctrine , and which wil make you understand what the living by faith is , the grace of faith wrought in us by the spirit of god , and acted in us by the spirit of god , it immediately hath its whol application to the word . good friends hearken , ( i say ) the grace of faith is the work of the spirit in us , and is excited and stirred up to work by the spirit ; the spirits proper and immediate work is to deal with the will of christ revealed in his word , it looks not at heaven immediately , it looks not to christ immediately ; but it looks at god , and christ , and heaven mediately through the word . in the word there saith sees all the good things promised , that in its life time it shal stand in need of ; in the word it seeth the injunction of al those duties that the renewed soul should be conversant about or be exercised in ; in the word , and in the word only , he seeth the methods , the counsels , the arguments , the directions that are to be attended upon for the enjoyment of all that which is in christs purpose to do for us . now mark , the grace of faith stirred up by the spirit of god , to look to the word in every thing in the right way , and the lord by his invisible and secret work making the things held out in the word effectual to the soul , by this act of faith in the whol course of our life , applying it self unto the word ; the word of promise for matters of comfort , the word of precept for matters of duty , the word of direction in matters of means and ordinances ; the applying of the soul to the word in all these things , the lord according to his goodness making these things good to the soul that thus applies it self to the word , this is to live by faith . so that now to come a little neerer to the business , ( for i have not yet explained it so far as i hope by and by i shall , but i say ) now to live by faith . first , it is not only for a soul to beleeve in jesus christ for salvation , or to beleeve all our life time that we shal be saved by jesus christ when we go out of the world ; it is not only that that is but a piece of it . but , to live by faith , it is in our course to enjoy the whol revealed will of christ to us as our life , thereby fetching all our consolations that are fit for our life from promises , thereby fetching all our practices from the declaration of what he makes our duty , and applying our selves in the use of those means , which the lord hath appointed us to attend upon for the accomplishment of these ; this conversation of the soul is the living by faith . to live by faith it is this : i am not only made partaker of the righteousness of christ which is imputed for my justification , and is inherent for my new quickening : i have not only these principles in me , but by the grace of faith al the comfort of my life is fetched from a promise , al the rule of my conversation is from the precepts , and all the means i use for the accomplishment of one or other , they are those that are prescribed there ; so that be it to undergo affliction , to conflict with a temptation , to go through my calling , be it to comfort my heart against temptations , when the soul looks to the word of christ , and there takes the word for its guide both for comfort and duty , until the lord of his meer grace have accomplished in us all the good that he intendeth to us , which wil never be til he takes us out of this world , when faith ceaseth ; but in the mean time , this , and this only is that which the scripture cals living by faith . but now ( because i would yet make it a little plainer to you ) be pleased to know , that although there are acts of faith applicable to every particular condition we are in , which would require a volumn to mention ; yet for the present purpose you must know , that there are five things faith doth in this general living by faith , that every one that is said to live by faith , his faith doth five things in his ordinary course , which are applicable to every thing that you can think upon , which i shall not need to stand to prove , though i will give a touch as i go along , because i would spare a little time for the application before i break off : but there are five things applicable . first , the grace of faith looks at the word as that which is most sure , that is , it yields a firm assent to the truth of all that jesus christ hath revealed concerning him in his word . the promises that are made , faith assures the soul they are al true ; they are not whimsies nor fancies . the duties and directions there prescribed faith assures the soul they are things the lord looks for ; so that the apostle saith in acts 20. when he lived as a christian , he did exercise himself to beleeve al that was spoken by the lord in his law , and david saith , thy word ( lord ) is from everlasting : it makes not any scruple or doubt , but gives a firm assent to what the lord hath set down in his word . that is one , and that indeed is the basis and foundation of the rest . the second , it not only assents that all these are true , but faith acquiesses that these are the magazine , the store house , the comprehension of al excellencies that the soul shall ever be made partaker of , he desires to be satisfied in the goodness of them , he desires no other course of life to order him but what is set down in the word , he thinks not there are any councels nor directions to be regarded , nor compared to those set down in the word , he rests in them , there his treasure lies in that great iron chest , and the word is not only true , but his livelihood , he knows god hath declared this in his word , and there his soul is satisfied : that is the second . and then the third is this : the lord laies al our happiness up in his word , the happiness of our comfort , the happiness of our holy conversation , therefore faith directs the soul to attend to the word as to its only guide and comfort : that look as a man that is satisfied , i am to travel in a dark night , and to go through a dangerous place ; but i am sure i have a mighty guide , not a will of the wisp ( as they cal it ) and an ignis fatuus to miss-lead me ; and therefore as i love my life and happiness , i will look to the word , by the word i am guided , by the word i am directed , as the apostle expresseth it : it is a thing you do wel to take heed to , as to a light that shines in a dark place until the day dawn , until the day of heaven come , and you be brought to glory . the soul looks to the word as its only card and compass : as the marriner at sea looks at his card and compass , they are his guide ; so the beleever he only looks at the word as his guide . there is the third . and then the fourth thing that faith doth in al that live the life of faith is this , that they make the things revealed in the word the matters of their prayers , they dare not beg a thing of god until they know it is gods wil , that they find a warrant to beg it either absolutely or conditionally ; they make the word the matter of their prayers and endeavors ; and if they go about any thing , or be under distress and affliction , they labor to get rid of it by making the word their direction in that . and fiftly and lastly , doing al these things as well as it can , it staies it self upon the truth ▪ and faithfulness , and power , and wisdom , and goodness of god , and the lord jesus who hath revealed these things to him , he staies himself upon him for the accomplishment of these things , in his own time , and in his own way . and he now that doth these five things , he truly lives by faith : the lord hath turned the bent of his heart to it , and he is assured his word is true , and that there lies his happiness , he looks at it as his only guide , he makes this the matter of his prayer and endeavors , and when he hath done , knows all his poor endeavors are nothing , but waits upon the lord to make all good to him , according to his wisdom and faithfulness thus you have heard a christian ought to live by faith , and i hope now you see what it is . now one question more i must needs briefly speak to , and that is this : but may some say , do all that live the life of christ live thus ? that this is excellent i will not dispute , and that this is held out in the word , i doubt it not ; but will you make true christianity fall within the compass of this , and no further ? dare you affirm it that none live the life of christ in this world , but those that you have spoken of ? now the answer to this you shall have cleerly in these three things . first , it is true , that even the lords own people do somtimes too much live to the flesh , there is flesh in the best ; somtimes they are under great temptations , somtimes ( it may be ) under the sweetness of the creature , and flesh prevails , and they walk by other rules so far as they are unregenerate , so far as the true genius of christianity works not in them ; for we all know that as we live but in part , so we live by faith but in part , and too much gods people fail in this . but secondly , i answer , that so far as we are christians , so far every man in the world , be he strong , or be he weak , he lives according to these things . i fear not to speak it positively , that not one man living upon the earth ought to own himself , or any other to own him to live the life of christ , further than he lives according to this that i have set you down , though they talk of them , preach of them , write of them , if they practice them not , and actually live according to these rules , they live not as christians . but thirdly , i answer , that many souls do live thus , really live thus in their course , who cannot speak thus , who do not know that they live thus . as take my meaning thus : it is certain that our life in nature , it is lived thus , food is taken into the mouth , when it is taken into the stomach , it digests it , and by a concoction it is so and so separated ; and al schollers , and those that know the course of nature , know not only that they live by food , but can tel you the methods of it ; but many thousands that live the natural life , cannot tel how they live it : and as there is in logick an art of logick , which is nothing else but reason digested into the right methods , to shew you what is the cause , and subject , and adjunct , &c. that we cal the art of logick , doth but cast al these things into their 〈◊〉 place ; but many thousands do argue , and speak from causes , and effects , and subjects , and adjuncts , and comparisons , and things that are opposite , use arguments from them , who know not that they play the logicians in al these . so in the great acts of faith , there is no man ( it is certain ) partakes of christ but beleeves in him ; but doubtless there are many thousands that beleeve in christ , that know not what that act of faith is , that gives them an interest in christ , but the spirit of god carries them on to it . so the saints of god though they cannot speak of these rules i have shewed you til they be opened to them , and then they can close with them ; so that i am far from saying that no man lives the life of faith , but he that understands that he acts al these things , but he may understand them really . well , this laid as the foundation , you will pardon me though i take a little time to give you a tast of the application before i dismiss you : but thus i have endeavored to cleer this doctrine , that all the lords people while they are in this world , while they do partake of the righteousness of christ , one part of it for their justification , the other for sanctification , the acting of this while they are in this world , it is the life of faith . now the use of it is very large and sweet ; i will give you but a tast of two things before i dismiss you : the one is for instruction . hence therefore you may safely and sadly conclude , that among the great multitudes of those that challenge the name of christians , there are ( god knows , and we may know ) a very few that are really christians ; if this that i have opened to you be the lords truth , which i hope through his mercy i have demonstrated , but if this be true , you shal see that amongst those great multitudes of them that are called christians , there are but a very smal number who really are christians . oh! ( beloved ) should i ( as justly i might , if the time would give leave ) but come to separate the chaff from the wheat , and to cul out the several sorts of men in this world , who live by clean different rules from this i have spoken to you , in what a smal number might the names of real christians be comprehended , what a little book would hold them all ? as for example : do all the saints of christ live the life of christ by faith ? then certainly they that are ignorant of christ , and know him not , are destitute of all real knowledg of him , it is not to be thought that they should live this life of faith . they that never troubled themselves at the very doctrine of faith , it is to them but a meer whimsie , they are the most ignorant of him ; surely no man can be careless about that which is the principle of his life : now a careless man about his faith , you may be confident that man never lived the life of faith . again , all they who live to their lusts ( as god knows multitudes do ) what is their life and comfort , but to drink , to whore , to swear , to cozen , to cheat ? multitudes of others live to the world , mammon is the god of their life , the end of their life , that that takes them up from the beginning of the morning til the evening comes , when they are awake the world is in their hearts . and , they that live to their own wills ; as look whatsoever their own fancies and wills suggest to them to be advantagious , this is that that satisfies them and serves their turn , to attain such a corrupt end , or such a way as they are in . oh friends ! there are a smal number that live the life of christ , the lord help you that you may not be deceived about this . i can but name this . and then secondly , the other thing i wil name is this ( and pray carry this home . ) those that are christians , it hath plainly appeared that of al things in the world , gods people have most cause to lament and bewail their unbelief . you hear that faith is your life and livelyhood , therefore there is nothing to be so much lamented by real christians concerning themselves as their unbelief : i speak not but there should be somthing more lamented than our own damnation ; but for our selves of al the evils we lie under in this world , there is none to be lamented so much as our unbelief . take my meaning thus : suppose a poor child under the care of loving and careful parents , that would neglect nothing that may do the child good ; but the child cannot eat his meat , it hath no appetite , or the meat is cast up ; alass , if he have no stomach the child wil languish , and for this and other distempers , let the parents weep over it never so much , or dandle it never so much , the child hath an inward root that wil destroy it . i tel you what is true from the lord , there is nothing can undo you but unbelief , there is no cross under heaven can betide you , but faith will carry you through it , no duty can be preached , but faith will carry you through it ; no promise so hard in the word of god , but faith wil fetch out the sweetness of it . oh! this unbelief of ours undoeth us . but you wil say , do you think the people of god are so much guilty of it ? i wil give you a little tast , and by that you shall judg . first , all our not studying the word , that we are no more acquainted with the word , for were a servant of god assured that his livelihood in comfort , in duty , and every thing were to be fetched from the word , there is no merchant that would endeavor to be skilful in the mystery of his calling , more than every christian would be in the understanding of the word . and when the word is held out to us , that we do no more value it , and that we no more rely and venture our souls upon it , it is nothing but our unbelief : as if so be a man that i dare put my trust in , if he make me a promise to furnish me with so much money at such a time , i dare rely upon it : but that i do not thus rely upon god in all my temptations , and fully perswade my self that the lord will deliver me , it is nothing but my unbelief . if a mortal man tel me , if i walk thus and thus , i will fall into many a danger , and thus it wil fall upon me by law , this makes me careful . that we deal not so with our gracious god is through our unbelief . nay , in a word . all our unevenness in our whol course , that we somtimes rely so much upon the creature , that when things flow in according to our minds , then my line is cast in a fair ground , then god hath made my mountain stand strong while the things of the world are with me , & at another time if i see a visibility of ruine , then i cannot say that the great god wil stand by me in these difficulties , this is nothing in the world but unbelief . nay , all your deviations : if you find david using unlawful means , going over to the king of gath to gain relief , it is nothing but unbelief . if you find a man venturing out to take any unlawful comfort in the creatures , it is nothing but unbelief , it is a thrid runs through the whol course of gods people , to make them live low lives , and hinders them from the obtaining of that that would be consolation to their own souls , therefore i beseech you , you that have made christ your portion , and make account that faith must be your livelihood , lay it to heart , mourn under it , pray the lord to root out this bitter weed , and make you masters over it , for certainly it is a great evil ; we stand by faith , we fal by unbelief , it is that that occasions all the disquiets of our lives . the lord set it to our hearts , and deliver us from it . sermon iii. gal. 2. part of verse 20. i am crucified with christ , nevertheless i live , yet not i , but christ liveth in me ; ( now follows that which i shal more insist upon ) and the life that i now live in the flesh , i live by the faith of the son of god , who loved me , and gave himself for me . now i proceed , and there is but one great use that i intend , though i would a little mention another , and speak a little of it in the first place . good christian friends , weigh what i have said , and regard it not because i say it ; but because of the evidence i hope goes along with it . but the thing i collect is , that you may all hence learn what kind of christians they must needs be , who can live in the flesh above the word and ordinances , having no use of them , and ( as they think ) nothing to do with them , but live in an immediate communion with god and enjoyment of him . this is one of the wildnesses and infatuations that the lord hath let out amongst us in this sinful nation , that many that have gone for sober , humble , gracious men and women , they look upon al those that have to do with ordinances , that study scriptures , and tend upon sermons , they look upon them but in the a b c form , they are of a low pitch and rank , themselves are above these things , they have attained to a higher form : but this doctrine that i have opened , will cleerly direct al gods people what to judg of them ; for if they live the life of christ ( for that they pretend to ) it is either the life of spiritual sence , immediate enjoyment ; or the life of faith : if they pretend to an immediate enjoyment of god without the intervention of faith , beleeve it they are beyond the apostle paul , that professed in his own name , and in the name of al the saints that then lived , that the life that they lived in this life , it was by faith , and not by sence ; yet these have learned that they are beyond his form : i will not say , much good may do their hearts with it ; but poor creatures their delusion will one day afflict them . but if they say , no , we grant you it is the life of faith we live in this world . then say i , unquestionably , and without all dispute , it will appear faith hath its subordinate work , it is the declaration of the lords mind in his word , that faith meddles with , and all the ordinances , and all tending upon the word and sacraments , &c. are the administrations of christs will that is carried on in ordinances , and no other way i know ; sure i am the scripture is silent in it : therfore friends ( for such as are concerned in it , they wil not be here to hear it , nor any where else , they count it a folly , but ) to your sober christians that desire to go to heaven , and to walk with the lord in his own way , give me leave to say this : therefore , i confess our divisions and subdivisions in other matters of religion are very sad , the cutting of the people of god a pieces in the several molds and forms of government , and therby alienating their spirits one from another , it is very sad , and the lord in his mercy remove those things . but yet this i must say , that while these lower conditions are , and as long as each form carries people to the word , holds out christ in his word , christ in preaching , christ in the sacrament , there is food for souls ; and if we could look aright ( it may be ) we would not be so angry with one another about it as we are ; for there is but one truth , and we pray the lord to reveal it : but stil here is carrying on the life of comfort , duty , direction , and all that faith meddles with , that the lords people may enjoy : but for gods sake , and as you love the life of your souls , watch against temptations that would take you off from the word , that the scripture should be nothing ; this takes you off from that that your faith wholly meddles with ; for if you can say , i beleeve god for such a thing , and christ for such a thing , unless you find it promised in the word , it is presumption . therefore , pity such poor souls , your own experience may tel you ; do but mark them , generally they that live above ordinances , see whether the spirit of god do not withdraw , see whether the lord hath any other way to convey himself to them , than what he hath held out in his word ; their loosness , folly , pride , and joyning in any thing else that is naught , almost plainly shews that the lord hath withdrawn from them . and secondly , you wil find that such of them as have grace in them ( for i am far from thinking any that have grace cannot be under such a temptation , but ) i fear not but the lord will awaken them again though they be asleep , because faith must be the navel , and the string that must maintain them here . but this i did not intend to be large in . the great use that i intend is , to all the lords people whose life is christ , and in whom christ doth live ; i would endeavor in the rest of this hour to give them some help out of the word , that this living by faith might be better known to the lords people , and more exactly practised than it hath been hitherto , and if the lord help me to divide it , and you to receive it , i will not fear but your life will be more honorable to the lord , and sweeter to your selves than it hath been : and there are but two things that i intend to treat upon . the one is , some serious considerations or motives , to provoke all who have any thing of christ in them , that they would study this art of living by faith more than in time past . and secondly , and principally , to lay out of the word the true directoins , the easiest and the readiest way that a willing soul may take to be built up in it . for encouragement to provoke you to it , i pray think of these things : first , if you will be christians , it is our trade , and the way of our livelihood , we have no other mystery for the maintainance of our lives but faith , that is cleer . schollers may live by their wits , trades-men upon their mysteries , and gentlemen upon their wealth : but as a christian we have no other living , or way of living to god , but only our faith . now because it is our life , and our trade , and our profession , it would be a horrible shame to be found bunglers in that that is properly our own mystery . if a man should come and examine me , a minister of the gospel , and put into my hands a merchants book , and bid me cast up such an account , and i could not , this were no shame to me : but if he should come and give me a bible , and bid me open a text , if i could not do it , it were a shame to me . so ( friend ) have you the right skil of living by faith ? no , it is thy trade : as thou art a member of the common-wealth , or one of the army , thou mayest have a calling ; but as thou art a christian , which is thy best life , thou hast no trade , but to live by faith , no other way to honor the lord , nor to manifest the life of christ , nor to turn all things for thy good , and the lords glory , it is thy living by faith must do it ; what a horrible disgrace will it be for thee to be found ignorant of it . secondly , i tell you there is no other way of life that any man pitches upon , but it will very shortly appear to be but a poor thing . if you should think that the living upon god , this holy life , it is a thing that is a mystery that you do not study ; but for the present life that you mind , and you mean to follow the things that will help you to live in the world , i tell you all those after a little while will prove meer delusions . if any of you have the way ( as some of you have found it ) to raise up your selves to great estates , of a poor servant , in few yeers to become a great man in the place where you live , and now you are wealthy . before our eyes god hath overturned all these things ; hath not god let us see how he hath pulled down great princes and kings ? hath he not let us see a thousand , ten thousand a yeer a man may have , and yet live to see them al buried , and himself come to beggery ? doth not god tell us they are not al worth our study ? the lord ( my meaning is ) dayly before our eyes stains the glory of all other waies of living ; never to the worlds end did he , or wil he stain the glory of living by faith , because you can no where else close with him . thirdly , that which i most aim at in my considerations , is to acquaint you with this : that this same art , this excellent christian mystery of living our life by faith , it is absolutely the best life , the most desirable life that any man or woman can live , til they come to enjoy god immediately . this i wil demonstrate , and i hope i shal make it plain , that if a man had the comfort of al other waies of living in any kind , never would the learning or wit of man find out any life to be compared with the life of faith , for the excellency of it ; and the excellency of the life of faith i would open to you in four or five particulars , the lord perswade you but to study them when you are alone . one is more general . it is the life which the lord hath chosen out , to be the life of those that he loved from all eternity . the lord you grant him al of you to be infinite in wisdom , and therefore before his eyes al waies of living happy were apparent , and out of them all he chose this same life of faith , to be the life of those he loved from al eternity . it is the prophet malachi's argument ; it is the best conjugal condition for a man to have one wife , and a woman to have one husband , because else god could have made ten women if he would ; but he made but one , that is gods choyce , therfore that is the best matrimonial life . therefore the lord ( say i ) who knew what learning , what wisdom , what friends , what phylosophy , what policy , what any thing might advance men to , he out of them al shews the living by faith to be the way how they should live in this world , who are as dear to him as the apple of his own eye ; and to a sober heart more needs not be said to make him think it an excellent thing . secondly , as it is excellent because of gods choyce , so , it is the honorablest life that can be ; there is no life in this world so honorable as the life of faith . first , it is wonderfully honorable to god , when his redeemed ones have their whol livelihood from him without hanging upon every hedg , but to acknowledg the lord , i , to tel every body where they come , i have not one comfort in a child , nor in a wife , nor in a penny , nor in a garment , nor in a dish of meat , but i receive it from the hand of god by vertue of my faith , here god is lifted up in al his administrations . and as it is honorable to god , so , it is most honorable to us ; for in truth , if we were independent , that is , if we needed no dependance upon any , we must be gods our selves , and no man would put his foot under another mans table ( as we use to say ) that hath one of his own . to live dependantly upon another man , that can live independantly of himself , takes off from his nobleness : but if we must live dependantly , then surely it is more honorable and noble to depend upon the head than the foot . he that hath not learned to live by faith upon god , he lives in part upon skins of beasts , upon the world , upon the excrements of the world , he lives ( i mean ) upon poor , ragged , beggerly creatures : one man saith to gold , thou art my hope ; another man loads himself with thick clay : wel , this is a poor low thing in comparison of depending upon him more immediately , that hath incomprehensible glory ; it is ignoble . thirdly , in this world it is the easiest life ; i will speak it ( i humbly bless the lord that i have any experience of it in my own soul , but i dare speak it ) as divine truth , to live by faith is the easiest life under heaven . do not mistake me , i mean not it is easiest learned , that a man may learn it with a wet finger . oh! it is a hard trade to learn , and this may be one motive it is not easily gotten : but my meaning is , that when once the soul hath learned it , that it be but a master of this trade , that it can say , i have learned to live by faith , no man under heaven lives , or can live so easie a life as a beleever may , why ? because the life of faith wil never leave any thing upon my care , but to walk humbly , and thankfully with my god , it leaves the providing for my body and soul , and posterity , and for the disposing of them al , and for al my affairs , it leaves it at gods doors , laies it to him , and to me leaves nothing but to take the book , find my duty , bend the knee , and for all the successes faith leaves it quietly to the lord ; and is not this a sweet life ? we that are parents know ( by reason of our carnality ) what a hard thing it is , when we have a company of poor children to provide for in a confused world , when all we have may be swept away , and others to have great trading , and yet our ships miscarry , how we shal pay all our engagements we know not : but if once the soul have faith , it directs him to leave al to the wise and gracious god , and my self to acquiess in his will : i repeat it again , and i pray if you be not satisfied in it now , study it , and i wil be bound to recant it ( as the saying is ) at pauls cross , whensoever you wil , if ever man can come out and say , the life of faith is an uncomfortable life , no , it is the sweetest life of all : oh! that god would perswade you to study it , it is the easiest life . come into a family , and tell me who lives the easiest life , the father or the child ; the child hath food , the father provides it , the maid cooks it ; he hath cloaths , his father buys him them , the taylor makes them ; and the child goes to school , and never thinks what will become of him when his cloaths are worn out , and his linnen spent , he leaves all to his father . and then again i tel you . it is the best life , because in truth it is the surest life , for that man or woman that will trust god , and wil study to live according to the rule of faith , ( i speak it with reverence ) they have a statute upon al that god is worth that they shal be provided for ; they have a statute upon his all-sufficiency , i am a god all-sufficient , walk before me , i will be a horn of strength , i will never leave thee , nor forsake thee ; a statute upon his wisdom , power , goodness , faithfulness , what god is and hath , he hath engaged to the soul that wil trust in him . it is an old saying of a poet , that it is an uncertain estate ( though it may be great ) if it cannot be built upon : it is an uncertain estate to depend upon cables and anchors ; if it come home it is well , but it cannot be built upon ; and somtimes they stand in need of an insuring office , but how justly i dispute not . but lastly , this art , when once the soul hath learned it , it will deliver a man from all base and unworthy means , it wil deliver the soul from all base and unworthy means in any kind whatsoever , because if he have god in his word , what need he shirk and shift , or do any thing that is base , when he hath such a rock , such a livelihood for his soul as faith . as now i wil give you but an instance ; the apostle paul when he was in prison at rome , he conceived he might have gone out , by giving the captain of the guard some money , but paul scorned to give a penny : when he was at philippi , put in prison in the stocks , the magistrates came and bid him come out , he scorned to go out ; some might have said , you may provoke them ; i care not , he had god on his side . never did any one so much study to get an office , or lordship , or an encrease of his estate , that they may say there is that boy or girl provided for , let them go where they wil their portion lies by me : this is not so comfortable as to study this doctrine , that that life that you live in the flesh , you live by the son of god ; that this life of faith may be on your part your principal delight . now then the last part of my sermon which i come to , is , but how should we do this ? attainable it is , and in some degree all gods people have it ; but what course should we take that we might be ( as it were ) masters of art in it , that we might commence to a good degree ? i shall cleerly out of the word , give you some four or five directions , which if you will study you may much enlarge , and i hope it is the right way . the first is this , the grace of faith is the principle of our holy life ; while we are in this world you must labor to be well rooted and grounded in the grace of faith ; mark what i say , to be rooted and grounded , look to that that is your livelihood : when i say rooted and grounded , in that i mean these two things . first , you must labor that your faith be a right faith , a sound faith ; for ( beloved ) it is not every faith that wil afford a man a livelihood : painted fire is fire in the summer time , but it wil never warm a mans hands in the winter time ; painted bread will never fill a mans stomach ; it must be real bread , and real drink that wil maintain your life . so ( brethren ) that common faith that goes about in the world , fancies and conceits people have ungrounded , without any work passing upon their hearts to make them new creatures , it may serve for a dead profession , it may serve ( it may be ) to set you off so far by talking of religion , that if time serve that way you may get an office , a place , and some accommodation for this life ; but never wil a formal faith enable you to live the life of christ , that must be sound faith , faith of the right stamp . i , and secondly , i mean when i say , to be rooted and grounded in the faith , you must labor for strong faith , for ( brethren give me leave to say ) the least degree of saving faith will certainly keep thee from hell , and carry thee to heaven ; but the least degree of it will not enable thee to live the life of christ to his glory , and thy comfort : if a storm comes little faith shakes ; why are you troubled , o ye of little faith ? but never , why are you troubled , you that have fulness of faith ? a little childs hand wil serve to receive a penny , i but a little hand wil do but a little work ; there is a great deal of work lies upon faith , drawing comfort lies upon faith , and quickning to duty lies upon faith , and as is the man , so is his strength . gideons son while he is a child , he wil not venture to cut off the heads of the princes of midian , no , he dares not fall upon them : no , a little faith will get but a little comfort , but you must endeavor ( and remember this is taught you as the first direction ) to be strong in the faith of our lord jesus : oh! ( if my heart deceive me not ) i had rather have a strong faith than any thing that may be called strong in the world : a strong purse , a strong head , a strong courage , a strong estate , will never do that that a strong faith wil ; therefore i intreat you al , if you find your want , i am a poor creature , i cannot bear afflictions , if god come with a heavy affliction it is hard for me to bear ; strengthen thy faith , and thou wilt carry any cross in the world , fly to the lord. the lord hath given us in our daies , many preachers that preach faith , many excellent books that treat of faith , and living by faith , and how faith may be strengthened , and all that is good about it . no nation in the world since the apostles daies ( i think ) have the like helps that england hath ; and therefore study it in the first place , labor to be rooted and grounded in faith , get a good faith a strong faith . secondly , if you will ever live the life of faith , labor to be wel acquainted with god , especially with god in christ ( pray mark that , and carry it home ) labor to know god , i know whom i have beleeved ( saith paul ; ) a man may beleeve confidently , but if he have not a ful knowledg of the party he doth beleeve , it may be his comfort wil be less . to know how all sufficient he is , that he can perform promises easier than any man can , to know how gracious , how good he is , how unchangeable he is , there is no knowledg of god but wil do thy soul good ; but i mean , to know god in christ , that is , as he stands related to beleevers in a covenant of grace ; and that i rather fix upon , because my text hath it , and carries it here as the great basis of pauls living by faith , ( saith he ) the life i live in this flesh , i live it by the faith of this son of god , who loved me , and gave himself for me : he knew the dear regard that jesus christ bears to all his people , he loves them like the apple of his eye . never mother tendered her children as christ tenders all his lambs , though never so weak , though never so feeble , though never so dead , he and his father in him , is wel pleased when we look upon him in jesus christ , that not only i beleeve in him , but i beleeve in that god who in christ jesus loved me so , that he gave his son to shed his blood that i might not perish . now to know god in christ is the way not to perish . thirdly , another great direction to live by faith is that that i opened at large , and now to speak a little more about it . study to be acquainted with the word : if ever you would live by faith you must study to be wel acquainted with the word ; for though god be the ultimate object , and christ be the all-sufficient means , yet ( beleeve it ) it is the word that faith immediately looks upon ; and though i dare promise my self great things from my great god in my christ , yet it must all be still as he hath revealed it in his word : therefore if you would ever learn to live by faith , soundly , comfortably , you must be acquainted with the word : and when i say acquainted with the word , i mean these two things : the promises of the word for the comfort of your lives . to get a good understanding of all those excellent priviledges , which are scattered up and down in all those glorious promises , which are ( as the apostle saith ) exceeding great and precious promises . brethren , the word hath not only the great promise of the pardon of sin which is an invaluable thing , and will carry us safe when we die ; but you shall find in the word promises for every condition it is possible for you to fal into ; if god should take away al thy children from thee , and thy wife from thee , and visit thee with sickness , and let men loose upon thee , and enemies to persecute thee , there are promises in the word for every one of these . oh! to know the promises it is an infinite help , especially if you ad this which i will make a second branch of the same direction : when i say acquainted with the promises , i mean , we should know not only where the promises are , but what they signifie ; what doth a promise signifie that god in his gospel maketh to souls ? for a man may have promises , and truly from a great many able and great men ; good promises signifie very little from many great men , and mighty men ; but to know what gods promises are , and what they signifie , it would be a great comfort , and i wil tel you briefly what they signifie , and it may be a key to unlock all the locks in the house , that is , al the promises in the bible . first of all . the promises of god , they do for the present , at the instant of their making , signifie , that god loves us ; for all the promises come from his heart , his providences come from his hands : the promises come from his heart , and when the lord makes a gospel promise to a soul , he doth as if he should say to that soul , i love thee dearly at the present , before the thing be accomplished thou mayest say it signifies thus to me , if the lord make such a promise to me , he loves me . and secondly , a promise signifies thus much at present , that god wil never hurt me : god gives in a way of providence those things to many men whom he wil hurt and destroy , nay , he will destroy them even by the things that he gives them ; but to the souls to whom his promises belong , they signifie not only gods good will , but nothing in the world that can betide them shal ever hurt them , because they are all branches of that covenant of grace ; in which covenant of grace there is no evil shal light upon the soul that is under it , therefore god wil one day make thee to know that he intendeth thy good in it : this is signified for the present . and , for the future , a promise is a certain infallible pledg of a seasonable performance : his covenant he wil never break , he will not alter the thing that is gone out of his mouth . all the promises of the new covenant are all backed with an oath of him that is unchangeable . here is a promise for my poverty , for my temptation , it comes from the god that first loves me , and will do me no hurt , and wil accomplish it . brethren , do you beleeve this ? as jesus christ said to martha ; he that beleeveth in me , though he were dead he shall live , and if he live he shall never die ; doest thou beleeve this ? i lord , i beleeve it : so say i , do you beleeve this ? do you not think you shall live comfortably ? and secondly , when i said in this third direction about being acquainted with the word , i mean , be acquainted with the duties held out in the word , as wel as the promises , for it cals to holiness as well as to comfortableness ; therefore in the word learn your duty : and i the rather tell it you , because many a poor soul takes a great deal of care and pains , in some things that god never required , and they afflict themselves , and make their lives uncomfortable , in things that god hath not appointed ; as not to tel you of many poor creatures in popery , that would thrust themselves into monasteries , god never required it ; but my meaning is , study the word , you can never study any thing that so much concerns you ; therefore there learn your duties , the duties that belong to your relations , and particular places where god hath set you ; for to know the will of god concerning me , argues an honest heart more than to know the will of god concerning others : but study to know the word in the promises , and in the duties . that is the third . fourthly , which must not be neglected , when you have done all this , faithfully and conscienciously serve the lord in the use of means , serve the promises and commandements , serve them faithfully in the use of the means without distraction , but out of conscience resigning up your selves : for , for me to go to labor for an enlarged faith , and to know the all sufficiency of god , and to have the promises as familiarly as my pater noster ( as they use to say ) for me when i have done this , to neglect the means the lord hath appointed , this is not good . but look as an husband-man ; what rational husband-man is there , especially if he know god , but he knows that the corn upon the ground cannot yield him a crop , unless rain from heaven water it ? and it cannot fall from heaven unless god send it ; and notwithstanding all this , unless god give the corn a new body , but because he hath likewise learned that ploughing , sowing , and harrowing , and dungcarting , &c. are all duties belonging to husbandry , he serveth the providence of god , and god blesseth him accordingly . do thus with your souls ; god hath given you promises for some things , commandements for other things , serve him diligently in the use of the means ; but remember what i taught you before , that by the use of the means i mean , means only of his own appointment , for faith dare not go out of his own line , lawful means that are agreeable to a particular calling , to reason , &c. i have often thought ( and i speak it to you from the lord ) that when a people walk with a word in one hand , and the use of the means in the other hand , we fairly leave the business at gods feet , whatsoever the success shall be , we will be his servants , when such a thing hath betided me , i find this is my duty by the best counsel i can get , and so we leave it at his door , and whatsoever will come , fall back , fall edg , we may have peace and comfort . these are the great directions , only with these i must put in two cautions ( and when i have done them , i think i may have said that , which may be helpful to them that would walk by faith ) the one is , when i say we must use means , and thus live by faith , my meaning is , first , that when you have done , you must never limit god ; god limits you , and limits me , but for himself , faith must not limit him . my meaning is , do not limit him to the way how he shal make it good , for he often works by contraries ; do not limit him for time when he shal make it good , for it is good to wait patiently the lords leisure , though it be al the daies of our appointed season , and we injure god , and our faith doth not work up to its true height , when we will come and say , do it to day ( lord ) or else i will question it to morrow ; no , limit him not , chalk him not out his way ; i may lawfully expect from god that such a thing shall do me good , but i may not lawfully tell god which way it shall do me good ; i may lawfully say , from such a temptation god wil deliver me , but i may not lawfully say , he wil deliver me from it within this week or fortnight , but quietly wait upon the lord as one that infallibly wil do what he hath spoken : and is not here enough ? it may be some will add now by way of objection . but what if my difficulty be such an one that i can find nothing in the word about it ▪ what can my faith do then ? where is your circumscribing faith within the compass of the word ? it may be my difficulty is such as i find no promise for it in all the word . i dare confidently then say it is a matter of no great consequence , it may be in thy fancy some great thing , as the fancy of man can blow up a molehil to a mountain ; but beleeve it , if it be such a trouble as hath not a promise , it is not worth the taking notice of ; for all things that concern the lords glory , and good of his people , there are promises in abundance . that is my first caution . and the other caution is , when i direct you in all this to endeavor thus to live the life of faith , you must take heed of some other principles which will put the wisest of you all to the utmost of your graces , and that is your own reason , and your sence , i mean not sanctified reason , nor your holy experience , but i mean carnal reason , and carnal sence , which in spight of our teethes will have an oar in every boat , it will be putting in , in all things that concern our whol conversation : if a duty be propounded , of a sudden i am called out to it ; it may be my reason puts in twenty things against it , you wil lose your credit in it , and your labor , and it will come to nothing ; it may be our sence will oppose it , you do but water a dead plant , a dead stock , nothing will come of it ; and i will tell you , all the experiences that the people of god hitherto have found of our carnal sence and reason , in all things that belong to the waies of god , they are but like a sophister in the schools ; a sophister that hath a wrangling head , will blur , and blind , and slur the clearest positions , in any art in logick , grammer , rhetorick , phylosophy , or what you will ; when a conclusion is made and proved , a sophister riseth up , and he shal slur it all , especially with weak people : so it is with carnal men , whereas a promise , and a direction of the word looked upon by faith , appears like the sun in its strength , look upon the very same with carnal reason , and carnal sence , and it looks like the moon in ecclipse : a dark body , it hath no light at all in it ; oh therefore watch against it , and the rather because we are men , and from our mothers womb we are corrupt men , and therefore these things are bred in the bone , and will not easily out , but while we carry flesh about us , they will never be subdued . and therefore one handsomly expresseth it , as abraham did when god called him to that duty , it was cleer that god made it his duty when he had called to it ; he never goes to call his wife , for she would have said , husband , it is impossible , this is but a delusion , it is not possible , the child that must be the heir of all nations , and in him they must all be blessed , what! for you to kill him ! it is not from god , never talk of it . friends , i the rather desire to open these things , because in truth , to a great many the life of christ is not known , and many holy souls do want plain directions , how they should order their conversation as becometh christians , and in our uncertain daies , wherein we are every day looking what new confusions shall break out , oh! it were a sweet thing for a man to be stablished that he might possess his soul in quietness , in the midst of all the changes in the world ; and really it many times grieves my heart to think , first , how the common people of the world live amongst us , they are totally ignorant of these things ; but they set their hearts upon wealth , and honor , and pleasure , and these perishing things , these men are carried after , when god knows , these things are not worth the while . i wil briefly shew you one instance in dan. 8. you shal reade of a goat that came with one horn , and he ran and killed all other beasts that were in his way ; and that goat was alexander , and this same alexander in ten years space did conquer one of the greatest empires , i mean , he brought into his own hands , one of the greatest empires that ever were in the world , in all the four quarters of the world ( except america ) had he a great part ; within ten years there was an end of him , and not one of his posterity had one foot of it , and yet he left a son and heir , but al was carried away to others . and so will al earthly things , we may struggle and strive , and weary our selves in a vain shadow , and when we have done , no man knows for whom he have labored ; it may be we expose our posterity to the greater malice , envy , and hatred , and they wil be the sooner ruined : what a pity is it that such beggerly things as these should be so looked after , and faith so little thought of . i , in the second place . it grieves me to think how many souls that are godly , and study the scripture , and attend upon the word , yet they rather study nice controversies , and things that gender strife , and help ( it may be ) to maintain a party on this side , or the other side , and this great comprehensive duty of living to christ , and living by faith , preached by many , studied by few , little regarded ; these are common dunstable truths that the old puritans did preach a long time ago , but we have a more seraphick vein and spirit : and so god suffers us to be gulled of our religion , which is the sweetest portion that can be enjoyed in the world ; we make it a matter of brangling , and little comes of it , either to the honor of god , or comfort of our souls : and upon such thoughts as these , while the lord shews me that mercy , that i may preach any thing unto you , i would fain acquaint gods people with these things , that they may know wherein their life lies , and how they may lead it to the glory of god , and comfort of their own souls . i presumed upon your patience : if god please to lay these things to your hearts , it wil not offend i hope . finis . notes, typically marginal, from the original text notes for div a52035-e14890 doct. 1. doct. 2. doct. 1. quest. answ. vse 1. quest. answ. vse 2. vse 3. at mary magdalens milkstreet octob. 30. 1653. doct. 2. quest. answ. vse 1. vse 2. quest. answ. at mary le bow. octob. 30. 1653. afternoon . vse 3. object . answ. vse 4. object . answ. helps for faith and patience in times of affliction in three parts. viz. i. sampson's riddle spiritualiz'd. ii. orthodox paradox: or, the greatest evil working the greatest eternal good. iii. heaven and earth epitomiz'd: or, invisibilities the greates realities. by james burdwood late minister in dartmouth. to which is added, a sure tryal of a christian's state, by john flavell, late minister (also) in dartmouth. burdwood, james. 1693 approx. 522 kb of xml-encoded text transcribed from 294 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a28197 wing b2957d estc r218170 99829787 99829787 34230 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a28197) transcribed from: (early english books online ; image set 34230) images scanned from microfilm: (early english books, 1641-1700 ; 2025:5) helps for faith and patience in times of affliction in three parts. viz. i. sampson's riddle spiritualiz'd. ii. orthodox paradox: or, the greatest evil working the greatest eternal good. iii. heaven and earth epitomiz'd: or, invisibilities the greates realities. by james burdwood late minister in dartmouth. to which is added, a sure tryal of a christian's state, by john flavell, late minister (also) in dartmouth. burdwood, james. [12], 275, [1] p. printed by t.w. for jonathan robinson, at the golden lyon in st. paul's church-yard, london : 1693. "food for faith and patience: or, sampson's riddle spiritualiz'd", "orthodox paradox: or, the greatest temporal evil working the greatest eternal good", "heaven and earth epitomiz'd: or, invisibilities the greatest realities" and "to all my christian friends in dartmouth, or elsewhere; that desire to know the true state of their nevery-dying souls: .." have caption titles and running titles; register and pagination are continuous. includes contents. identified as b5621 (entry cancelled in wing 2nd ed.) on umi microfilm "early english books, 1641-1700" reel 2025. reproductions of the originals in the bodleian library and the british library (both on umi microfilm "early english books, 1641-1700" reel 2025). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith -early works to 1800. 2006-01 tcp assigned for keying and markup 2006-02 apex covantage keyed and coded from proquest page images 2007-03 ali jakobson sampled and proofread 2007-03 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion helps for faith and patience in times of affliction . in three parts . viz. i. sampson's riddle spiritualiz'd . ii. orthodox paradox : or , the greatest evil working the greatest eternal good. iii. heaven and earth epitomiz'd : or , invisibilities the greatest realities . by james burdwood late minister in dartmouth . to which is added , a sure tryal of a christian's state , by john flavell , late minister ( also ) in dartmouth . london , printed by t. w. for jonathan robinson , at the golden lyon in st. paul's church-yard , 1693. to the religious , and my very dear kinswoman , m rs . mary cholwich , of hele in cornwood , in devon. and to the rest of the family , related by the bonds of grace and nature ; the author of the ensuing discourse heartily wisheth encrease of all grace here , and the fulness of glory hereafter , through the merits of our dear lord jesus christ . the many multiplied favours you have continually shewed to my self and family , obligeth me to make this acknowledgment thereof , by presenting to you all this little testimony of my true love and real gratitude , humbly praying for your kind acceptance and diligent perusal . let me mind you , and my self no less , that we are come towards the evening of our days : the contents of this book , by the assistance of the holy spirit , may help us in making due preparation for our latter end ; in which , i doubt not but you are daily engaged . the sun of our life is going down on our outward man : you , my most dear kinswoman , as well as my self , have been kept several years upon the graves mouth , and have been many times brought back from the brink of the pit : oh , that the sun of righteousness might shine on our inward man , that therein we may be renewed day by day . our god hath tryed our faith and patience , and made us more than ordinary monuments of his mercy and goodness ; oh , that he would make us instruments of his praise and service : what further tryals our heavenly father will call us unto we know not ; may it please him to help us , that our faith and patience may have their perfect work : he will have glory , and we shall be gainers . it hath pleased our good god to call us off from the enticing , lying , dying vanities of this present evil world , for our advantage , i hope ; what have we to do now , but to give all diligence to make our calling and election sure . lord , pardon former negligence , and help us to get on the wedding-garment of christ's righteousness and holiness , that we may bid our blessed bridegroom welcome . to the rest of my honoured cousins . may i obtain the favour from you to spend a little of your little unexpired time in reading this small book , and pray for a blessing on what you read . i am sure the contents do nearly concern you all : you are all travelling to another country , eternity is at hand , your account is near , time is precious , so are your souls ; the world is vain , the heart is deceitful : oh , could i prevail with you to spend some time in close self-examination , in constant heavenly meditation , in watchfulness , in self-denyal and mortification , you would much engage me , and advantage your own souls . i pray the blessing of god may go along with this poor piece ; there are many have better heads , and better hearts may do better . now , that you all , and your relations old and young , may be taken into the covenant of grace , and may grow up in all things in christ jesus ; that after our wearisom pilgrimage in this wilderness world , we may at last enter into the promised land , and enjoy that everlasting rest , purchased by the most precious blood of our dearest lord , and there live with him for ever , is the earnest prayer of your very affectionate and much obliged kinsman , james burdwood aug. 1. 1693. to the honest-hearted reader . instead of an epistle ( which for want both of outward and inward strength , having been tryed with about eight or nine years sickness , and most part of the time confined to my chamber and bed , i cannot perform ) i shall only present you with the several points of doctrine handied in the ensuing treatise , having some time since cast one mite into the church's treasury , viz. my hearts ease , do now adventure to cast in this other , though very unworthy to be laid up among so many choice pearls : but i remember , who will not despise the day of small things . had i not been unfaithful in the improvement of the talents my great master had entrusted me with , i might have had more . i humbly beg the fervent prayers of such readers as truly love the salvation of souls , to pray the lord to pardon all my 〈◊〉 fulness and negligence in the work of the lord , through the most precious blood of the most precious lord jesus christ , without which i perish ; and which is all i beg of them for my self . now , having been a long time disabled to say or do any thing for the edification of others , and not likely to be of any use any more in this world , i was willing , while i could hold my pen , and in any measure compose my mind , much broken by affliction , to emit this into the world , with my poor , yet earnest prayers , that the blessing of the lord will go with it ; as also , to testifie my gratitude to him who hath wonderfully delivered me from so many deaths , and yet doth deliver , and graciously supports me under so many multiplied afflictions ; for which i hope , through god's great mercy , and christ's precious merits , i shall have cause to bless god to all eternity . readers , pray for a blessing on what you read , and for your affectionate friend and servant in any thing for your souls good , whilst i am j. b. from my sick chamber , aug. 1st . 1693. the contents . part i. from 2 cor. iv . 16. though our outward man perish , yet the inward man is renewed day by day . doctrine 1. that it is the comfort and the character of truly-gracious persons , that as their outward man doth decay , decline and perish , so their inward man doth revive , encrease , and is renewed . part ii. ver. 17. for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . doct. 2. that the light and short afflictions of the people of god here in this world , are singularly useful , to work them for , and to work for them a far more exceeding and eternal weight of glory . part iii. ver. 18. while we look not at the things which are seen , but at the things which are not seen : for the things which are seen are temporal , but the things which are not seen are eternal . doct. 3. that because all visible things are temporal , and of no long continuance , therefore gracious souls engage not their hearts too much in them , nor concern themselves too much for them , or about them . doct. 4. that a right and true judgment of earthly things will help much to support and uphold the lord's servants in , and under all the afflictions of this life . doct. 5. that truly-gracious souls do most seriously mind , and most diligently intend and aim at unseen and eternal things ; about these their thoughts ●●●●ainly and mostly fixt , and about these their greatest care and study is employ'd . doct. 6. that the due minding of , and meditating upon unseen eternal things , will much help to support the people of god under all their sufferings in this world. gentle readers , if you meet with some literal mistakes , or mispointings , i pray excuse the author , being so far from the press , and not in capacity exactly to review the copy ; but in the exercise of your charity towards him , and by your prayers on what you read , you may , by god's blessing , find benefit ; which is the earnest desire of your servant , j. b. the publisher to the reader . the pious author sent this treatise to the press some time since ; but before it was finished , it pleased god to take him out of a state of great tryals and afflictions , into a state of glory and happiness ; so that his friends may entertain this as a funeral sermon , prepared by his own hand ; in the serious reading of which , they will find that he experimentally felt , and truly practis'd the substance of this book , viz. 1. that he found a great deal of comfort in sanctified afflictions ; and that as his outward man decayed , so his inward man was renewed day by day . 2. that the light and short afflictions of this life did work for him a far more exceeding and eternal weight of glory . 3. that because all visible things are temporal , and of no long continuance , therefore his heart was not engaged in them ; nor was he too much concerned for them , or about them . 4. that having a right and true judgment of earthly things , he was thereby much supported under all his sore afflictions . 5. that he did most seriously mind , and his heart was most diligently fixed on unseen and eternal things ; and that , 6. the due minding of , and meditations upon unseen and eternal things , did much support his soul in all his sufferings in this world , and made him long for the full fruition of that god , who is no● his portion for ever . i pray god succeed this treatise , and sanctifie the loss of such excellent an● holy men to us all , particularly to the town of dartmouth , which in less than three years time , hath been deprived o● three great lights , viz. mr. flavel , mr. burdwood , and mr. chapman . food for faith and patience : or , sampson's riddle spiritualiz'd . part i. 2 cor. iv . 16. for which cause we faint not ; but though our outward man perish , yet our inner man is renewed day by day . in these words we have a divine cordial to prevent the fainting of god's people , under the troubles of this life ; commended to us , from the experience of the apostles and primitive christians . for although the words may have a reference to what goeth before , unto-some other grounds and means of comfort and support which they had ( as i have largely discoursed of elsewhere ) besides this ; yet this was one ground of their comfort and support , that they gained by their losses ; their souls prospered , while their bodies wasted ; what they lost in the outward man , they gained in the inward man , and for this cause they fainted not : and wherever this is found by experience , it will be a ground of support and comfort . now that this truth of god ( so proper and pertinent to my present condition , which is a perishing of my outward man ) may be a mean to support and uphold me , to the praise of my god : i have pitcht my thoughts upon it , and humbly begging the gracious assistance of his holy spirit , that i may rightly understand the mind of god in it , and rightly apply it to my own soul , and may find and feel the power of it , and by faith suck out the sweetness of it , to my support and consolation : now seeing those evil days are come upon me , wherein i may truly say , i have no pleasure in them ; praying also , that these my meditations on this text may be useful to them into whose hands they may sall . the doctrinal conclusion i observe from the won is , that it is the comfort and the character ●● truly gracious persons , that as their outward ma● doth decay , decline and perish ; so , their inward man doth revive , increase , and is renewed . four things are to be explicated , which wil● fully open the text , and demonstrate the propsition . 1. that in man there are two parts , an outward and an inward man ; and what these are . 2. that the outward man is subject to declining , decaying and perishing ; it cannot be avoided nor prevented , but it must be so : and that the inward man is capable of increasing , growing , and renewing . 3. that the decaying , decreasing and perishing of the outward man , in gracious persons , through the great goodness and grace of god , tendeth unto the increasing and renewing of the : inward man ; and what influence the one hath upon the other to effect the same . 4. that this is the comfort and the character of truly gracious souls . first , that there is an outward man is obvious to sense : that we have bodies of flesh and blood and bone is evident enough : this is the shell , the carcase , the b●rk of the man , as i may say ; but there is an inner man also , which every body doth not believe ; for too many live and walk in so much care and fear , with so much sollicitousness about the outward man , the body , and the provisions and accommodations of it , that the inner man is totally neglected ; whose whole care is for the body , as if they had no souls at all to mind or care for : and oh ! that god would pardon and purge this guilt from my soul through christ's blood ; but we must know there is an inner man also 〈…〉 . ● . 22. ephes . 3. 16. and the scripture speake● wisdom in the inner parts , job 38. 36. and of truth in the inward parts , psal . 51. 6. and god promiseth to write his law in the inner 〈…〉 . 31. 32. this inner man , is the man of the man , the kernel , the jewel , the treasure . but more particularly , by the outward man , i understand the lady , and all the concernments and accommodations thereof ; all that tends to the preservation and conveniences of it : animal-life , livelyhood , bodily , endowments and comforts ; health , strength , beauty , ease , liberty , friends , relations , estate , and whatsoever tends to the outward wellfare of the body ; food , physick , recreation , rest , &c. by the inner man , i understand the soul and all its faculties , the spiritual , in visible part of man , and all the concernments and accommodations of it ; and all that conduceth to the life and livelyhood of the soul ; to the preservation , health , strength , safety , liberty and advantage of it ; all its graces and comforts ; all that belongs to the inner man , to its being , and well-being . as for the qualities of both , they are these . 1. as for the body , simply and singly considered for the flesh and blood , the scripture gives us many epithetes of it : as , houses of clay , earthly tabernacles , dust and ashes , earthen vessels , &c. and these bodies are . 1. vile bodies . phil. 3. 21. because made of vile and base materials ; subject to vile diseases ; to vile abuses ; to vile abominations ; and to a vile dissolution at last ; sowen indishonour , shall end in corruption ; great hinderances to the soul many waies . 2. the outward man is the mortal man , that of necessity must dye and return to dust , from whence it came ; this cannot possibly live alway : there is an irreversible sentence of death past upon it hebr. 9. 27. and for these reasons , the body is the worst part of man ; the worst by far ; and should be least esteemed : and such as is the body , even such are all bodily comforts and accommodations ; health , strength , beauty , liberty , friends , honours , estate , &c. all mortal , mutable , decaying , fading , dying things : daily experience confirmeth this : i need say no more . 2. but for the inner man , the soul , that is 1. precious ; so precious , that it is more worth than all the world. math. 16. 26. psal . 49. 8. having the blessed image of the glorious god stamped on it at first ; being capable of knowing and injoying the true and living god ; and when sin had spoil'd and captivated it , it could not be redeemed , but by the precious blood of the son of god. so are all the concernments of the soul precious also . 2. it is immortal also ; it never dies , it lives for ever : none can , nothing can kill the soul ; that is , cause it not to be : and for these reasons , it is the noblest , chiefest and best part of man ; and hence also the concernments of the soul are more excellent , more noble and precious than those of the outward man ; the graces and comforts , the strength and beauty of the soul ; the priviledges , and peace , and wellfare of the soul are more excellent and precious , as will more appear in the next particular . 2. the second thing to be considered is , that the outward man is subject to decline and perish . the body it self ; all its beauty , strength , health , &c. is subject to decay . the bodies , even of the best saints , that shall one day be made like unto christ's glorious body , are subject to vile infirmities and diseases . what is become of sampson's strength , and saul's beauty ? job and david will tell us of their decays in all these ; their friends , estates , relations ; their health , and all their outward comforts failed them ; and how can we possibly hope , that we shall keep them ? all outward things are dying vanities ; we are all of us travelling to the land of forgetfulness . they that live longest , go the farthest way about ; and they that dye soonest , g● the shortest way home . our greatest care should be , to be sure , that we are in the right way to eternal life . but now , the inner man is capable of growing increasing and renewing ; our inner man is renewe● day by day , saith the text : grace and peace , spiritual life , inward strength and comfort , are capable of increasing . for 1. this god commandeth ; that christian should grow and increase , 2. pet. 1. 5. and 3. 1● and that they should abound and go forward , and be strengthned . 2. this is god's promise to his people ; that they shall grow and flourish , psal . 92. 14. isa . 14. 40. 29 , 30 , 31. they that wait on the lor● shall renew their strength . 3. this is the character of a gracious soul prov. 4. 18. and 24. 5. coll. 1. 10. and 2. 1● eph. 4. 16. and this the apostle prays for 1 thess . 3. 12. and 4. 16. 3 epist . john● this the soul is capable of ; being deformed i● sin , and god's image defaced on it , it is capable of being renewed , and of having god's blesse image repaired on it ; which is begun in regeneration , and is still carried on , and promoted ●● god 's ordinances and his providences , his spi● working in them , and with them upon his people all afflictions being intended for , and sanctifie unto this end ; to make souls more and more 〈◊〉 unto jesus christ . those weaknings and pershings of the outward man , being , by the love at wisdome of god , designed to strengthen , repair and better the inner man ; that the soul may b● made , and must be made more holy , more humble , more heavenly , more like god : it must group in all things like unto christ ; ephes . 4. 12 , 13. the soul , the inner man , may , and must get more strength against corruption and temptation ; it must get more victory over the world , and over it self ; it must grow in self-denyal , in faith , in patience , in hope , in communion with god ; it must increase in knowledge and experience ; it must get nearer god ; and more weaned from the world , and better prepared to put off this earthly tabernacle of the body : wherefore is the christian train'd up in christ's schools , his school of ordinances , and of providences ; but that the soul , the inner man , may be made better ? that grace may grow ; for it is the growth of grace , that evidenceth the truth of it . and why doth our heavenly father chastise us in our outward comforts , but to better us in our inward man. but , before i proceed , let me pause a little , and commune with my own heart : o my soul ! thou hast been under the blastings and witherings of thy outward man ; these many years thou hast been in the school of correction : thy god hath made many breaches upon thy earthly comforts ; stript thee of thy dearest relations , of thy liberty , of thy estate , of opportunities of serving thy god in thy place ; deprived thee of thy health and strength , &c. yet hath he dealt with thee , infinitely better than thy sins have deserved . it is his mercy thou art not consumed ; not in hell , not in thy grave : but o my soul ! what art thou the better for all those stroaks upon thy outward man ? what hast thou gained by all thy losses ? it is true , afflictions are dry rods , and my heart , a dead heart ; there can be no blossoms , nor fruit , without god's blessing , and the word and spirit 's working in and by affliction : but what blessing upon all thy troubles canst thou discern ? what good to the inner man have these afflictions done thee ? art thou more sensible of the evil of sin ? more weary of it , and more grieved with it ? is thy heart more tender , thy spirit more humble , thy will more subdued to gods will ? art thou more crucified to the creature ; thy inordinate affections mortified ; thy unruly passions subdued ? art thou more meek and patient ? are thy affections raised , and more inlarged after god , and christ , and heaven ? is jesus christ more precious to thee ? and dost thou pant and thirst more after the manifestations of his love to thy soul ? art thou more watchful over thy thoughts , words and actions ? more careful to please god , more fearful to displease him ? more tender of his honour ? more sensible of the afflictions of joseph ? more diligent in holy duties ? more frequent in self examination , in heavenly meditation , in heavenly discourse ? art thou , o my soul , ashamed of , and grieved for thy former miscarriages , thy mis-spending time , breath , liberty , strength ? &c. more diligent in preparing for thy dissolution ; and more contented with thy present condition ? dost thou endeavour now to go to the fountain for all supplies ? and dost thou labour with all thy might , in the strength of god , to make up all thy losses and breaches in god , and in his covenant through christ ? dost thou prize the promises , and labourest to live upon them by faith ? is god and christ more in thy thoughts and affections than heretofore ? and dost thou labour to get out the blessing of thy afflictions , and art most earnest with god for the blessing ? dost thou labour to cast all thy care upon god , and to trust him with all ? if any of these things appears , let god have all the glory ; and blessed be god for any weak desires after these sweet fruits . deny not what god hath done for thee ; but be ashamed and grieved , that thou art no better : cry to god mightily , wrestle with him for his blessing upon thy afflictions . 3. the third particular is , that the decaying and perishing of the outward man to god's people , tends to the strengthning , the prospering and renewing of the inner man. the adversity of the body proves the prosperity of the soul , to all gracious persons , and to them only . the soul and body of a saint , is like the house of david and saul ; as the one grows weaker and weaker , the other grows stronger and stronger ; and where it is so , there is good ground of comfort under all outward troubles ; and where it is not so , there is little ground of comfort for the present : although , there may be a growing in the soul , when it is not discerned ; as there is of the babe in the womb , and of the corn in the earth , under the clods ; both grow , even when they are not discerned ; but in due time will appear . but more of this afterward . quest . but how comes this to pass ? what efficacy and influence have the perishings of the outward man , to help forward the increasings of the inward man ? how the sicknesses , pains , troubles , losses , crosses upon the outward man , should greatly contribute to the strengthning and renewing of the inward man , is the question ; which great truth resolved , clearly apprehended , firmly believed and experienced , will tend very much to a poor christians consolation . ans . 1. by the decays and witherings of the outward man , those hinderances are removed , which did very much obstruct the growth , strength and comfort of the inward man. when david● outward man flourished ; when he had his honour , health , ease , liberty , and the confluence of earthly comforts about him ; he was weak in his soul : that lay languishing in sinful security ; he was so weak in his soul , that he could not resist the least temptation ; but was shamefully conquered by the glance of his eye . ordinarily , our souls are in the worst case , when our bodies are in the bes● case : it is pitty ( we say ) that fair weather should do hurt : yet so it is . the welfare of the outward man , tends to the ill-fare of the inward man , without a more than ordinary measure of grace . for first , ordinarily , the prosperity of the outward man interposeth betwixt god and the soul and keeps god at a distance from the soul ; and the soul at a distance from god : jesus christ loves not to lye in their arms , who embrace other lovers . god will be uppermost , or not at all ; neare the heart , or not at all there . he deserves best and will have the best , or will accept of nothing . while the outward man is fixt on the creature the inner is not far off from it ; and then it is so in divided from god. 2 cor. 5. 6. while th● soul is at home in the body , it is absent from power lord ; and the reason is , because of that power the body hath upon the soul , to draw it down t● it self , and even sink it into it self ; and to participate with it . it is hard for a poor bird to flye u● that hath weights tyed to his feet ; and harder ●● a poor soul to mount up , or indeed to move wi●● any speed heaven-ward , that hath such a weigh● of clay hanging on it . and this made godly ag● afraid of fulness . prov. 30. 8 , 9. usually , prosperity begets pride ; and pride sets us at a distance from god ; god resisteth the proud : he sees the proud afar off . christians are never so far from god , as when they are nearest to their outward comforts and enjoyments . god is then but in few of their thoughts : now it is the presence or absence of god , that makes summer and winter in the soul ; as it is the presence and absence of the sun that makes summer and winter on the earth . now , if prosperity does withdraw our hearts from god , ( as too often it doth ) it causeth god to withdraw from us , ( though we may not find him wanting while earthly comforts continue with us ) it must needs do us a great deal of hurt ; for if god withdraw or withold the influences of his grace from us , our souls must needs be in a sickly and languishing condition ! how weak and feeble must we be , when god doth not continue his grace to us ? prosperity lies betwixt god and our souls ; which we all know by woful experience : and our god , our gracious father knows it , and therefore , in tender love to our souls , many times breaks our outward prosperity , that our souls may not be drown'd in it ; and perish by it . 2. secondly , the welfare of the outward man hinders the inner man from that serious , diligent , hearty intent , and spiritual service , that it should perform to god : in which the soul might have had many sweet meetings with god , and many communications of love and grace from him ; which , through the defects of his duties , are suspended from him . isai . 64. 5. and this must needs tend to the weakning of the soul. what strength , life , comfort , have god's people found in holy duties ? how have their souls been refresht , their hearts raised , and quickned , and enlarged after god many times ? but then they have been serious , earnest , fervent in spirit in these duties . now in prosperity , what careless , heartless service do we perform ? how soon weary ? secretly glad when the work is over ? how ready upon the least occasion to neglect a duty , or an ordinance ? not so fearful to dispense with some service that god calls for ; nor so fearful to draw nigh a temptation . o , how cold , dead , and heartless are we in duty ? all this is too true , o my soul , see it , lament and bewail ; and bless the lord for time to do it , and bless him more for an heart to do it . what bad service did manasses do to god ? or , rather what great service did he do the devil , when he was in his prosperity ? never minding his god , or his soul , till his outward man perished . 3ly , it hinders communion with god , which is the very life of gracious souls , their heaven upon earth : communion with god in holy ordinances , and holy duties ; as prayer , praises , meditation , &c. is that which fattens and prospereth the souls of god's people ; but outward prosperity hinders communion with god in these ; for then , even while outward comforts are present , god , and his company , and presence , are not so much sound wanting , nor so much valued , desired , and panted after , as in a barren wilderness , where no waters of worldly comforts are , psalm 64. 1 , 2 , 3. psalm 42. 1 , 2 , 3. when david was in great straits , stript of his earthly comforts , bedewed all with tears ; then his soul panted after god : when he was in the valley of baca , then he looks unto the mountains of myrrh , the garden of spices , psalm 84. 1 , 2 , 3 , 4. is it not so with god's people ? when their liberty , friends , health , estate , &c. are gone ; then god is sought for , and communion with him , earnestly longed and thirsted for , more than ever ; and then usually most enjoyed . by acts of communion with god , souls converse , commerce , and trade with god , trade in heaven , and that turns greatly to their advantage : we can never take a voyage to heaven by prayer or meditation , but it will turn to account first or last ; some gain to our souls will accrue by every act of communion : we cannot touch christ by our faith or love , but some vertue will flow from him to our souls , psalm 145. 18. god will fulfil the desires of them that fear him : he will satisfie the hungry with good things . blessed are they that hunger and thirst after righteousness . every groan of a gracious soul after grace , every pant and breathing after god in truth , is observed and recorded in heaven . mal. 3. 16. a book of remembrance for them that thought upon his name . o , the transcendent goodness of our most gracious god , to take notice of such poor things ! he will not despise the day of small things : and what an encouragement is this to us , to spend our most serious thoughts on god : but prosperity in the world , doth stop and interrupt the soul's converse and trade with god ; by estranging the heart from god and heavenly things , and so it becomes very prejudicial to the prosperity of the inward man. it is very hard for a man to have much of the world in his hands , and much of heaven in his heart also : to have much converse with , and much enjoyment of creature-comforts , and to have his conversation in heaven too . and when do our souls thrive and flourish best , but when we are trading above , conversing with god ? now these great mischiefs , i have named , to the inner man , are promoted by the prosperity of the outward man ; thus : 1. by making us forgetful of those things that we should necessarily remember , in order to the good of our souls : prosperity spoils the memory exceedingly , as to heavenly and spiritual things , and that in these particulars . prosperity breeds , 1. forgetfulness of god , the chief good ; and surely that soul can never thrive that forgets god , who is the fountain of all its life , grace , and comfort . the remembrance of god brought sweetness and satisfaction to david's soul , psalm 63. 5 , 6. but prosperity makes us forgetful of god ; deut. 6. 11 , 12. and deut. 8. 14 , 19 , 20. yea , fulness of outward things makes men to deny god ; of which good agur was afraid , proverb . 30. 9. 2. forgetful of their best part , their souls ; the soul is then mostly forgotten , when the body is mostly minded . 3. forgetful of their duties to god and man ; so it was with pharoah's butler . 4. of the affliction of joseph , amos 6. 6. when we our selves are at liberty , how apt are we to forget them that are in bonds . 5. of sin ; that usually is most remembred in time of affliction , as in joseph's brethren . 6. of god's word , that is too much forgotten in prosperity ; the precepts of god not obeyed , nor the promises so relished and believed , not threatnings feared . 7. prosperity makes us forgetful of death , judgment , the world to come , eternity : the evil day is put far off . all these seven things should be always remembred by us , and have our frequent thoughts and meditations ; for the remembrance of them is very advantageous to the welfare of the inner man , and will tend to the good of our souls ; but the flourishing of the outward man breeds too much forgetfulness of all these things ; and the forgetfulness of these things , drives us from god , and god from us , keeps us at a distance from him , casts him out of our minds and thoughts , makes us unserviceable to him , and hinders our communion with him . 2ly . the flourishing of the outward man begets pride , wantonness , security , envy , ambition , contention , negligence in god's service , contempt of others , and many hurtful lusts , deut. 32. 15. experience proves this . 3ly . it consumes precious time and strength , wastes the spirits , thoughts , and affections , being placed on earthly things , which should all be spent on god principally , and but so much on other things , as may fit us for his service , and in subordination to him : but while men are contriving how to get , how to manage , how to spend , &c. this fills up their time , hearts , thoughts , minds , spirits and all ; so that there is no place nor room left for god , or the concerns of their souls : therefore the wife god in great love and mercy to the souls of his people , breaks their outward prosperity , which otherwise would ruine their souls , removing those things that hinder the welfare of the soul ; for when outward prosperity is gone , then the soul flies to god , it draws nigh to god. prosperity kept it at a distance before ; it forgot god before , now it remembers him , seeks god early , serves him diligently : now it seeks communion with god , pants after his favour , and the sense of his love : now the soul is awakened and enlightned , and now it remembers god , and it self , and sion , and its former miscarriages ; it now minds death and eternity more seriously than ever , and is more diligent in preparation for them ; and now the soul that lay languishing and pining before , while the outward man flourished , begins to be in a thriving way ; for these things promote the welfare of the soul. and this is the first way , how the perishings of the outward man help towards the renewing and strengthning of the inner . secondly , the adversity of the outward man promotes the prosperity of the inner , by being a means of bringing in light and conviction into the soul : prosperity shuts men's eyes , and deafens their ears ; but vexatio dat visum , affliction opens men's eyes , so that they see what they did not before ; and they see things otherwise than before : dark dispensations bring light with them . afflictions put god's people upon the search . lamen . 3. 40. then they retire and look within themselves ; then they find out the filthiness , vanity , frowardness , pride , earthliness of their own hearts , more than ever they saw before ; then they find and feel their spiritual wants , diseases , dangers , the treachery , falseness , deceitfulness of their own hearts ; their often grieving , quenching , resisting of god's spirit in time of prosperity ; their inordinate self-love , flesh-pleasing , and gratifyings : then they see their former spiritual sloth and negligence , their backwardness to , and weariness in god's service ; their formality , deadness , customariness in holy duties ; their impatience of reproof ; their hastiness of spirit , their want of tenderness towards , and of sympathy with those that were afflicted ; not weeping with those that wept ; their censuring and judging others ; their want of charity : then they see how badly they improved their healthful and youthful time ; their talents , and their enjoyments , with many other evils are discovered . as also in times of affliction , there is a discovery of the vanity and emptiness of the creature : when all comforts of life fail ; as health , wealth , friends , liberty , estate , &c. then the soul is convinced of the vanity and uncertainty of all these : the rod discovers both heart and life , and what the creature is ; and also , then the souls of god's people come to see the surpassing excellency of god and christ , and of the promises , and of the great importance of the things of the world to come ; o , now the soul can prize an interest in god , and in his christ and his covenant : and is hereupon stirred up to mind god more , and heaven more ; and to bestir it self in the use of all means , and to get assurance of an interest in god. now all this tends very much to the welfare of the inner man ; and if we well and wisely consider this benefit which our merciful father grants us , by blasting and withering our outward comforts ; thus to enlighten and convince us of all those things , we shall have cause to adore and admire his goodness towards us , in taking such course with us , and to cry out with job 7. 17 , 18. what is man that thou shouldest magnifie him ? and that thou shouldest set thy heart upon him ? and that thou shouldest visit him every morning , and try him every moment ? thirdly , the adversity of the outward man promotes the prosperity of the inner man , by taking away the idols of the soul , which divided the soul from god : the best of us are apt to make idols of every creature-enjoyment , very apt to let out our hearts in inordinate affection to husbands , wives , children , & c. and suffer them to have more of our hearts , loves , and delights , than god and christ , and heaven ; over-prizing and over-loving them ; taking too much content in them , and expecting too much from them ; and so make idols of them ; and then god withdraws his gracious influences from us , those quickning strengthning , and comfortable influences of his spirit from us , and hides his face ; and then our poor souls languish , and we grow weak and feeble ; so it was with david , psalm 30. 6 , 7. but this withdrawing of god from us , we do not many time perceive and feel , while our earthly comfort continue with us ; though our graces be weak faith and love weak , our passions and corruptions strong , and are too often too hard for us , and we are carried captive by them ; and although w● decay in spiritual strength , and grow dead in holy duties , careless and watchless in our conversations , and want that vigour , spirit , and life , which sometime we had ; which are the effects of the absence of god's spirit ; that we grow cold in on affections to heavenly things : i say , these sa● effects of god's withdrawment from us , are no● perceived and felt by us , so long as our bodi●● comforts continue with us ; but then it pleased our gracious god to send some awakening providences upon us , he sends adversity , and remove these our idols ; and then through god's assisting grace we come to see our sin , and the fruits of it then we see our folly , in letting out of our hearts upon the vain creature , and that then god did withdraw , and that our souls did wither and languish ; upon which , by the special grace of god , we lament our folly , beg forgiveness through the blood of christ ; and the lord , being gracious and merciful , returns to the soul again ; and then the soul begins to recover it self , and to grow better . fourthly , adversity is a means of bringing afresh to our remembrance those particular special sins which in prosperity were forgot ; and which , while they lye on us without repentance , they waste and weaken , hurt and corrupt our souls . adversity ( as was said before ) puts god's people upon the search of their hearts and lives : now they say unto themselves , what have we done ? now their spirits do , or should make diligent search ; now they do , or should commune with their own hearts , and examine their ways , and seek for the plague of their hearts ; their dalilah's , their jonah's , their darling , their beloved sins , which they did not , or would not see in their prosperity , nor were willing to be reproved for , but did over-look them , or forgot them , or look'd on them as little ones , and common infirmities , humane frailties ; and could study shifts to cover and excuse them : such as pride and passion , inordinate affection , unthankfulness , hypocrisie , covetousness , selfishness , vain thoughts , idle words , omissions , unfaithfulness , breaking vows and promises ; earthly mindedness , security , hardness of heart , unprofitableness under the means of grace , and many other heart-evils that scarce appear in time of prosperity ; that in time of trouble upon a through search we may find out ; as our unbelief , want of love to god and christ , want of love to god's word , insensibleness of sin , and want of hatred to it ; want of fervent charity to others ; with many others : which upon a consciencious search , and by the help of god's spirit , we shall find out in our selves , which lay hid in us , corroding and putrifying our poor souls , which were never so heartily confess'd and lamented as they should . but when the spirit and the word comes with affliction , there is a discovery made of those lurking lusts , the filthy corners of our false hearts opened ; and every gracious soul is willing to be convinced of every sin , and begs god heartily to search him , and to rip him up , and to shew him all the evils of his heart and life , with all their aggravating circumstances , being committed against much love and light , against conscience , conviction , resolution ; after many confessions of them before the lord ; and many times those sins are brought to remembrance , which were quite forgotten ; as sins of youth , fleshly lusts , excess in meat , drink , apparel ; disobedience to parents , mispending time , foolish jesting , rash anger , sinful silence cowardize in god's cause , neglect of reproof ; neglect of relational duties ; sabbath-sins , with multitudes of others , which will appear upon a diligent search ; many omissions of spiritual duties ; as heavenly meditations , self-examination self-denial , watchfulness ; all which the gracious soul being convinced of , repents of , mourns for before the lord ; and by faith in the blood of jesus , obtains pardon of them , and by the spirit of jesus obtains power against them ; and so the soul being pardoned and healed , recovers , and is renewed day by day ; whereas before it lay pining and la●●●ithing : this blessed fruit is produced by the blessing of our most gracious god , upon the perishings and wastings of our outward man. fifthly , by disingaging and weaning the hearts of god's people from all the things of this world , mortifying and crucifying their affections to things below ; drawing off the heart from creature-comforts , weaning the soul from those dry breasts . in prosperity , the best of us think little on mortification , and on crucifying the flesh , with the affections and lusts of it ; although the very life and power of true christianity lies in these ; as rom. 8. 13. galat. 5. 24. but then we are for pleasing and gratifying the flesh . oh , how tender are we of our flesh , and how loth to be cross'd ? how deeply are our affections engaged to the vanities of the world ? how do our hearts cleave and cling to the creature , even as our skin to our body ? how seldom do we think seriously of parting with our relations , our health , &c. or of putting off our earthly tabernacles , and of our ●ying down our heads in the dark grave ? how are we afraid of dangers to our outward man , and troubled at evil tydings ? how thoughtfully careful to preserve our creature-comforts with us , not taking so much care to en●oy god in them , and to enjoy them for god , as to enjoy them our selves , and for our selves ? how ●ear do they lie to our hearts ? now our loving father seeing all this , he takes it very ill at our ●ands , that the creature should be so near and ●ear to us , and have so much room in our hearts ; and therefore in love to our souls , blasts and wastes these our comforts , to draw off our hearts from them , that we may not set our affections upon them . sixthly , the perishing of the outward man furthers the flourishings of the inward man , not only by bringing our sins to our remembrance , ( as was shewed but now ) but also as being a means of god's appointment and blessing , both to purge away sin past , and to prevent sin for the future ; as isa . 27. 9. the lord speaking of afflictions there , upon the church , saith , by this therefore shall the iniquity of jacob be purged ; and this is all the fruit , to take away his sin. o blessed design of our good and gracious god : o blessed fruit . so job 33. 17 , 18. to withdraw man from his purpose , and to hide pride from man. are not many of god's people sensible of this ? how that be their afflictions they have been kept from many sins that without their afflictions , they ha●● been liable to have fallen into and committed surely they will acknowledge it , and give go● thanks . sin is the sickness and plague of the sou● which corrupts the spirit , wounds the conscience weakneth grace : now in time of prosperity , whe● there is no plague nor sickness in town or cou●try , but all things belonging to the outward m●● flourish , even then , is the very air most spiritual infectious , and most places then , and most peoples breath then most infectious ; then the con●gion of sin spreads most : let a man then go in what place he will , into what company almost i will , his soul is in danger of infection by si● what contentions , pride , envy , censuring , bad biting , unjust dealing , and at best , but vain , idi● unprofitable discourse is to be heard among most and how little of promoting the power of godliness , or mutual edification : now , in such a time the poor soul gets falls and wounds , gets many a disease and spiritual distemper ; which it perceives not : now it gathers much rust , much dross ; and it may carry the infection of sin a long time , and is weakned and wasted by it ; which , it may be , others see by him more than himself ; his passions and corruptions get ground upon him , and he pines day by day : he grows more worldly , froward , proud , &c. and yet perceives it not ; and thus the inner man is much damnified , by the advantages of the outward . all this , the wise god seeth and observeth , and out of his pity and tender compassion to the precious souls of his poor servants ; seeing them thus captivated by their corruptions , and diseased with so many spiritual distempers , and that they stand in great need of physick , lest they should perish , thinks fit to break their worldly prosperity , to give them the bitter purge of affliction ; to cast them into the furnace , that they may be purified and purged , and so recovered and saved . zachar. 13. 9. thus god ordereth the fire of affliction as a means to cleanse and purify his people from their filthiness , and to make them pure and white . dan. 11. 35. seventhly , by exercising the graces of god's people , which in time of their prosperity , were as it were laid asleep , and for want of use and exercise did decay , and scarce appear : for , it is not grace ●n the habit , that doth so much comfort the soul , ●s grace in exercise : now , adversity serves to draw ●ut grace into act and exercise ; as faith , repentance , hope , patience , and other graces : now if ever , the christian labours to put forth his faith on god in christ ; and on the covenant and promises : oh! now , god and christ , and the covenant and the promises signify something indeed to the soul ; to these , the poor soul now flies , as it was with micah , 7. 7. when all outward comforts failed , then he acted his faith , hope and patience . i will look unto god , i will wait for the god of my salvation , my god will hear me . so habb . 3. 17. 18. then also , god's people renew their repentance search their hearts and ways , and turn to god , as ephraem , jerem. 31. 18 , 19. and then they act their hope upon the promises of future glory ; and then their patience appears , and stand● them in great stead ; and their tender-heartedness , their love to god , his word and people ; their contempt of the world ; yea , every grace is exercised mostly in time of affliction : and this is the rare and special excellency of true grace , that ● thrives most and prospers best in the worst time for the most part : grace is strengthned and fa●ned , when sensible comforts are withered an● starved ; and thus the inner man is renewed , whe● the outward doth decay and perish . eightly , the perishings of the outward man he , forward the flourishing of the inward , by makit room and place , and preparation in the souls o● god's people , for the gracious communications spiritual mercies to them : as is evident from tha● scripture , hos . 2. 6. and 14 compared . the●● creature-enjoyments stood in the way before , fill● up all the room in the hearts ; now these must b● removed , to make way for better mercies ; the too-well-beloved guests must be discarded , that th● king of glory may come in . other lovers had th● heart before , these must be divorced , that th● lord jesus may the more fully and sweetly manifest his love to the souls of his people : see mr. burr . on the second of hos . verse 9 , 10 , 11 , 12 , 13. there are many heavy judgments threatned ; the taking away all the comforts of the outward man : where , we may note god's absolute soveraignty over all our enjoyments , and his propriety in them all : so ezek. 16. 18 , 21. all we have is the lord's ; and his gracious , sweet and blessed ends and purposes in threatning and executing those terrible things , and that is wonderful ; as verse 14. therefore , behold , i will allure her , and bring her into the wilderness , and speak comfortably to her . it was to make way for the communications of glorious mercies . the gracious god hath gracious ends , in all his taking providences towards his poor people ; to make the wastings , fadings , totterings , perishings of their outward man , to prove helpful to the increasing , prospering and flourishing of the inner man. outward takings make way for inward givings : i will take away ( saith god ) all her lovers , dry up all her cisterns , that i may open to her the fountain . i will strip her naked of all her outward comforts , that i may speak comfortably to her soul : now i will allure her ; now i have brought her into the wilderness ; now my poor peoples hearts are taken off from the creature , i will see now to win them to my self . i may now win their love and gain their hearts to me , seeing they are stript of the earthly comforts . o what support should this be to god's afflicted people , o , that we could believe it and improve it ; that god's design in all his takings from us , is but to make way , that he may bestow greater and better mercies upon us : this argument our lord used to comfort his disciples with , john 16. 6 , 7. of all earthly comforts , the bodily presence of christ with his disciples was the best ; yet , he tells them , he must leave them , and withal assures then for their comfort , that it was for their advantage , and that it was expedient for them that he should leave them , that the comforter might come , which should abundantly supply his absence ; and who would not come to them , if he did not go away . this would be enough to quiet and comfort ●● in all sinking providences , that these takings an intended to make way for the giving of spiritu●● mercies , if our unbelief , distrust , despondenc● and impatience do not hinder . oh , could we but drink in this truth , and firmly believe it , that god's takings from us , are i● order to his givings to us ; as god took from davi● an infant begot in adultery , and gave him solomon in its room ; and that his castings of ● down , are in order to his raisings of us up ; h● witherings of our outward intended for the rene●ings of our inner ; how patiently and comfortabl● should we bear our troubles ; yea , and how fervently should we pray , that god would bring pass all those his gracious purposes upon o● souls . i shall conclude this particular by setting dow● an instance of our times , which i had from a person of quality and honesty ; tho' i never use ● record reports , but this , upon the credit of t● relator , i shall for once , and it is very remarkable . there was some years since , in london , a ve●● godly gentleman and his wife , who had a ve●● fair estate , both of them very zealous professors religion ; eminent for piety and charity ; who had lived together many years , but had never a child , which they much desired , and often sought the lord to build their family for them ; and at last , god was pleased to give them a son , to their great joy ; which lived and grew up to be three or four years old , exceeding fair and witty , very delightful and pleasant , tractable and teachable ; and they having but this one child , their affections were much set upon him ; and likely too much : the husband and wife lived exceeding lovingly together , insomuch that many observed their sweet carriage to each other ; he being of a lovely disposition , and every way well bred , and a man of good parts , and of an holy life ; so amiable and tender to his wife , that her life was even bound up in his : in the midst and height of this their prosperity , the gentleman fails sick and dies ; which was so heavy a stroak to his poor wife , that she could not bear up under it : her spirit sinks , and she refused to be comforted : many prayers were put up to god for her in the publick congregations ; and many pious ministers and godly friends visited her , to comfort her , but to no purpose ; for she had no regard to her self , or did care to eat or drink , but for meer necessity , but would sit in the chimney-corner all day , sighing and weeping , and hanging downher head , seldom giving an answer to any body : upon a certain day , some godly ministers with christian friends by agreement , met at her house to fast and pray , and seek god for her ; and it came to pass , that after they had ended their work , walking up and down where this disconsolate widow was ; her lovely child playing there in the room , ( of whom she took no noice ) had got a joint-steel ; and carrying it up and down , at last he turns the stool upside down , and immediately fell or thrust himself into it , no person present knew how ; but the stool and the child overturning together , the childs head being downward , he brake his neck ; they sent presently for physicians and chirurgeons , but the child died presently ; and no means would avail at all , to get so much as one breath from him ; which was most amazing and astonishing to all the beholders ; the chamber being then full : the poor mother sat there all this while in her usual posture , but when she saw her child was really dead , she arose up , and before them all , uttered these words , or words to this purpose ; most of them are the very words : o! blessed jesus , will nothing please thee but the heart of thy poor creature ; and the whole heart , and the whole love ; now take it , lord ; take it , thou hast won it , thou art worthy of it , i give thee my whole heart ; lord , take it , take it , fill it with thy love , and possess it for ever . and from that very moment , she was filled with joy and comfort , and walked very chearfully and comfortably several months , even until god took her unto himself . here we see the truth of what i have been treating of ; the lord made the blastings and breakings of her outward man the means of refreshing and comforting her inner . i should not have set this down , but that i depend upon the credit of the relator . o lord ! how unsearchable are thy judgments , and thy ways past finding out ! 4. the last particular proposed , was , that , for a christian to be renewed in the inner man when the outward man doth decay and perish , is the character and comfort of gracious persons . that it is their character , appears , because the contrary is true of wicked persons ; they are curs'd in soul , when cross'd in body ; their outward perishings prove inward perishings also ; for then , usually they murmur and repine ; fret against god and instruments ; then , they think of sinful shifts and unlawful means to get out of trouble ; when their outward man is hurt by affliction , they hurt their souls by sin ; by impatience and discontent , as that wicked king , who said , what , shall i wait upon god any longer ? but now we find the servants of the lord , as eli , david , job , micah , habakkuk and others , when their outward comforts failed them , then they submitted to the will of god , fled to him for supplies , trusted in him , and so by the exercise of their faith and patience , their souls were supported and strengthned . david expressly confesseth that it was good for him , that is , for his soul , his inner man , that he was afflicted . psal . 119. 71. and in the text , we have the attestation of the apostle and primitive christians . and this is the comfort also of god's people , that their greatest outward evils , through the goodness and blessing of god , turn to their greatest inward good : and this makes them rejoyce in afflictions , and glory in tribulations ; as rom. 5. 2. to wit , because of the spiritual benefit they receive by afflictions , and upon this very ground , god gives that command , heb. 12. 12. wherefore lift up the hands that hang down : that is , therefore be comforted and encouraged . therefore , wherefore ? because of the great profit and sweet fruits of god's chastnings upon his people : therefore lift up the hands that hang down . as it is a comfort to a man that hath a wound in his body , to have his cloths torn off , that so his wound may be healed ; so it is to have the diseases of our souls cured , tho' our outward comforts be rent and torn from us . the application . i. for information . first , hence it appears , that there is a great difference between the godly and ungodly , in reference to afflictions , between the upright and the hypocrite : the godly are the better , the wicked are the worse for affliction . the godly man gains in his inner man , by his losses in his outward man but the wicked in their afflictions commit more wickedness , and their corruptions break out more to the ruine of their souls : the righteous holdeth on his way , altho' briers and thorns , yea , lyons be in his way , that tear and spoil all his outward comforts ; and he that hath clean hand and a clean heart , groweth stronger and stronger even when his outward man grows weaker and weaker : job 17. 9. the wicked in affliction are like the troubled sea , that casts up nothing but mi●● and dirt . isa . 57. 20. secondly , that an afflicted godly person is in a far better case than an afflicted wicked person , th● the affliction be of the same kind , measure and degree ; because an afflicted godly person hath fa● better grounds of comfort than the other ; forth godly man may be confident that his affliction o● his outward man , shall tend to the good of his soul but the ungodly hath ground enough to fear , that he shall be the worse for his affliction : the wicked shall grow worse and worse . tho' all things may happen alike to all , as to outward afflictions ; yet the godly have the best on 't upon this account , that their outward afflictions shall tend to their inward , spiritual and eternal good : o , happy are the people that are in such a case , that no winds can blow amiss to them ; but that all the cross and contrary winds that they meet with , upon the stormy sea of this world , shall but further them in their passage , and hasten them to their harbour in heaven . blessed be the lord our god : amen . thirdly , then , a gracious person hath more and better ground of patience , quietness and contentation under all his afflictions than a wicked person hath ; because every gracious person hath good ground to hope , believe and conclude , that , his good god is doing him good , doing his soul good , by all the troubles on his outward man ; and having ground to hope , believe and conclude so , he hath good ground of patience and contentation . now a child of god hath good ground to hope , believe and conclude so ; because he hath the faithful word of the true and faithful god , for to ground his hope and faith upon ; who hath said , that all things shall work together for good to his people : if all things , then afflictions ; rom. 8. 28. and that all things are theirs ; 1 cor. 3. 22 , 23. things present , all their present sufferings and troubles are theirs ; that is , shall work for their spiritual good : and god's word tells us expresly , hebr. 12. 10. that all our chastisements are for our profit , our greatest profit ; namely , to make us partakers of god's holiness ; to purge away our sins , isa . 27. 9. to make us conformable to christ : and to fit and prepare us for that far more exceeding and eternal weight of glory , 2. cor. 4. 17. here we have a sure word of promise ; the god of truth , who cannot lye , the almighty god , ( who is able to perform his promises ; which promises flow from his everlasting love and unsearchable goodness & mercy , and are founded in the full satisfaction of jesus christ , in whom they are made , and through whom they shall be fulfilled ; to assure us of the truth of them . ) i say the almighty god hath engaged his word , that all the sufferings of his children shall work for the good of their souls ; which is a most firm ground of patience , contentation and consolation to them . when i can believe and be perswaded in my soul , that all my afflictions shall promote the welfare of my soul , i have all the reason in the world to be patient and content under them : our great care must be to look to this , that we be the heirs of the promises ; and if we be in christ , really united to christ , grafted into him , made partakers of his spirit , life , and grace ; then are we the heirs of the promises , hebr. 6. 17 , 18. gal. 3. last : and we being the heirs of the promises , we have grounds of patience , because god hath promised all shall work for our good : and then next , that we may be able with patience to bear our afflictions , we must labour to keep these promises still in our eyes , looking to them , and to the love , goodness , faithfulness and all-sufficiency of god in them , and looking unto jesus , through whose satisfaction and mediation they come to us , and labouring to keep our eyes , the eyes of faith and hope , fixed on those promises , trusting in god , and relying upon him ; and so shall we be able in our patience to possess our souls : and patience will do us great service in affliction , for altho' it cannot keep us from misery , it will keep us from being miserable : for we can never be miserable , so long as we have an interest in christ , and through him , in the promises . now faith in the promises is both the breeder and feeder of patience , let faith live , and patience will not dye : let faith be present , and patience will not be absent ; and through faith and patience we shall inherit the promises . oh , then , let us labour to live by faith , and strive to keep up our ●aith in act and exercise ; and in special , upon the real spiritual good , that our good god will bring to our inner man , by the decays and perishings of our outward , he having promised so to do , and he being faithful who hath promised ; and let us also labour to live in hopes and expectations of that good , praying also constantly for increase of our faith and hope , so shall we be able with patience to endure to the end , and be saved . certainly it is every ones concernment , to know and consider , that man consists of two parts , the inner and outer man , and which of the two is best , and ought to be most minded , and principally looked after ? for most live , as if they had bodies only , and no souls ; or , if they have souls , that they need not much minding , but say , they leave the care of them to god : whereas indeed , it is the welfare , the safety and salvation of our souls , that we all should be most solicious about . what shall it profit a man ( saith our saviour ) if he gain the whole world , and ●ose his own soul ? sin is the disease of the soul , and holiness the health of the soul , and afflictions are god's physick to effect this cure by ; surely then , we had better take the physick , the remedy , tho' it make us sick , than keep our disease , which will make us die , and that eternally : the remedy is better than the disease . so that when our merciful father , the only wise god , sees , that the blastings and breakings of our outward comforts , are proper means to keep us from , and to purge from 〈…〉 spiritual diseases , our sins , which not purged would destroy our inner man , our souls ; and therefore useth this means , what cause have we to endeavour in god's strength , patiently , quietly and comfortably , to bear all our breaches and perishings of our outward man ? yea , and to praise and bless the lord , that he will take this course with us , thus to chasten us here in this world , that we may not be condemned with the world hereafter : 1 cor. 11. 32. fourthly , it follows also from the premises , that wicked men are fools , very fools , yea , mad fools and cruel to their own souls , because all their ca●● is for their bodies , and none at all for their souls , they provide for the servant , but neglect the master ; provide for the horse , but forget the rider : eccl. 10. 7. we have seen , how little care god takes of the outward man , but beats and break that many times , that he may secure and preserve the inner man of his people . and also wicked men are cruel to their own souls prov. 8. 36. he that sinneth against god , wrongeth his own soul. is it not a madness , carefully to preserve the box , but lose the jewel ? to spend precious time , strength , thoughts , cares , pains , all mans days , in feeding , cloathing , preserving the outward man ; but let the poor soul starve , perist and be eternally lost ? if there be any cruelty out● hell , this is a great piece of it . fifthly , it follows also , that the continuance o● outward comforts is not to be expected . the● will be witherings , decays , perishings of our ou●ward man ; it cannot be avoided : our health at ease , and peace , will not abide always with us our dearest relations must bid us farewel , this on earthly tabernacle must shortly be put off ; w● cannot live always : all things here are mutable and changeable ; we see this by experience ever● moment : our pleasant and lovely companions in the flesh , our dearest friends in christ ; our yoak-fellows , the desires of our eyes , the comforts of our lives ; they and we must part . psal . 39. 6. this fully believed , and seriously considered , would unglue our affections from these things , and prepare us to part with them ; that our parting with them be not so grievous to us , as usually it is . could we use these things as we do our gloves on our hands , which we can with ease pluck off ; and not as the skin on our hands , which cannot be pulled off but with much pain and smart . it were good wisdom for us often to look on all our earthly comforts , as things that we cannot long enjoy ; as things that we must needs shortly part with ; this my health , my estate , my ease , my relations , i must part with , and i know not how soon , a parting time must come : this soul and body must part , and to keep such thoughts in our minds , and often to consider of it , would help to moderate our affections to them while we enjoy them , and to imploy them for god , and also it would prevent our immoderate sorrow for the loss of them , because we expected such losses , and made account of them before they came : but we are too often surprised , and therefore too often overcome with sorrow . sixthly , it follows from the premises , that the servants of god have no true cause or reason to be discouraged , disquieted or dejected , when their outward man perisheth , their outward comforts wither , their old house begins to totter and decay ; because by all these witherings and perishings of their outward man , their inner man is renewed day by day ; and therefore , no cause of fainting . such as know , that is , are assured by faith , that when this their earthly tabernacle shall be dissolved , that they have a building with god , an house not made with hands , eternal in the heavens , such will not be troubled when their houses of clay begin to totter ; no , but rather , they groan earnestly to be cloathed upon with their house which is from heaven . 2 cor. 5. 1 , 2 , 3. and that god's servants may thus be willing to put off their earthly tabernacles , and exchange them for heavenly houses . god is working upon them , and in them , this willingness , as verse 5 , by his spirit , his word , and by his chastisements , breaking and blafting their earthly comforts , weakning their bodies , to make them willing to leave them , and to long for those everlasting habitations , which their dear lord hath prepared for them ; john 14. 1 , 2 , 3. and for the more effectual working of god's people to this willingness , he gives unto them the earnest of the spirit , which is the earnest of their inheritance , untill the redemption of the purchased possession , eph. 1. 13 , 14. and rom. 8. 23. we which have received the first-fruits of the spirit groan within our selves , waiting for the adoption , to wit , the redemption of our bodies . now this earnest or first-fruits of the spirit , which in some measure god gives to all his people here in this life , to prepare them for glory , is called also the seal of the spirit , ephes . 1. 13. after ye believed , ye were sealed . now , this seal of the spirit , i take to be , the saving works , graces and fruits of the spirit in us ; as the work of true and sound illumination , true conviction of our sin and misery , and of the creatures vanity ; of our own impotency and utter insufficiency to help 〈…〉 our selves ; and of christ's excellency , all-sufficiency and willingness to save all such as come unto him , and are heartily willing to take him for their onely lord and saviour ; all this is the work of the spirit : as also , sound conversion from all sin unto god , as the chief good ; the spirit enabling the soul to repent and turn to god ; and also working in the soul the grace of faith , enabling it to come to christ , to receive him , accept of him , rest upon him , and to resign it self up sincerely to him and to his government , by his word and spirit . the spirit works sanctification in the soul , destroying the old corrupt principles of nature , and implanting new principles of spiritual life , making it partaker of the divine nature ; mortifying in it the lusts of the flesh , and quickning it to newness of life ; repairing the image of god upon it , and working all those other graces , which are the conditions of pardon and justification ; as true love to god and christ , to his word and people ; true fear of god , sorrow for , and hatred of sin ; producing those fruits mentioned , galat. 5. 22 , 23. as patience , meekness , humility , and the like . also the spirit helps the soul to act those graces , and to perform those duties required of us , in order to our salvation : it guides and leads , and teacheth us , helps our infirmities , teacheth us to pray , and carrieth on the whole work of sanctification in us . and this i take to be the seal of the spirit ; when those saving impressions and habits of grace and holiness are wrought in and upon the soul , whereby the soul is made in some measure like unto christ jesus , being by the spirit united to him , planted and grafted in him , and by vertue of its union with him , made partakers of his life and grace , whereby it lives and grows , until it come to the state of perfection in the other world. this spirit thus savingly working , is god's seal upon our hearts , the seal of his everlasting love to our souls , and of his everlasting covenant which he hath entred into with us , which he will never deface or blot out ; and it is also the earnest of our inheritance ; that thereby we may confidently conclude to our great comfort , that , as sure as he hath given us his spirit , thus savingly to work in us those gracious works , this gracious change , this true repentance , and faith and love , and holiness , and other graces ; even so sure he will give us the inheritance in heaven at last : as surely as he hath sanctified us , so surely he hath justified us , and will glorifie us : for this is the seal , this is the earnest . and upon this account saith the apostle , having this seal , this earnest , this comfortable assurance of a better state , and of a better life after this , we groan earnestly to be clothed upon with our house which is from heaven ; that we may possess that glorious purchased inheritance , of which we now have the earnest ; we long to enjoy the full harvest , of which we have received the first-fruits , and consequently , we that have received these first-fruits , this blessed earnest ; have no cause to be troubled or disquieted , when these our earthly tabernacles begin to decay and perish ; because we are wrought by god's spirit for a better state ; and , as was said , not only the spirit of god worketh this willingness to die , by working those graces in the soul , as you see ; but also accompanying afflictions , and blessing them , to crucifie our affections to earthly things , and helps to holiness in order to our eternal happiness ; and therefore also ought the more patiently to be endured . seventhly , then it is the chiefest wisdom in the world , for every one of us to labour to become real saints , to get into a state of saving grace ; and often to search and try our selves , and never to give over searching and trying , until we come to some well-grounded assurance , that we are indeed truly regenerated , and that we have a real interest in jesus christ ; for this assurance may be attained , and we are commanded to give all diligence to attain it , 2 pet. 1. 10. it is not bare wishes or desires will serve the turn , but we must labour and strive after it , and be much in self-examination , 2 cor. 13. 5. how is it possible we can have any true comfort living or dying , if we have no assurance of a better life ; and so long as we know not whether we shall go to heaven or hell when we die : we all have been too negligent in labouring after this assurance ; let us lament it , and let us all now begin to bestir our selves , and in god's strength lay out our utmost care and pains in the use of all means to get the clear evidences of our peace with god , and that we are in a pardoned and reconciled state ; for upon this assurance , we shall have this advantage above all others , that we shall not be troubled nor much disquieted , when our outward man doth decay and perish , our earthly comforts fail us , our bodily members wither ; because all these decays and wastings do but make way , and prepare us for the happiness of our souls . whereas , on the contrary , it must needs be an uncomfortable thing , to look upon a decaying body , and be altogether uncertain what will become of the soul when it leaves this body : it must needs make death terrible . but when we know that our souls at death shall enter into our master's joy we shall bid death welcom . the eighth inference . from what hath been said , we may draw one rule of tryal to us all , whereby we may know whether we be true real christians or no , or only nominal , and but formal professors , viz. by the real good to our souls that our afflictions have done us ; we all have had afflictions of one kind or other ; let us examine what spiritual good we have got by them : look over the former particulars , and apply them . it is a true sign of a child of god , to be the better for prosperity and adversity , and commonly more the better for adversity than or prosperity . but lest we should be mistaken , i grant , that affliction may work some good in the hypocritical professors , as on ahab and nineveh . but note these differences . first , on the godly , afflictions work good mostly on their inward man , on their souls ; although they work good also on their conversations ; the sweet fruits of afflictions appear also in their lives . but on others , if afflictions do work any good at all , it is mostly on their outward man ; they may by them be outwardly reclaimed and reformed , but not inwardly renewed and sanctified . now there is a vast difference between outward reformation and inward renovation . 2dly , the fruit of affliction on the godly is continually increasing and growing ; it is renewing day by day ; as in the text. but the fruit of affliction upon others , is like a morning dew , or early cloud , which the sun-blast of prosperity dries all up , and blows all off . those seeming fruits of humility , of sensibleness , patience , inclinations to good duties , resolutions against sin , &c. which appear in some in time of their affliction , are all blasted and withered again , when their afflictions are removed , hos . 6. 4. thirdly , the fruit of affliction upon the godly is more afterward than at present , heb. 12. 11. ●ut on others 't is most at present , even while the affliction is upon them ; then they will seek god early and earnestly : but when the affliction is over , they grow remiss and careless . and oh , that this were not the fault of too many of the godly ! it is the after-fruit of righteousness , the exemplary holiness of our lives afterwards , that ●s the good fruit of sanctified afflictions , which we must bring forth , to evidence the love of our father to us in his chastnings of us , and our spiritual profit by those chastisements . it is not so ●uch how we behave our selves in the time of our afflictions , ( though that must be minded also , and ●●reful we must be to carry our selves as christians under the cross ; ) for an ahab may then ●ehave himself well : but the great matter is , how ●e carry our selves after our afflictions ; that ●●en we bear and bring forth the quiet and peace●ble fruits of righteousness ; that we shew forth our conversations , the singular good and spiritual profit that we have got by our afflictions ; at we are become more holy , more heavenly , ●umble , meek , lowly , more tender-hearted , more ●●tchful and circumspect , more zealous of good ●orks , more charitable , more careful in all things please god. this is that will clearly prove , that afflictions have done us good , and then we shall have cause to bless god for them . fourthly , the promised good and blessing ●● affliction , is the main thing which the graciou● soul mostly desireth , prayeth for , and hopes and expects : thus he breaths ; o , that this strok● may be a stroke of love ; o , that this affliction may do good to my inward man ; o , that my s●● may flourish and prosper , and be a gainer by a my outward losses and crosses : o , that my so● may be purged in those fires , and cleansed i● those waters of affliction , that i may bring for all the blessed fruits of affliction ; and o , th● god would accomplish all his gracious ends up●● my soul , by his chastisements : but it is not with others ; they cry , lord , remove thy ha●● take away my affliction . fifthly , the gracious soul understands god's a sign in affliction , and earnestly desires to k●● the whole mind of god , and why the lord o● tendeth with him ; and hears the voice of rod , searcheth for his sin , for the plague of own heart ; repents and turns to god through casts away the idols of his heart , resolves aga●● his corruptions ; prays and hopes for the ble●● of his affliction ; and thereupon he labours submit to the holy will of god , and patiently bear his afflictions . but it is not so with oth●● they are not sollicitous about the attaining of spiritual good to their souls ; so they can get the affliction , they care for no more : whe● the gracious soul is afraid that he shall lose ● benefit of his afflictions , and therefore is n● earnest with god for it . sixthly , the gracious soul seeks a ●●eparation of all his losses , and a balance to all his troubles in god through christ , and in god's covenant , 2 sam. 23. 5. and there he finds it in some measure , which stayeth and quieteth him : when the streams of all creature-comforts fail him , he repairs to god the fountain , and there he lies for all supplies , psalm 31. 14. psalm 142. 4 , 5. refuge failed me , no man cared for my soul. i cried unto thee , o lord , i said , thou art my refuge and my portion in the land of the living . but the ungodly are strangers to this course in the time of their trouble . now these things considered , we may by them attain in some measure the knowledge of our estate , whether we be godly or no ; in a state of grace or no ; to wit , by the real good our souls have gotten by our bodily troubles . so much for information . ii. thesecond vse is of counsel to god's afflicted people , when their earthly comforts wither and decay . 1. bear the indignation of the lord , take his blows with patience , acknowledge his hand , stoop and submit to his will ; he is your gracious , wise , merciful father that smites you ; he intends you no hurt ; he that loves you better than you can love your selves ; he that redeemed you , and he that knows what is best for you ; he that intends all for your good , and will cause all things to work for your good : therefore in your patience possess ye your souls , and quietly submit to his good will. 2. search your hearts and try your ways , and turne him that smiteth you ; commune with your o● hearts ; call to remembrance your neglects ●● duty to god and man ; your neglect of the so●● of your relations ; your careless performance ● holy duties ; your mis-spending your talents your earthly and unprofitable discourses , &c. th●● is a time for heart-searching , a time for the tr● of your ways , lamentat . 3. 40. in the day of adversity consider : consider wherefore god afflicts you consider what you have done against god , a● what your present duty is : repent of your f●●mer miscarriages , hurable your selves under god mighty hand ; and act faith on the lord jesus ●● remission , and by faith labour to draw streng● of grace to reform and amend ; and so comp● with god's design in his corrections , which i● to take away your sin , and to make you partake of his holiness . 3. in your afflictions consult god's word , a● be conversant therewith , and conform there●● now learn to kep god's precepts , psalm 119. ● now set straight steps to your fe●t , heb. 12. 12. ● god 's word you will fin● sweet counsels and co●solations precious promises , encouraging ● amples of faith and patience ; supporting , qui●ning and strengthning arguments : had it ●● been for god's word , david had perished in his ● fliction o , therefore now study the scriptur● and make them your meditation night and da● acquaint your selves with god's word , and app● it , and yield up your selves to the obedience of ● holy job in his affliction , esteemed the word of g●● above his necessary food ; and david , above gold ●● silver . 4. learn and comply with god's designs in chastening you : his main designs are these ; to take away our sins , isa . 27. 9. he takes away our isaacs , to destroy our dalilahs ; he removes the desire of our eyes , to consume the defilements of our hearts ; god designs the purifying of us , to make us clean and holy , and fit vessels for himself to dwell in , to make us partakers of his holiness , and conformable to his son ; to make our souls better ; to draw us off from all our idols , and to draw us nearer to himself , and to prevent our sinning here , and our condemnation with the world hereafter . o blessed , gracious ends our heavenly father hath in all his chastisements of us ; now it 's our duty to comply with these his ends , and pursue them with utmost diligence . quest . but how shall we pursue those ends ? answ . first , by deep and serious meditation upon those few special things fit to be thought on in affliction . 1. think seriously on the meritorious causes of your affliction ; search for your sins ; let your spirits make diligent search for your sins ; for now god is searching for your sins , job 10. 6. and we should set in with him , and think how greatly you have provoked him , how unkindly you have dealt with him ; against what light and love , and mercy you have sinned ; and think also upon the desert of your sins ; you are now under outward afflictions ; but where had you been , ●f god had dealt with you according to your deserts ? call to mind your sins , and repent , and reform ? 2. think seriously on the designs of god in all your troubles , what good intentions god hath in them ; that he aims at nothing but your real spiritual , and eternal good : it he break your earthly comforts , waste your estates and bodies it is for the good of your souls ; be perswaded of this , consider it , and lay it to heart . 3. think seriously of the love of god in christ to you , in all your afflictions ; they come from his fatherly love , he sees that you need them , that your souls will perish without them ; and that he doth chastise you , because he loves you , and because you are his children . 4. think also , how infinitely better god deals with you , than with others , whom he chastn●● not here , but reserves them for the wrath to come , unto everlasting destruction ; in comparison of which , all your heaviest afflictions here are not as much as flea-bitings . 5. think also upon the many exceeding great and precious promises which god hath made t● you , for your support : as , that he will be ●● you ; will never leave you ; that all shall work togeth●● for your good ; that he will uphold you : and ma● such . 6. think seriously and deeply on that ●● more exceeding and eternal weight of glory , for whi●● all your afflictions do prepare you . thus be m●● in meditation on those things lastly , think upon the sufferings of christ fo● you ; his bitter agony , and bloody sweat in the garden ; his cruel , cursed , shameful , painful death on th● cross , isa . 53. 10. thus if we exercise our thought in these considerations , it will help us to th● attaining the gracious ends of god in his chastisements . secondly , as by meditation , so by prayer we must pursue god's ends : now pray , pray continually , pray without ceasing ; pray most earnestly , most fervently ; strive and wrestle with god in prayer , as jacob did for the blessing ; so should we pray , and continue instant in prayer , that god would accomplish all his blessed designs upon our souls , and perform his whole work. thirdly , by faith in christ , and in the promises ; for no blessing comes to the soul any way , but in and by jesus christ ; and only in and through him are the promises fulfilled : therefore in all our afflictions , we must look unto jesus , as unto him , through whose hands the affliction comes upon us ; for all our afflictions come through his hand ; and the blessing of them comes through his hand also ; act faith on all that jesus hath done and suffered for you ; and upon what he is doing for you in heaven ; and upon what gracious promises he hath made to you : and the more you can act faith on christ , the more you will love him ; and the more you love him , the more patiently and comfortably you will bear his chastisements ; as knowing that they proceed from his love to you , rev. 3. 19. iii. the last vse is for consolation : the text and doctrine is very full of comfort . if this be a truth that i have held out ; that the perishings and wastings of the outward man , of the people of god , tend to the renewing of their inward man ; then let none of god's people be discouraged or dejected , whatever afflictions befal them ; poverty , sickness , restraint , loss of relations , estates : remember and consider , what great spiritual good all shall certainly produce to you , and what a gracious issue all your afflictions shall have upon you ; and therefore faint not , nor be weary ; but be quiet and comforted . quest . but when may we take comfort in our afflictions ? answ . 1. when god's smiting you , works i● you true turning unto god , isa . 9. 13. jer. 31. 1● 19 , 20. for then affliction proceeds from god love , and turns to your good . o , the yerning bowels of god towards returning sinners . 2. when by chastisements we are made partakers of god's holiness , made more holy , an● more conformable to christ than formerly , he● 12. 10. 3. when god's soveraignty works in us s●lence and submission ; as in eli , david , as others . 4. when god's rods on us make us mor● obedient to his law , psalm . 94. 12 , 13. as 119. 67. 71. 5. when god's righteousness in what he doth gives quietness and satisfaction to the soul ; a dan. 9 14. nehem. 9. 33. 6. when afflictions put us upon self-examination , and searchings for our sins , lam. 3. 4. gen. 42. 21. 7. when in afflictions we can see god's faithfulness , making good his promises , psalm 119. 75. he hath promised to withhold no good thing . 8. when we hope and believe , that god wil● give us more , and better things , than those he takes from us , 2 chron. 25. 9. psalm 90. 14 , 15. isa . 35. 6. 9. when god's wisdom contents us ; that because god is only wise , and knows best , what is be●● for us , this contents us , isa . 28. 27 , 28. infinite wisdom hath ordered it . 10. when we can firmly believe that god's love is in all his chastisements , heb. 12. 6. all these things will produce comfort in all our afflictions ; especially when we can see these effects in some measure brought forth in us , we may conclude , that god's gracious design prospers in us . could we but find that our inward man grows better , and that we grow and flourish in grace , when our outward man doth decay and perish , we should not faint . the good lord grant that this may be the good effect of all my afflictions . amen . so much of the first part. part ii. orthodox paradox : or , the greatest temporal evil working the greatest eternal good. 2 cor. iv . 17. for our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . this the apostle brings in as a reason of that holy courage that he and the primitive christians had under all their troubles , that they did not faint , but rather , they got strength ; and as their outward man perished , their souls , their better part , flourished and prospered ; as in the foregoing verse : for ( saith he ) our light affliction , &c. in which reason or argument we may observe , 1. the nature of the saints troubles ; they are afflictions . 2. the qualities of them ; they are light , and but for a moment . 3. the tendency of them , or their subserviency to their eternal good , through god's blessing on them ; they work for us a far more exceeding and eternal weight of glory . 1. for the nature of the saints troubles , they are afflictions , and our afflictions : all the saints troubles in this life are afflictions , and but afflictions ; they are not properly punishments , inflicted on them , to make satisfaction for sin. they are not destructions , no , they are but afflictions . the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a pressing , from the effect of them on the saints ; for they are sent to press out their hidden corruptions , that were in the heart undiscovered ; to make manifest that which lay hid before . affliction is as god's wine-press also , to press out the sweet wine of grace , that it may appear in act and exercise . it is also god's fullers-press , to press out the inward spots and defilements of their souls . afflictions are not to the saints executions of vengeance , not destructions , as they are to others , destruction upon destruction ; that is , one trouble and distress upon another ; so they are to the wicked . 2. they are our affliction too : this may note , first , the commonness of them to all men , 1 cor. 10. 13. no temptation befals us , but what is common to men , to all men , and mostly , to all saints ; it is their lot , their portion ; yea , it is god's gift to them , phil. 1. 29. secondly , it may note the propriety the saints have in their afflictions , and benefit they have by them . these afflictions are ours , 1 cor. 3. 22. all things are yours , things present : the present afflictions are ours ; that is , they are sanctified , and made profitable to us ; they are our friends , friends to our souls , not our foes ; they are our helps , not our harms ; they are ours in common also ; they are the churches troubles ; others sympathize with us , and they count our afflictions theirs . and if this be so , what reason have we to faint and sink under our troubles , seeing they are but afflictions , not destructions , and seeing they are ours also , for our good and advantage , appointed and ordered to us by the loving hand of our only-wise god and gracious father : and seeing all the people of god have a share in them , by way of sympathy , and we have a share in their prayers for us , therefore we faint not . 2. the second branch of this argument is the quality of those afflictions , expressed here by two words , 1. they are light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , leve ; the same word in mat. 11. 30. my burden is light ; that is , it is tolerable , sufferable , such as may be endured and suffered : christ's government is not intolerable , neither are the afflictions of his people . object . but how can that be , that the troubles of god's people are light ? were david's troubles light , from whom we often hear such sad and bitter complaints ? and were job's troubles light , job 6. 3 , 4. and were the primitive christians troubles light ? see the 7th and 8th verses of this chapter ; and elsewhere the apostle complains , that they were pressed above measure , and despaired even of life ? answ . the meaning plainly is comparative ; afflictions are light , not simply considered in themselves , but by way of comparison ; as thus . 1. they are light , in comparison of what our sins have deserved . sin deserves eternal death , everlasting flames in hell , everlasting destruction , easeless , endless , remediless torments . the wages of sin is death , eternal damnation , 2 thess . 1. 8 , 9. now , in comparison of hell and damnation , all our afflictions are but light , but as flea-bitings to those eternal torments : oh , what is the wrath of man to the wrath of a god ? what is the displeasure of a father to the revenge of an enemy ? oh , what is sickness , poverty , a prison , losses , &c. to hell-fire ? 2. they are light , in comparison of the cruel , bitter , dreadful sufferings of jesus christ the son of god. he , upon whom the spirit of might did rest , was even sunk by them ; if we do but duly consider christ's sufferings , his bloody , bitter agony in the garden , when his soul was exceeding sorrowful even to death , he was sore amazed ; when all the sins of the elect were laid on him , made to meet on him , isa . 53. 6. all the wrath of men and devils on him , yea , and which was heaviest of all , his father's wrath was on him ; it pleased the father to bruise him , and to put him to grief , isa . 53. 10. all this would have sunk ten thousand worlds ; this made our dearest lord sweat great drops of blood , &c. oh , the inconceivable love of our blessed jesus ! o , the cursed nature of sin ! but what are all our afflictions , all our sufferings , in comparison of christ's ? he was afflicted , he was oppressed , infinitely more than ever any man was , or can be . 3. light too , in comparison of what the wicked shall suffer hereafter : see psal . 11. 6. 2 thess . 1. 9. revel . 21. 8. our afflictions are light , surely very light in comparison of these . 4. light also in comparison of the glory that god's suffering saints shall afterwards enjoy . this our apostle affirms , rom. 8. 18. i reckon that the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in vs. not worthy to be compared with that far more exceeding and eternal weight of glory . thus are our afflictions said to be light . 2. another quality of our afflictions noted here , is , that our afflictions are short also : as they are light , so they are short too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , momentany , for a moment . object . but how can this be ? did not david complain , that he was afflicted from his youth , and the church in affliction four hundred years at once ? how then are their afflictions short ? answ . this for a moment , or short time , must be understood comparatively also ; our afflictions are short , and for a moment , in comparison of what the damned must suffer ; for their death is eternal , their destruction is everlasting , everlasting damnation in hell , the fire never goeth out , the worm never dyeth . but especially , our afflictions here are short , as well as light in comparison of that far more exceeding and eternal weight of glory , that the saints shall possess hereafter . observe the antithesis , or opposition here in the text , which duly considered , and faith acted on it , is enough to support a christian under all his troubles . mark it well . for afflictions here , he shall have glory hereafter ; for light afflictions he shall have a weight of glory ; for short afflictions an eternal weight of glory ; yea , a far m●●e exceeding and eternal weight of glory : in comparison of which afflictions , all our afflictions may well be termed light and short . let us seriously consider how strangely and wonderfully the happiness of suffering saints is here set out by the apostle . 1. it is glory , it is glory that they shall receive hereafter , a crown of glory , that fadeth not away . it is glory that they seek for , rom. 2. 6 , 7. and it is glory they shall have . here in this world the poor christian meets with shame and dishonour , laden with reproaches , made the off-scouring of all things , trodden down as mire in the streets , the song of drunkards ; but hereafter they shall be advanced to glory : what this glory imports , i shall enquire hereafter . it is surely a soul-supporting , a soul-satisfying thing . 2. it is a weight of glory : not a grain or scruple , ( though a little of this glory will abundantly recompense all our sufferings in the way to it ) but it is a weight of glory , enough to fill all the faculties of the whole soul , enough to satisfie the vast desires of the mind , which the whole creation cannot do ; yea , enough to sink the soul under the weight of it , did not the almighty power of god uphold it . 3. it is eternal also : the glorified saints shall never be unglorified again : it is everlasting glory . 4. it is an exceeding weight of glory : surmounting , surpassing , and transcending , not only our merits , but our desires , our thoughts and imaginations , ephes . 3. 20. and of which it may be said , as the apostle speaks of the mysteries of the gospel , that it never entred into the heart of man to conceive , 1 cor. 2. 9. 5. it is a more exceeding : it is a marvellous glory ; what a climax , what a gradation is here ! 6. a far more exceeding : it exceeds all our desires , all our thoughts , it is more than we can ask or think ; it exceeds all our doings , all our sufferings , more than heaven exceeds earth , or light darkness , or any thing we can imagine : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this glory is excellent , uper-excellent , beyond all measure excellent . now , in comparison of this excellent glory , all our present sufferings are but light and short ; and if so , is there any reason the saints should faint under them , but rather to bear up , and be of good courage ? 3. the third branch of this argument is , the influence that these short and light afflictions have upon this glory , or the reference they have unto it , or tendency towards it ; and that is very considerable , and it is this : those afflictions work for us this transcendent glory . it is no where said , that honours , or pleasures , or riches work for us this glory , but afflications work it ; that is , the only-wise god , who can bring light out of darkness , sweet out of bitter , good out of evil ; even he so ordereth and blesseth all the afflictions of his people to them , that they become singularly useful , and influential , to work out for them this glory : but not as the papists hold , who abuse this as they do other scriptures , concluding hence , that the saints sufferings , as well as their doings , do merit glory ; for this was not st. paul's meaning , because he speaks to the contrary , rom. 8. 18 , i reckon that the sufferings of this present life are not worthy to be compared with the glory that is to be revealed . glory is christ's purchace , not man's merit . but afflictions work for us this glory , by way of preparation for it , as a way and means ( though not the only and principal ) which our gracious god appoints , ordereth , and sanctifieth , to fit and prepare his people , for that far more exceeding and eternal weight of glory . it was by the way of suffering that our lord , the lord of glory , went to his glory , luk. 24. 26. heb. 2. 10. and therefore , seeing afflictions have such a reference , subserviency , and tendency to glory , that they are made useful to fit and prepare us for this most blessed , most excellent state of happiness and glory , we faint not under them , but rather we are encouraged and strengthned by the consideration of their tendency to prepare us for our eternal happiness . now let us put all these pieces together , and they will yield us this comfortable doctrinal conclusion , viz. doct. that the light and short afflictions of the people of god here in this world , are singularly useful to work them for , and to work for them , a far more exceeding and eternal weight of glory in the world to come . this is so plainly asserted here by the apostle , i need not stand to prove it ; all i have to do , is to demonstrate , and shew , how those light and short afflictions of god's people , are thus singularly useful and influential to work them for , and to work for them , this far more exceeding and eternal weight of glory ; which , by the assistance of god , i shall endeavour to do . but before i begin this , it may not be amiss to say a little ( and i can say but a little , a very little , for i know very little ) of this far more exceeding and eternal weight of glory : and shall i speak before i know ? lord , open my understanding , and pardon any ignorance . by this far more exceeding and eternal weight of glory , i understand , all that wonderful happiness and blessedness , which the great and glorious god hath prepared for , and promised unto his children , and which the lord jesus christ , by his precious blood and passion , hath purchased for them , which chiefly consists in their advancement and admission into the nearest enjoyment of the great and glorious god , the chiefest good , to be ever with the lord , to see his face , to know him as we are known of him , to live for ever with him , partaking of his glory to their everlasting consolation . but , alas ! how short and shallow are my apprehensions of what i am writing ? if it did not appear to the beloved disciple , what happiness the saints should be advanced to , at the last , but only in general , that when christ appears , we shall be like him : no marvel if such a poor blind worm as i know so little ; yet some glimpses we have in the glass of the gospel , whereby we may come to a little dark knowledge , and a slight taste of this glory . it is the souls enjoyment of god , the chief good , and that is the sum and substance of all happiness and blessedness ; this is called , seeing god , matth. 5. 8. psal . 17. 15. revel . 22. 4. beholding the glory of christ , john 17. 24. seeing god face to face ; that is , as far as creatures are capable . see the prayer of christ , which doth notably express this weight of glory , joh. 17. 21 , 22 , 23. that they all may be one , as thou father art in me , and i in thee , that they also may be one in us ; and the glory which thou gavest me , i have given them , that they may be one , even as we are one : i in them , and thou in me , that they may be made perfect in one ; that the world may know that thou hast loved them as thou hast loved me . what can be more desired ? here is a far more exceeding and eternal weight of glory indeed ; a real union of the saints with the blessed god , and the blessed jesus , such a union as is between the head and the members , and between husband and wife ; yea , such as is between god and christ , and a participation of the same glory that christ himself doth possess , and an enjoyment of the same love that christ himself doth enjoy ; yea , the saints shall then be made like unto christ , both in soul and body . lord , help me to believe all this , and to be fully perswaded of it , that my heart may be kindly affected , and filled with enflamed affections towards my blessed jesus , who hath purchased all this glory for us with his most precious blood : oh , let me attain the full assurance of my true title thereto , that i may praise thee , and may long for the full possession of it : o my base unbelieving heart ! lord , subdue my unbelief : oh , what pains should we take to be assured of this glory ? and , how patiently and cheerfully should we bear our afflictions , that are designed to prepare us for it ? but i cannot break off here . this weight of glory is , by the holy ghost , in the scripture represented to us , by all the most excellent and delightful things among men , speaking to our capacities , and after the manner of men. hence it is called a kingdom ; it is your father's good pleasure ( saith our lord ) to give you a kingdom : i appoint unto you a kingdom , as my father hath appointed unto me a kingdom . the kingdom of heaven , a kingdom that cannot be moved ; a kingdom of glory ; a crown of glory , that fadeth not away ; a crown of righteousness ; a crown of life : christ hath made us kings and priests to god. here in this world the saints have the cross , fire , faggot , halters , gibbets , &c. let them wait but a while , and they shall hear the judge of the whole world say unto them , come ye blessed of my father , enter into the kingdom prepared for you from the beginning of the world . now you are abused , reproached , imprisoned , impoverished , despised ; shortly you shall all be crowned . this glory is called the inheritance of the saints in light , an inheritance incorruptible and undefiled , that fadeth not away , reserved in heaven for you : you that now may have no house nor home of your own , no certain dwelling-place ; and you that now dwell in houses of clay , tottering every moment , being the children of god , you shall shortly enter into everlasting habitations , and possess those glorious mansions in the father's house ; you shall shortly inhabit that house not made with hands , eternal in the heavens : god hath prepared for you a city that hath foundations of his own building and making : hold out faith and patience , you shall shortly be translated into the paradise of god , above the reach of men and devils . moreover , ( for methinks it is good to be here ) when christ , who is our life , shall appear , we shall also appear with him in glory ; with palms in our hands , and crowns on our heads , and with everlasting joy and songs of praises in our hearts and mouths . this glory is called life , everlasting life , eternal salvation , everlasting peace , and everlasting rest , the purchased possession , that which cost the most precious blood of the only son of god to procure , surely it must be a far more exceeding weight of glory , that cost such a price ; this glory is the fruit of christ's blood , and of all his cruel sufferings : oh , that some beams of it might be darted in upon my dark heart by the spirit , while i am writing this , to quicken and enlarge it . it is everlasting rest , — rest from all sin , the greatest burden to a gracious soul ; and from all sufferings ; from all doubts of god's love ; from all sense of god's displeasure ; from all temptations of satan , of the world and flesh ; rest from all persecutions : now they that have suffered with christ , shall be glorified with him ; no prisons , banishments , burnings , hangings , quarterings , then ; rest from all our sad and sinful divisions , and from all our personal sufferings , pains , diseases , losses of dear relations , ill tydings ; rest from all vain thoughts , from all the pain of duty , from all our labours . let us a little further consider , i. the preparatives to this glory ; and , ii. the properties of it , that so our hearts may be the more affected with it , and the more carried out with all love and desires after him that purchased it for us , and with all labour and diligence to secure our title to it ; and may also the better bear all our afflictions , which prepare us for it , and lead us to it . i. of the preparations to this glory ; and these are , 1. the glorious appearing of the great god , and our saviour jesus christ , tit. 2. 13. our blessed lord will most certainly come again from heaven , with power and great glory , attended by his mighty angels , to receive his people to himself , that where he is , there they may be also , joh. 14. 3. to be glorified in his saints , and to be admired in all those that believe , 2 thess . 1. 10. alas , what comfort should we have in this life , if it were not for the hope of christ's second coming ? he will not leave us here still , sinning , suffering , groaning , dying ; no , no , the day of our full redemption will come ; our lord will come again , and set all his poor captives free ; but a little while , and he that shall come will come , and will not tarry ; he will come for our salvation , heb. 9. 28. and for our great comfort , let us know and believe , that however we now live as lambs amongst wolves , when our glorious lord jesus , the lord of glory , and the prince of the kings of the earth , the chief shepherd shall appear , we shall receive a crown of glory , that fedeth not away , 1 pet. 5. 4. it should be then the character of a christian , as it is his duty to love , to long , and look and wait for the son of god from ●eaven , even jesus , whom he raised from the dead , which by bearing the most dreadful wrath of his father , hath delivered us from the wrath to come , 1 thess . 1. 10. act. 1. 12. and while we are on earth , we should have our conversations in heaven , and from thence look for the saviour , the lord jesus christ , who shall change our vile bodies , and make them like his glorious body , phil. 3. 20 , 21. being assured , that then we shall receive that crown of righteousness , which the righteous judge shall give at that day , to all those that love his appearing , 2 tin. 4. 8. oh then , seeing we look for such things , what manner of persons ought we to be , in all manner of holy conversation and godliness , giving all diligence , that we may be found of him in peace , without spot , and blameless ? o , what unspeakable comfort will the coming of christ bring to all his poor suffering saints , the fore-thoughts of which should support us under all our present troubles ? although , it may be , now we are destitute of all creature-comforts , our flesh and fleshly relations fail us , our outward-man perisheth daily , our bodily strength decays , our friends fail us , our own hearts fail us , this should comfort us , that our lord is gone to heaven , to prepare a place for us , and he is now preparing us for that place , by his spirit , by his word and rod ; and when he hath prepared us , he will come again , and take us to himself , that where he is , we may be also ; and where is that , but at his father's right hand , in glory ? col. 3. 3 , 4. 2. the second preparative to this far more exceeding and eternal weight of glory , is , that great and glorious work of christ , in raising our bodies from the dust , and uniting them again to our souls ; the wonderful effect of almighty power and love. read 1 cor. 15. 1 thess . 4. 15. death shall not dissolve the union between christ and us ; not turn away his affections from us ; but in the morning of eternity he will send his angels , yea , come himself , and roll away the stone , and unseal our graves , and awake us out of our long sleep , and call us forth , to receive our own souls again ; and , oh what a joyful meeting will that be ? and , what unspeakable comfort will that produce ? the devil had the power of death till he was overcome by death , heb. 2. 14 , 15. but he that liveth , and was dead , and is alive for evermore , hath now the keys of death and hell , rev. 1. 18. the saints resurrection to glory is only the fruit of christ's death , and this fruit they shall certainly partake of . the promise is sure , joh. 5. 28. all that are in the graves shall hear his voice and come forth . joh. 6. 39. and this is the father's will which hath sent christ , that of all which he hath given him , he should lose nothing , but should raise it up at the last day . so ver. 40. joh. 14. 19. as sure as christ is risen , we shall rise also ; because he lives , we shall live also : besides this mortal life we now live , we have a life that 's hid with christ in god , and when christ , who is our life , shall appear , then shall we also appear with him in glory , col. 3. 3 , 4. oh then , beloved fellow-christians , let us be stedfast , unmovable , alwaies abounding in the work of the lord , forasmuch as we know our labour shall not be in vain in the lord. let us never look at the grave , but let us look to the resurrection beyond it . let us contentedly commit these carcasses to the dust , that dark prison shall not long contain them : let us lye down in peace , and take our rest , it will not be an everlasting night , nor endless sleep ; no , no , there will come a most joyful and glorious morning . what if we go out of the stirs and troubles of this world , and enter into those chambers of dust , and the doors be shut upon us , and we hide our selves , as it were for a little moment , until the indignation be overpast ; as sure as we awake in the morning , after we have slept out the night , so sure shall we then awake . and what if in the grave we become loathsome dust , cast out of the sight of men , as not fit to be endured among the living ? what if our bones be digged up , and scattered about the pits brink , and worms consume our flesh yet we know our redeemer liveth , and we shall see him with these eyes : and why should we be loth to lay down these bodies of flesh , how comely or fair soever they are , they have been but the prisons of our souls , clogs and hinderances to our souls in the work of god , and way to heaven . what care , labour , grief and sorrow have they cost us ? how many a weary , painful , tedious day and night ? grudge not , o my soul , that god should disburthen thee of all this , and free thee from thy fetters , and break open thy prison door ; remember that when this earthly house of thy tabernacle is dissolved , thou hast a building of god , an house not made with hands , eternal in the heavens . o my soul ! labour now to have thy part in the first resurrection ; now labour to get into christ , and to live in him by faith and love ; now labour to know , o my soul ! the power of his death and resurrection , in thy dying to sin , and living to righteousness ; now act thy faith on jesus , and thy love to him , and let jesus live in thee , and manifest his life in thy mortal flesh , and let thy thoughts and affections be set on things above ; let thy conversation be in heaven , and let thy heart be where thy treasure is ; now live to him that dyed for thee , and rose again , and then fear not death , but be confident , that as sure as jesus dyed , and rose again , so sure shall all they that sleep in jesus rise also ; and that , altho' thy body be sown in dishonour , it shall be raised in glory , 1 cor. 15. 43. this is the second preparative . 3. the third preparative to this far more exceeding and eternal weight of glory , is that great assize , and general judgment , when the lord jesus shall sit upon the throne of his glory , with all the innumerable host of glorious angels about him , and all the sons and daughters of men that ever lived upon earth shall stand before him , rom. 2. 16. & 14. 10. to be judged by him , and to receive their final doom , rev. 20. 12 , 13. matth. 25. 31. at which time there will be made an exact separation between the sheep and the goats , between the precious and the vile , and then the saints shall be first acquitted and justified , and then with christ shall judge the world. those that have truly repented , and sincerely believed in the lord jesus ; they that have chosen the lord for their god , and chief good , and portion , placing all their happiness in him , and have unfeignedly accepted of the lord jesus for their only lord and saviour , and have unfeignedly given themselves wholy up to his government by his word and spirit , and entred cordiasly into covenant with him , and became entirely his , these shall sit on his right hand ; these have often judged themselves i● heart-breaking confessions , and therefore shall not be then judged to condemnation by the lord , for there is no condemnation to them that are in christ jesus , who walk not after the flesh , hut after the spirit ; rom. 8. 1. who shall lay any thing to the charge of god's elect ? shall the law ? these are not under the law , but under grace , their surely hath fulfilled and satisfied the law for them ; the law of the spirit of life , which is in christ jesus , hath made us free from the law of sin and death ; it is god that justifieth , who shall condemn ? the judge himself hath said , that he that believeth is him shall not perish , but shall have everlasting life ; he shall not come into condemnation , joh. 3. 16 , 17 , 36. but will say to all such , you have confessed me before men , and i will confess you before my father and the holy angels . this will be the joyful day indeed , the day of our full redemption , the time of refreshing indeed , the fore-thoughts of this day should support us under all our present troubles . 4. the fourth preparative is ; the saints solemn coronation , and receiving into the kingdom of their father : now the crown of righteousness , of life , of glory , which was promised them from the beginning of the world , and purchased for them , by the most precious blood of jesus , and laid up in heaven for them , shall by the lord , the righteous judge , he given them at that day ; they have been faithful unto death , and therefore shall receive the crown of life . the lord jesus will then say to all his saints , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world . every word is full of joy and comfort . [ come ] will christ say , approach this exceeding glory ; come is near as you will , for the way to it is open for you ; i have made your passage plain by my blood . christ will not say then , come , take up your cross , and follow ●● ; but , come now , and receive your crown . [ come , ye blessed . ] in the world ye were accursed , but now ye are blessed , and shall be blessed for ever . [ of my father . ] you are the objects of my father's love , he loveth you as he loveth me . [ inherit . ] you are the heirs of the promises , the heirs of the kingdom , the heirs of salvation . no less than the kingdom of heaven . you shall reign with me for ever and ever . [ prepared ] eternal love hath laid the foundation : he prepares the kingdom for us , and then prepares us for the kingdom . [ for you ] for you all poor penitent believers , called regenerate souls ; for all you that received me by faith , and persevered therein to your death . thus much for the preparatives to this far more excceeding and eternal weight of glory . ii. secondly , i shall speak a little also of the properties of this glory ; but , oh how short and shallow are my apprehensions of this also lord , enlighten my understanding , and affect , enlarge , and quicken my heart . 1. this glorious state of happiness is called the purchased possession , eph. 1. 14. it is the fri●● of the love and blood of our dear redeemer , whom we shall in heaven behold and enjoy . we shall have our redeemer alwaies before our eyes , and the liveliest sense and freshest remembrance of that bleeding-dying-love , still upon our souls . oh , how will it fill our souls with perpetual ravishments , to think that in the streams of this blood we have swam through the violence of the world , the snares of the devil , the seducements of the flesh , the curse of the law , the wrath of a● offended god , the accusations of a guilty conscience , and the vexing doubts and fears of an unbelieving heart , and are passed through all , and are safely arrived at the bosom of god. o think , and think again , what weight of wo●● and wrath , of sin and sorrow , lay upon the soul and body of our most dear lord , to purchase fo● us this exceeding weight of glory . his soul was oppressed , exceedingly oppressed , his body broken his blood shed , to purchase this glory . we value things by the price they cost : if any thing we enjoy were purchased by the life of our deare●● friend , how would we esteem it ? certainly th● bitter death and blood of our lord will everlastingly sweeten our heavenly glory : ( oh , that the joy ! ) we shall then leave those hearts of stone and rock behind us ; the sin that here so close h● sets us , and the sottish unkindness that followe● us so long , shall not be able to follow us into that glory ; but we shall behold , as it were , the wounds of love , with eyes and hearts of love for ever . now his heart is open to us , and ours shut to him ; but when his heart is open , and our hearts open too , oh what a weight of joy will there then be ! what a passionate meeting was there between our new-risen lord and the first-sinful silly woman that he appears unto ? how did love struggle for expression ? mary ! saith christ : master ! saith mary ; and presently she clasps about his feet , having her heart as near his heart , as her hands were to his feet . what a meeting of love then will there be , between the new-glorified saint , and the glorious redeemer ? but i am here at a loss , my apprehensions fail me , and fall short ; only this i believe , that it will be the singular praise of our glory , that it was bought with the price of that blood ; and the singular joy of the saints to behold the purchaser and the price , together with the possession . 2. secondly , this glory also is most free ; it was dear to christ , but free to us : silver and gold could not purchase this glory , nothing but the precious blood of the son of god ; but we have it freely , for nothing , without mony , and without price . it 's true , this glory is promised on conditions , but the condition is but hearty acceptance , and to take him for our lord , who hath redeemed us , especially when the condition is also given , as it is by god to all his chosen . faith , which is the main condition , is the gift of god. o the everlasting admiration which must needs surprize the saints , to think of the freeness of their glory ! o what did the lord see in me , to count me meet for such a state ? that i , a poor , diseased , despised wretch , should be cloathed in the brightness of this glory ! that i , a silly worthless worm , should be advanced to this high dignity ! that i , who was but lately groaning , weeping , dying , should now be so full of joy , as my heart can hold ! yea , should be taken from the grave , where i was rotting and stinking ; and from the dust and darkness , where i seemed forgotten , and here sit before the throne of god in glory ! when the poor self-denying , self-accusing , humble soul , that thought himself unworthy the ground he trod on , unworthy the air he breathed in , unworthy to eat , drink , or live ; that this soul shall find himself wrapt up into heaven , closed in the arms of christ , crowned with glory , in a moment ! d● but think with your selves what a transporting astonishing thing this will be : surely our unworthiness shall not hinder our glory . god hath chosen the poor of this world , rich in faith , to be heirs of that kingdom . grace is most free , so is glory : as we pay nothing for our pardon , so nothing for our glory . what an astonishing thought will it be , to think of the unmeasurable difference between our deservings and our receivings , between the state we should have been in , and the state we are in ? to look down upon hell , and see the vast difference between us and them ? to see the inheritance , which we were born to , so different from that we are adopted to ! o , what pangs of love will it cause within us , to think , yonder in that dreadful place , in those lakes of fire and brimstone , was my native place , my deserved portion , those unquenchable flames should have lain on me , that never-dying worm should have fed on me ! but that unsearchable rich grace , and infinite love in god , through the most precious blood of my redeemer , i am delivered from that place of torment . eternal life is the gift of god , through jesus christ my lord : did not i neglect grace , and make light of the offers of life , and slight my redeemer's blood a long time , as well as those poor damned souls ? did not i waste my time , forget my god and my soul , and walk after the flesh , as well as they ? was not i born in sin ●nd wrath , as well as they ? or , who made me to ●iffer ? should i ever have loved god , if he had not first loved me ? or ever been willing , if he had not made me willing ? had not i been in those ●ames , if i had my own way , and if he had let me ●lone to my own will ? oh , how free was all this ●nfinite love , and how free is this crown of glory , that so glorious a crown should be set on the head of so vile a creature ? 3. the third property of this glory is , that it shall be fully satisfying and contenting , for it is a weight of glory , an exceeding weight of glory : it shall be a perfect freedom from all evil , and a perfect fruiti●ns of all good : this glory shall be perfectly sui●●ed to our natures ; for , as here in this life every gracious soul is made partaker of the divine nature , of the life of god in some measure , and made like christ in some degree ; so in the life to come he shall have a nature more fully like god , his holy image more fully printed on him , and made more fully like christ : when he shall appear , we shall see him as he is , and we shall be like him , ● job . 3. 2. when we awake , at the glorious morning of the resurrection , we shall be satisfied with his likeness , psal . 17. 15. this glory shall be perfectly suited also to the desires of the saints ; then the so shall have all that heart can wish , all that ever thou ( o poor believing soul ) didst ever pray or labor for , there thou shalt find : thou wouldst rather have god in christ , than all the world ; why , there thou shalt have him . o , what wouldst thou give for the assurance of his love ? why , there thou shalt have assurance beyond all suspicion ; yea , thou shalt have infinitely more than thou canst desire . this glory is suited also to all the necessities of the saints ; it will make a full supply to all our wants , for it is an exceeding weight of glory . my god shall supply all your need with the riches of his glory in jesus christ , phil. 4. 19. here in this world we are always complaining of wants ; for soulor body , or both , we want grace , want peace and comfort ; we want health and friends ; nothing but wants : but when once we come to possess this exceeding weight of glory , we shall have no more cause to complain of wants ; we shall never want any thing for ever , for we shall be filled with all the fulness of god ; we shall ever be with the lord , and dwell in his presence for ever , in whose presence is fulness of joy , and at whose right hand are pleasures for evermore . solomon said , that mary answereth all things ; i am sure that glory will answer all things . 4. fourthly , this glory is incorruptible , 1 cor. 9. 25. this is an inheritance incorruptible and undefiled , 1 pet. 1. 4. we shall then have joy without any mixture of sorrow , rest without weariness as there is no mixture of corruption with our graces then , so no mixture of sufferings with our solace . our best comforts here are mixed with crosses ; we have no flower without prickles our best wine is mixed with water , and some times with vinegar and gall. we are now sometimes even at the gates of heaven , and presently almost as low as hell. today we are well , to morrow sick ; to day in credit , to morrow in disgrace ; to day have friends , to morrow none . the only thing that corrupts and imbitters our sweetest comforts here , is our sins , and god's hiding his face from us , for our sins . it is sin that puts gall and wormwood into all our pleasant cups ; but when we shall receive that exceeding weight of glory ; we shall sin no more for ever . hark , o my soul , the best news that ever thou heardst , since that greatest good news of a saviour ; the time is coming , when thou shalt sin no more , rev. 21. 27. then saints are saints indeed , eph. 5. 27. o poor believer , if it were put to thy choice , wouldst thou not rather chuse to be freed from sin , than to be made heir of all the world ? wait till then , and thou shalt have thy desire . that hard , earthly , carnal heart , that thou hast so often complain'd of to the lord ; those vain and vile thoughts , which did lye down and rise with thee , shall trouble thee no more : oh , blessed state , blessed time ! 5. and lastly , it is an eternal weight of glory ; a crown of glory that fadeth not away ; that life is everlasting ; there is no more death , it is everlasting peace , everlasting joy , pleasures for evermore , eternal glory : o blessed eternity ! the saints shall be pillars in the temple of god , and go no more out for ever : what! to be eternally blessed , to be ever with the lord ? what can my shallow thoughts conceive of this ? o happy souls in hell , if they could escape after millions of years ! but how infinitely happy are those in heaven , that shall live there eternally ! o this amazing , this astonishing word eternity ! o my soul , study this word [ everlasting ; ] methinks it should revive thee in thy deepest agony : thy heaviness shall endure but for a night ; god will hide his face but for a moment ; thy afflictions are but light and short , thy temptation shall be but an hour , thy tribulation but ten days , but thou shalt receive a far more exceeding and eternal weight of glory . believe this , o my soul , and let thy heart break and melt , that thou art no more affected with that eternal love that purchased this eternal glory for thee : for ever adore and admire eternal love and grace , and double thy diligence , to secure thy title to this eternal weight of glory ; and live in the love , and in the high praises of thy dear redeemer ; and patiently bear all thy afflictions , because they are preparing thee for this glory . thus we have seen a little of the preparatives to , and properties of this far more exceeding and eternal weight of glory ; and , alas ! how little do i know of it ! now , before i proceed , let us also enquire who shall be the possessors of this glory , or what those happy persons are , that shall be made partakers of this blessedness , that we may know whether we our selves have any title to it , and have any good hope , through grace , that we shall one day enjoy it : it will be but small comfort to hear of all this blessedness and happiness , if we our selves have no right to it . and of this briefly . certainly this most blessed state is not for all , not for most , but only for a few : few , saith our lord , shall be saved ; and those are the children of god , only they are heirs to this glory , rom. 8. 17. if children , then heirs , not else ; and such we are not by nature , joh. 8. 44. eph. 2. 2 , 3 , 12. but all that are the children of god , are made so by grace ; they are made so by faith in christ . gal. 3. 26. we are all the children of god by faith in jesus christ : and if we are christ's by faith , then are we the heirs of the promise , ver . 29. that is , we are heirs of this promised glory . so heb. 6. 17 , 18. also we are made the children of god by regeneration , by the blew-birth . full is that text , john 1. 12 , 13. as many as received him , that is christ , to them gave he power to become the sons of god , even to as many as believe in his name : which were born not of blood , nor of the will of the flesh , nor of the will of man , but of god. so 1 pet. 1. 3 , 4. we are said to be begotten to this inheritance . jam. 1. 17 , 18. of his own will begat he us , by the word of truth . so 1 pet. 1. 23. and our lord , who is truth it self , hath assured us , that except a man be born again , he can never see the kingdom of god ; that is , he shall never inherit this glory . it is prepared for none but god's children , and none are his children but true believers in christ ; none but such as are truly regenerate , and born again by the word and spirit ; now all such as are in christ have his spirit living and ruling in them : rom. 8. 9. if any man have not the spirit of christ , the same is none of his . and , 2 cor. 5. 17. if any man be in christ , he is a new creature ; all old things are past away , and all things are become new . and such as are born again , they have the image of god repaired in them , the divine nature communicated to them , the life of god planted in them , and are thereby enabled to live unto god , and to walk as his children , in sincere obedience to all his commandments , in resemblance of their heavenly father , in most hearty and superiative love to him , and in an holy confidence in him , and entire dependance on him , as their most gracious father almighty , in and through their most dear lord jesus christ : these are the persons , and these only , that shall be advanced to this exceeding weight of glory . moreover , we are made the children of god by covenant ; god , the all-sufficient good , of his infinite love and grace , condescends to poor sinners , and freely bestows himself upon them , becomes their god in christ , and takes them into covenant with himself , and makes them his sons and daughters , 2 cor. 6. 17 , 18. communicating to them his spirit , working in them all sanctifying graces , pardoning their iniquities , giving them new hearts , new spirits , soft and tender hearts , hearts to tremble at his word , to mourn for sin , their own and others , tender of god's honour , hearts to love him , hearts to fear him , &c. and enabling them to give up their whole selves unfeignedly and unreservedly unto the lord jesus christ , taking him for their only lord and saviour , and as the only way and means to bring them unto god , and to his glory , submitting themselves to his gracious government in all things , and trusting in him for life and salvation . these are the children of god , which shall certainly inherit this far more exceeding and eternal weight of glory . they are the people of god , that shall possess this glory , who are described by a famous divine , thus : — they are a part of the externally called , who being by the spirit of christ throughly though imperfectly regenerate , are hereupon convinced , and sensible of that evil i● sin , that misery in themselves , that vanity in the creature , and that necessity , sufficiency , and excellency of jesus christ , that they abhor that evil , bewail that misery , and turn their hearts from that vanity , and most affectionately accepting of christ for their saviour and lord , to bring them unto god the chief good , and present them perfectly just before him , do accordingly enter into a cordial covenant with him , and so deliver up themselves unto him , and herein persevere unto their lives end . now all th● children of god , all the people of god , may be assured of this glory ; for , first , god hath ordained and prepared this glory for his people : this kingdom is prepared before the foundation of the world , mat. 25. god hath predestinated his children to this glorious inheritance , eph. 1. 5 , 11. rom. 8. 29 , 30. 2 thess . 2. 13. god hath prepared for them a city , heb. 11. 16. 1 cor. 2. 9. matt. 20. 23. the saints are vessels of mercy , before prepared unto glory , rom. 9. 23. and those , in time , he translates out of satan's kingdom , into the kingdom of his dear son , and by his spirit of grace , by his word of grace , by his fatherly chastisements , by his mercies , he doth by degrees make meet and fit for this glorious inheritance with his saints in light , col. 1. 12 , 13. and surely , god's counsel shall stand , and his decrees be fulfilled : therefore blessed are they whose god is the lord , and the people whom he hath chosen for his inheritance , psal . 33. 11 , 12. secondly , this glory is purchased also , as was said before : it is alone by the blood of jesus , that we have entrance into heaven ; therefore do the saints sing forth his praises , for that he hath redeemed them out of every nation by his blood , and made them kings and priests to god , rev. 5. 9 , 10. so that either christ must lose the price of his blood and sufferings , and never see the travel of his soul , but all his pain and expectations be lost ; or else , for certain , there remains for the saints this far more exceeding and eternal weight of glory . thirdly , this glory is promised also : god , that cannot lye , hath promised eternal life , tit. 1. 2. luk. 12. 32. & 22. 19. i appoint unto you a kingdom , as my father hath appointed unto me a kingdom . 2 thess . 1. 7. matth. 25. 34. jam. 2. 5. rev. 2. 7 , 10 , 11 , 17. heb. 10. 34. with many other places . so that if the purpose and decree of god be certain , if the purchase of christ be certain , if the promises of the faithful god be certain , all which are most sure and certain , then also it is most sure and certain , that the children of god shall most assuredly one day receive this far more exceeding and eternal weigh of glory . and now , o my soul ! how long shall thy foolish heart deceive thee ? how long wilt thou set thy affections on things below , upon lying dying vanities ? when wilt thou draw off , and mind thy everlasting rest in good-earnest , and lay out thy self to the utmost , to secure thy title to it ? lord , be merciful to me , according to thy loving kindness : and according to the multitude of thy tender mercies , blot out all my transgressions . thus have i said a little concerning this far more exceeding and eternal weight of glory , of the preparatives to it , of the properties of it , and of the people that shall certainly possess it , to their everlasting consolation . and what shall i say now , but that shame should cover my face , and sorrow fill my heart , for that i am so little , oh ! so little affected with these great things : oh , what a hard earthly heart have i ! oh , that all those that shall read or hear what i have written , may have their hearts more affected with these things , and that they may be perswaded and enabled in the strength of god , to put forth all their power , in the use of all means , while they have time , to be assured on good grounds , that they are the persons designed for this glory : and , oh that you and i would now examine our hearts and states about this . let us in the presence of god ask our selves these few serious questions : are we the children of god , they only are heirs to this glory ? have we , out of a true sense of our sin and misery , heartily accepted of the lord jesus christ for our only lord and saviour , really yielded up our whole selves to his government ? are we truly regenerated , our natures changed , god's image repaired on us , and his spirit living and ruling in us ? do we hold out the life of christ in our life , and are we like god ? have we actually entred into covenant with god in christ , and chosen him for our only happiness and portion , giving up our selves unfeignedly to be the lord's ? let us deal uprightly with our selves , and if our consciences can witness for us , that it is thus with us , then may we be confident that all our afflictions shall work and prepare us for that glory . i proceed now to shew how those light and short afflictions of the people of god in this world , are singularly useful and influential to work them for , and to work for them this far more exceeding and eternal weight of glory . and that these waies . first , by discovering , imbittering , curing , and removing those things , which undiscovered , uncured , and uncleansed , would utterly deprive us of that far more exceeding and eternal weight of glory . what those things are , you may easily judge ; they are our sins , our corruptions , our iniquities , the evils of our hearts and lives , the filthiness of flesh and spirit ; these not purged away , will most certainly exclude from glory ; as , 1 cor. 6. 9 , 10. col. 3. 5 , 6. rev. 21. 27. no unclean thing shall ever enter into the new jerusalem . now afflictions are useful to discover sin , to aggravate and imbitter sin , to cleanse and cure the soul , and so to prepare it for glory . ( 1. ) to discover sin : afflictions enlighten mens eyes ; one calls afflictions the christian's eye-bright . man is full of self-love , and this love is blind and blinding ; and man's heart is deceitful and ignorant , his mind is dark ; man is born blind , spiritually blind ; men see not their sin and misery , rev. 3. 17. until god discover their sins to them , which he doth , as by his word and spirit , so by afflictions , deut. 8. 2. gen. 42. 22. 1 kin. 17. 18. god doth by his rod shew men their iniquities . a very pharoah sees , and acknowledgeth his sin in his affliction : so did the jews , isa . 59. 11. and it 's usual for men to cry out on their sins in their trouble , oh then , my pride , my covetousness , my prophaneness , my frowardness , &c. of which they would not hear before . ( 2ly . ) afflictions are very useful to aggravate and imbitter sin : those sins that were sweet in time of prosperity , and seemed small , or nothing but mole-hills , as it were , light and little , prove bitter and grievous , even as heavy as mountains . were not david's sins so to him ? see psal . 38. 3 , 4 , 5. our lord jesus , in matth. 11. 28 , 29. maketh this sense of the bitterness of sin , a fit qualification of souls to come to him , that in him they may find rest , which rest is the beginning at least of that far more exceeding and eternal weight of glory . when and where sin is aggravated , and becomes bitter and burdensome to a soul , then and there christ , grace , and glory becomes sweet and amiable . usually in prosperity sin is sweet , or at least accounted small : is it not a little one ? oh , the excuses , shifts , evasions , and pleas that in prosperity men study to extenuate and lessen sin ! they feel but little weight in great sins ; the sins of youth , vain-talking , jesting , officious lying , neglect of duty , worldly talk on the lord's day , &c. who feels the ponderous weight of such sins in time of prosperity ? now afflictions serve to imbitter sweet sins , and to aggravate small sins . job 13. 26 , 27. then he remembers the sins of his youth , and looks on them otherwise than he did before . in youth great sins seem small ; as disobedience to parents , wasting time , prophaning the lord's day , lying , &c. but in afflictions they lyo heavy ; as we see in joseph's brethren , gen. 42. 22. ( 3ly . ) to cure and cleanse sin , psal . 119. 67. jerem. 31. 18. eminent is the example of manasses , on whom afflictions wrought a wonderful change , 2 chron. 33. and this comes to pass , in that afflictions , when god blesseth them , they work repentance : this is one of god's ends in sending afflictions upon his people , his children , whom he loves dearly , dan. 11. 33 , 34 , 35. it is to make them white and clean , to purge away their iniquity , isa , 27. 9. and thus afflictions are influential on god's people , to work them for , and to work for the●● a far more exceeding and eternal weight of glory ; for none are fit for this glory until sin be imbittered to them , and they purged and cleansed from their sins in the fornace of affliction , but all through the vertue of the blood of christ , 1 joh. 1. 7 , 9. secondly , afflictions are useful to prepare for glory , by being means of god's appointment and blessing , to work gracious and happy changes on men , without which they can never come to glory . all men must have mighty , great , and wonderful changes made upon them , before they can be glorified : now , to effect these gracious changes , god useth various means , as principally his spirit , his word , his rod ; and many times he makes his rod to do that , and to work that great change on men , which his spirit and word , without the rod , could not do , because of mens resistance of the spirit and word ; but when the rod comes , they cannot resist that . by the rod he makes the proud to stoop and become humble , as in nebuchadnezzar's case , &c. the rod and the word work wonders , when god by his spirit works in them and with them . afflictions change , even such as were beasts , into men , yea , into saints : jer. 31. 18. i was ( saith ephraim ) as a bullock , a beast , before i was chastized ; but being chastized , i spake like a man , yea , like a child of god. afflictions working effectually , work this change. psal . 119. 67. so on manasses ; many a child of god can witness this truth . thirdly , afflictions both drive and draw god's people nearer to him ; they wandered before , they went a whoring from god after other lovers ; but afflictions bring them home , psal . 142. 4 , 5. as the natural spirits in the body retire inward , and get close to the heart in cold weather , and in any danger outward ; so the souls of god's people draw nearest to god in times of storms and tempests in the world : psal . 31. from ver . 9 , to 16. his troubles made him take sanctuary in god , and to trust in him : i trusted in the lord ; i said , thou art my god. fourthly , afflictions destroy that great impediment that unfits for glory , and that is earthly-mindedness , inordinate love of the creature , phil. 3. 19. earthly-mindedness fits for destruction , and not for salvation : afflictions are intended to wean our hearts from the world , to crucifie our affections to earthly things : and this effect they had on our apostle here , and upon the primitive christians , as verse the last ; we look not ( say they ) on those things which are seen , for they are temporal : all creature-enjoyments , which worldlings set their hearts upon , and labour so eagerly after , we value them not , we care not much for them , our hearts are weaned from them , we are crucified to the world , and the world is crucified to us ; but we look to those things which are not seen ; we mind , and think on , and hope , and believe , and joy in those things which are not seen ; our hearts are in heaven , set upon the unseen god , the unseen glory there , the unseen jesus . and whence came they to be wrought into this blessed heavenly frame , but much by the blessing of god on their afflictions , god's spirit working in and with their afflictions this deadness of affection to the world , and raising up their hearts towards heaven ? so their afflictions were useful to them , to prepare them for glory . fifthly , by working in us ; and exercising in us those graces to which glory is promised : rom. 5. 3 , 5. tribulation worketh patience , and patience experience , and experience hope : yea , god's spirit makes afflictions useful to work holiness , heb. 12. 10. to make god's children partakers of his holiness , without which no man shall see god. so jam. 1. 12. happy is the man that endureth temptation , for when he is tryed , he shall receive a crown of glory , which god hath promised to them that love him . and in hope of this glory god's people rejoyce in their tribulations . sixthly , afflictions quicken god's people to all diligence and seriousness in the use of all god's means to obtain glory ; they quicken to self-examination : i considered my ways , saith david : they make them search their hearts , and try their ways : afflictions make them put away their idols , helping on the work of reformation , quicken them to prayer ; then they cry unto the lord , and pour out their hearts before him , and god loves to hear their cries ; then they wrestle with god in prayer , and then they are serious in their reproofs , admonitions , and instructions of others ; then also they labour to act their faith and their love to god and christ , and to set their affection upon things above , and to look to their sincerity and uprightness . unto all those things we are too backward in time of prosperity , but in trouble we are awakened and quickened . lastly , afflictions prepare god's people for glory , by working in them strong desires , fervent pantings and breathings after that far more exceeding and eternal weight of glory . when holy david was in a barren wilderness , where no waters of earthly comforts were to be had , oh ! then his soul , and flesh , and all , did thirst after god. psal . 63. 1 , 2 , 3 , 8. then his soul followed hard after god. so psal . 42. 1 , 2 , 3 , 4. in prosperity our souls follow too hard after the creature , after the lying , dying vanities of this world : oh , how are we enamoured with these fading beauties and braveries ! how eagerly do we pursue the profits and pleasures of the world ! we may with shame and sorrow confess it ; but when our heavenly father strips us of all our pleasant things , plucks our fairest flowers out of our hands , and snatches our dearest comforts out of our bosoms , oh , then what breathings and pantings after god , the light of his countenance , and the manifestations of his love ! when earth is gone , then heaven is welcome ; when the creature is gone , then christ is sweet . before i come to the application , three questions shall be resolved . q. 1. how must afflictions be so born , as that they may thus work ? 2. how must they be improved to attain this end ? 3. who are the people interested in this priviledge ? q. 1. how must afflictions be born , that they may work thus , to prepare us for that far more exceeding and eternal weight of glory ? of all these questions i have treated on other texts , which may be seen in my notes . yet briefly , answ . that our afflictions may thus work , we must be sure to bear them as christians ; our carriage and deportment in them , and under them , must be as becometh christians , that is , in such a christian manner as christ did bear his sufferings . we must set christ before us for our example , to imitate him ; and we must set the saints of god before us for our example also , and bear our afflictions as they bore theirs : and also , we must bear them according to the rules of christianity set down in the gospel ; and that is , we must bear our afflictions quietly , silently , patiently , submissively , contentedly , willingly , cheerfully , and constantly : so did our lord jesus , and so did the saints ; and so must we , if we will have this great benefit by them , that they may prepare us for glory ? q. 2. how must we improve them ? ans . by the conscientious practice of these duties . first , serious consideration . in the day of adversity consider ; eccles . 7. 14. do we suffer ? let us consider for whom , for what , from whom we suffer ? consider , what our lord hath suffered for us , what our sins have deserved , and what our special duties are in time of afflictions : let us fill up our thoughts with these serious considerations , and dwell some time in the meditations of them , and let them sink into our minds , and it will much help us in the spiritual improvement of our afflictions for our great advantage . the want of this due consideration god chargeth on the jews as a very great sin , jer. 5. 3. i have smitten them , but they have not grieved , &c. god expects , that when he smites us , we should lay it to heart , ponder upon it , and consider it , or else know this , that there is a more dreadful stroke of hardness upon thy heart , than there is upon thy out-comforts ; for then , without this due consideration , no duty is performed , nor benefit received by all our afflictions . ( 1. ) in time of affliction consider the vanity of the creature . when god deprives us of our outward comforts , takes away our dearest relations , now consider what vain things they are , that we promise our selves so much comfort and contentment in ; how soon they wither , one stroke from god separates us and them , they are gone . we can talk of the vanity of the creature , but it is never so well learned , as when god teacheth by our own experience ; other mens experience is not so much to us . isa . 40. 6 , 7. all flesh is grass ; all creature-enjoyments are withering grass . ( 2. ) consider the evil of sin : are we in any affliction , are we in pain , under any trouble ? let us now consider what sin is , which is the cause of all those miseries . these are the bitter fruits of sin. ( 3. ) consider also the end and design of god in our afflictions . shew me wherefore thou contendest with me . what provocation have we given god ? what have we done ? ( 4. ) what errand and message is this affliction come upon ? surely god hath sent it upon some errand ; what is his meaning ? ( 5. ) consider also the merciful and gracious disposition of god towards his people in affliction , deut. 8. 5. heb. 12. 6. rev. 3. 19. he is grieved for them , isa . 63. 9. in all their afflictions he is afflicted , he doth not afflict willingly , he loves them when he corrects them . ( 6. ) consider god's fatherly affection to his children in affliction ; lam. 3. 33. judg. 10. 16. jer. 31. 20. my bowels are turned for him . heb. 4. 15. zech. 2. 8. they that touch them , touch the apple of his eye . psal . 103. 13. god pittieth them as a father doth his children : therefore let us pray as the church . isa . 26. 8. in the way of thy judgments have we waited for thee . so isa . 63. 15. ( 7. ) consider god's gracious moderation of his peoples afflictions . isa . 27. 7 , 8. he afflicts in measure , he stayeth his rough wind in the day of the east wind : he doth not punish as we deserve , job 34. 23. psal . 103. 10. job 11. 6. ( 2. ) he will keep us from sinking , lam. 3. 22. 2cor . 4. 8 , 9 , 10. though ▪ troubled on every side , yet not distressed ; perplexed , yet not in despair ; persecuted , but not forsaken ; cast down , but not destroyed . 2cor . 6. 9. see his gracious promise . 1 cor. 10. 13. god is faithful , who will not suffer you to be tempted above that ye are able , but will with the temptation also make a way to escape , that ye may be able to bear it . job 23. 6. will he plead against me with his great power ? no : but he would put strength in me . psal . 37. 24. the lord upholdeth with his hand . ( 3. ) he will not be always wrath : isa . 57. 16. it shall be for a moment , and no more . lam. 3. 31. he will not cast off for ever . 2 cor. 1. 10. he hath delivered , he doth deliver , and will deliver . psal . 126. 5. they that sow in tears , shall reap in joy . ( 4. ) he orders all the circumstances of our troubles ; the time how long ; the place where ; the quality , what kind ; the measure , how much . all the powers of men and devils are not able to add a dram to the weight , nor a drop to the measure , of what our gracious father hath appointed for us . all these seven considerations will exceedingly help us to make a profitable improvement of our afflictions , for the preparing of us for that far more exceeding and eternal weight of glory . and also these considerations will very much help us to carry and behave our selves aright , and as christians under afflictive providences , which is the right way to attain the benefit of them . it is an hard thing for a man to carry himself well under a smiling providence : but an harder thing for a man to carry himself well under a smiting providence ; which was hinted before . secondly , but a little more to shew how we ought to carry our selves under afflictions , that so we may receive the blessings and benefits of them , which we may lose by our miscarriages . 1. when any affliction befals you , be silent before the lord , for he hath put you to silence . do not murmur , quarrel , fret , or be discontented : i believe , a better sign of an honest and upright heart can scarcely be found , than for a man to love god the more for his afflicting of him , and to cleave the faster to god , when god cuts off his earthly comforts from him : oh , be silent before the lord ; zech. 2. 13. lam. 3. 28. 2. be humble under god's hand , for that is his end in afflicting , lye down at his feet , jam. 4. god is humbling of you , now then humble your own souls ; labour to break your own hearts in the sense of your sins , and to lye low before the lord. 3. acknowledge god's righteousness , and justifie him , even when he striketh the heaviest stroke ; let the blow be never so great upon your most desirable mercies , yet acquit god , do not charge him foolishly , and say he dealeth hardly . psal . 51. 4. god must be acquitted and justified , tho' he should condemn us unto everlasting wrath . lev . 26. 41. this is to accept of the punishment of our iniquities . 4. search your hearts , and try your ways . la● . 3. 40. find out the achans , the jonabs , the dalilah . jer. 8. 6. when the lord sends any affliction upon his people , he hearkens to hear what they speak : the lord hearkened and heard , and there was none that smote upon his thigh , saying , what have i done ? our work now in affliction is to enquire , what sins have i committed ? what duties have i omitted ? now make a diligent search . 5. pour out your hearts to god in prayer ; this is our great relief and ease in time of affliction : jam. 5. 13. is any afflicted ? let him pray : now pray earnestly , fervently , cry to god : let us never think to heal the wound that the stroke of god hath made any other way : go not to mer●y company , and the affairs and delights of the world for a cure : pray for a blessing on the rod : pray that god will shew you his end in afflicting you , and that he will make up what he hath removed from you by the enjoyment of himself : pray for suffering graces , for faith and patience : it is a sad thing when afflictions are on men , if they know not how to ease themselves by prayer . 6. if by affliction the lord discover any particular evil to thy soul , then break off that wickedness by speedy repentance and reformation , or else you frustrate the very end of god in afflicting you , and you provoke the lord to go on with stroke upon stroke , until you are consumed . i● the lord smite any of you for any particular s●● you live in , and he convince your conscience of it do not continue in the practice of that sin for a world ; for when once the lord taketh up his rod , he will never lay it down ; if he have love to thy soul , he will smite thee deeper and deeper , until he have stript thee of all thy dearest enjoyments , and leave thee stark naked , that he may separate thee and thy sin. but when the lord intends to punish a soul eternally in hell , he will not do so ; but whom he loves , and intends to save eternally , he will smite and smite , and never leave smiting , until he separate them and their lusts . 7. lastly , give up your whole hearts entirely to god in christ ; for this end god cuts off our choicest earthly mercies , that we may entirely give up our selves to christ . these things stood in the way of jesus christ , therefore god removes them , and so makes room in the heart for himself , and for christ . o , now say , o my soul ! thou hast wasted too much of thine affections on those poor perishing things ; this mercy , and that enjoyment , hath taken off thy heart from jesus christ ; this relation hath lain between thy heart and christ : well , now the lord hath taken these away , oh ! now my soul , let jesus christ stand in the breach that is made , and let him fill it up : let him come in the room of that mercy that is gone . if we labour thus to make up the breach , the stroke will be a stroke of love , and by this we may know that affliction comes in love to our souls , when it makes us love god better , and stick faster to god than before , and cleave more to duty than before : that which endeth in our love to god , did come from . god's love to us . these are the strokes from a father's hand , and he will heal them in his due time , which is the best time . so much of the second . thirdly , if we would improve our afflictions so , as that they may be means of preparing us for that far more exceeding and eternal weight of glory , we must carefully avoid the usual extreams that men are liable to in times of affliction , that is neither to slight them , nor to sink under them : prov. 3. 11. despise not thou the chastnings of the lord , neither faint when thou art corrected of him . ( 1. ) slight not afflictions , but value them , for afflictions are of god's sending , they arise not o●● of the dust , they are god's messengers ; yea , sufferings for christ are god's gifts . phil. 1. 29. ( 2. ) they are love-tokens sent us from a loving father : heb. 12. 6. whom he loveth he corrected . ( 3. ) they are wholsom physick , needful for us , to cure the mortal diseases of our souls , sent us from a most wise and faithful physician , who prescribes and orders every ingredient in our potio● . ( 4. ) they are marks of the true way to heaven act. 14. 22. ( 5. ) preservatives against the veno● of sin , to prevent the infection of it . ( 6. ) they are covenant-mercies . psal . 89. 32. ( 7. ) means t● prepare us for glory , and to prevent our eternal condemnation . 1 cor. 11. 32. oh , could we b●● thus receive our afflictions , and so take and b●● them , and so improve them after this manner , what singular good would they do us , and what comfort might we have in them ? and as we must not despise them , so we must not faint under them neither , but patiently and quietly submit to the holy will of god , and resign up our selves to his good-will and pleasure ; ●● was shewed before . fourthly , we improve afflictions when we are exercised by them . heb. 12. 10. then we shall reap the fruit of them . now this exercise consists ( as a worthy divine observes ) in these things . jer. 9. 24. ezek. 22. 29. isa . 64. 5. to wit , 1st , about the affliction that smarts ; 2dly , about our hearts that feel ; 3dly , about the hand that smites . 1st , about the affliction itself , the rod that is upon us ; we must be exercised in hearing work , in bearing work , and in doing work : 1. in hearing work ; mic. 6. 9. hear ye the rod , and him that hath appointed it : the voice of the rod is the whole word of god : three words ( saith he ) especially the rod speaks ; 1. thou hast sinned ; 2. god is displeased ; 3. return and repent : we must hear and obey these voices . 2dly , in bearing work ; mic. 7. 9. i will bear the indignation of the lord. jam. 1. 4. lam. 3. 27. bear thy affliction feelingly , freely , willingly : jerem. 10. 24. waitingly , not growing weary . 3dly , in doing work , three things are to be done , 1. kiss the rod in your father's hand , honour it as your father's scepter , fear it as his sword , love it as his physick . 2. cast away the sin that hath provoked it . isa . 30. 22. hos . 14. 8. job 34. 31. 3. embrace the covenant of god , for which he pleads . thus must we be exercised about our affliction . secondly , we must be exercised about our hearts thus : 1. heart-consideration of the rod : eccles . 7. 14. weigh well what it is we suffer , whence it comes , by what provoked , and to what intended ; of which before . 2. heart-breaking under it : jer. 4. 3. hos . 10. 12. 3. heart-bending : our spirits must stoop to the will of god. thirdly , we must be exercised about the hand that smites . isa . 24. 15. to glorifie god in the fires ; 1st , by abasing our selves : job 42. 5 , 6. i abhor my self in dust and ashes , said holy job . 2ly , by justifying god in all his dealings : jer. 12. 1. lam. 3. 39. righteous art thou , o lord. 3ly , by yielding reverence , fear , obedience , faith. 4ly , going to god for the blessing of the rod : and thus exercising our selves these ways , we shall improve our afflictions for our spiritual advantage . q. 3. but who are the people interested in this great priviledge , that those short and light afflictions shall work for them , and work them for , this far more exceeding and eternal weight of glory ? answ . surely not all that are afflicted ; all shall not receive this blessing , for some grow worse by affliction ; but only the saints and true believers , such only as are the children of god , and such as hold forth the life of christ in their mortal flesh ; as vers . 10 , 11. of this 2 cor. 4. such as walk as christ walked , that follow his steps ; such as look , aim at , and follow after invisible eternal things principally and chiefly , as verse 18 ; even such , and such only as are exercised by affliction , as was shewed before ; they , and they only , shall reap the quiet and peaceable fruits of righteousness here , and receive that far more exceeding and eternal weight of glory hereafter . they that bear afflictions as christians , and improve them as christians , and partake of the blessings of them , they shall partake of this priviledge of being prepared by them for this weight of glory . the application . first , for information , 1 inf. i. then god's children must take heed that they do neither despise the chastnings of the lord , nor faint when they are rebuked of him : prov. 3. 11. seeing they are designed for such good ●●ds , as to fit us for glory , we should not slight the ●ast affliction , the least cross or disappointment that doth befal us ; for how little soever it be , it is 〈◊〉 father's rod , his messenger , his hand . nor ●ould we faint under any affliction , how great and ●eavy soever it be , because he that lays it on , doth ● in love to our souls , and will lay on no more than he will enable us to bear , for he will uphold t● with his hand . 1. we must not despise them , as noted before , ●● which i shall add this . we are said to despise messenger sent us , when we do not bid him welcome , nor comply with his message , but turn him 〈◊〉 without his errands end . we must not deal ●● with any affliction , any of god's messengers ; ●e must not be unwilling of affliction , nor be discontented at them , but thankfully receive them ●● tokens of our father's love to us , and as his wholesome physick , which our souls stand in need ●● ; as was also before noted , and to which i shall ●dd a little more , because it is an hard thing to bid affliction welcome , and to bless god for taking , as well as for giving , as job did . and though we have no warrant to pray for affliction ( although we may pray that god would use all means to do our souls good , and to prepare us for glory ) yet they must be thankfully received , then god sends them , and god is to be praised for them . this is a hard lesson to flesh and blood , who can bear it ? yet it is our express duty , jam , 1. 2. count it all joy when ye fall into divers temptations ; which i think mainly respects the sufferings of the saints for christ , in which we are bound to rejoice and be glad . matth. 5. 12. yet not excluding other afflictions : so 2 cor. 6. 10. rom. 6. 2 , 3. glory in tribulations . job 1. last . obj. but is it possible , that when afflictions come on us , as loss of our dear relations , loss of our estate and liberty , loss of health , when grievous pains are on our bodies , is it possible we can bid these welcome , and rejoice in them ? or , if it be possible , is it necessary ? ans . 1. god himself grants , that the afflictions of his people are not for the present joyous , but grievous , heb. 12. 11. not to be delighted in : god allows his poor people to complain , and grieve under them ; which notes his tenderness towards them : he himself takes notice of their afflictions , exod. 2. 25. jer. 31. 18. psal . 56. 8. he telleth their wandrings , and puts their tears into his bottle . he himself is grieved for their afflictions , judg. 10. 16. his bowels work towards them , and in all their afflictions he is afflicted , isa . 63. 9. now , if our afflictions be grievous to god , it will not displease him if they be grievous to us . nay , god expects that we should grieve for grieving him by our sins . we never find in scripture god's people to be blamed for their grieving and complaining of their afflictions , unless they were immoderate : god doth not forbid the workings of nature ; nay , god loves to see nature work orderly and regularly . aaron's case , and ezekiel's was extraordinary , and not to be drawn into example . chastening is a displeased father's rod , therefore there must be a child-like grief , shame , and sorrow . numb . 12. 14. it is the rod of love : there must be grief and love in us his children ; he rebukes and loves , we must grieve and love . so that it must be granted , that in the pain , and smart , and trouble that is on us , simply considered , we cannot rejoice , nor bid the burthen welcome : a man should have an heart worse than of a beast to do so : nor is it required , but the contrary is required , namely , to humble our selves under the mighty hand of god ; and to be sensible of his strokes , to be afflicted , and weep and mourn , jam. 4. 8. 2. but the sweet fruit , the blessing of affliction , that god intends affliction shall bring forth in us , which we must pray for , hope for , believe for , and to which we must have an eye as soon as the affliction comes ; this is that we must rejoyce in , and bless god for , and so , in prospect of this good fruit , of this blessing , and in hope of it , we must entertain our afflictions thankfully , as thus : i am afflicted in my relations , in my estate , in my body ; here are grievous , painful , sad strokes ; but , lord , i hope all this is in love to my soul , i hope the fruit will be good , and therefore in hope of the good fruit , i 〈◊〉 and bless thy name , and most earnestly but th● 〈…〉 of all thy chastisements . so that , if we 〈◊〉 consider , and firmly believe , that our afflictions we testimonies of god's fatherly love to u● , and care for us ; as heb. 11. rev. 3. 19. whom i 〈◊〉 , i rebuke and chasten , saith our lord ; it being 〈…〉 taken of god's wrath not to be afflicted 〈…〉 . let them alone , saith god , i will not 〈…〉 : luk. 6. 22. and if we could 〈…〉 afflictions are the signs of our sonship , and the signs of the true way to heaven , that they are for our profit , to make us conformable to christ , and to prevent our eternal condemnation , and that we have need of them , and that they shall prepare us for eternal glory : i say , these things firmly believed , and duly considered , we shall be able thankfully to receive our afflictions , and to bless the lord , in hope to receive those singular blessings from them , rejoycing in hope , patient in tribulation , rom. 12. 12. it is our want of faith in god's promises , concerning those sweet fruits of affliction , that we do not cheerfully bear them : lord , encrease our faith , our hope , our patience . there is joy and peace in believing ; rom. 15. 13. had we more faith , we should have more joy and less grief in our afflictions . we are glad when our physick works , though it put us to pain , in hope of relief and benefit by it ; let us do so when god's physick works , and we shall be sure to have benefit by all . obj. but are not afflictions tokens of god's displeasure ? and , can we , or ought we to rejoice in them then ? ans . they are so indeed against the wicked , and so are all the mercies they enjoy : and they are tokens of god's displeasure against the sins of his people , but tokens of love to their souls . psl . 99. 8. thou answeredst them , o lord our god : that wast a god that forgavest them , though thou tookest vengeance on their inventions . isa . 57. 17 , 18. and so are mercies too , isa . 38. 17. q. can we rejoyce when god takes away our choicest earthly comforts , our dearest enjoyments from us ? ans . yes , after we have been sensible of god's hand , and have been humbled under it ; and if it make way for better mercies , and god be pleased to bestow more of himself , more of his spirit , more of his grace and love upon us , then we shall have cause to rejoyce , and to be thankful . so much of the first part of our duty in our afflictions , that we must not despise them . ii. the second is , that we must not faint under them , nor grow weary of them . this is the other extream that we must carefully avoid . seeing afflictions , which are but light and short , work for us , and work us for that far more exceeding and eternal weight of glory , therefore we must not grow weary under them . by this weariness , in general , i mean , a sinking of spirit , a despondency of heart under the rod , when a man is , as we say , crest-faln , and without spirit , so that he cannot bear up , his spirit fails in the day of adversity ; when a man is willing to throw off the burthen , before god takes it off ; is job 4. 5. psal . 88. 14 , 15. i am afflicted , and ready to dye , from my youth up : while i suffer thy terrors , i am distracted . thy fierce wrath goeth over me , by terrors have cut me off . thus spake heman , a choice saint . here i shall briefly shew , 1. the cause ; 2. the cure of this weariness , that we may the better avoid it . 1. first , the cause , and that is manifold , as first , from man himself ; we our selves are the causes of this weariness , in a threefold respect , as , 1. our not expecting troubles : in health we look not for sickness , and when troubles come unexpectedly , they make us weary . 2ly , our over-valuing of our earthly comforts . 3ly , because , in truth , we are more sensible of our losses , than of our enjoyments . 2. in regard of the affliction it self : 1st , when it swells to any great height : 2ly , when afflictions are multiplied one upon the back of another . 3ly , when they be of long continuance : 4ly , when inflicted on the nobler parts , and upon the spirit : 5ly , when but little support , but few comforters , or miserable comforters , few to help to bear the burthen : 6ly , when they are heavy , and ordinarily they are heavy , because sin is light , and glory is light ; for when sin lies heavy on the soul , and heaven much in the heart , afflictions are much lighter on the body ; nil sentit in nervo , cum ani●● sit in coelo . 3. in regard of god ; he puts lead into son● mens burthens sometimes ; he sets home sin and wrath upon the conscience , and then men grow weary . 4. in regard of the devil , he doth his utmost to imbitter every trouble , and adds his tempations to make it more intolerable . so much ●● the cause of weariness . 2. secondly , for the cure. we must labour to avoid this weariness under affliction ; and tha● we may , take these directions : 1 direct . 1st , let us urge our heavenly father command upon our own hearts , and the command of our lord jesus upon our selves : see the express command of god , prov. 3. 11. heb. 12. 5. be not weary of his chastisements : faint not when th●● art corrected : thus speaks our heavenly father to his children : and the command of our lord christ is express also , john 14. 1. let not your hearts be troubled : whatever affliction befals you , let not your hearts be troubled . let us urge these commands upon our selves : consider we , 1. is there any cause of heart-trouble , when our heavenly father , the great lord of heaven and earth , hath his will , which we daily pray for ? all our troubles are by the will of god. 2. when the great proprietor and owner of all things doth most wisely and most righteously dispose of his own ? 3. when we are called to render back but what we had borrowed ? our health , estates , liberty , relations , life it self , all were but lent us . 4. when lesser mercies are removed , that greater and better may be bestowed ? 5. when we have our iniquities purged , which is the sure evidence that they are pardoned ; and that we are made more conformable to christ , and so sitted for nearer and fuller communion with god ? 6. when our graces are tryed and acted , and so made more apparent and illustrious ? 7. when by all our afflictions we are prepared for that far more exceeding and eternal weight of glory ? let us weigh all these things well , and they will help us against weariness : and for our further help against heart-trouble , see my discourse on john 14. 1 , 2 , 3. 2. that we may not grow weary of god's chastisements , let us urge reason also upon our selves , as thus : if i grow weary , i break the express command of my heavenly father , and disobey the counsel of my dear lord : 2. if i grow weary , it argues my unbelief ; for , who would grow weary of long and grievous afflictions , that did fully believe the gracious ends and designs of god in them ; and his sweet promises to his afflicted people ; and that afflictions are in the covenant ; that they are the fruits of god's fatherly love , and shall surely work for our good ; that the cross is the way to the crown : who believes these things , and yet is weary ? again : by weariness we make our burthens heavier than god intends them to be ; cheerfulness and patience makes them lighter : the like affliction to a patient , humble , contented christian is much lighter than to another fretful , weary , and discontented person . now , it is possible we may make our burthens heavier than god intends them , thus : 1st , when we think no trouble like ours : consider job's case ; trouble was upon all his relations , all his estate , upon his body , soul , and all. 2ly , when we let loose our passions , to run whither they will , without any restraint : 3ly , when we refuse the comforts that god sends us : so did good jacob , gen. 37. 35. 4ly , when we continually fix our thoughts on our afflictions , and are always poring on them , so that all the mercies that we enjoy are quite swallowed up : and have we any reason to greaten our own burthens ? and again , by our weariness we dishonour god , and discomfort our selves , and discourage others . 3. thirdly , serious consideration , laying to heart and pondering upon several things that may prevent this weariness ; as , 1. consider what this weariness signifieth and implies : it hath very ill significations ; for , to be weary , signifieth a want , or at least , a great weakness of faith , for he that believeth maketh not haste ; want of hope , for we must hope to the end ; want of patience , for patience must have her perfect work , which is to last as long as trouble lasts ; want of love , for love endeareth all things ; or , at least , a great weakness of those graces . 2. consider , god is long-suffering , he hath waited long on us . 3. it hath been the practice of all the saints , in all ages , to wait on god. 4. that by our weariness we limit the holy one of israel , and do indeed call in question all the glorious attributes of god , his power , wisdom , faithfulness : let us consider these things . 5. consider , that they that suffer without weariness , they are blessed and happy ; job 5. 17. psal . 94. 12. jam. 1. 12. blessed are they that endure ; that is , that suffer without weariness . 6. consider , that afflictions are signs of our sonship ; heb. 12. and signs of god's fatherly love . 7. consider god's good and gracious ends ; isa . 27. 9. 8. consider christ's dreadful sufferings for us . 9. consider the many exceeding great and precious promises that god hath made to patient sufferers , that he will be with them , will sustain them , and in due time will deliver them : now , if we will think and meditate on those things , and let our thoughts dwell on them , and suffer them to sink down into our hearts , and roul and revolve them in our minds , they will much support us , and help us against weariness . 4. a fourth thing we must do , to prevent , or cure this weariness under affliction , is serious examination of our selves , whether we belong to god or no ; whether reconciled , regenerated and born of god , or no ; whether united to christ , justified and pardoned , or no : if you are , why then should we be weary of affliction ? for , if god have done so many great things for us , surely he loves us , and will afflict us no more , nor no longer than need : such a soul will say , if the lord please to become my god in covenant , to give me to christ , and christ to me ; to pardon my sins , and take me into his favour , and save me at last , let him do with my health , and estate , and liberty , and relations , and all , as he pleaseth . but if on the contrary , upon examination , we find our selves not regenerated and pardoned , it is high time for us to set about these great works in earnest , lest we should be cut off before they be wrought in us , and to set in with god in his afflictions on us , for his rods are one way he takes to bring about these gracious works upon us : therefore we should not be weary of them . o labour for the sense of god's pardoning , regenerating , redeeming love ; and labour to clear up to your selves , your interest in god by christ , and this will bear you up . 5. fifthly , labour to get and keep your consciences pure and clean , that when there be troubles without , you may have peace within : but if god strike you without , and lay on blows on your outward comforts , your consciences may not lash you within , and charge you with heavier burthens . if a man have a sound and whole back , he can bear an heavy burthen ; but if his back be sore , a small burthen will pinch him : let us therefore make even reckoning with god and our own consciences , by renewing our repentance , our faith , in the blood of jesus , and by new obedience ; and let us take heed we wrong not , nor wound our consciences . 6. sixthly , spend many thoughts on zion , be grieved for the afflictions of joseph , think upon the miseries and distresses of many of the lord 's dear servants , and lay them to heart : divert and turn aside from musing on your own troubles only , and let sion's sorrows have some impression on your minds . 7. seventhly , labour to act faith strongly upon the invisible god , and upon that far more exceeding and eternal weight of glory , prepared in heaven for you . moses endured , and was not weary , as seeing him that is invisible , heb. 11. 25 , 26. having an eye to the recompence of reward . act faith on god's almighty power ; he can bring light out of darkness , and can make dry bones live : and upon his infinite wisdom , he , who is only-wise and most merciful , orders all the circumstances of your afflictions , for time , place , quality , and quantity : act faith on his faithfulness , righteousness , love , pity and compassion ; and labour by faith to realize the promised purchased glory , which afflictions prepare you for . dilate , spread , and enlarge your thoughts and meditations on those crowns and kingdoms , that inheritance incorruptible and undefiled , that fadeth not away , reserved in heaven for you ; those many mansions in your father's house , those everlasting habitations above ; and sweeten your spirits with those thoughts . 8. lastly , to prevent or cure weariness , let us be much in prayer : seek the lord , seek his face continually , seek his strength : he give ●● power to the faint , and to them that have no might he encreaseth strength , isa . 40. 29 , 30 , 31. jam. 5. 13. psal . 50 , 15. is any afflicted , let him pray ; call upon god in the day of trouble . q. but is this all we must do in affliction ? must we do nothing but pray ? a. yes ; 1. we must seek the lord , and search our hearts , and try our ways , lam. 3. 40. seeking god , and searching our hearts , to find out our sins , must go together . 2. seek the lord , and hear the voice of his rod ; mic. 6. 9. god speaks many things by afflictions ; all his rods have voices ; there is an awakening , a discovering , an humbling voice , a purging trying voice , an instructing , teaching , comforting voice : let us own god's hand in all our afflictions , whoever be the instruments . it is the lord hath taken away my health , my estate , my friends : so said holy job ; not a word of instrument . 3. seek the lord , and turn to him with all your hearts : turn to him that smiteth : it is in vain to seek god , if we do not turn from our sins , by true repentance and thorow reformation . 4. seek the lord , and act faith on jesus christ . hos . 6. 1 , 2. after two days he will revive us . luther says , this is the scripture paul speaks of , 1 cor. 15. 4. christ ●ose the third day , according to the scripture : what scripture ? this , saith he : and then the sence is this . as if the church should say , our afflictions and m●●cies may be great , and we may lye in them for a time . so did christ ; he was dead , and buried , and lay in the grave two days , but he was raised up the third day . and thus should a child of god exercise his faith : i am thus and thus afflicted , and brought very low , so was christ , and much more ; he was a man of sorrows , though he were the beloved son of god. he was delivered up into the hands of enemies , he was scorned , scourged , crucified , killed , but my condition was never so bad ; no sorrows were like christ's : never was the church of god , the cause of god , in so low a condition as christ was , who is the head of his church : never was man or woman in so low a condition as christ was ; he lay not only under the wrath and malice of men and devils , but under his father's wrath also : he was not only brought to death's door , but to death it self ; yea , he was sealed up in his grave , and yet god raised him up . here is fo●d for faith : in what depths and dangers soever the church of god and people of god may be , let us act faith on the resurrection of christ , he was raised up , and so shall we , if we be his ▪ and therefore let us trust in the living god , which raiseth the dead , 2 cor. 1. 9. thus we see what means to use , that we may not grow weary of god's chastisements , nor faint under them . q. o , but if i knew god did afflict me in love , i should not grow weary , but patiently and cheerfully bear my trouble ? a. 1. if thy heart be drawn out more after god , to love god more , to fear , to please , to follow after god more , it is in love : if thou are more fearful of sinning against god , and more careful to glorifie him , it is in love ; psal . 116. 1 , 2 , 3 , 4 , 5. 2. if you enjoy the gracions presence of god with you in your affliction , his teaching , strengthning , sanctifying , quieting , satisfying , humbling , comforting presence with you , then you may conclude , it is in love ; isa . 43. 2. psal . 94. 19. 2 cor. 4. 16. when your inward man is renewed , as your outward perisheth . 3. if your afflictions make you more conformable to christ , in meekness , humility , heavenlyness , patience , self-denyal , &c. 4. if you be taught by the spirit and word , when afflicted by the rod , how to hate sin more , to dye to self and the vanities of the world more ; how to dye to all relations , and creature-comforts m●re : and how to list up christ more , and love him more ; to prepare for death more , and mind heaven more ; then you are afflicted in love : blessed are they that are thus taught by affliction ; psal . 94. 12. 5. if god lay no more on you than he enables you to bear ; isa . 27. 8. jer. 30. 11. & 46. 28. 1 cor. 10. 13. 6. if you can be willing to lye in the furnace , until your dross be consumed ; job 23. 10. mic. 7. 9. can you cry out , lord , remove the cause rather than the effect : take away my corruption rather than my affliction : a cure , lord , a cure of the distempers of my vile heart ; good lord , a cure ? 7. if you can live by faith on the promises in your affliction ; isa . 41. 10. & 43. 1 , 2 , 3. & 57. 15. 1 tim. 1. 15. psal . 50. 15. joh. 10. 17 , 27 , 28. isa . 26. 3. matth. 11. 28 , 29. heb. 12. 10. hos . 2. 14. heb. 13. 5. rom. 8. 28. zech. 13. 9. psal . 34. 8. & 84. 11. let us labour to find these sweet fruits of god's fatherly love to us in our afflictions , and then we shall not grow weary . 2 obj. but my afflictions have been long upon me . ans . 1. not so long as thy mercies have been : canst thou number the days of thy health ? have not thy good days been many more than thy evil days ? 2. nor so long as thy sins have been : thou hast been a transgressor from the womb , a sinner from thy conception ; psal . 51. 5. 3. nor so long as the afflictions of others it may be far better than you . see the 77th and 88th psalms , gen. 15. 12 , 13. four hundred years : exod. 12. 40 , 41. job 21. 25. some have not had a day of health or pleasure many years ; no , not in their lives : oh , how should this quiet us under our troubles , that we may not complain that they are long ? 4. the longer thy afflictions have been on thee , the sweeter will heaven at last be to thee ; psal . 126. 1 , 2 , 5 , 6. compared . the longer the storm the sweeter the calm ; the longer in the tempest , the more welcome the harbour . 5. thy afflictions are not long , but short , if compared with that eternity of glory reserved in heaven for you ; as in the text ; everlasting habitations , eternal life , a crown of glory that fadeth not away : have an eye fixed on the crown , while thou bearest the cross : one moments being in the bosom of christ , will make thee forget all thy misery ; oh , long for that good hour . 6. the longer you are in afflictions , the more spiritual experiences you have of the love and care of christ towards you ; 2 cor. 1. 5. 2 cor. 12. 5. o , the love-tokens that christ sends his spouse in the furnace of affliction ! then he speaks most kindly to her : the blessed martyn found it so . 7. long afflictions are but preparatives , sometimes to long-liv'd mercies ; as in joseph and david , isa . 54. 11 , 12 , 13 , 14. if by my long affliction god make more room in my heart for himself , son , and spirit , his word ; if he crucifie my affections more to the world , and make me more conformable to christ , i shall for ever bless his name for them . 8. the more afflictions here , the more glory hereafter ; 2 cor. 4. 16. matth. 5. 10. for , 1st , the more affliction , the more grace is exercised ; and the more grace here , the more glory hereafter : 2dly , the more afflictions , the more religious duties will be performed ; psal . 109. 4. isa . 26. 16. psal . 42. 1 , 2 , 3. now god will reward every into according to his works , though not for them ; 1 cor. 15. last , 2 cor. 9. 6. 9. impatience will but lengthen our affliction ; god's time is the best for deliverance ; affliction shall last no longer than need : act. 27. 13 , 15. psal . 23. 1 , 2. & 94. 9. rom. 8. 28. moreover , that we may bear up as christians , and not grow weary , and so may find that all our afflictions are blessed to us , to prepare us for that far more exceeding and eternal weight of glory , let us dwell on a few more considerations . ( 1. ) that these our troubles are all the hell we shall have . ( 2. ) think much on the real spiritual advantages we shall have by affliction : have we not had some ? bless god for them . ( 3. ) your choicest and chiefest treasure is safe ; your god , your christ , your portion , your crown , your inheritance is safe ; your graces , your souls are safe . ( 4. ) consider it is our unmortified lust that is the sting of all our afflictions ; its sin adds gall to our wormwood : let us set our selves in earnest to the mortifying of our sins , apply the blood of christ , beg his spirit , rom. 8. 13. ( 5. ) that all our afflictions come to us through the covenant of grace , psal . 89. 30 , &c. ( 6. ) that they do but reach our worser ; our baser part , our bodies ; 2 cor. 4. 6. our souls may grow better . ( 7. ) labour to live by faith , and keep it as much in exercise as possible ; for faith in exercise 1st , shews the extreme vanity of all earthly things , for the soul by faith seeth them as god seeth them , to be all vanity and vexation , and so it overcometh the world ; 1 joh. 5. 4. 2dly , faith presents to the soul greater , sweeter , better things in god and christ , than can possibly be found in the creature : faith looks and feeds on invisibles . 3dly , by enabling the soul to center it self on god , and to be satisfied with the naked enjoyment of him ; god is all to the soul that trusteth in him ; joh. 14. 8. psal . 17. 15. phil. 3. 8 , 9. ( 8. ) labor every day to be more humble , low and little in your own eyes . who am i ? i am not worthy of the least of god's mercies ; i have forfeited all ; i have improved none ; it is pride only that brings discontent . ( 9. ) consider , the worst that god doth to his people here , is but to do them good in the latter end ; hos . 2. 14. heb. 12. 10. ( 10. ) what god wills is best ; god is wisdom it self , and he is goodness it self ; when he sends sickness , sickness is best . ( 11. ) that god will be with us in all our afflictions ; that his ends in afflicting us are all good and gracious ; that the best way to have our wills , is entirely to submit them to god's will. ( 12. ) think much on the shortness and uncertainty of life ; life is not vita , but via ad vitam : hold out faith and patience , thy troubles and thy life will shortly end together . let us most seriously and often speak thus to our selves ; i have great works to do , great matters to dispatch , a god to be reconciled to , a christ to close with , a soul to save , a race to run , a crown to win , a pardon to get , an hell to escape , a body of sin to destroy , a world to conquer , a heaven to secure , and i have but a little short uncertain time for all this ; i have one foot in the grave , i am just going ashore on eternity , what time have i to stand poring on my troubles ? oh! let my whole soul be taken up with my most necessary work ; oh , let me engage all the powers of my soul , and members of my body , in studying and labouring to secure my eternal happiness , how to improve all my afflictions to the good of my soul , how to glorifie god in those fires , how to enjoy communion with god in every condition , how to live so this little short time , that i may dye in peace , and enter into my master's joy , to be with my dearest lord in glory , for ever and ever . oh! these things should take up our thoughts , and possess our minds . and thus , if we endeavour in the strength of christ , so to manage our afflictions , so to carry our selves under them , and so to improve them as we have been directed , we shall find , by the blessing of our good god and gracious father in christ , that all our light afflictions , which are but for a moment , shall work for us that far more exceeding and eternal weight of glory ; to which purpose , that christians may be able to hear up under all their troubles , the apostle subjoins a notable and singular help , which himself and the primitive christians had found very useful by their own experience , which is expressed in the following verse . and so much for this 17th verse . part iii. heaven and earth epitomiz'd : or , invisibilities the greatest realities . 2 cor. iv . 18. while we look not at those things which are seen , but at those things which are not seen : for those things which are seen are temporal , but those things which are not seen are eternal . we have seen in the former discourse how bravely the apostle and primitive christians bore up under all their cruel sufferings , and got advantage by them ; as ver. 16 , 17. and what means they used to attain this holy courage ; besides all which , here is another singular help they made use of , to get this gracious frame of spirit , and that is in these words , verse 18. we faint not ( they say ) but gather strength , and get ground inwardly ; while we look not at those things which are seen , but at those things which are not seen : so long as we shut out visible things of our minds , and shut our eyes at them , and so long as we apprehend and mind things invisible , and fix our eyes on unseen things ; while we do so , we faint not under all our sufferings , but profit by them . here is looking off , and looking on , a double act of faith ; a looking off seen things , things visible to the eye of sence , we look off these ; and a looking on things not seen , but invisible to the bodily eye . here is a double work , one negative , the other affirmative : for the negative part , observe , 1. the act , if i may properly so call it , a looking off ; or a looking away from , a withdrawing of their sight . 2. an object , things that are seen , visible things , things obvious to bodily right . 3. the reason annexed , for they are are temporal : all things that are seen are temporal , things that will last but for a time , a short time ; they are fading , fleeting things , transitory momentany things : be they good things or evil things , be they prosperous or adverse , be they sweet or bitter things , if they be seen things , visible things , they are but temporal . 2. a positive practice , but we look unto those things which are not seen . 1st , here is the act , we look ; actus animae , it is the act of the understanding , will , and affections , all are set and fixed on , and employed about . 2dly , the object , things that are not seen , things invisible ; and the reason is added , for they are eternal : and because these unseen things are eternal , therefore are they most worthy of our most serious thoughts and best affections . and both these acts , of looking off from visible temporal things , and looking on upon invisible eternal things , have a very great influence in supporting christians under all their sufferings in this world ; as will manifestly appear in the following discourse . 1. first , what is here negatively expressed : we look not at these things which are seen ; the meaning is not , that they did shut their eyes upon all earthly things , and take no notice at all of them , for that was not their duty : the apostle-himself laboured with his hands , and exhorteth all christians to be diligent in their callings , which they could not be , if they did not look upon the things of this world ; but he means this , that their hearts , minds , and affections were weaned and taken of from earthly things ; they were not earthly minded ; they minded not the things of the flesh , rom. 8. 5 , 6. that is , 〈◊〉 and 〈◊〉 ; yea , not at all in comparison of invisible and eternal things : so our lord is to be understood , joh. 6. 27. labour not for that meat which perisheth : that is , not so much , not so earnestly , as for that which endureth to eternal life . col. 3. 2. set your affections ●● things above , not on things below : that , is , comparatively ; but let the strongest , steddiest stream of your affections run heaven-ward : let your affections be set , that is , placed , setled , fixed upon things above : not that we should not at all mind things below , but we must not set our hearts upon them , nor fix and place our loves and delights in them . so here , we look not on things that are seen , that is , we place not our affections on them ; visible things are not the chief and principal things that we mind ; nor do we exercise and spend our most serious and chief thoughts about these visible things , they are not the main study and care of our souls . i am ( saith this apostle ) crucified to the world , and the world is crucified to me , gal. 6. 14. there are two kinds of visible things , visible good things , and visible evil things , neither of which was the object of their principal thoughts and cares ; and they give a good reason for it , because they are temporal , they are short-liv'd , and but for the present , and therefore we do not much mind them , nor look after them . 1. visible good things , simply and in themselves good ; as , ( 1. ) life , animal life , one of the best good things in the world , yet very short , and very uncertain , job 14. 1. james 4. 14. what is our life ? it is but a vapour , that appeareth for a little time , and then vanisheth away ; psal . 39. 4 , 5. ( 2. ) the accommodations of life , as , riches , but uncertain , 1 tim. 6. 17. corruptible , 1 pet. 1. 17 , 18. deceitful , matth. 13. 22. ( 3. ) pleasures , they are but for a season , heb. 11. all lawful pleasures , such as solomon had , all but vanity and vexation ; health and strength , friends and relations , all are but for a time , a very short uncertain time . abraham had his sarah , and david his jonathan , and jacob his rachel , but for a time ; daily experience proves all this , all visible good is but temporal . 2. evil things that are visible are but temporal also . heaviness endureth but for a moment ; sickness , pain , poverty , disgrace , persecution , afflictions are but for a moment , tribulation ten days , an hour of temptation ; desertion but a little moment ; and because this is the nature and property of all visible things , that they are transitory temporal things , not lasting , much less everlasting ; therefore we that are enlightned by grace , and that have true understandings and right apprehensions of these things , and which have also had the experience of their shortness and uncertainty , both of the good and evil things of this world , we do not look unto them , that is , we look beyond them and above them ; those visible temporal things do not lye so near our hearts , nor take up so much room in our minds , nor so much place in our affections , as invisible eternal things do , nor as those visible temporal things do in the hearts and minds of others , whose hope and portion is in this life , and whose minds the god of this world hath blinded . no , no ; we look not upon those earthly things with such an eye of love , desire , and delight ; the visible good things of this world do not raise or delight our souls , nor seek we that content in them that others do ; nor have we such dreadful thoughts of the evil things of this world , as to perplex our selves with the fears of them before they come ; nor with immoderate sorrow and grief when they come ; nor are we so dejected and troubled , when we part with the visible comforts of this life , because we have right apprehensions of them ; and therefore we faint not under our afflictions . from hence two points of doctrine are observable . 1 doct. that because all visible things are temporal , and of no long continuance , therefore gracious souls engage not their hearts too much in them , nor concern themselves too much for them or about them . 2 doct. that a right and true judgment of earthly things , will help much to support and uphold the lord's servants in and under all the afflictions of this life . 1 doct. 1. first , that because all visible things are temporal , but for a short time , therefore they must not be much minded nor regarded . this is the character and the duty of all gracious souls , 1 cor. 7. 29 , 30. because the time is short , therefore they that have wives must be as if they had none , and they that weep as if they wept not , &c. joh. 6. 27. labour not for that meat which perisheth : and phil. 4. 6. be careful in nothing . &c. q. but must we cast off all care of earthly things , 〈◊〉 not mind them at all ? ans . not so neither ; for we are commanded to work , and use lawful callings , and to abide in our callings ; but the meaning is , 1. that we must not mind and regard visible things , earthly things then , when we are to mind invisible and heavenly things ; see isa . 58. 13. upon the holy day of god , and when we are in holy duties , praying , hearing , reading , meditating , then our hearts , thoughts , and minds should be wholly taken up with invisible heavenly things , and visible earthly things laid aside . 2. nor must we mind them so heartily , seriously , delightfully , as we must mind heavenly things ; we must be fervent in spirit , serving the lord , rom. 12. 11. and strive , as in an agony , to enter in at the ●●ait gate , luk. 13. 24. and give all diligence to make your calling and election sure ; and to serve the lord with our whole heart , and with all our might ; but we are never commanded to mind and pursue the things of the world so , nor with such eagerness and fervency . the lord chargeth it as a grievous crime on israel , that they panted after the dust of the earth , amos 2. 7. but gracious souls pant after god ; psal . 42. 1 , 2. & 63. 1 , 2 , 8. their souls follow hard after god : and blessed are they that hunger and thirst after righteousness , matth. 5. not they that hunger and thirst after the honours , pleasures , and riches of this world. 1 john 2. 14 , 15. love not the world , nor the things of the world . 3. nor must we mind these visible temporal things firstly , principally , and chiefly , but only secondarily , and in subserviency to heavenly things matth. 6. 33 , 34. first seek the kingdom of god ; first , in the beginning of your life ; first , in the morning of the day ; first , in your affections . 4. nor mostly : god is to be loved with all our hearts , with all our souls , with all our minds , and with all our strength , matth. 22. 37. psal . 16. 8. i have set the lord always before me , as the most worthy object of my continual love , desire , fear , and delight . 5. nor must we so mind visible things at all , as to be taken off from minding heavenly things , or to be hindred from , or to be unficted for minding heavenly things . 6. nor must we mind them , but with heavenly hearts , and for heavenly ends , still minding god in them , how to glorifie him by them . 1 cor. 10. 31. whether ye eat or drink , or whatever ye do , do all to the glory of god. q. but when do we mind visible temporal things us much ? ans . 1st , when we mind them unseasonably , as noted before : 2dly , when we mind them inordinately , out of order , that is , firstly and principally : 3dly , when we mind them immoderately . let your moderation be known unto all men , saith the apostle , phil. 4. q. but when do we mind them immoderately ? ans . 1. when our minding of these visible temporal things hinders us from minding those invisible and eternal things . this was the sin of demas , his embracing this world made him forsake paul : so that when the service of christ must give place to the service of the world ; when the farm , the oxen , the wife , must be preferred before the feast , and good duties laid aside while the world is served ; when the call of god is neglected , and the call of the world obeyed ; then do we mind earthly things immoderately . in some cases , i confess , that is in cases of necessity , to shew mercy to any in misery , to save or preserve life , god will have mercy , and not sacrifice ; but out of those cases god and his service must be preferred before all visible temporal things . but when earthly things so fill up our heads , hearts , minds , thoughts , hands , time and all , that we have none left to spend or bestow on heavenly things , then we mind visible things immoderately . 2. when our minding visible temporal things unfits and indisposeth us for minding invisible and eternal things ; when earthly things have so entred our hearts , and so engaged our minds , that they deaden and dull , clog and cloy our spirits , so entangle and perplex our thoughts , as that thereby we are put out of frame and temper , and made unfit to mind or meddle with divine and heavenly things . luke 21. 34. take heed , lest at any time your hearts be over-charged with surfeiting und drunkenness , and cares of this life , saith our lord. 3. when we are less tired and wearied in the thoughts of visible temporal things , than in the thoughts of invisible eternal things : when we can plot , study , cark , care , think , muse , ponder upon , freely talk of earthly things , without weariness , but with much delight , as being very suitable to our minds , and therefore very pleasing and grateful to us ; we can think and speak of earthly things from morning till night , without weariness , but are soon weary of the study and meditation of heavenly things ; nay , are meer strangers to heavenly meditation and heavenly discourse ; mal. 1. 13. when we are in company where there is heavenly talk , we are soon weary of such company , and of such talk , and are willing to break off such discourse , and to entertain the talk of worldly things . 4. when we are more attentive unto , more intent upon , more seriously affected with , and more strongly impressed by those visible temporal things , than we are with and by invisible and eternal things . when good news from sea or land , a good bargain , good success in our worldly business , doth more heartily affect us and rejoyce us , th●● good news from heaven , or any spiritual mercy , then we do immoderately mind earthly things . it was far otherwise with holy david , psal . 4. 6 , 7. many say , who will show us any good ? any visible temporal good ; but , lord , lift thou vp the light of thy countenance upon us : thou hast put more gladness into my heart , than when their corn and wine encreased . and so it is with all gracious souls . 5. when the gain of visible temporal things brings more joy , and the loss of them breeds more sorrow than the gain or loss of invisible eternal things ; when the gain of an estate , of honour , of the favour of a great person , doth more rejoice the heart than the gain of the pearl of price ; and the loss of an estate or friend doth more cast down than the loss of god , or a good conscience . 6. when we are more afraid of suffering than of sin , and would rather venture the loss of invisible eternal things , than the loss of visible temporal things : surely it was not thus with the apostles and primitive christians ; they looked not on those visible temporal things , they did not mind them unseasonably , inordinaiely , immoderately ; and so , comparatively , they are said to mind them not at all . the proof of this 〈◊〉 will appear , i , by express precept ; h. b● the 〈◊〉 of gospel-christians ; iii. by solid reasons . i. by express precepts ; besides 〈…〉 before , john 6. 27. 1 cor. 7. 31 , 〈…〉 that in col. 3. 1 , 2 , 3 , 5. set your affections 〈…〉 things above , and not on things below , and 〈…〉 inordinate affections : 1 john 2. 〈…〉 , would , nor the things of the 〈…〉 , the love of the father is 〈…〉 . 〈◊〉 in lay that to heart , the love 〈◊〉 world is utterly inconsistent with the love of 〈…〉 that in jam. 4. 4. he that is 〈…〉 is the enemy of god , the 〈…〉 is enmity to god. it is a dangerous 〈…〉 , to be the enemy of god ; nothing is so dangerous : see nahum 1. 2. god is jealous , and the lord revengeth : the lord revengeth and is furious ; the lord will take vengeance on his adversaries , and reserveth wrath for his enemies . what a dreadful text is this ! and who are the lord's enemies ? why , those that are the friends of the world , saith the spirit of god. although but few think or believe so , yet so it is ; and it is a most dreadful thing to be the enemies of god , for then god is our enemy , and that is most dreadful . now , he that is a friend to the world , is the enemy of god. world in that place , i take to be the same that is here in my text , called visible temporal things , the good things of this world : such as are the friends of these things , saith the apostle , are the enemies of god ; and this is no small matter : let us all therefore look well to it , that we be not such . q. but who are the friends of this world ? you will ask . a. first , all such as love this world , and the things of it , more than god , and christ , and heavenly things ; this is most clear : so matth. 10. 37. he that loveth father or mother more than me , is not worthy of me , saith our lord. 2 tim. 3. 4. lovers of pleasures more than lovers of god. what do most people mind most , and think most upon , and speak most of ? is it not the world , things that are seen ? what is most in their thoughts , mornings soon , and evenings late ? where are their hearts and affections most ? let our consciences speak : whom do we serve most , follow and pursue most , god or the world , christ or the creature ? who hath the precedency and supremacy in our hearts ? what interest is uppermost in our souls ? this is a plain rule of tryal ; and if we will suffer our own consciences to speak plainly , and tell us the truth , we may know whether we be friends of the world or no. let us deal faithfully with our selves in this great case , and not flatter and deceive our selves , as most do , and so mistake our selves , by taking our selves to be the lord's servants , when indeed we are his real enemies , because we are friends of the world ; and by this mistake may we ruine our selves for ever . secondly , all such as covet , desire , seek after the world , the profits , and pleasures , and favours of it , more than after god and christ , after grace and glory : such as pant after the dust of the earth , that make haste to be rich , that load themselves with yellow clay , such are friends of the world : whereas gracious souls are like those in isa . 26. 8. yea , in the way of thy judgments , o lord , have we waited for thee : the desire of our soul is to thy name , and to the remembrance of thee . with my soul have i desired thee in the night ; yea , with my spirit within me will i seek thee early . so psal . 73. 25 , 26. whom have i in heaven but thee ? and there is none upon earth that i desire besides thee . god is the strength of my heart , and my portion for ever . so psal . 42. 1 , 2. as the hart panteth after the water-brooks , so panteth my soul after thee , o lord. the strongest , steddiest streams of his desires and loves did run after god and his favour . thirdly , he that is commanded by the world , is a friend of the world ; one friend can command another ; so all friends profess to one another , and if they mean not so , they basely dissemble . can the profits and pleasures of the world command your hearts , thoughts , affections , time and strength , yea , and your consciences too ? can the world keep you from serving god ? can you dispense with the service of god to attend the world ? then sure you are the friends of it . fourthly , are you more intimate , friendly , and familiar , more pleasant and joyful in the company of the people of the world ? and in your dealings with the things of the world , are you more delighted and pleased , and are , as it were , more in your element , and where you would be , than when you are in the company of the saints , and than when you are dealing with god and christ , and heavenly things ? david , who delighted greatly in god , and in his word , and in his saints , professed himself to be a stranger in the earth ; as psal . 119. 19. when the lord's servants are in his work , and among his people , then they are in their element , then they are where they would be : one day in thy house is better than a thousand , psal . 84. fifthly , he that seeks the worlds favours , and fears the worlds frowns more than god's , is a friend of the world. a gracious soul seeks nothing so much as god's favour : o , how doth david pant after god's favour , and the light of his countenance ! in thy favour ( saith he ) is life , psal . 30. 6. and thy loving-kindness better than life , psal . 63. 3. and how earnestly and frequently doth he pray , that god would not hide his face from him ? sixthly , he that is troubled more for the loss of those visible temporal things , than for the loss of god , or his gospel ; and complains more for the want and absence of these things , than for the want and absence of god , such , in such a degree , are friends of the world , and being friends of the world , are enemies of god. seventhly , he that gives the world most respect and best entertainment : we give our friends most respect , and best entertainment . how oft hath christ knock'd at our doors in the ministry of the word , and motions of his spirit , begging our acceptance ? how oft hath christ called to us in ordinances and providences for entertainment , and we have shut our hearts against him ? how oft hath the holy spirit been striving with us , but we have grieved and quenched him by our resistance ? but how easily have we entertained the enticements of the world ? how readily have we embraced the motions of the world ? this proves us to be friends of the world ; and such are the enemies of god. by these things let us try our selves , and we may know whether we be the friends of the world , or the friends of god. ii. this point is proved by example : take our apostle as a pregnant instance ; as in the text , saying , we look not at those things which are seen : so in gal. 2. 20. & 6. 14. i am crucified to the world , and the world is crucified to me . as if he had said , i am in the eye of the world as contemprible , despicable , and abominable a thing , as one hanged on the cross , as a malefactor on the gallows , an object that passengers care not to look upon , but turn away their sight from : such a one am i , saith this blessed apostle ; for the world said of him , away with such a f●llow , he is not worthy to live : and the world is crucified to me , saith he . i have a ●ow and base thoughts of the world as the world hath of me ; the world is as despicable and contemptible to me , as i am to it ; i look no more upon the world than it doth upon me ; i do as little value the world as it doth value me . and this is a full explication of his sence in the text , we look not on those things which are seen , for they are temporal . this is the character of truly-gracious souls . so gal. 5. 24. they that are christ's , have crucified the flesh with the affections and lusts thereof . q. but how shall we know when we are crucified to the world ? ans . 1 : when our care for visible temporal things doth not consume and eat out our care for invisible and eternal things ; when our care for our bodies doth not destroy our care for our souls ; deut. 4. 9. only take heed , and keep thy soul diligently : our souls must have our greatest care , and all other cares we must cast on god : matth. 6. 33. first seek the kingdom of god , and his righteousness , and all other things shall be added . 2. when the work of the world is neglected , that the work of god may be attended . see this in martha's case , luke 10. 40 , 41. one thing is needful . 3. when , altho' our hands may be full of visible temporal things , yet our hearts are not entangled nor over-charged with them , 2 tim. 2. 4. luke 21. 34. when our engagements about visible temporal things do not hinder us from minding our concernments about invisible eternal things , 1 tim. 6. 19. when matters and businesses of the world are made to stand by , and give place to the service of god. when praying times , hearing , reading , meditating times are duly attended and observed . and indeed , we have need work while our day lasteth ; for there is no work , wisdom , or device in the grave , whither we are going : all that is to be done for eternity , must be done in this world , john 9. 4. 4. a man is then crucified to the world , and to these visible things , when he is content to be without these good things of the world , when the will of the lord is so ; content to be without friends , health , liberty , wealth , honours , pleasures , phil. 4. 11 , 12. contentment is the hearts ease ; well-pleasedness with our condition , without vexation or distraction ; to acquiesce in the holy will of god : godliness and contentment grow both together ; if contentment be little , godliness is not much : if thou be truly godly , then god , the all-sufficient and chief good , is thy portion ; and so thou hast enough to content thee , enough to make thee happy for ever . it is a paradox to the world , that a gracious soul cannot be content with the whole world only , and yet can be content without it . let us seek content where we will out of god , and we shall never find it . 5. and lastly , when a man can patiently bear the loss of all visible temporal things , then he is crucified to the world ; when losses and crosses do not sink him , and make him faint , as those saints in this chapter , ver . 16. and those in heb. 10. 34. who took joyfully the spoiling of their goods . and thus we have the description of a person that is crucified to the world , and the world to him ; one that looks not on the things which are seen , that sets not his heart and affections upon them . iii. the reasons of the point , why gracious souls do not so much regard and mind visible things are those that follow . reason 1. one reason is in the text , which is , because they are temporal , fading , perishing , transitory , momentany things ; all flesh is grass , and the glory thereof as the flower of the field : all are dying things , and therefore no suitable objects for never-dying souls to spend themselves upon . all our relations , how dear and near soever , our health , estate , liberty , yea , our life , is but a vapour , that appears but a little time , and then vanisheth away ; therefore not fit for immortal souls to fix upon . reas . 2. because these visible temporal things , the outward good things of this world are most times great enemies to our souls , and have proved very hurtful and prejudicial to them , that have had the greatest confluence of them , but beneficial to very few , deut. 32. 15. oh , how few have been the better for prosperity ! now this damage and hurt to mens souls , cometh not from those good things themselves , for they are good in themselves , and are god's blessings ; but this hurt comes partly , from the devil , and partly from mens own corruptions . 1st , from the devil , the god of this world , 2 cor. 4. 4. who causeth mischief to the souls of men , by the good things of this world , these ways : 1. he misrepresents the things of this world to men , the riches , honours , and pleasures of it , liberty , health , ease , money , estates , the devil shews them in false glasses , and not as the god of truth in his word declares them to be ; and indeed so they are , and not otherwise ; but satan represents them not as vain , deceitful , vexatious , and uncertain things , but as brave , glorious , satisfying things ; and thence men promise themselves so much content in them . 2. he lays snares , baits , and temptations in all visible temporal things ; 1 tim. 6. 9. there is not any visible comfort , but there is some snare , some temptation attending it . 3. he over-values all temporal things to us , making them to be worth all our affections , strength , time , and pains , but undervalues heaven , grace , and glory ; there he saith , why so much ado ? time enough hereafter . 4. he greatens present evils , as shame , poverty , sickness , losses , &c. oh! these must be avoided by any means , but lesseneth eternal evils , god's wrath and vengeance , and eternal damnation : thus the devil makes these visible temporal things hurtful to men . 2dly , this hurt comes to men through their own lust and corruptions within them ; without which the devil could not hurt them ; if men had 〈◊〉 the spirit of this world within them , 1 cor. 2. 〈…〉 a worldly spirit , a vain mind , a foolish mind , an earthly mind , darkned and corrupted , 〈…〉 earthly things , which complieth with 〈…〉 unto satan's temptations without 〈…〉 their hearts are carried our 〈…〉 these earthly things , else satan 〈…〉 now the great mischiefs 〈…〉 do to mens-souls , through the 〈…〉 and mens own corruptions , 〈…〉 first , these earthly thing● 〈…〉 coming to christ , as they 〈…〉 matth. 19. 22. by darkning their 〈…〉 their minds , that they cannot see that transcendent beauty and unspeakable amiableness and comeliness that is in jesus christ ; nor their own absolute necessity of him , and their undone estate without him : by filling their hearts , heads , hands , and time and all , so that there is no room for christ , nor time to mind christ ; profits and pleasures take up all their time , and carry away their hearts . secondly , they hinder men from following christ , phil. 2. 21. all seek their own , not the things of christ ; at least , they hinder men from following christ fully , and wheresoever he goes , as joshua and caleb did , and those in the revelations , 14. 4. thirdly , they hinder men from owning christ and his truths and saints , and from suffering for christ when called thereunto ; as it hath millions of professors in time of persecution . now , from the consideration of the danger we are in , from visible temporal things , we have good reason to draw off our hearts and affections from them , and not much to mind or regard them . and indeed , our souls are in danger on both hands , both from the good and from the evil things of this world , prosperity and adversity . 1. from prosperity , we are in danger to have our hearts divided and estranged from god , and so to commit spiritual idolatry , setting up our enjoyments for idols in our hearts , taking more pleasure and delight in them than in god and his service : we are in danger of forgetting god , and of falling into sinful security ; in danger of being lifted up with pride and vain-glory , and thereby provoke god ; and in danger of growing careless and negligent in the service of god : and these are great evils . 2. from adversity there is danger also ; as in case of loss of friends , estate , liberty , health , &c. we are in danger of impatience , discontent , despondency , &c. and therefore gracious souls labour to get off their hearts as much as they can from all visible temporal things , and to be as indifferent and as unconcern'd to them as possibly , and to be as dead to them as they can . 3 reas . because of the vanity , utter insufficiency , and impotency of all earthly things , without god , either to preserve from the least evil , or to procure the least good . all the riches in the world cannot cure an aking tooth ; haman's honour could not save him from the gallows , nor herod from the worms : see prov. 11. 4. eccl. 1. 2. & 5. 10. isa . 55. 2. there is no satisfaction to be had in them or from them . 4 reas . because there is not the least true happiness in having the greatest abundance of earthly things ; for if there were , then reprobates and cast-aways should have the greatest share in happiness , for they have most of those things . 5 reas . because every gracious soul is in covenant with god , united to christ , partaker of his spirit , and so made like unto god , and like unto christ ▪ the great god is his , and all the great things of the covenant are his ; christ , and all his benefits are his ; and , alas ! what mean , low , base things are all the visible temporal things of this world , in comparison of god , of christ , and glory ? besides , all gracious souls are in measure made like god : and we read what a low esteem god hath of these things , luke 16. 15. those things that are highly esteemed amongst men , are an abomination to the lord. and our lord jesus had a very low esteem of them , being contented to be without house or home , or a penny in his purse : and every true christian hath the spirit of christ in some measure , and the same mind that he had ; rom. 8. 9. gal. 4. 6. 6 reas . because gracious souls are born of god , and that unto far higher and better things than these visible temporal things are at their best , 1 pet. 1. 4 , 5. they are begotten to an inheritance incorruptible , undefiled , and that fadeth not away , reserved in heaven for them who are kept ( for it ) by the mighty power of god unto salvation . and they are also bound for god , and for heaven ; they have not their portion here , nor their treasure here ; they are bound for another country ; they seek a city that hath foundations , and their hearts are where their treasure is : and there ore they do not much mind and regard those visible temporal things . 7 reas . because they have been so often disappointed and deceived by those things ; they never found that in them which they expected from them ; the world hath ever proved false to them ; they have tryed it , and by experience have ever found it vanity and vexation , and nothing else . 8 reas . and lastly , because gracious souls have principles of faith in them , they have the same spirit of faith in them , that those primitive christians had , and that is a victorious principle , a world-conquering faith , heb. 11. 1. by faith the soul mounts aloft , and takes a prospect of the invisible eternal things , being the substance of things hoped for , and the evidence of things not seen ; fixing its eye upon , and conversing with those things , and so it overlooks , and looks beyond and above all visible temporal things : 1 john 5. 4. this is the victory that overcometh the world , even our faith . and this i take to be the main thing intended in the text : as if the apostle had said , we look not unto things that are seen ; that is , we live not by sence , but by faith ; as 2 cor. 5. 7. we set not sence on work on visible temporal things , but we set faith on work on invisible eternal things , and by our faith on invisibles , we get victory over visible temporal things . q. but how doth faith help a soul to take it off from minding and over-much regarding visible temporal things ? ans . faith doth it many ways . 1. first , by carrying the soul to pitch its eye upon , and take a view of the invisible god in christ , and his god in christ : heb. 11. 26. moses saw him that was invisible , and thereby he endured the evil things of this world , and despised the riches and honours of pharaoh's court : alas ! how vile and base are all earthly things , in comparison of the eternal god , the all-sufficient good ? and by faith the soul pitcheth it self upon this god , and applieth and appropriateth this god to himself . this god is my god , 1 sam. 30. 6. psal . 31. 14. i said , thou art my god ; and 48. 14. this god is our god ; and 73. 26. my portion . also , by faith the soul is carried to pitch upon jesus christ , in whom dwells all fulness , and by faith sees his interest in this blessed jesus , and thence he is mounted aloft above all visible temporal things , having his affections raised and fixed upon jesus his saviour , who sits at the right hand of god , col. 3. 1 , 2. this sight of god , and jesus by faith , takes off the minds and thoughts of believers from those things below , having higher , better , and more excellent things above to feed and fill their thoughts with ; for no man can look up to heaven and look down to the earth at the same time ; as , while paul pressed forward towards the mark , he forgot those things which were behind ; and as jesus is said to be in heaven , john 3. 13. that is , his heart and mind was there , when he was on earth , even so it is in some measure with all true believers , their conversation is in heaven , phil. 3. 20. 2. faith receives the testimony which god hath given in his word concerning those visible temporal things , that they are all vanity and vexation of spirit , and therefore judgeth them not worthy of too much place in their hearts and minds . 3. faith raiseth the soul to a believing sight of a better world than this present evil world is , and of better things than those visible temporal things are ; of a better life , an eternal life ; of a better rest than can be had here , even an everlasting rest ; of a 〈…〉 inheritance , 1 pet. 1. 4. an incorruptible and undefiled our , that fadeth not away ; of a better country than earth at best , even an heavenly jerusalem ; and of a better house than the best house here , even an house not made with hands , eternal in the heavens , whose builder and maker is god ; and of a better city , even a city that hath foundations ; 〈…〉 that better and more enduring substance in heaven , heb. 10. 34. and that infinitely-better company , the blessed god , and the blessed jesus , the mediator of the new covenant , the glorious angels , and the spirits of just men made perfect , and better joys , delights and pleasures , than can possibly be enjoyed here , and also far better employment , and indeed , all better things ; and all these better things the believer by faith doth realize to his soul ; and all those , so exceeding great and glorious things , the believer knows he must have , cost what cost : and therefore the strongest streams of his thoughts , cares , studies , and pains run this way , and after these things , even after these better things above . faith looks within the veil , unto those unseen excellencies , to those invisible glories , to be with god , and with jesus , and to enjoy that full and perfect communion with them above ; and when a soul is pitcht and fixt by faith here , setled and centred on things above , then farewel deceitful world. 4. by faith the soul apprehends , as the most transcendent excellency of those things above , so by faith the soul sees its absolute necessity of those things : interest in god , peace with him , union with christ , title to eternal life , &c. are things not only infinitely better than all visible temporal things ; but , saith the believing soul , these things i must needs have , i shall be eternally undone without them : it 's true , i must have food and raiment also , these are necessary too , but not so necessary : if i have god and christ , i shall not want food and raiment , the faithful god hath past his promise that i shall want no good thing ; i may be happy for ever without riches and honours , without earthly friends and relations , without health or liberty , but not without god and christ , oh ! there lies my happiness : one thing is needful , only needful , absolutely needful , and that is , my interest in god and christ ; and the making sure of that deserves and calls for our most serious and utmost thoughts and cares . if a man were condemned to dye , whereupon would he spend his most serious thoughts , but upon getting his pardon , if there were any hopes of it , and not in providing himself fine clothes , or a full table ? the application is easie . 5. by faith a soul is perswaded , that neither the evil things of this world can hinder , nor the good things of this world can further his happiness , nor his way to it , of themselves : but rather the contrary ; for a man may be poor in this world , yet rich in faith , and an heir of the kingdom ; as , james 2. 5. and a man may be rich in this world , yet poor in soul , and an heir of hell , as we see in dives . 6. faith is a powerful , a victorious , conquering grace : this is the victory that overcometh the world , even our faith. stephen was full of faith and power , acts 6. 8. the work of faith with power , 2 thess . 1. 11. faith brings all visible temporal things under the believer's feet ; it gives the believer power to use the world , and not to abuse it , not seeking rest and contentment in it ; to use it moderately , without damage and detriment to the soul ; to use it for god's honour , it s own spiritual advantage , and the good of others ; and power to keep it out of the heart , christ dwelling there by faith ; to use the world , and not losing our hearts , our peace , nor our consciences in it : faith gives the soul power to withstand the threats and temptations of the world , and power to be willing to leave it , and to go to a better world. oh , the mighty power of faith ! and by the power of this faith , gracious souls are taken off from those visible temporal things . and so much for the doctrinal part. the application follows . first , for information . if it be the character and duty of gracious souls , because visible things are temporal , therefore they must not , they do not much mind or regard them . i. it follows then , that earthly-mindedness , worldliness is a great evil , and very unbecoming true christians , for their minds and conversations are it heaven , phil. 3. 19 , 20. there is the discriminating character , both of the gracious and ungracious , a vast difference between them , the one mind earthly things , the other● have their conversation it heaven . most people look on those things which are seen ; all seek their own things , those that they count their own ; and those are mostly , ●hiefly , and principally minded , as appears manifestly , thus : 1. by the stream of their thoughts , which runs steddily upon visible temporal things , having vain minds . 2. by the common current of their discourses , their talk is all of the world. 3. by the tide of their affections , love , joy , fear , sorrow , delight , all run strongly world●●rd . 4. by the course of their actions , their time , pain , care , all is spent about the world ; rising early , going to bed late , eating the bread of carefulness , and all about the world. this is a great evil , because expresly forbidden , matth. 6. 19. lay not up for your selves treasures on earth , joh. 6. 27. labour not for that meat which perisheth . col. 3. 2. set your affections upon things above , and not upon things below . and this worldly-mindedness is contrary to the practice of true christians , as in the text , we look not on those things which are seen : so phil. 3. 20. and it is the character of such as are in a state of nature , and that cannot please god : rom. 8. 5 , 8. they that are after the flesh do mind in things of the flesh : such are not crucified to the world , but conquered and captivated by it ; yea crucified by it ; conquered by the profits , honours and pleasures of it , and meer slaves to these ; and crucified by the crosses and losses of the world ; their hearts and spirits lye under the feet of these , and are at the beck of these ; their hopes and comforts lye all at the courtesie of the world ; and this is a woful bondage . remember this , we can never conclude , that we are truly gracious , until we have grace enough to keep god and our hearts together , and to keep the world and our hearts asunder . 1 john 2. 14 , 15. love not the world , nor the things of the world , for he that loveth the world , the love of the father is not in him . woe to them that have their portion in this world , psal . 17. 14. who have their good things here , who have laid up their treasures upon earth , and there have their heart . that text phil. 3. 19. is enough to terrifie a● such ; their end is destruction who mind earth●● things . inf. ii. it follows from the premises , that contentment with our condition , and with any portion of visible temporal things , is a great virtue , and well becoming christians : discontent proceeds from our over-minding , and over-valuing , and over-loving earthly things ; and it is a very great evil , for it practically denies god's all-sufficiency , his wisdom , soveraignty , faithfulness , and mercy ; it disgraceth the gospel and godliness , and is in it self a great plague . q. but how shall i do to be content , content to be deprived of my dear relations , estate , health , liberty , & c ? a. read mr. burroughs's book of christian contentment : take also these directions . 1. labour to make god your own , and then you will have a full and sufficient ballance to all your losses . he is god all-sufficient . weigh well those two scriptures , 1 sam. 30. 6. & 2 sam. 23. 5. 2. labour to make christ your own ; he offers himself to you in the gospel , with all he is , and with all he hath . and in him dwelleth all fulness , he is all in all : psal . 23. 1. the lord is my shepherd , i shall not want , said david . 3. search the scriptures , and be acquainted with the many exceeding great and precious promises that are there , suitable to every condition you can be in . act your faith on them , and apply them ; lye upon and suck those full breasts of consolation . 4. pray for contentment , and pray earnestly for the manifestation of god's love to your souls , and that will so satisfie and content you , that any measure of earthly things will content you . 5. be much in heavenly meditations , look upon invisible and eternal things , spend serious frequent fixed thoughts on them . 6. consider your deserts : no person in the world , how little soever he hath of the good things of the world , but hath much more than he deserveth , and more than he doth well improve ; and how much soever he hath of the evil things of the world , he hath infinitely less than he deserved , for every thing out of hell is a mercy : it 's of the lord's mercy we are not consumed . 7. consider , if you be true christians , you have the spirit of christ in you , rom. 8. 9. jesus christ had a most contented spirit : contentment is the inseparable companion of true godliness . 1 tim. 6. 8. having food and raiment , let us be content . let us , that are christians , who have the great god for our portion , and blessed jesus for our treasure , and heaven for our inheritance , having food and raiment , any food , any raiment , though never so coarse , let us be content , content with such things as we have , heb. 13. 5. inf. iii. thirdly , hence it follows also , that great is the folly of all by nature , and great is their blindness ; which appears in this , that they value , prize , mind , and follow after visible temporal things , much more eagerly and earnestly than after invisible eternal things : this is but too manifest , isa . 55. 2. labouring for that which is not bread : not bread for their souls , and for that which cannot satisfie their souls . god , christ , heaven , is not in all , scarce in any of their thoughts , psal . 10. 4. & 49. 11. the god of this world blinds mens eyes . 2 cor. 4. 4. and the world bewitcheth mens minds , and the deceitfulness of sin so strangely deludes 〈◊〉 , that they become meer slaves and captives to the world. ask any man or woman what things are best , earth or heaven , god or the creature , their souls or their bodies , saving grace of worldly goods ? and all will confess , that god is best of all , and heaven better than earth : if it be so , why then is this world minded more than god ? and , why is earth minded more than heaven ? the apostle tells us the true reason , rom. 8. 5. which is , because men are in the flesh , in a state of nature , under spiritual blindness and darkness : this their way is their folly ; psal . 49. 12. it is a great folly to chuse the worst things , and refuse the best ; to mind earth , and forget heaven ; to pursue the creature , and neglect god and christ : folly indeed ! to mind day and night , and follow hard after visible temporal things , and neglect eternal . the pleasures of sin are but for a season , but a god's right hand are pleasures for evermore ; psal . 16. last . o , the bewitching nature of this world ! that it should so gain and hold the affections of men and women ! that altho the world and the fashion of it passeth away , and is but a shadow , yet that men should so drown themselves in it , as to make them forget the world to come . how unreasonable a thing is it , to spend all our thoughts , cares , and pains about visible temporal things , seeing they are so transitory and perishing , so much beneath our never-dying souls , so utterly unable to satisfie or content our souls , or to comfort us in our troubles , or to stand us in any stead in death and judgment ? were not our minds most strangely blinded , it were impossible that , having reason and understanding , we should so waste our time and strength in pursuit of earthly things , seeing the great god and the blessed jesus offer themselves to become ours ; and seeing heaven , and happiness , and glory is before us , and offered to us , and we may have them if we will , and so be happy for ever ; o wonderful folly and blindness ! the lord enlighten and convince us . inf. iv. fourthly , it follows , that a true christian lives by faith , and not by sence ; for he that is a captive to the world , hath but little faith , if any ; 1 john 5. 4. for faith overcometh the world ; where sence riseth , faith falleth . now , saith the apostle , 2 cor. 5. 7. we walk by faith , not by sence . this is our practice , and this is the very meaning of the text : we look not at those things that are seen ; that is , we live not by sense , but by faith. q. but what is it to live or walk by sense ? ans . the great good , or end , or happines that a carnal heart proposeth to it self , in which it expecteth content , is some good that is the object of sense , something that may be sensibly enjoyed , and this they pursue and labour after . the rule by which they judge things , is sense ; if things please sense , and seem good to sense to the eye , to the ear , to the taste , to the appetite , they judge them to be good things ; if not pleasing to the sense , they are counted evil things that which affects their hearts , is sense , sensible comforts , or sensible crosses , sensible gain , or sensible loss ; wanting the light of god's spirit to open their understandings , they live only by sense , and are but sensual ; jude 19. eccl. 11. 9. and so they walk after the flesh , and mind the things of the flesh , chiefly and principally . this life of sense is variously expressed , prov. 3. 5. a leaning to their own understanding ; psal . 81. 12. a walking after their own hearts lusts , and in their own counsels ; jer. 9. 14. walking after the imaginations of their own hearts ; isa . 65. 2. after their own thoughts , in a way that is not good . isa . 5. 21. this is not the way of true christians ; but they walk by faith , and not by sense . q. what is it then to walk by faith ? ans . the great good , or end , or happiness that a gracious soul aims at , and seeks content in , is that which is presented to him by faith , out of the word of god , and that is twofold , to wit , the glorifying of god , and the enjoyment of him ; these are things not seen ; these are not the objects of sense , but of faith : to glorifie god in christ , and to enjoy god in christ , this is the end of the saints walk and way ; and all this is by faith. this life of faith is demonstrated several ways . 1. he that lives by faith is guided by the word of faith , and that is the whole gospel , and every truth in it ; such a soul gives up it self to the conduct of the whole word of god ; it walks by no other rule . 2. it yields it self up to the government of the spirit of faith , the holy ghost ; it is obedient to the motions , stirrings , counsels of the holy spirit , harkning to that word behind him , isa . 30 , 31. not willingly grieving nor quenching it . 3. it walks in the way of holiness , for this faith purifies the heart ; acts 15. 9. & 26. 18. 4. it always leans upon christ , and draws strength from him , to hold on and hold out in the way of duty ; by it the soul abides in christ , john 15. 3. and by drawing of strength from christ it can do all things , phil. 4. 13. notwithstanding all opposition . 5. by faith the soul commits himself to god in christ , in all his ways , and trusts himself and all his concernments with god ; psal . 37. 3 , 5. prov. 16. 3. 2 pet. 5. 7. psal . 112. 7 , 8. isa . 26. 2 , 3. such a soul can satisfie himself with what he receives by faith , as really and truly as others can satisfie themselves with sense ; the faithful promises of god are as sweet to him as the sensible possessions and enjoyments are of others , heb. 11. 13. they saw the promises afar off , and embraced them . now , when a soul can depend upon god alone for all , in the want of all outward means , and make progress in the ways of god , through all difficulties , and not draw back ; and doth in his whole course of life so walk , work , and act , as becomes one that doth believe such glorious things in the other world , as he doth believe ; when there is a suitableness in his life to what he believes ; then , oh then , he may truly be said to live by faith. and this is the life that in some degree every true christian lives , and desires to live ; and this living by faith , and not by sense , is that which is meant in the text. 2 vse . the second use is of exhortation to us all , to look off from visible temporal things . let us labour to get our hearts crucified , and our affections mortified to all earthly things ; to draw away our minds as much as possible , from the things of this life . a great part of the gospel , and of the doctrine of christ and his apostles , tend to this , to take off our hearts and minds from setling and fixing upon earthly things . i. some motives to this . ii. some directions . i. motives . 1. consider , it is the express command of god , col. 3. 1 , 2. set not your affections on things below , 1 john 2. 14 , 15. matth. 6. 19. lay not up for your selves treasures on earth . this we should urge on our hearts . 2. consider the vanity , emptiness , insufficiency , unsatisfactoriness to the soul , of all earthly things ; eccl. 5. 10. 3. the great inconstancy and uncertainty of them , 1 tim. 6. 17. prov. 23. 5. 1 cor. 7. 31. riches and honours go from one man to another , as birds hop from tree to tree . 4. how prejudicial they have been to those that have had the most of them , but beneficial to very few . 5. that these earthly things are all defiling things , like pitch ; and corruptible and corrupting things , being full of snares and temptations , are but like thorns to most . 6. no real happiness in them , for reprobates may have them ; and they may consist with gods wrath ; therefore we should not set our hearts upon them . ii. directions shewing how we may get off our hearts , and draw off our minds from them , for our hearts are so glued to them , we cannot but look on them , and mind them . it is not easie work to do , but let us use the means that god hath appointed , and try what we can do . 1. first , let us labour to be transformed in the image of our minds , renewed in the spirit of our minds ; rom. 12. 1. eph. 4. 23. new natures we must get , this must be done ; our old minds are vain , and altogether suitable to earthly things . q. but how shall we get new minds ? a. 1st , pray earnestly to god , to give you new hearts , to repair his image on you , to create a clean heart in you , as david did , psal . 51. 10. to give you his spirit , 1 cor. 2. 12. to sanctifie you throughout , 1 thess . 5. 23. to regenerate you by his word and spirit ; jam. 1. 17 , 18. tit. 3. 3 , 4 , 5. oh pray , pray that god would cast you into a new mould , to root out the old corrupt principles of nature in you , and to plant new heavenly principles of the divine life and nature in you , to work a real change in you . go to jesus , beg his spirit ; he was crucified to all visible temporal things , beg of him to give you those waters of life , joh. 4. 14. which he hath promised to them that hunger and thirst after them : beg of him to make you of his mind ; labour to put him on by imitation . 2ly , look up to god's covenant , and lay hold on god's covenant , ezek. 11. 19. and most earnestly beg the lord to take you into his covenant , and to remember his covenant , and to perform it to you , and wait upon god continually : study the covenant of grace , and lay hold on it ; for in the covenant god promiseth to become our god and portion ; and if once god be ours , all the good of heaven and earth is ours , and then we shall but little mind visible temporal things . 3ly , if we would be regenerated , we must search the scriptures diligently , attend on the word preached and read , for the word of god is the seed of regeneration , the word of grace , ordained to work grace in souls , acts 26. 18. look often into the glass of the gospel , 2 cor. 3. 17 , 18. and look thorow it unto the glory of the lord , that shines forth in it ; the glory of his love , and grace , and mercy , and wisdom ; and power , and holiness , and righteousness , and faithfulness , all which are wonderfully displayed in the face of jesus christ , in this glass of the gospel ; and by frequent , serious , believing , fixed looking into this glass , and upon the glory of god in christ therein represented , we shall be changed into the same image , from glory to glory , as by the spirit of the lord. 4ly , study jesus christ much , set him still before you for a pattern , labour to imitate him , and to be like him , and to walk as he walked : and this is the way to get new minds . 2 direct . secondly , if we would get off our hearts from earthly things , let us labour for a clear knowledge and a firm belief of , and familiar acquaintance with invisible eternal things ; take a few instances : the resurrection of the body , as fet out in 1 cor. 15. the second coming of the lord jesus , the manner and ends of it , 2 thess . 1. 6 , 7 , 8 , 9. the glorious manifestation of the sons of god , and their full redemption . that when christ , who is their life , shall appear , they shall appear with him in glory , col. 3. 3. the day of judgment ; the separation of the sheep from the goats ; the final irrevocable sentence that shall then pass on all mankind ; the saints passing into heaven with christ , their souls and bodies united , and their triumphant entrance with the captain of their salvation into the paradise of god , to see the blessed god face to face , to live in his presence , in whose presence is fulness of joy , and at whose right hand are pleasures for evermore ; to live with god in perfect light , love , purity , rest , and peace for ever and ever ; fully and for ever freed from all sin and misery . oh , these are the things most worthy of all our most serious , most fixed , and most constant meditations . we should first labour to get those things into our heads , fully and clearly to understand them , and should not be contented with a dark confused knowledge of them , but should labour for a distinct knowledge of them ; and therefore should earnestly beg the light and assistance of the holy spirit , to instruct and teach us , as eph. 1. 18. and look up to god's promise , which is , that all his people shall be taught of him , that we may have a spiritual knowledge of them . and then we should labour to draw these invisible eternal things down into our hearts , and labour to draw up our hearts to them , for with the heart man believeth . we should beg of god to open our hearts wide to embrace them , to relish , and savour , and be affected with them , and exercise our loves , hopes , desires , delights , hunger and thirst after them , considering also the transcendant excellencies of those invisible eternal things , above all visible temporal things ; and our own real concernment in them , and likewise their nearness to us , they are not far off ; we shall shortly possess that kingdom promised , and inherit that glory purchased for us , if we be true believers ; but a little while , and he that shall come will come , and will not tarry . considering also , that all our thoughts , words , and actions have reference to invisible eternal things . if they be good and holy , they have reference to eternal glory ; if bad and wicked , they have reference to eternal misery ; for such as is our heart and life here , such shall be our eternal state hereafter . 3 direct . thirdly , be much in the meditation of heavenly things , if we firmly believe , and are fully perswaded , that there are indeed such great and glorious , such excellent things in the other world , as the god of truth assures us of , in the word of truth ; and if we believe , or have good ground to hope , that we have a title to them , and shall shortly enjoy them , why are they not more in our thoughts ? why do we not more meditate on them ? our frequent fixed meditations on heavenly things , will so sweeten and delight our souls , and yield such satisfaction to us , as to take off our minds from earthly things : and to meditation add prayer , that god would raise and lift up your hearts to mind things above . 4 direct . fourthly , discourse frequently and feelingly of the vanity and emptiness of visible temporal things , and of the reality and excellency of invisible eternal things : if heaven and glory be in your hearts , they will be in your mouths . consider also the shortness of the time you have to converse with visible temporal things , 1 cor. 7. 31. and study a crucified christ more , by that you will come to be crucified to the world , and the world to you ; gal. 6. 14. 5 direct . fifthly , consider you that are christians , are not at home , you are in a strange country , you are but on your journey , in your passage to your father's house , to your long home , and therefore you should not much mind the things of this world. 6 direct . sixthly , consider what you lose all the while you are inordinately minding earthly things ; you lose not only your precious time , but much inward joy and peace , and much sweet communion with god , which you might have in minding of , and meditating upon heavenly things : psal . 63. 4 , 5. my soul shall be satisfied as with mar●●● and fatness : — when i remember thee open my bed , and meditate on thee in the night-watches . 7 direct . seventhly , let us work a few more serious considerations into our hearts and minds , to take them from earthly things . ( 1. ) that whatever any man or woman hath of visible temporal things , death will put a full end to them all , and after death they all shall partake of invisible and eternal things . matth. 25. 46. the wicked shall go away into everlasting punishment , and the righteous into life eternal . ( 2. ) that every man and woman in the world is either made for ever , or undone for ever , as they are related and entituled unto the invisible eternal good things or evil things of the other world ; they are made for ever , if related and entituled to the invisible god and glory ; and undone for ever , if not : so that our eternal happiness or misery depends not on our relation or title to visible , but to invisible things . ( 3. ) such as is our title and estate now , to the one or other , such it will be to all eternity . as the tree falls , so it lies : as death leaves us , so will judgment find us . ( 4. ) this looking off from earthly things is the way to grow and encrease in grace , for worldly cares do choak , deaden , and weaken grace , cloying the affections , entangling and encumbring the thoughts , much hindring the exercise of faith and love , which are the principal graces whereby holy souls enjoy communion with god. ( 5. ) by this you will have more communion with god ; for the less we look downward , the more we shall look upward ; and the more we look upward to god and christ , in the actings of our faith and love , the more will god and christ manifest themselves and their love to our souls . ( 6. ) this will support us in affliction , and comfort us in a dying hour ; when our affections are crucified to the world , we shall not be unwilling to part with it . col. 3. 3. we are dead , saith the apostle ; that is , to the world. and this supported those in this chapter ; they were crucified to all visible temporal things , therefore they could easily part with them . 3 vse . thirdly , by way of examination . by this gracious frame of spirit , we may know our spiritual state , whether we be born of god or no , whether in christ or no ; to wit , by this , whether our hearts and minds are more set on god , christ , and heaven , or on the world. rom. 8. 1. there is no condemnation to them that are in christ jesus ; they are safe , come plague , sword , fire , faggot : but who are in christ jesus ? he tells us , they that walk not after the flesh , but after the spirit . so ver. 5 , 6. they that are spiritually minded ; they that have their conversation in heaven . phil. 3. 20. col. 3. 1 , 2. they are risen with christ . so psal . 73. 25 , 26. if we be born from heaven , we are bound for heaven : heavenly-mindedness is as good an evidence for heaven as any is , and earthly-mindedness is as ill a character as can be . let us now try our selves by this : where are our hearts , and minds , and affections mostly set , on heaven or earth , on christ or the creature ? let our consciences speak : surely this one rule of tryal will help us to know in what state we are . lastly , for consolation to believers , in respect of outward losses and troubles , that they are all visible and temporal things that we can lose , and but temporal things that we can suffer , which are but light and short , as we have seen ; but our invisible eternal mercies , they are all sure , and can never be lost . if we had enjoyed our earthly comforts a little longer , it could have been but a little longer , they and we must have parted : all visible things are but temporal ; our fairest flowers are fading , our sweetest earthly mercies are perishing : and here is our comfort , that if we be in christ , we shall be delivered from eternal death , from everlasting destruction , from the wrath to come . if we have our part in the first resurrection , the second death shall have no power on us . let this comfort us , that the comforts we lose here are but temporal comforts , and the troubles we suffer here , are but temporal troubles . and this brings us to the second point observed from the text , which was , 2 doct. that a right and true judgment of earthly things , will help to support the lord's services under their afflictions . of which i shall speak but briefly , because much of what hath been said in the former point 〈◊〉 confirm this . heb. 10. 34. they took joyfully the 〈…〉 their goods ; and why ? but because 〈…〉 in themselves they had in heaven 〈…〉 a more enduring substance . they 〈…〉 judgment both of earth and heaven , 〈…〉 earthly and of heavenly things , and 〈…〉 infinite worth and value of 〈…〉 they knew that heavenly things were 〈…〉 real , the most substantial , the most 〈…〉 and that earthly things were temporal 〈…〉 , and therefore not so ●e command 〈…〉 less to be valued or 〈…〉 heavenly things . q. 1. but how 〈…〉 of earthly things ? a. ( 1. ) we must judge of 〈…〉 only wise , judgeth of them 〈…〉 judge truly and rightly of them . now god hath declared in his word his judgment of them , isa . 4. 6 , 7. the mouth of the lord hath spoken this . the voice said , cry ; and he said , what shall i cry ? all flesh is grass , and all the goodliness thereof as the flower of the field . the grass withereth , the flower fadeth . psal . 39. 5 , 6. verily , every man , at his best estate , is altogether vanity . surely , every man walketh in a vain shew , psal . 103. 14 , 15. we are but dust : as for man , his days are as grass : as a flower of the field , so he flourisheth . for the wind passeth over it , and it is gone ; and the place thereof shall know it no more . job 14. 1 , 2. man that is born of a woman is of few days , and full of trouble . he cometh forth like a flower , and is cut down : he fleeth also as a shadow , and continueth not . so 1. pet. 1. 24. jam. 1. 10. & 4. 14. what is our life ? it is but even a vapour , that appeareth for a little time , and then vanisheth away . this is the judgment of god concerning man , all men ; they are but dust , but a shadow , but grass , and the life of man very short , and full of trouble , but even as a bubble , but a vapour ; and we may be sure , that the judgment of god is according to truth . and then , for all the things of this world , solomon , by the spirit of god , hath declared what they all are . eccles . 1. 2. vanity of vanities , saith the preacher , vanity of vanities , all is vanity . vanity and vexation . riches , honours , pleasures , relations , friends , liberty , all pleasant accommodations , all is vanity and vexation of spirit . this is the true and right judgment we should have of all earthly things . ( 2. ) we must judge of these earthly things by the experience of the best and wisest men that ever lived upon earth ; they will tell us from their own experience , that they are all vanity and vexation . so solomon , job , david , moses ; psal . 90 , 4 , 5 , 6. yea , we all know this by our own experiences every day , that all flesh is as grass , and as the flower of the field : how soon do all our earthly comforts wither and perish , our dearest and nearest relations wither and dye away , our health and strength , our life , and all , still withering and perishing ? [ see largely of this in dr. reynold 's three treatises , the first part , concerning the vanity of the creature . ] ( 3. ) once more judge of earthly things by the evil use we make of them while we have them , through satan's temptations and our own corruptions , ( as was shewed before ) and also what cloggs and hinderances they are to our souls , in our way to heaven : altho' life , and all the accommodations of life , as health , strength , liberty , estate , friends are good things in themselves , and given us to be helps to holiness , and to heaven ; yet we must confess to our shame , that all our earthly comforts , yea , and our animal life it self , doth very much , most times , hinder our communion with god , hinder us in the service of god , keep our hearts at too great a distance from god ; and many more evils they bring upon us ; all which considered , we have but little reason so to value them as we do , nor to let our hearts and affections so to run out after them . thus let us take a right judgment of all earthly things . it is true , that so far forth as these earthly things are useful to us in the service of god , and further the good of our souls , so far forth we ought to love and prize them , and praise god for them , and pray for the continuance of them ; but so far forth as they are hinderances to us in holiness , and bring sin and guilt on our souls , as too oft they do , so far forth , and in that respect , we had better be without them than with them ; their room would be better than their company : and when they prove snares to us , and like solomon's wives draw away our hearts from god ; and like dalilah to sampson , betray our souls into the hands of our spiritual enemies ; then surely it is the goodness of god to separate them from us , and strip us of them , and we shall have cause to bless god for so doing . sickness and weakness improved , is better for our souls than health and strength abused : restraint and confinement improved , better than liberty abused : solitariness improved , is better than a family and company abused : poverty improved , better than riches abused , &c. thus you may get a right judgment of earthly things . q. 2. but how will this right judgment of earthly things help us to bear our troubles in this world ? a. 1. by acting our faith upon the word of god. believe , and be fully perswaded of the truth , which god , the god of truth , hath spoken concerning all earthly things : believe that all flesh is grass , that life is but a vapour , &c. here lies the root of all our impatience and discontent under our losses and earthly comforts , even our unbelief ; we do not fully and firmly believe they are such vain things that we are deprived of , out grass , but as the flowers of the field . just like a man that finds a box or bag of counters , and takes them to be all pure gold , and greatly rejoycech in what he hath found ; then after a short time he loseth his counters , and then he is exceedingly troubled for the loss of them , because all this while he took them for gold ; but if once he comes to believe , that it was but a box or bag of counters , then he grieves no more . so it is with us ; we believe not , that all our comforts are vanity and vexation ; we look not on them to be so , but that there is much contentment , and sweetness , and satisfaction to be had in them : and therefore we grieve immoderately when we lose our counters ; but if we did firmly believe they are but counters , shadows , grass , vapours , we should not be so cast down . 2. meditation and consideration of the true nature of all earthly things , as god hath shewed us in his word ; often thinking , pondering , and meditating on their vanity , uncertainty , transitoriness and deceitsulness : without this due and serious meditation , a right judgment of them will do us no good . when god smites our comforts , maketh our fairest flowers to wither , blasteth our flourishing grass , then let us consider what god hath smitten and blasted , nothing but grass , but flowers . what have we lost ? nothing but shadows , but counters : this deep consideration will support us under our losses . consider also the experience of the saints , who in all ages have found these things to be but vanity and vexation . 3. add prayer to god , that he will throughly convince your minds of the vanity of all earthly things , as david prayed , psal . 39. 4. that we may judge of them as god judgeth of them , and not otherwise ; and then it will not so much trouble us to part with them . so much for a right judgment of the good things of this world : we must also labour to get a right judgment of the evil things of this world , as poverty , sickness , imprisonment , disgrace , loss of friends and relations ; we usually judge amiss of these also , and therefore become impatient . now , that we may have a right judgment of these things also , we must observe the former rules . 1. to judge of these evil things as god in his word judgeth of them . now god tells us in his word , that afflictions are short and light ; that is comparatively , as was shewed before ; that his ends and designs in all the afflictions of his people , are good and gracious ; of which largely before ; that they are tokens of his fatherly love to us , and evidences of our sonship ; that they are for our spiritual and eternal profit , to take away our sins , and to make us partakers of his holiness , and to prepare us for that far more exceeding and eternal weight of glory ; that they are needful and necessary for us , afflictions being as necessary to god's people , in their passage to heaven , as water is to a ship , to carry her to her port. now , if we judge of afflictions thus , as the only-wise god judgeth of them , we shall bear them with much patience . 2. to judge of them as the wise , good , and holy men of god do judge of them . moses chose rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season . holy david professeth , that it was good for him that he was afflicted , psal . 119. 71. [ vpon which text i have written at large by it self . ] so the primitive christians , 2 cor. 4. 17 , 18. and heb. 10. 34. and thousands now in heaven , and upon earth , can seal to this truth , that afflictions have done them good . 3. let us judge also by our own experiences , that as the good things of this world have been , by satan's temptations , and our own corruptions , very hurtful to our souls ; so the evil things of this world have been , through the grace of god , sanctifying them to us , very profitable to our souls , and we have cause to bless god for them . and as earthly things , good in themselves , become evil to us , so evil things , so in themselves , but by the blessing of god on them , become good into us . now this right judgment of the evil things of this world , will much support us under them , 1. if we strongly act our faith in believing that god in his word hath said of these evil things , that they are all but light and short , that he hath such gracious ends in them ; and if we act faith and hope upon the many exceeding great and precious promises in the word , made to his people in their afflictions , and relye upon his faithfulness in them , we shall be sweetly supported under them . 2. if we duly meditate and consider of the good ●ruits that our afflictions shall bring forth in us , ●● due time ; and do duly ponder upon the gracious ends of god in them , it will , doubtless , mightily uphold us under them . 3. and if we add fervent prayers to god , to give out all those spiritual blessings of afflictions to us ; and wait on him for the blessing , hoping , ●esiring , and panting after these blessings ; we shall be enabled to bear up under them all . application . let us bewail our wrong and false judgment of earthly things , both of the good and evil things of this world , and pray earnestly for a true , spiritual , and right judgment of them ; let us fully submit our judgments to the judgment of god , and setledly acquiesce in god's judgment ; let us pray earnestly for a spiritual understanding , and a renewed judgment ; let us look on all visible temporal things , as god looketh on them , and settle it in our minds . that the judgment of god is right and best ; and let us not lean to our own understandings , and by this means we shall be much helped to bear all our afflictions with comfort and patience . so much of this doctrine . now to proceed to the last words in this verse : 2 cor. iv . 18. but to the things which are not seen , for they are eternal . this is another act of faith : faith enables the soul not only to look off from things which are seen , for they are temporal ; but also to look unto those things which are not seen , for they are eternal . we look ; the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prospicio , to look seriously , diligently , earnestly , to look upon a thing as his mark and scope , to look with ardent desire to attain that which he looks for . now saith the apostle , we look not on those things which are seen , temporal things , as our mark and scope , with such eagerness and diligence to attain them ; we see not such worth and excellency in them , as to spend our best thoughts about them , and our ardent affections upon them ; no , no , but we look on things not seen ; we look on unseen things as infinitely more worthy , and more highly meri●ing our best thoughts and affections ; for those ●●seen things are eternal things , and therefore more worthy of our affections . two points of doctrine arise hence . doct. i. that truly-gracious souls do most seriously mind , and most diligently intend and aim at unseen eternal things ; upon these their thoughts are mainly and mostly fixt , and about these their greatest care and study is employed . doct. ii. that the due minding of , and meditating upon unseen eternal things , will much help to support the people of god under all their sufferings in this world. doct. i. first , that truly-gracious souls do most ●eriously mind , and most diligently intend and aim at ●●seen and eternal things . here we must enquire , 1. what those invisible eternal things are . 2. the reasons of the point . 1. what they are . they are things not seen , and they are eternal ; unseen to the bodily eye ; opposed to the visible things of the world , ri●●es , honours , pleasures , friends , health , liberty , &c. those good and evil things of this world ; these we look not unto , but to invisible , and they are , 1. first , the invisible god , whom no man hath seen , nor can see with bodily eyes ; coll. 1. 15. 1 tim. 1. 17. moses saw him that is invisible . heb. 11. 27. we , saith the apostle , look unto him , mic. 7. 7. i will look unto the lord , psal . 34. 5. gracious souls make god their aim , and their end , how to serve , and please , and glorifie him , and how to have communion with him , and to enjoy him . this is the chief study , care , and labour of gracious souls , to be accepted with god , and to bring glory to him , 2 cor. 5. 9. we are always looking to god , to his precepts , to obey them , to his promises to believe and rest upon them ; to his providences , to observe and comply with them , answering them by suitable duty . 2. secondly , we look unto our blessed jesus , the image of the invisible god , the eternal son of god ; he was once visible , and seen in the flesh , and shall be so again at his second coming , acts 1. but now we see him not , yet now we believe in him , and look on him by faith : and that we may look upon and behold this unseen jesus , and by faith and love , to enjoy union and communion with him , to know him living in us , and to have fellowship with him in his death and resurrection , and in his life , to receive of his fulness grace for grace : this the saints aim at , and spend their thoughts and cares about , and make this the main and principal work of their lives ; phil. 3. 8 , 9 , 10. that they may be joyned to christ , married to him , engrafted into him , partake of his spirit , life , and grace ; that they may be conformable to him , and enabled to walk as he walked ; that he may sup with them , and they with him ; that he may dwell in their hearts by faith , and take up his abode with them , and manifest his love unto them ; that they may grow up in all things like unto him . these are the aims , intentions , desires , prayers , longings , and constant endeavours of truly-gracious souls . not to be rich , and great , and honourable in the world , but to partake of the unsearchable riches of christ , to get and possess jesus , this pearl of greatest 〈◊〉 , to be rich in faith , to have a clear title to ●e crown of life , which jesus hath purchased ●● promised ; to live in christ , and to please , ho●●ur , and enjoy jesus . this is their chief la●●ur . 3. the holy spirit is invisible and eternal ; the ●●cious influences and operations of the holy ●host on the hearts and spirits , ( though the ●ects may in some sense be said to be visible , ●● of eternal efficacy ) yet the operations are in 〈◊〉 sence invisible ; the graces of the spirit , ●●ch i take to be those waters of life , which our ●●d speaks of , john 4. which spring up to eter●al life ; the joy , the comforts of the spirit , the ●aintings , teachings , guidings of the spirit ; the ●●iness and sealings of the spirit ; all these are in●●able and eternal things ; and these are the things ●hat natural men cannot know nor discern , 1 cor. 2. ●1 , 13 , 14. strangers intermeddle not with this by , because strangers to it : it is hidden manna : ●●at these are the unseen things , that gracious ●als mind , seek , and breath after , and always ●●g for : oh , that they may be filled with the ●pirit , filled with the graces and comforts of the spirit , and enjoy communion with the spirit . 4. the word of god , the glorious gospel , that is invisible and eternal , not in the letter of it , for that is to be seen in the book , but the mysteries of ●t are hidden mysteries ; matth. 11. 25. these things are hid from the wife and prudent of the world. it 's true , the sound of the gospel is gone ●ut abroad throughout the world ; but the power and efficacy , the vertue and inward workings of it , the sweetness of it , that is invisible to the eye of the body , and hidden to the world , 1 cor. 2. 9 , 10. god reveals those things to his people by his spirit : the infinite beauty of christ , his transcendent excellencies , the beauty of holiness , the surpassing sweetness of the promises , the glory of heaven , with many , many other unspeakable excellencies , which are held out in the gospel ; all which bodily eyes cannot see , nor carnal hearts understand . the powerful enlightning , quickning , transforming , nourishing , strengthning , refreshing , and comforting power and vertue of the gospel , but very few see and feel ; none but such as are spiritualized , and whose understandings are savingly enlightned ; eph. 1. 17 , 18 , 19. there are great and glorious things represented in the gospel ; but men's understandings must be enlightned before they can see them : life and immortality is brought to light by the gospel ; heaven and hell opened in the gospel , but not to be seen by the bodily eye . hence the gospel is said to be hid , 2 cor. 4. 4. and this word abideth for ever , 1 pet. 1. 25. and it is an everlasting gospel . now , saith the apostle , we look to the word of god , and mind the glorious mysteries of the gospel , and feel the sweet and powerful effects of it ; we desire the sincere milk of the word , that we may grow thereby ; we esteem the word of god above our necessary food ; job 23. 12 , 13. and it is sweeter to us than the hony or hony-comb , psal . 19. 9. 5. we look unto , and mind all the exceeding great and precious promises which are in the word of god ; the vertue , sweetness , and good of them are all invisible to carnal eyes . tell a carnal man of the goodness and sweetness of the promises , it is a riddle to him ; give him present enjoyments , he never tasted any sweetness in them ; but true christians look on them as exceeding rich things , and look up to them , and embrace them , and live upon them ; they could not ●re without them : the promises are dry breasts ●● carnal hearts , they can draw no vertue from them ; but they are full breasts to gracious souls : ●●il . 27. 13. i had fainted , unless i had believed , ( that ●● , in the promises ) to see the goodness of god in the 〈◊〉 of the living . the promises , that god will be our god in christ , and our portion , and exceeding great re●ard , gen. 17. 1. that he will be a sun and a ●ield to us , give us grace and glory , and will with-hold no good thing from us ; psal . 84. last . ●romises of pardon , of peace , of holiness and ●●essedness , of rest for our souls , mat. 11. 28 , 29. promises of his good presence with us in all our ●roubles ; of supports , supplies , and of a gracious 〈◊〉 out of all ; gracious souls trade in the promises , converse with the promises ; these they mind ●nd rest upon , and find sweetness and comfort in . 6. and lastly , we look unto all those great and glorious things which the great god hath prepared for us from the foundation of the world , and which our most dear lord jesus hath purchased for us by his most precious blood. oh , the great and glorious things which god our father ●ath prepared for us ! that blessed vision of god , that kingdom of heaven , that life eternal , that crown of glory , of life , of righteousness , that inheritance incorruptible , undefiled , and that sa●●th not away ; that far more exceeding and eternal weight of glory ; that everlasting rest ; all these things are invisible and eternal ; and unto these ●●seen and eternal things , we , saith the apostle , 〈◊〉 , and set our mind upon . and also the great and glorious things which our lord hath purchased ; as peace with god , his favour , acceptance with him , adoption , sonship , heirship , remission of sins , an heavenly inheritance ; these are all invisible and eternal things , great and wonderful things , things of the greatest excellency and highest concernment ; and , saith the apostle , we that are gospel-christians , we look to these things ; upon these we spend our most serious thoughts , and our best affections ; these possess our hearts and minds , and we live in the continual prospect of these unseen and eternal things . before i come to the reasons of the point , a little more to open this act of gracious souls , and the object of it . i. for the act , looking ; which may note these things . 1. it notes reality , it is no fancy , dream , or empty imagination , but we look , we see , we behold them ; the eyes of our understandings being enlightned , and our minds illuminated by the spirit of god ; and having the spirit of faith in us , we discern and behold those invisible and eternal things : heb. 11. 1. faith is the substance of things hoped for , and the evidence of things not seen . we do as fully believe them , as if they were visible to our bodily eyes . 2. it notes certainty ; what we see with our eyes , we are certain of ; we are fully perswaded of them , heb. 11. 13. hence this sight is called knowledge , 2 cor. 5. 1. 3. fixedness ; it is not glancing , or casting an eye on them , but we look on them , that is , fixedly and stedfastly ; we aim at them ; we lock on them as our mark and end. thus for the act. ii. for the object ; they are things that are not seen : what they are , hath been showed ; the properties are these : 1. they are spiritual things ; so in their nature , and revealed by the spirit , 1 cor. 2. 8. and they are spiritually discerned , and not otherwise . 2. they are all high , great , and glorious things ; yea , the highest , the greatest , and the most glorious things : all other things are but dross and dung in comparison of them . 3. they are the choicest and the best things , most worthy of our hearts and minds , and of our choicest affections : what is the chaff to the wheat ? what is the dross to the gold ? what is earth to heaven , or the creature to god ? 4. they are heart-transforming , heart-gladding , heart-elevating , heart-strengthning things , 2 cor. 3. 17 , 18. 1 pet. 1. 8. these things looked unto by the eye of faith , will change the heart , and cause joy unspeakable and glorious . 5. they are real , solid , substantial things , not shadows , as visible temporal things are ; hebr. 10. 34. they joyfully took the spoiling of their goods , for they were but shadows , trifles ; because they had in heaven substantial things . the things of this world are all vain , lying vanities , things that are not ; prov. 23. 5. 6. they are soul-satisfying , and heart-contenting things ; such as have them shall never thirst more , john 4. 14. that is , inordinately and immoderately after earthly things . 7. and lastly , they are eternal things , permanent , abiding , lasting , everlasting things ; eternal life , eternal glory ; everlasting consolation , everlasting rest : we shall ever be with the lord. o my soul ! can i be a true christian , and be a stranger to this practice of conversing with those invisible eternal things ? can i be regenerate , born of god , born from above , and be a stranger to this practice ? can i be quiet in conscience , so long as i live in the neglect of this ? can i groundedly hope to live and converse with god and christ for ever hereafter , and be such a stranger to this converse with him here ? can i have any support in trouble without this ? can i have any true comfort in life or death , or bid sickness or death welcome , and be a stranger to this ? certainly no : therefore , o my soul , labour for more familiar acquaintance with those invisible eternal things , and exercise thy self more in the meditations of them . the grounds and reasons of the point , why gracious souls do most seriously mind , intend and aim at invisible eternal things . reas . i. because they are commanded so to do , col. 3. 1 , 2. set your affections upon things above , not on things below , mat. 6. 19 , 20. lay up for your selves treasures in heaven , not in earth , 1 tim. 6. 19. ii. because truly-gracious souls are endued with invisible , divine , and eternal principles , which do encline , dispose , and suit them to those invisible and eternal things : jam. 1. 17 , 18. they are begotten of god , born of god ; their extraction is heavenly ; 1 pet. 1. 23. 2 pet. 1. 4. they must needs mind god , for they are begotten of him , he is their father , they have his image on them ; and they must needs mind christ , for he is formed in them ; and the spirit , for they are born of the spirit : heaven is their father's house , their own home , their inheritance ; the principles of the divine nature enclines and disposeth them to mind things above . as they that are after the flesh , do mind the things of the flesh , so they that are after the spirit , do mind the things of the spirit ; for this is the characteristical difference between the carnal and the spiritual man , rom. 8. 5 , 6. 1 john 5. 4. every thing acts according to its principles . if men and women have no other principles in them , but such as they brought into the world with them , which are only earthly , and have no other spirit than the spirit of the world i● them ; they cannot mind heavenly things , for such as is the earthly , such are they that are earthly ; heavenly things are contrary to their natures , and to their principles , and therefore they cannot mind them . but holy souls have principles of the divine life , and they live the life of god. iii. because their hopes are set , grounded , fixed on those invisible eternal things ; their hopes are not in this life , but in god , in christ ; glory , heaven , and eternal life , are the objects of the hopes of all truly-gracious souls ; 1 cor. 15. 19. rom. 5. 2. heb. 6. 18 , 19. tit. 2. 14. tit. 1. 2. 1 pet. 1. 13. 1 john 3. 3. we must needs mind them , and set our affections upon them , because we hope to enjoy them for ever . phil. 3. 20 , 21. iv. because the people of god have had experience in some measure of the sweet and powerful influences and operations of those invisible eternal things on their own hearts and spirits ; they have tasted that the lord is gracious ; they have had fellowship with the father and the son , in some degree ; they have been made partakers of the holy ghost , in many saving fruits and effects on them ; they have felt the power , efficacy , and comfort of the word and promises ; and they have in some measure received the first-fruits and earnest of their inheritance ; rom. 8. 23. eph. 1. 13 , 14. v. because by all these things gracious souls live , and in all these things is the life of their souls : their life is hid with christ in god , and should they not mind god and christ ? christ liveth in them , and they in him , gal. 2. 20. they live in the spirit , and walk in the spirit , gal. 5. they live by , and live upon the promises , job 23. 12. they live by faith , in the purchased , promised , prepared inheritance ; they live in hope of eternal life , tit. 1. 2. and rejoyce in hope of glory , rom. 5. 2 : they live in hope of a better resurrection ; they groan after their house in heaven ; they seek a country , an heavenly ; and therefore they cannot but mind and intend , look unto , and aim at those invisible eternal things . our natural life , much less our spiritual life , doth not consist in the things which we possess ; that is , in visible temporal things ; for , in god we live , move , and have our being . vi. because these invisible eternal things are the only things that are suitable and satisfying to the souls of gracious persons ; earthly things are not suitable to heaven-born souls ; riches , honours , pleasures , not suitable , nor satisfying to immortal souls , which are begotten of god : earthly things are no bread for souls ; isa . 55. 2 , 3 , 4. john 6. 27. they are all but ashes , but wind , husks , chaff , not food for souls ; these are suitable to the body , meats for the belly , and the belly for meats ; but god , and christ , and the word , &c. for the soul , for the renewed gracious soul ; other things will not content it . vii . because these invisible eternal things are the best , the choicest , the chiefest , the most excellent things , the principal things , as all will confess , and therefore most worthy to be minded and looked after ; phil. 4. 8. god and glory , heaven and happiness , are the best things for certain , heb. 10. 34. & 11. 16. the saints happiness lies in those invisible eternal things : they may be happy without visible temporal things , but they can never be happy without the other : and indeed , all visible temporal things are not worth minding at all in comparison of the other . oh , that we could believe this , and act accordingly . viii . because those things are most sure and certain , incorruptible and undefiled , and that fade not away , matth. 6. 19. nor moth , nor rust , nor thieves can spoil us of these ; 1 cor. 9. 25. heb. 11. 9 , 10. & 13. 14. 1 pet. 1. 4. psal . 48. 14. this god will be our god for ever . none can say so of relations or possessions , of health , wealth , or liberty . jesus christ is the believer's for ever ; their joy is everlasting , none can take it from them ; their peace is everlasting , their kingdom everlasting . ix . because by minding of , and by setting their affections upon those invisible eternal things , they are much freed and discharged from the snares , fears , cares , sorrows , entanglements , incumbrances and temptations , that accompany the minding of those visible temporal things . nil sentit in nervo , cum anima sit in coelo . oh , the intolerable burthens , the unavoidable snares , cares , and fears that attend these earthly things ! how are the minds of men rack'd , tortured , distracted , distempered , macerated with these ? while they mind them eagerly and inordinately , what cross passages fall out ? what disappointments do they meet with ? how strangely are mens minds bewitched with these things ? what unruly passions are oftentimes stirred up , and thence they break out into many uncomely words and actions , piercing themselves thorow with many sorrows , 1 tim. 6. 10. against this our lord caution'd his disciples , luk. 21. 34. take heed , lest at any time your hearts be overcharged with surfeiting , and drunkenness , and cares of this life . and by these worldly entanglements many times god is forgotten , conscience wounded , peace broken , guilt contracted , duty neglected , and sorrows multiplied . but now , when we can get off our hearts from earthly things , and can get them up above these things , and can fix our minds upon those high and heavenly things ; how are our spirits discharged and disburthened , and our minds eased and quieted : psal . 63. 5 , 6. my soul shall be satisfied as with marrow and fatness : when i remember thee upon my bed , and meditate on thee in the night-watches . o , the sweet peace and tranquility of mind that those enjoy , that look above , and live above , and have their conversation in heaven ; who walk with god , and talk with god , and constantly converse with things above : to be spiritually minded is life and peace , rom. 8. 6. x. because by this minding heavenly things the saints get good proof and evidence of their title unto , and of their interest in god and christ , and to those invisible eternal things ; 1 joh. 5. 4. col. 3. 1 , 2 , 3. joh. 3. 6. 1 cor. 15. 48. this is a good proof that we belong to god and heaven , because we mind them , and set our hearts upon them . xi . because by the minding of those things above , the people of god are wonderfully supported under all their troubles in this life ; and by their heavenly-mindedness their troubles are alleviated and sweetned to them ; as in the text and context : we faint not , while we look not at those things which are seen , for they are temporal ; but at those things which are not seen , for they are eternal . by our looking off from temporal things , and by our looking on upon eternal things , we are supported under all our sufferings . xii . and lastly , because this is the way to salvation : for if the end of those who mind earthly things be destruction , as phil. 3. 19. then the end of those who mind heavenly things , must be salvation . thus much for the grounds of the point . q. but wherein consists this duty of looking unto invisible eternal things ? what is this minding of them ? and how must this work be managed ? ans . 1. it consists in the distinct knowing , and right understanding of those invisible eternal things ; to know god and christ , the mystery of god and godliness , col. 2. 3. ephes . 1. 17 , 18. let us pray as the apostle doth there ; that the god of our lord jesus christ , the father of glory , would give unto us the spirit of wisdom and revelation , in the knowledge of him : that the eyes of our understandings may be enlightned , &c. 2. in a full perswasion of heart , of the reality and transcendent excellency of those invisible eternal things , that they are indeed the most real , the most substantial , and the most excellent things , infinitely surpassing all temporal things ; phil. 3. 8 , 9. psal . 73. 25. if we believe not this , and be not fully perswaded of this , that heavenly things are incomparably better than earthly things , we shall never set our hearts upon them . 3. in the frequent and lively actings of faith , love , desire , hope , hungrings , thirstings , pantings , breathings , longings and expectations upon and after those heavenly things ; psal . 42. 1 , 2. & 63. 1 , 2 , 3 , 8. isa . 26. 9. oh , that i had a clearer , fuller sight of god , more acquaintance with my blessed jesus , more spiritual relish of divine things , more experience of the saving workings of the holy spirit , more sense of the fatherly love of god in christ : oh , that i had clearer evidences of my title to everlasting rest : oh , that the love of god may be shed abroad on my heart abundantly : oh , that i could taste more sweetness , and feel more power in the word and promises : oh , that i could converse more with god , and have my conversation more above . thus holy souls pant and breath after god and heavenly things . 4. in esteeming , prizing , valuing those invisible eternal things above all earthly temporal things ; psal . 30. in god's favour is life ; psal . 63. 3. his loving-kindness is better than life ; psal . 4. 6. lord , lift thou up the light of thy countenance upon us . this will put gladness into our hearts , more than the encrease of corn and wine . 5. in applying and appropriating these invisible eternal things to our own souls ; my lord , and my god , my jesus ; the kingdom prepared for me , the crown belongs to me . 6. in frequent conversing with them by meditation , contemplation , consideration ; spreading and spending our most serious thoughts , and our most fixed and deepest cogitations on them , and never leave thinking and thinking , pondering , musing , ruminating and dwelling on them , until our hearts be warmed ; and our affections kindled , our desires enlarged , and our delights raised . psal . 37. 5. delight thy self in the lord. psal . 104. 34. my meditation of him shall be sweet . alas , we have so few , and such short , and inconstant , and unfixed thoughts of god and christ , of heaven and glory , that our hearts are not affected , nor raised and enflamed . 7. and lastly , in a conversation suitable to those invisible eternal things : phil. 3. 20. the apostles and primitive christians had their conversations in heaven . this alone is true , real minding of , and conversing with those heavenly things , when we live the life of god , live like god , like jesus , walk in the spirit , to be holy in all manner of conversation ; 2 pet. 3. 14. 1 pet. 1. 18 , 19. to be like christ in meekness and humility ; matth. 11. 28. and in purity ; 1 john 3. 3. in contempt of the world , and vanities of it ; in heavenly-mindedness . and thus we ought to look unto and mind invisible and eternal things , and this will bring true joy and perfect peace . isa . 26. 3. psal . 112. 6 , 7. moreover , i conceive , that the apostle and primitive christians did look also unto the invisible eternal evil things , and spent some thoughts upon them ; as , the terrour of the lord , everlasting destruction , eternal death , the wrath to come , &c. these things they minded two ways . 1. by way of praise and thanksgiving , admiring the love and grace of god in christ , by which they were delivered from those invisible eternal miseries , which their sins had deserved ; as we find often in their praises . 2. in their diligence to escape those eternal evils , labouring for the assurance of their full deliverance from them ; constantly exhorting all men to give all diligence , that they might not fall short of their everlasting rest . but principally , i think , they looked unto those invisible eternal good things , to secure their title to them , and interest in them ; and so minding them , as still to press forward towards the mark of the price of the high calling ; and with the fore-thoughts and fore-sights of them , did support their spirits under their troubles , and sweeten their passage through this present evil world. so much for the doctrinal part . the application . first , for information . 1 inference . hence appears the extream folly and madness of people by nature , who look at , mind and aim only at visible temporal things , but totally neglect invisible eternal things . god , christ , heaven , is not in all , scarce in any of their thoughts ; lovers of themselves , of their own things , of profits and pleasures , more than of god , phil. 1. 21. 2 tim. 3. 4. that make themselves the mark they aim at ; but the glory and honour of god , the pleasing and enjoying him , are strange things to them , things they never minded , never thought on : god complains of this against the jews , hos . 8. 12. i have written to them the great things of my law , but they counted them as strange things . so may jesus christ justly complain of men under the gospel ; i have revealed the great and glorious mysteries of the kingdom of heaven , the mysteries of salvation , the unsearchable riches of the grate and love of god in the gospel . life and immortality is brought to light by the gospel ; the true and only way to heaven and eternal life , to everlasting happiness , is clearly made known in the gospel ; the only means to get an interest in the great god , in jesus christ , in the new covenant ; how to get pardon of sin , peace with god ; how to be justified , saved , and glorified for ever ; all these things are fully and clearly revealed in the gospel . the invisible eternal things of the world to come , which are the greatest realities and excellencies , the choicest , greatest , and best things . but woe , and alas ! how little are those things minded ? it is corn , wine , and oyl ; who will shew us any good , any visible temporal good ? now , is not this extream folly and madness , for reasonable creatures , made for god , made capable of enjoying god , and all those invisible eternal good things ; for them thus to labour and pant after the dust of the earth , to spend their thoughts , minds , and strengths upon that which cannot satisfie , which will not endure ; but thus to waste precious time , and breath , and spirits for perishing fading things , and neglect invisible eternal things ; the incorruptible crown , that fadeth not away , the undefiled inheritance , the everlasting kingdom , eternal life and salvation ; not to look on those , nor mind them , nor labour for them : yet this is the common neglect of the world. it is amazing madness , astonishing folly. thus god expresseth , jer. 2. 11 , 12 , 13. be astonished , o ye heavens , at this ; be ye horribly afraid ; be ye very desolate , saith the lord : for my people have committed two evils ; they have forsaken me , the fountain of living waters , and hewed out cisterns , broken cisterns , that can hold no water . prov. 1. 20 , 21 , 22. yet such is the madness of all by nature , and it is greatly to be lamented . this shews also the blindness and darkness of men by nature , that they cannot see the excellency of those invisible eternal things , nor their own absolute necessity of them , and concernment in them : the god of this world hath blinded the minds of them which believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine into them : this glorious light shines upon them , and shines into many of their heads ; this light they cannot resist ; but it shines not into their hearts , to transform and change them , as it doth into the hearts of god's elect ; and it 's greatly to be lamented ; 2 cor. 4. 4. 2. inf. secondly , hence appears the beguiling , bewitching nature of the world , that it should so strangely win and gain the hearts and affections of men and women , and so easily prevail with them , while god and christ are offered to them , and are not embraced : heaven gates are opened to them , and they invited , entreated , perswaded by promises , by threatnings , commanded to come and enter , but they will not ; they make light of it ; no perswasions will prevail ; they turn the deaf ear to all : but for the world , how soon are people perswaded to embrace it , to follow hard after it , to count no time nor pains too much to attain it ? what is there in those visible temporal things , in those glittering vanities , that should so allure , entice , and seduce rational souls , and such as profess that they believe all those better things ? but indeed , they do not believe them , whatever they profess : infidelity is the root of all ; men do not believe what they profess to believe . it were impossible that the world should be so heartily , so eagerly follow'd and pursued , if the vanity and vexation of it , the emptiness and insufficiency of it , the uncertainty and transitoriness of it , were indeed believed : it were impossible that the great and glorious god , the alsufficient good , that blessed jesus , that heaven and eternal happiness , should be so slighted and neglected , if they were truly , really , and heartily believed . it is most strange , and yet most true , that people should yield up their hearts unto , and spend their best affections upon the things of this present evil world , and can think and speak delightfully of them , but have no mind to think or speak of eternal things . oh , this beguiling , bewitching , and deceiving world ! and , oh , these corrupt , carnal , deceitful hearts of ours , that suffer the world thus to deceive us ! it cost the heart-blood of christ to deliver his people from this present evil world , gal. 1. 4. could we apprehend the mischief this world hath done us , and doth still do us , we should have but little kindness for it ; and if once we could attain the assurance of our title to that world above , we should not care how soon we were gone out of this . 3 inf. thirdly , hence appears the unreasonableness of immoderate worldly joy , sorrow , fear , cares about visible temporal things . being they are but temporal , passing , transient , momentany things , why then so much care to get and keep them ? why so much fear of losing them ? why so much joy in possessing ? and , why so much trouble in parting with them ? why so much care and fear about life it self , which is but a vapour ? jam. 4. 14. alas , we rejoice in things of nought , and are grieved for the loss of shadows ; for such , and no better at best , are all visible temporal things , in comparison of invisible eternal things . let us all bewail this folly : o , when shall we be wise ? how long shall we simple ones love this our sinful simplicity ? prov. 1. 22. oh , how long e're we be able to discern between good and evil ? till we know the one thing needful , and approve and pursue the things which are most excellent ? and give up our hearts entirely to god and christ ? 4 inf. fourthly , hence appears the absolute necessity of regeneration : seeing we are by nature so ignorant , dark , blind , stupid and dead , that we cannot see nor understand the things of god , nor the things that belong to our own eternal peace : therefore we should earnestly seek and pray for renewing grace , and that christ would give us the light of life ; and that god would beget us anew , and give us his sanctifying quick'ning spirit , and infuse new spiritual principles of the divine nature into our hearts , and thereby take us off from inordinate minding visible temporal things , and turn our minds another way , even towards himself , and towards christ and heaven , that there we may center and place all the affections of our hearts , all the desires and delights of our souls : this must be done by the mighty power of god , and we must seek him diligently , to effect this work upon us ; and we must also attend on his word preached and read , and diligently and conscientiously read the word , searching the scriptures for this very end and purpose , and servently beg god's blessing on the word , that it may prove to us a word of grace , a renewing , converting , sanctifying word , the seed of regeneration . jam. 1. 17 , 18. of his own will begat he us , by the word of truth . john 17. 17. thus must we labour to be regenerated , or else we shall never get off our minds from earthly things . second vse ; by way of examination . we all hope to go to heaven when we dye , and to enjoy all those invisible eternal good things , do we not ? let us be so kind to our own souls , as to try our title , and the grounds of our hopes : sure here is one mark , by which we may know whether our hopes be well grounded or no ; to wit , by our heavenly-mindedness . what do we aim at mainly , mind chiefly , look on , and look after principally ? is it heaven or earth ? visibles or invisibles ? let us examine our selves : which way runs the stream of our thoughts , the current of our affections , the tide of our discourses ? which way runs it strongest , steddiest ? put this question close to our consciences , and require a direct answer : let us not dally and shuffle , but be serious . our apostle makes this a discriminating character of a child of god , of one in christ , and above the power of condemnation , of one that is born again : rom. 8. 5. they that are after the flesh , do mind the things of the flesh ; the profits , honours , pleasures , ease , health , liberty , of the flesh ; that is , they mind these things mainly , mostly , principally , chiefly ; most heartily , most seriously , most affectionately , most delightfully . these visible temporal things lye most upon their thoughts , and lye nearest their hearts . this is their character , and it appears in all their words and actions . but they that are after the spirit , that is , are born of the spirit , born of god , are in christ , they mind the things of the spirit ; the grace , the work , the witness , the comfort and joy or the spirit ; they mind the things which the spirit hath revealed in the word ; god , and peace with him ; christ , and union with him ; god's covenant , and interest therein ; eternal life , and title thereto ; these invisible eternal things , they mind these mainly , chiefly , mostly , principally , most heartily , affectionately , and most delightfully and constantly . this is their character , and this is manifest also in their words and actions . now , let us try our selves ; what character have we ? which of these two ? if we will not do so much for our own souls , as to take a little pains in trying , we have not much love to them . a man may know very much of his state by this : and is it not worth a little labour , to know whether we be in christ , or no ; and whether we shall be saved or damned eternally ? let us put it home to our consciences : say , o my soul ! what dost thou mind most ? what are thy thoughts most exercised about ? whereupon are thy affections most fixedly set ? this is a searching mark ; oh , that we did all try our selves by it ! we should be much more heavenly than we are . the best of us all will have cause of shame and sorrow , cause of self-suspicion and jealousie , when we strictly compare our selves with this rule ; we shall find our hearts so earthly , so carnal , our minds so fleshly , so set upon visible temporal things , but our thoughts on invisible eternal things ; so short , so weak , so inconstant , so seldom , so soon tired , and our affections so unsetled , so unfixed , that we shall have great cause to bewail our selves , and cry out with st. paul , o wretched man that i am , who shall deliver me from this body of death : rom. 7. 24. and this will make us cry to god also , to renew the spirits of our minds , and to transform the image of our minds ; and this should make us look up to god's covenant for new hearts , for hearts joyned and united to the lord , psal . 86. 11. psal . 57. 7. & 108. 1. oh , what cause have we to bewail the frequent departings and wandrings of our hearts from god , their slidings from god , and to cry with holy david , quicken me , uphold me . our hearts are not fixed nor stayed on god ; we do not abide with god. third , vse of exhortation , to this great duty of most serious minding of , and looking unto invisible eternal things . o , let us mind , and look unto , and aim at god , christ , the spirit , the word , the promises , the great and glorious things purchased by christ , and prepared for us in the other world : oh , mind the full enjoyment of god and christ in heaven for ever and ever ; to dwell with him , in whose presence is fulness of joy , and at whose right hand are pleasures for evermore . let us mind eternal things in good earnest , with all our hearts and souls ; look off , look off visible temporal things , shut your eyes to the world , turn away your eyes from beholding vanity : but open your eyes towards heaven , hold your eyes to invisible eternal things . here i shall shew , i. the hinderances to this duty . ii. means to help us to perform it . iii. motives to perswade to it . i. the hinderances , which are many , and which must be avoided . 1st , hinderance is , living in any known or beloved sin ; this will keep us down from heavenly meditation , heb. 12. 1. no looking unto jesus except we lay aside the sin that doth so easily beset us ; in some , passion ; in some , weariness of well-doing ; in others , pride or covetousness , is the sin that doth easily beset them : this must be hid aside , whatever it be ; it must be repented of , and reformed , 1 thess . 5. 22. abstain from all appearance of evil ; sin interposeth between god and our souls , and hides his face from us : if we would mind the heavenly word of god , so as to profit by it , in hearing or reading of it , we must lay aside all known sin ; 1 pet. 2. 1 , 2. sin divides us from god and heavenly things . if we regard any iniquity in our hearts , god will not hear our prayers . the sacrifices of the wicked are an abomination to the lord. 2ly , worldly cares , fears , joys , sorrows : if we suffer these to take up our hearts , and to fill our minds and thoughts , there will be no room for heavenly things : we must therefore be watchful , to cast out , and keep out those bad guests ; luke 21. 34. phil. 4. 6. be careful in nothing : if our affections be set on visible temporal things , they cannot be set on invisible eternal things . no man can serve two masters , god and mammon , saith our lord. if the world be master of our hearts and minds , of our thoughts and affections , then surely they cannot be set on god , and things above . 3ly , worldly company , where is nothing but earthly discourse . they that are of the earth , are earthly : worldly company will cool the affections , and dull and deaden the heart , and draw it from god : therefore is that exhortation and prohibition , eph. 5. 11. have no fellowship with the unfruitful works of darkness , but rather reprove them . true christians are christ's doves , his turtle-doves , they have no society with the birds of prey ; they are christ's sheep , what have they to do among swine ? they are his children , what have they to do among his enemies ? we are not aware of the very great mischief that carnal company doth bring to our souls . if at any time we have had any communion with god in any ordinance and duty , and then presently go into vain carnal company , we shall quickly lose all savour and relish of god and heavenly things ; as if you eat hony , and presently eat gall after , you lose all the taste of hony : and that 's not all , but by being in worldly company , you will soon be infected , and will bring away on your spirits the ill savour of the earth and filthy world ; as a man that comes out of a garden of sweet flowers , goes and wallows on a stinking dunghil . the best of us should not go into worldly company , but as physicians into a pest-house , when lawfully called , and with our preservatives with us : we having so much flesh and earth in us , worldly company will make us more fleshly and earthly . 4ly , pride and high-mindedness . god resisteth the proud , 1 pet. 5. 5. psal . 10. 4. there are many precious promises made to the humble ; job 22. 29. god will dwell with the humble , teach them , save them : none have so sweet communion with god as humble souls . heavenly things and humble souls are things very suitable and agreeable one to the other . 5ly , sloth and idleness . 't is easie , we say , to go down the hill , but not so easie to go up : 't is easie , because natural , and usual , and ordinary , to mind visible temporal things ; but there must be pains-taking , industry , and labour used , to raise up our hearts to invisible eternal things ; a stirring up our selves , 2 tim. 1. 6. and we must often call upon our own souls , and provoke one another , and ill too little . we must have resolution and zeal . 6ly , the greatest hinderance of all is vnbelief . men do not fully believe , nor are fully perswaded of the reality and transcendent excellency of invisible eternal things : this is the grand impediment ; why is not the great god , the good god , the fountain of all goodness , the alsnfficient good , minded , thought on , loved , feared , trusted , served no more ? but because he is not believed , he is not believed to be that which he is indeed , and which he hath revealed himself to be , heb. 11. 6. he that cometh to god , must believe that he is , and that he is a rewarder of them that diligently seek him . oh , the cursed rooted atheism and unbelief that is in all our hearts , more or less ! why is not jesus christ , precious jesus , blessed jesus , lovely , altogether lovely jesus , the brightness of his father's glory , the chiefest of ten thousands , the fairest of all the sons of men , is whom dwells all fulness ; oh , why is he no more minded , thought on , spoken of ? why no more admired , loved , and sought after ? but because he is not believed . to them , to all them that believe , he is precious , most precious , 1 pet. 2. 7. and why is not heaven and happiness that far more exceeding and eternal weight of glory , that everlasting rest , in the full and perfect enjoyment of the blessed god for ever , thought on , minded , and laboured after more ? but because these things are not fully believed . o cursed unbelief ! men believe that life , liberty , health , honour , estate , &c. are good things , and therefore they mind them , and labour after them , and count no pains too much to obtain them , labouring as it were in the fire to get those things . those that believed those better things in the other world , counted those visible temporal things of this world , but toyls and trifles ; heb. 10. 34. 2 cor. 5. 1 , 2 , 3 , 4. so heb. 11. throughout . it is our unbelief is the cause , why god , and christ , and heaven have so little of our hearts and minds , so little of our thoughts and affections : oh , let us all bitterly bewail our unbelief : lord , subdue and pardon it . these are the hinderances . ii. the means to help us to this work , that we may most seriously and most heartily mind invisible eternal things . 1. first , we must labour clearly to know and understand the truth and reality , the exceeding greatness and excellency of those invisible eternal things ; as was hinted before : our ignorance of them is much the cause why we mind them no more . ignoti nulla cupido . no man minds or loves what he knows not . let us set our hearts in earnest , to consider what it is to enjoy god , who is all-fulness ; what it is to have fellowship with the father and the son ; what it is to have communion with the holy ghost ; to have the gracious presence of the holy spirit ; to feel the work , the witness , the sealing , the joy , the consolation of the holy spirit ; all which all true christians know and feel in some measure , and rejoice in them ; consider also what it is to live in christ , and to have christ to live in us , to dwell in our hearts , to manifest his love to us ; to come in to us , to sup with us , and we with him ; to take up his abode with us ; what it is to know the power of his death , and the vertue of his resurrection ; to be made one with him , joyned , married to him , made one spirit with him ; and what it is to be made like him here , and what it is to be made like him hereafter , both in soul and body , ●ad to appear with him in glory at last , and to be for ever glorified with him ; what it is to see this face , and to dwell in his presence for ever . oh , chese are the only things that are worthy of all our hearts and minds , most worthy of all our affections and desires , of all our labourings , longings , pantings , breathings , hungrings , and thirstings of soul : oh , shame on us all , that we spend our affections on toys and trifles , on dreams , fancies , and shadows ! oh , that such folly and madness , such brutishness should possess us ! let us lament and lament it . and let us labour to know and understand those high and excellent things , and let us be fully perswaded of them , and of their infinite worth and value . these things are worth glorying and rejoycing in . jer. ●● 23 , 24. let not the wise man glory in his wisdom : — but let him that glorieth , glory in this , that he understandeth and knoweth me , that i am the lord , which exercise loving-kindness , judgment , and righteousness in the earth ; for in these things i delight , saith the lord. let us consider also the exceeding-great and precious promises , and what our blessed jesus hath purchased , and what god hath prepared for his people in the other world ; and let us ponder upon , and by meditation work these things into our hearts and minds : labour for a distinct knowledge of all those things : labour to prove your particular right and title to all those invisible eternal good things , and then you will mind them indeed : a bare knowledge of them , without an interest in them , will do you no good . no wise man will much mind those things in which he hath no interest ; let us then search , and try , whether we have any true title to these things ; whether we have any good and solid ground to hope , that we shall one day be possest of them , and shall certainly enjoy them : then we shall think of them , and speak of them with joy and comfort ; when we can say with paul , there is laid up for me a crown of righteousness : and we know , that when the earthly house of this tabernacle is dissolved , we have a building of god , an house not made with hands , eternal in the heavens . we all hope to enjoy that promised purchased inheritance , all hope to see god in glory , and to be happy ; but let us try our title by the word of god , by that word which must judge us all at the last day . we may easily deceive our selves , as those in matth. 7. 21 , 22. and as the foolish virgins ; no deceit so easie , nor so common , nor so dangerous , for it is irrecoverable , and a little serious tryal might prevent this self-deceiving ; self-searching may prevent self-deceiving and self-undoing . briefly then , let us ask our selves , is jesus christ ours ? then all is ours ; all depends on this . if christ be ours , god is ours ; pardon , life , salvation , heaven and earth is ours . 1 cor. 3. 22 , 23. are we christ's , really and sincerely his ? then he is ours : my beloved is mine , and i am his . are we his , all we are , his ? hearts , heads , tongues , time , talents ; are we all his ? are we new creatures ? 2 cor. 5. 17. if any man be in christ , he is a new creature . mark it , a new creature ; all old things are pass'd away ; and behold , all things are become new ; new insides , new out-sides , new principles , new ends , new affections , new desires , new delights , new company , new language ; all new , if new creatures . have we the spirit of christ in us ? if any man have not the spirit of christ , the same is none of his , rom. 8. 9. doth christ live in us ? is christ most precious to us ? do we believe in him ? let us try the truth of our faith ; doth it purifie our hearts ? doth it work by love , by love to christ , to all that hath the image of christ on it ? doth it overcome the world ? doth it support under trouble ? let us see that it be faith unfeigned , the faith of god's elect. have we with all our hearts chosen the lord for our portion , and placed our happiness in him , fixed our best loves , desires , and delights in him , and have we resigned up our whole selves cordially and unreservedly to him ? have we broken our league with all sin , and with all the idols of our hearts ? do we hate and detest all sin , and do we keep a continual watch and war against all sin ? have we an equal respect to all god's commandments ? can we deny our selves , and part with all things for christ ? are we the heirs of the promises ? if we be really christ's , then are we heirs of the promises ; gal. 3. 29. are we the children of god ? if children , then heirs , heirs of all those invisible eternal things ; rom. 8. 17. now , if we be the children of god , we are led by the spirit of god , rom. 8. 15. as many as are led by the spirit of god , ( just so many , and no more ) are the children of god. if we have the image of our heavenly father on us , and do love him with all our hearts , and can trust him , and depend on him in all things , and for all things , and are most careful to obey him in all things ; if it be so with us in sincerity ; then have we a good and firm right and title to all those great and glorious things in the other world. and when we can prove our right to them , and can call them our own , then surely we shall think on them ; our hearts and minds will be set upon them , all our affections will be carried out after them . psal . 73. 24 , 25 , 26. whom have i in heaven but thee ? and there is none upon earth that i desire besides thee . my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever . when a soul can in truth , and upon good grounds say , my god , my lord , my jesus , then he will in earnest mind them . psal . 63. 1 , 2 , 3 , 4 , 5 , 6. o god , thou art my god , early will i seek thee ; my soul thirsteth for thee , my flesh longeth for thee : to see thy power and thy glory , — because thy loving kindness is better than life : my lips shall praise thee . thus will i bless thee while i live : — my soul shall be satisfied as with marrow and fatness , and my mouth shall praise thee with joyful lips : when i remember thee upon my bed , and meditate on thee in the night-watches . and v. 7 , 8. because thou hast been my help , therefore in the shadow of thy wings will i rejoyce . my soul followeth hard after thee : thy right hand upholdeth me . and the ground of all this was his interest in god ; o god , thou art my god. 2. if we would have our hearts and minds set and fixed on invisible eternal things , let us seriously consider the nearness of those things , of those invisible eternal things unto us , and of us to them ; things that are great , but at a distance from us , seem but small things to us , and but little affect us . the time of our departure hence is at hand , and then farewel for ever to all visible temporal things ; our houses , our honours , estates , and friends , shall know us no more ; we shall have no more converse with , or enjoyment of any visible temporal thing for ever : and it will not be long e're this parting come . god is near to every one of us ; christ is nigh , the holy spirit is nigh , stirring and striving with us ; the word is nigh us , even in our mouths , and in our hearts , rom. 10. 1. heaven and glory are nigh to us , if we be saints ; we are not far from our father's house , not far from the kingdom ; hell and destruction nigh to us , if we be wicked , but a breach between us and everlasting damnation ; and if we be saints and believers , the day of our full redemption draws nigh , the coming of christ is at hand , our salvation at the very door . as it is dangerous for the wicked to put far off the evil day , amos 6. 3. so it is disadvantagious to the godly to put far off the good day . we shall shortly , very shortly , enter the con●●nes of eternity , and converse with nothing but invisible eternal things , those things that now are out of our sight , and too much out of our minds ; but it were our great wisdoms to look on them as night at hand , and to spend our thoughts and affections upon them . we are displeased with our friends , that when we are out of their sight , we should be out of their minds : and may not god and christ , our best friends , be justly displeased with us , that they are so much out of our minds ? but though god and christ be invisible to our bodily eyes , they are nigh unto us , therefore we should still mind them . psal . 16. 8. i have set the lord always before me ; because he is at my right hand , &c. psal . 109. 2 , 3 , 4 , 5. 3. let us be often discoursing and speaking of those invisible eternal things ; let those things be often in our mouths . should not the children of god be often talking of their heavenly father , and of their father's house , and of that kingdom and inheritance which he hath prepared for them ? should not the heirs of salvation be often speaking of that crown of glory , of life , of righteousness that is purchased for them , and promised to them ; and of that incorruptible inheritance that they are born unto ? 1 pet. 1. 2 , 3 , 4 , 5. oh! can we have any title to all the promised glory , and not speak often of it ? how much is it to be lamented , that those that profess themselves children of god , and heirs of heaven , when they come together , that they speak so little of god and heaven ! this is our great sin , and should be our great shame and sorrow . whither are we bound ? where are we travelling ? where is our home , our long home , our last , our everlasting home ? where is our treasure ? where lies our inheritance ? is it above or below ? where is our country ? where is our father , our redeemer ? where are all our pious relations that slept in jesus ? are not all these above ? and do we so seldom think or speak of these ? shame , shame on us . are we born of god , born from above , and do we belong to that city , that hath foundations , to that heavenly canaan , to that new jerusalem ? what! and our minds so glued , our hearts so fastened to earthly things , and our tongues so constantly employed about earthly things ? oh , our idle words ! matth. 12. 36. can our treashres be in heaven , and our hearts not there ? and , can our hearts be there , and nothing appear in our words ? out of the abundance of the heart the mouth speaketh . surely the earthliness , vanity , empriness , unfavoriness , frothiness of our common ordinary talk , doth but too much discover the vanity and earthliness of our hearts . oh , that we did all of us lay this to our hearts : the more we talk of these invisible eternal things , the more we shall mind them . 4. consider , it is the express duty of every true christian , to set his affections upon things above , and not upon things below , col. 3. 1 , 2. charge the command of god upon your consciences ; accustom and inure your selves to it : o my soul , this is as much thy duty , as to pray , or hear , or read ; how long wilt thou neglect it ? o , dare not neglect it any longer ; begin it presently ; call upon god to renew and raise thy heart . 5. let us learn that blessed art of spiritualizing earthly things , every earthly mercy , to a child of god , is a taste of eternal mercy ; every visible temporal thing discovers somewhat of invisible eternal things : this is a sweet work , to converse with god and heaven in the creatures : as for instance ; when we sit down at table , remember , there is a time coming , when we shall sit down with christ , and eat and drink at his table , in his kingdom ; that is , we shall enjoy free and intimate communion with him in heaven : and let us labour to raise our hearts from temporal to spiritual things , and be much in praising , adoring , and admiring god in the creatures . 6. be convinced also , that all our happiness and comfort , both here and hereafter for ever , lyeth not in any , or all , of the sensible temporal things , but all lyeth in those invisible eternal things : it lyeth not in having honours , riches , pleasures , &c. for a man may be happy without them , as job and lazarus were ; and miserable with them , as haman , ahab , dives , and others were . psal . 144. 15. yea , happy are the people whose god is the lord. happy indeed , if god , christ , and heaven be ours , happy for ever , or else miserable for ever . 7. and lastly , let us labour to be renewed in the spirit of our minds , or else we shall never seriously and heartily mind invisible eternal things ; as was shewed before . we must get those invisible eternal principles of renewing grace planted in our hearts , the divine nature , the life of god , the spirit of our heavenly father , to renew our spirits , or else we shall never mind those things in good earnest ; for which purpose , let us go to god , call , cry to him for renewing grace , psal . 51. 10. let us look up to , and lay hold on god's covenant , ezek. 11. 19. go to the promise , luke 11. 13. if you , being evil , know how to give good things to your children , how much more will your heavenly father give his spirit to those that ask him ? a precious promise indeed ; let us rest upon this promise , and most earnestly beg god to perform it to us . old bottles will not hold new wine , nor old hearts retain heavenly things : new hearts we must have , heavenly , holy hearts , or we shall never mind heavenly things as we ought . iii. motives to this duty . 1. consider , that thus to look unto , and mind invisible eternal things , is the express character of every true christian . no man can approve himself to be a true christian , and be a total stranger to this work ; for , to be a true christian , is to be like christ . now jesus christ minded those invisible eternal things , as is most evident in the whole course of his life ; his heart was in heaven while his body was on earth , john 3. 13. shall we profess our selves christians , and not be like christ , nor have the character of christians ? 2. consider , this will be a sure sign and clear evidence to us , of our interest in , and title to all those invisible eternal good things in the other world ; matth. 6. 20 , 21. where the heart is , there the treasure is . if our hearts and minds , thoughts and affections are on god , on christ , and heaven , it is a sure sign that these are ours . an heavenly mind is as good a sign that we belong to heaven as any is ; as was also shewed before . 3. this will begin our heaven upon earth ; these heavenly things minded , affected , delighted in , will yield such joy and comfort , as to begin our very heaven here ; when faith and hope , joy and praise , love , desire and delight are exercised on god , and on christ , and glory , we shall be filled with joy and peace ; as , rom. 15. 13. 1 pet. 1. 8. psal . 31. 7. oh , then let us labour to begin our heaven here , by our heavenly-mindedness . 4. this will yield contentment and comfort , satisfaction and peace to our souls in every condition : it will sweeten every bitter cup : to think on god as our father , and on christ as our redeemer , head , and husband , and on all the sweet promises , of which we are heirs , what comfort will this bring to our souls ? lam. 3. 33. he doth not afflict willingly , nor grieve the children of men . isa . 63. 9. in all their afflictions he was afflicted , and the angel of his presence saved them : in his love , and in his pitty he redeemed them , and he bare them , and carried them all the days of old . rom. 8. 28. all things shall work together for good to them that love god. with many other exceeding great and precious promises , which our good god hath made , that our faith might feed upon them , and find satisfaction , or else our souls would faint . 5. this will fit us for every duty to god and man : the more we think on god and heavenly things , the more conscientious shall we be in our duties to man ; because it is for the lord's sake , from whom we look for the reward ; as the apostle speaks to servants , eph. 6. 5 , 6 , 7. and for duties to god , it will make us serve god cheerfully , delightfully , and constantly , having the glory of god , the enjoyment of him , and the recompence of reward in our eye : oh , how will it quicken , raise , animate , and encourage us ! for why are all those great and glorious , invisible , eternal things proposed , and promised to us , but that we should mind them , aim at them , and live in the lively hopes , and comfortable expectations of enjoying them ? heb. 11. 6 , 24. & 1. 1 , 2 , 3. 1 cor. 15. last . therefore be stedfast , unmovable , always abounding in the work of the lord , forasmuch as ye know your labour shall not be in vain in the lord. 6. this will serve to encrease and strengthen grace ; for the more we mind those invisible eternal things ; the stronger will be our love , our faith , our hope , and our patience ; yea , the more heavenly and spiritual we shall grow ; and the more useful , savory , and profitable in all our discourses . by our heavenly-mindedness we shall smell of heaven in all our converses and communications , to the advantage of others . 7. this is one principal way of enjoying communion with god here in this world ; for by this we open our hearts to god , raise up our desires after him , spend our thoughts and affections upon him ; and in these heavenly meditations god communicates his light and love , his grace and peace to our souls . by these meditations on invisible eternal things , our souls converse with god , talk with god , walk with god , have our conversations with god ; and this is most sweet and contentful to gracious souls ; this is to live in god , and to live the life of god ; and it is the sum of all our happiness here and hereafter . the enjoyment of god's good presence here , in acts of communion with him , will produce greatness of joy ; and the enjoyment of god's glorious presence hereafter , in the uninterrupted acts of communion with him in heaven , will produce fulness of joy , and pleasures for evermore , psal . 16. last . 8. by this looking to , and affectionately minding invisible eternal things , we shall be more and more changed into the image and likeness of them . 2 cor. 3. 18. we all with open face beholding as in a glass , the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord. these believing , loving sights of heavenly things will change us into the image of them . 9. by this we shall be made more and more willing and desirous to leave this world , and to go to a better . compare this text with the beginning of the next chapter , 2 cor. 5. 1 , 2 , 3. the apostle having said , we look not on visible temporal things , but on those things which are not seen , which are eternal ; presently adds , for we know that when the earthly house of this tabernacle is dissolved , we have a building of god , an house not made with hands , eternal in the heavens ; for in this ( house ) we groan earnestly to be clothed upon with our house which is from heaven . and this made paul desire to be dissolved that he might be with christ , which was far better , or best of all ; phil. 3. certainly , such as really apprehend , and truly believe those invisible eternal things , and their title to them and portion in them , will be really willing to dye , that they may enjoy them , knowing that they lye on the other side of death , and cannot be enjoyed , but by dying , and after death , death being the in-let to all that purchased , promised glory . now , the more we do seriously think and meditate on those glorious things , the more willing we shall be to leave all those fading , vain , and vexing comforts , to enjoy those eternal delights : and it is a great mercy and sweet priviledge to be willing to dye ; and i know nothing will more effect this willingness in us . now , let all those motives effectually perswade us to draw off our hearts from those visible temporal things , and to set our affections upon things above . how long shall vain thoughts lodge within us ? how long shall this present evil world gnaw and feed upon our spirits , consuming and wasting them , and eating out our time and strength ? how long shall the god of this world blind our minds , and the dust of it fill our eyes ? how long shall we misplace our affections , and mistake our rest ? our rest is not here , our heaven and happiness is not here ; earth is going from us , and we from it , and shall we hug what we cannot hold ? shall we kiss and embrace that which is withering in our hands , and dying in our arms ? are there not infinitely-better things to be minded ? duke de alva wickedly said , when one told him of an eclipse that was then present , i have so much to do on earth , i have no leisure to mind heaven . o , that it may not be so said of any of us . let us call to mind what those invisible eternal things are aforementioned , as god , christ , the holy ghost , the promises , the purchased inheritance , the glory of heaven , &c. withal , let us mind christ's second coming to judgment , the manner and end of it , 2 thess . 1. 6 , 7 , 8 , 9 , 10. which the apostle often spoke and wrote of , and minded , tit. 2. 13 , 14. the glorious appearing of the great god and our saviour ; the resurrection of the body , and the manner of it , 1 cor. 15. the full redemption and glorious manifestation of the sons of god ; the happy uniting of the souls and bodies of the saints after so long a separation ; and the uniting and solemn marriage of both to christ , the king of glory ; the passing of the saints into heaven with christ in triumph ; their living for ever with god , seeing his face , and knowing him as we are known : oh , that we could mind these things , and set our faith and love , our hopes , d●stres , and delights on work upon these things , what sweet contentment , what soul-refreshing joy and comfort would such thoughts yield to our souls , even in the midst of all our troubles ? no wonder we are such strangers to the joy of the lord , because we are such strangers to god himself , and to the great things of his kingdom . i shall conclude this use with that of the apostle , 2 pet. 3. 14. wherefore , beloved , seeing that ye look for such things , be diligent , that ye may be found of him in peace , without spot , and blameless . be diligent to prepare for the enjoyment of all those great and glorious things , and to secure our title to them ; which preparation consists in two things mainly , as exprest in that scripture , 1. in a state of reconciliation with god. 2. in a spotless , blameless conversation . 1. in a state of reconciliation with god. be diligent , that ye may be found of him in peace : there will be a most strict and accurate search made at the last day ; all those that look for those invisible eternal good things at last , must be exceeding careful about this , to make this the mark , design , and aim all their life , and at death , that they may be found in a reconciled state , in a state of peace with god. this is the critical point , the main hinge , whereupon hangs all the safety and happiness of a man or woman for eternity : not whether rich or poor , high or low , honourable or contemptible in this world , the differences and distinctions will signifie nothing then ; nor whether presbyterian or independent , &c. but whether reconciled to god or no. this strict search will be made by the lord , who cannot be blinded nor deceived . and the consideration of the issue of this search should quicken us to diligence in our preparation , which shall be , 1st , on them that shall then be found not reconciled ; the danger will be to their whole man , soul and body , depart ye cursed , &c. most dreadful , and most intolerable . 2dly , on them that are found reconciled , their comfort will be unspeakable ; the lord jesus will own them all , as the purchase of his blood , and will embrace them all , come ye blessed of my father , &c. and will commend them , well done , &c. and will crown them with a diadem of eternal glory . oh then , let us presently engage all the powers of our souls , in striving to be found of god in peace . and if we will be found of god in peace at that day , we must . 1. fall out with all sin , and make an open breach with all ungodliness , and all worldly lusts , tit. 2. 11 , 12. no peace with god , so long as we have peace with any sin : we must search for our sins of heart and life , heartily repent of them , declare open war against them all , not regarding any iniquity in our hearts , but hating and mortifying all . go to god , to give you sound repentance ; acts 5. 31. & 3. 19. 2. fall in , and close unfeignedly with jesus christ , the only peace-maker , accepting him on his terms , taking him for only lord and saviour , resigning up our whole selves unto him in all things , giving him the preheminence in us , and over us , and heartily submitting to his government by his word and spirit . thus by true repentance and faith we are to make our peace with god. and this is the sum of the gospel , acts 20. 21. repentance towards god , and faith towards our lord jesus christ : repentance , in order to the obtaining of our pardon : acts 3. 19. repent , and be converted , that your sins may be blotted out , when the time of refreshing shall come . acts 5. 31. christ is exalted to be a prince and a saviour , to give repentance and remission of sins . job 22. 21. and by faith in christ we take hold of god's strength ; isa . 27. 5. which is the mercy of god in christ , this is the strength of god , to save sinners . lay hold then on this strength of god , viz. the mercy of god in christ , and so shall we make peace with god : rom. 5. 1. being justified by faith , we have peace with god. make sure and sound work then , in repentance and faith ; let us often try our repentance and faith ; dally not , nor delay in this business , we are all upon the borders of eternity , we are all near those invisible eternal things . this is the common counsel we give every body on their sick-beds ; you must make your peace with god , we say , but how this may be done , few know or mind . o , let us mind those great matters : have we unfeignedly repented from dead works unto life ? is all sin hated and sought out ? are we truly converted ? acts 26. 18. & 3. 19. sound conversion , a thorow change of heart and life , is the surest sign of true repentance . have we faith in jesus christ ? the faith of god's elect ? faith unfeigned , that purifieth the heart , worketh by love , overcometh the world , unites to christ , and draws life from him , to live as he lived , and walk as he walked ? let us try our repentance by these texts , jer. 31. 19. joel 2. 14. isa . 55. 7. matt. 3. 8. heb. 6. 1. thorow examination of heart and life , clear confession , hearty humiliation , self-abhorrency , thorow reformation , will prove our repentance true and sound . q. how shall i know that i have truly believed ? a. haft thou found it an hard work to believe , a work altogether above thy own power ? haft thou seen and felt thy loft estate by nature ? haft thou seen the excellency of christ , and thy absolute necessity of him ? is he most precious to thy soul ? hath thy soul been drawn to christ , made heartily willing to close with christ upon his own terms ? to take him for your only lord and saviour ? hath all this been wrought in thee by the word ? dost thou value faith as a jewel ? dost thou rely on christ , and trust him with all things , and for all things ? doth this bring peace to thy soul ? dost thou draw life and strength from christ ? doth thy faith in him support thee in trouble ? what service doth it do thee in time of trouble ? it is the greatest support the poor saints have in all their afflictions ; as heb. 11. throughout . our great business lies upon making sure and clear the truth of our repentance and faith , and we must go to god for both , for they are his special gifts : also we must go to christ , he is the author and giver of them ; acts 5. 31. heb. 12. 1 , 2. and we should be often trying our repentance and faith , for without these no soul can ever attain unto salvation ; and with them no soul shall ever miss it . the penitent believers are the only heirs of the promises ; all the great and glorious things of the other world , which the faithful god , who cannot lye , hath promised , and which our blessed jesus hath purchased with his most precious blood , they do ill belong to penitent believers , and to none else . the exceeding great and precious promises , are those sweet breasts of consolation , which they should lye upon , and suck continually , and by two immutable things ( to wit , the word and oath of god ) wherein it is impossible that god should lye , these promises are confirmed , that the heirs , of the promises might have ( not weak , but ) strong consolation , heb. 6. 17. fourth vse , for lamentation . these things are to be lamented : i. the great ignorance of those invisible eternal things . our lord lamented and wept over jerusalem for this , luke 19. 21 , 22. if thou hadst known , at least in this thy day , the things that belong to thy peace . it is a lamentable thing , that people living under the clearest discoveries and brightest displays of those invisible eternal things , should yet be so grosly ignorant of them , and so unacquainted with them , as god complains of israel , hos . 4. 1 , 6. & 8. 12. no knowledge of god in the land , though it was the only land in all the world then that had the means of knowledge ; hos . 8. 12. i have written to them the great things of my law , but they have counted them strange things . look over those particulars afore-mentioned , and we shall find , that there is very little true distinct knowledge of them in the land. obj. but we do know these things . ans . if we do know god , why do we not obey him ? tit. 1. 16. to profess to know god , and in works to deny him , is the character of a reprobate . why do we not trust him ? psal . 9. 10. they that know his name will put their trust in him . 1 john 2. 3 , 4. & 4. 17. what likeness have most men and women to god and christ ? what fruits of the spirit do appear ? gil. 5. 22. but the fruits of the flesh are manifest . what power , sweetness , and comfort do men find in the word and promises ? how little are most affected , when they read or hear of all the great things purchased by christ , and prepared in heaven for believers ? what fixed , delightful . thoughts and serious meditations are spent upon these things ? alas ! alas ! whose conscience doth not accuse him ? whose heart that hath any tenderness , doth not smite him for his neglect of this ? while i am writing this , my conscience flies in my face , and chargeth me with guilt : o pardon me , lord , through the blood of christ , and give me true repentance : let me be ashamed and even confounded for my woful neglect of minding invisible eternal things : i am convinced of my guilt , and blessed be god for that . o give me an heavenly heart , let in more of heaven to my heart . o shew thy self to me , or take me up to thee . ii. it is a lamentable thing , that those high , glorious , invisible eternal things should be so little believed by us : they are little known , but less believed : they cannot but be known to us in some measure ; they have been so often preach'd to us , and we have so often read of them : their sound hath gone out to the ends of the earth , rom. 10. 19. did not israel know ? doth not england know ? then we must be stark deaf and blind . some knowledge in our heads we must needs have ; but certainly here is the root-sin , the spring of all ungodliness , even unbelief ; whatever people profess , these things are not believed ; people are not fully perswaded in their hearts and souls , of the truth , of the excellency , and of the reality of those things , who hath believed our report ? isa . 53. 1. and to whom is the arm of the lord revealed ? to make souls believe , and to work effectual faith in them ? surely to very few . a very bare historical faith is wanting , but much more a cordial , practical perswasion of those things ; for by true faith we come to have an interest in all these eternal good things , and if we had an interest in them , we should mind them more . those invisible eternal things spoken of in the holy scripture , signifie no more to most of us , than those mountains of spices , and mines of gold do , that are in the indies , which we never hope to see or possess , and for which none of us will part with our poor cottages : alas ! alas ! it were impossible , if we did really believe those things above , and that they may be had by us , but that we should take more pains to get a title to them , and having once got a title , surely we should mind them more than we do . now the grand reasons why we that profess that we know and believe those great things of the other world , yet take so little pains to be assured of our right to them , are these , viz. our false faith , our false hope , and our inordinate love of the world. cou'd we get these three thieves out of our hearts , it wou'd be otherwise with us . 1. our false faith , building our faith on the mercy of god , and merits of christ in general , not considering whether those conditions are wrought in us , to which the mercy of god is promised , and to which the merits of christ do belong . isa . 1. 16. & 55. 7. rom. 8. 9. 2 cor. 5. 17. 1 cor. 6. 17. heb. 5. 9. matth. 11. 28 , 29. & 16. 24. & 10. 34. by all which places we shall find , that the mercy of god belongs to the penitent returning sinner , and that those only can truly claim an interest in christ , that submit to his yoke , that have his spirit , that are new creatures , that deny themselves , and give up themselves to the government of christ . 2. our false hope ; that deceived those eminent professors in matth. 7. 21. and the foolish virgins , matth. 25. and which deceives all hypocrites and formal christians , that build their hopes upon outward profession , priviledges , the performance of religious duties , outward reformation , &c. not minding that express word in 1 john 3. 3. every one that hath this hope , ( that is , to see christ in glory , and to be made like unto him ) purifieth himself , even as he is pure . col. 1. 27. christ in you the hope of glory : not christ without you , professed by you , but christ in you , formed in you , dwelling in your hearts by faith , living and reigning in you by his word and spirit , that is the hope of glory , the true and only ground of true hope of glory . 3. inordinate love of the world. 1 john 2. 14 , 15. if we be friends of this world , we are enemies to god : too much love of life , liberty , ease , relations , &c. our hearts are let out strongly after these , therefore our good god doth oftentimes strip his dearest children of these , in love to their souls , to take off their affections from them , that they may place them on better things , where they are better bestowed . iii. it is lamentable also , that those invisible , eternal , great and glorious things should be no more minded , thought upon , considered , and spoken of by professors , that hope shortly to enjoy them . god , christ , glory , heaven , are seldom in mens minds and thoughts : what are most peoples morning and evening thoughts ? psal . 49. 11. what vain thoughts lodge in our hearts ? jer. 4. 14. oh , how little talk is there of these things amongst us ? is god our father ? is christ our head and husband ? is the holy ghost our counsellour and comforter ? is the word of god our rule and guide , our spiritual food and nourishment , our comfort and consolation ? are the promises our great charter , heaven and glory our inheritance ? and do we indeed hope to enjoy all these things for ever and ever , and yet think no more , and speak no more of them ? can this be so ? can our hopes be good and well grounded ? let us not deceive our selves . iv. it is lamentable , that those great things should be no more laboured after : joh. 6. 27. labour not for that meat which perisheth , but for that which endureth to eternal life . prov. 2 , 2 , 3 , 4. isa . 55. 2 , 3. we labour for that which is not bread , not bread for our souls ; and spend that which is better than mony , our spirits and time , for that which doth not , cannot satisfie . why should visible temporal things have so much of our hearts , heads , tongues , hands , time , strength and all , and those invisible eternal things have so little ? is there any colour of reason for it ? are not those invisible eternal things infinitely better than the other ? certainly it is , because they are not known nor believed , nor minded , that they are no more laboured after . how do we dishonour god , and christ , and the promises ? how do we undervalue christ's purchase , and eternal life , when we lay out our selves so much for the world , and so little for these ? how shall we escape , if we neglect so great salvation ? heb. 2. 3. v. it 's lamentable also , that the loss of the means of the discovery of those invisible eternal things , should no more affect and trouble us : lam. 1. 7. jerusalem remembred in the days of her affliction all her pleasant things , that she had in the days of old . a famine of the word is the worst , amos 8. vi. and it is lamentable , that those who know , believe , desire , and labour after those things themselves , should be no forwarder and readier to commend those things to others , and should take no more pains to perswade and draw others to look after them : oh , how few cry out to others with holy david , come , and i will tell you what god hath done for my soul ? vii . and no less lamentable is it , that those who claim an interest in all those great and glorious good things , and hope to enjoy them hereafter , that those persons should no more express the power of them in their lives ; that they should no more rejoyce in them , and be no more raised in their spirits , and gladded in their hearts with the fore-thoughts of them ; and that they should live no more comfortably upon them : it 's sad , that those thus interested in god , and christ , and glory , and that are the expectants of that far more exceeding and eternal weight of glory , should not live better lives , more exemplary , shining , profitable , joyful lives : we that look for such things , what manner of persons ought we to be in all manner of holy conversation ? it 's sad also , that such should bear up with no more strength , holy courage and confidence , in the midst of the troubles of this short life , seeing they hope for such glorious things in the other world : we see how bravely the primitive christians carried themselves in all their sufferings , by looking unto , minding , and thinking upon those invisible eternal things : oh , could we keep them in our view , and keep our eye on them , we should not faint nor sink under any of our troubles . we look too much on , and mind too much those visible temporal things , and look too little to the invisible god , to our blessed jesus , and eternal glory . oh , that god would encrease and strengthen our faith , and help us to live in the lively actings and exercise of it . by it we stand . oh , that we could live more by faith , and less by sense ; 2 cor. 5. 7. fifth vse , for instruction . if we would set our hearts and minds on those invisible eternal things , we must 1. be much in prayer : pray , oh , pray for new hearts , old hearts will not hold heavenly things . pray for saving light and knowledge , ephes . 1. 17 , 18. pray that ye may clearly apprehend and understand those things : pray for faith , that you may really believe them , and may be fully perswaded of the truth and excellency of them . heb. 11. 1. faith is the substance of things hoped for , and the evidence of things not seen . pray for love , that your hearts may be throughly and truly affected with them ; that you may relish and savour them , and may feel , taste , and see the goodness of them : pray for strength of faith and love , that you may act those and other graces , as hope , joy , desire , and delight upon those heavenly things . pray without ceasing ; pray fervently for these things , and never leave praying till you obtain . tell god that an earthly , empty , carnal heart you have , and how impossible it is for you your selves , to make ●t heavenly : complain to the god of all grace , who can make all grace to abound . 2. search the scriptures diligently ; read the word of god conscientiously ; for there all those great and glorious things are discovered : and labour to believe what you hear and read ; and to get the power and efficacy of god's truths on ●●our spirits ; 2 cor. 4. 4 , 6. 3. be watchful against all sin , and against the world , and the lusts of the flesh : be much in mortification of your inordinate affections : col. 3. ●1 , 2 , 5. compared . watch against vain thoughts , and strive in god's strength to draw up your ●earts to heaven , and hold them there . 4. seriously and often consider the great and ●●al difference between visible and invisible things , between temporal and eternal things , uncertain and certain things , transitory and permanent things ; between those things that respect the mortal body , and those that concern the immortal soul ; between those things that are the portion of reprobates , and those that are the portion of god's elect. oh , consider the great difference between those things which are the effects of common providence , and those that are the fruits of god's everlasting love , and christ's most precious blood. surely a due and deep consideration of the vast difference which is between these things , would help us to mind eternal things . 5. consider what taste these visible temporal things will have in a dying hour ; surely either none at all or a bitter one . oh then , what will honours , riches , pleasures signifie ? oh then , how much better and sweeter will those invisible eternal things be to a poor soul ? oh then , an interest in god and in christ , a pardon , a title to eternal life , assurance of salvation , will be things of value , and why should they not be so now ? 6. converse much with heavenly-minded christians ; but , alas ! where shall we find them ? let us all bewail our horrible earthliness , our earthly discourse , all earth in our thoughts , earth in our mouths , and yet hope to go to heaven at last , and live in heaven for ever ; o , how unlikely ! surely , if i am not very much mistaken , i think , a great many of our professors will be mistaken at last , and that will be dreadful , because irrecoverable . o lord , give thy poor servant an heavenly heart . sixthly . the last vse is , for comfort to those that do mind and look unto those invisible eternal things in good earnest . for your comfort , consider , 1. this is to you an evidence of your interest in all those great and glorious things : that you do thus mind and converse with heavenly things , with god , and christ , and glory ; it is a good sign that these are all your own , that you have a good title to them . an heavenly mind is a very good sign of one that belongs to heaven . 2. you shall shortly enjoy and possess them all : where christ is , there ( shortly ) shall his servants be : he will not always dwell in heaven without you ; nor will he always be absent from you ; no , but he will come again , and receive you to himself , that where he is , there you may be also , john 14. 1 , 2 , 3. and where is he , but at the right hand of the throne of his father ? and there you shall be also : when christ , who is our life , shall appear , we shall appear with him also in glory , col. 3. 3 , 4. now you can see and think on those invisible eternal things but darkly and confusedly , but then you shall see clearly , yea , possess and enjoy them for ever . 3. this your minding of heavenly things will very much sweeten your present sufferings : and this brings me to the consideration of the last thing in the scope of the text , namely , the help or benefit those primitive christians had , by their looking unto those invisible eternal things , which was , that thereby they were supported under their present sufferings ; ver. 16. we faint not , while we look not on things that are seen , but on things that are not seen . hence may we observe this doctrinal conclusion . doct. that a believing sight , and serious minding of unseen eternal things , is a singular means of sweet support to poor christians under all their troubles . this flows from the scope of the text , we faint not , say they , but rather we gather strength and courage , and our inner man is renewed day by day ; while we look not at those things which are seen , but at those , &c. looking off from visible temporal things doth much help to support god's people under their troubles ; but looking on upon invisible eternal things doth help more . crucifixion of our affections to visible temporal things is very useful , but the fixation of our affections on invisible eternal things , is more useful to our support and comfort . psal . 27. 13. i had 〈…〉 believed to see the goodness of god in the land of 〈…〉 , ver. 14. so heb. 11. 26 , 27. by faith moses endured , as seeing him that is invisible : moses could never have endured all those hard things , if he had looked only on those things which are seen , but he looked on the invisible god , and the unseen jesus , and on the promises , the recompence of reward ; he had a fixed eye to those great things ; his mind was setled on these , and that carried him through all . so heb. 10. 34. they took joyfully the spoiling of their goods , knowing in themselves they had in heaven a better , and a more enduring substance . so heb. 11. 9 , 10 , 13. they endured the condition of strangers and pilgrims ( usually a sad and troublesome condition ) because they looked for a city , an invisible eternal city : they embraced the promises , and minded them . and to this our lord leads us , in pronouncing those blessings , mat. 5. 10 , 12. that great should be their reward in heaven . reas . 1. because the blessed tendency , the powerful efficacy , and sweet fruits of all a christians troubles , as to our part , much depends on this work and duty performed by us . let us mind this : what is the tendency and fruit of a christian's troubles ? see the foregoing verse , they work for us a far more exceeding and eternal weight of glory . a blessed tendency indeed , sweet fruit ! q. but how are afflictions useful and effectual to produce those sweet fruits ? ans . some things are done on god's part , and some on our part : on god's part , he makes afflictions useful , to fit us for that weight of glory , as was shewed before , by following those afflictions with the blessing of his word , and power of his spirit , and so makes them useful to those happy ends , psal . 94. 12. as , 1st , by discovering , imbittering , and cleansing them from sin , deut. 8. 2. gen. 41. 21. 1 kin. 17. 18. isa . 59. 11 , 12. 2ly , by drawing souls nearer to god , psal . 142. 4 , 5. psal . 31. 11 , 12 , 13 , 14. 3ly , by crucifying their affections to the things of this life . 4ly , by making them more diligent and serious in their preparation for that state of blessedness . thus god blesseth afflictions . but all doth not lye on god's part ; this blessing is attained by us , while we look not at those things which are seen , which are temporal ; but at those things which are not seen , which are eternal . those blessings of afflictions are not received , nor those benefits and advantages obtained by us , while we stand looking and musing , poring and pondering open those things which are seen . so long as our hearts and minds are still fixed upon our visible losses and crosses , and upon the earthly comforts that we are deprived of ; and so long as our thoughts and affections are still set on and glued to those visible temporal things , so long we go without those blessings and benefits : but we must look off those things , and look up , and mind and meditate on those invisible eternal things ; we must set faith and love , and hope on work , in viewing and reviewing , in considering and contemplating , in apprehending and applying that far more exceeding and eternal weight of glory . now , while we do so , we are in the right and realy way to obtain the rich blessings of all our afflictions , and so we receive comfort and support under them all . it is the plentiful harvest hoped for , and believed , that sweetens the stormy seed-time . it ' is a dangerous mistake , to expect too much from the creature , and too much comfort here in this world , for here is not our rest . all men would have peace , comfort , and happiness , but they would have it from the creature , rather than from god. psal . 4. 6. believers themselves , that would have their comforts from god , yet would have them here also , and would not stay for them till hereafter , saying with the disciples upon the mount , it is good to be here ; whereas here in this world we are to have but sips , crumbs , drops , glances , glimpses ; at most , but some first-fruits of canaan ; that far more exceeding and eternal weight of glory is reserved for the other world. the inheritance is reserved in heaven for us ; 1 pet. 1. 4 , 5. and we must wait , for our harvest is not here ; we are not come home . it doth not yet appear what we shall be , the quiet and peaceable fruits of righteousness come not till afterwards ; the great reward , the full reward , is in heaven , not here . 2d reason is , because ( as i think ) the work of saving faith ( by which mainly we are supported ) doth not consist only in looking backward on the cross of christ , and his payment of our ransom by his precious blood ; but also in looking forward on the crown of christ , and the glory he hath purchased for us . heb. 11. 1. faith is the substance of things hoped for , and the evidence of things not seen . saving faith is , not only to believe what our dear lord hath already done on earth for us , in the great work of redemption ; but also unfeignedly and firmly to believe those things which we never saw nor did ever man see , and to hope and look for them so really , as to let go all worldly hopes and happiness , rather than hazard the loss of those invisible things . this is an eminent part of faith , whereby the just do live ; 1 pet. 1. 8. it is upon our clear apprehensions and firm expectations of that unseen and eternal felicity , in the full enjoyment of the blessed god , that both our peace and safety doth depend . we can have no solid peace , while we look for much comfort and content from the creature , in this our present pilgrimage and prison ; for in doing so , we looking for more in the creature than is in it , we lose our comforts , and then complain for want of them ; for our looking for so much from them , and looking so much on them , provokes god to take them from us ; and when they are gone , we are troubled . if eternal joys , and everlasting consolations were more in our minds , if the joy of our lord , matt. 25. 21. were more in our thoughts and affections , surely spiritual joy would more at present abound in our hearts : rom. 15. 13. the god of consolation would fill us with joy and peace in believing : believing apprehensions of those invisible eternal joys , would breed in us some refreshing joys for the present . so 1 pet. 1. 8. no wonder we are so comfortless , and walk so sadly , while those things which should raise us and comfort us , are so little in our minds and thoughts , and we such strangers above . we must needs faint when we lay by our cordials , and make no use of them , and when we lay by our supports , and mind them not . temporal things most needs affect us and afflict us , when eternal things are out of sight , and out of mind . mark this : when christians do not only let fall their expectations and hopes of the unseen promised glory , and let the thoughts of them decay and dye away in them ; but also heighten their hopes and expectations from the creature , and earnestly and eagerly pursue the same ; then do they most certainly prepare for their own disquiets , fears and troubles , and with both hands draw calamity on themselves , because they forsake the fountain of living waters , and hew out to themselves cisterns , broken cisterns , that will hold no water . all creature-comforts are at best but cisterns , and when too much loved , but broken cisterns , in which are no waters of true consolation to be found ; jerem. 2. 13. to seek content here , in any thing out of god , and beneath him , is to seek the living among the dead : the work of faith is , to look upwards , to look within the veil , to look to jesus , mic. 7. 7. the right and ready way to present peace is , looking stedfastly ( not to present things , but ) to that future rest and happiness , to the full enjoyment of god in heaven . thus our lord takes off his disciples from their heart-trouble , john 14. 1 , 2. of which text i have written a discourse at large . let us consider how this looking unto those eternal things is expressed : 2 tim. 4. 8. it is , loving the appearance of christ : tit. 2. 13. phil. 3. 20 , 21. 1 cor. 1. 7. 2 cor. 5. 2 , 3. rom. 8. 23. waiting , hoping , hastening unto , groaning after that glory . whoever meets with a distressed , disconsolate , complaining christian , you shall find , that one or both of these things is manifest in him ; either he hath low expectations from god hereafter , or he hath high expectations from the creature here ; either he looks too much on things visible and temporal , or too little on things invisible and eternal ; and indeed , he that doth the one doth the other ; for , the too much minding visible temporal things , hinders the true minding of invisible eternal things . if we examine matters aright in our own souls , we shall find , that this is the main thing that begets in us , and keeps us under , so many troubles and disquiets ; either , that we do not , or will not seriously and believingly engage our hearts and minds in the meditation , consideration , and application of all those great and glorious things , which god hath promised , and which christ hath purchased ; or else we will needs mind and expect what god hath not promised , nor christ purchased , a total freedom from troubles , sicknesses , losses , &c. god hath no where promised , nor hath christ purchased it : and then we complain , when we miss of our groundless expectations . either we are still poring and thinking on our creature-comforts and enjoyments , and looking for much from them and in them , much comfort , help , sweetness , satisfaction , respect , kindness , from them ; or else we are grieving and mourning for the loss and want of them ; all which thoughts do but sowre , imbitter , wound and weaken our spirits ; or else we do but too seldom think of the infinite goodness , love , mercy , tenderness , all-sufficiency of god and christ , and of the glory of heaven ; which thoughts would sweeten , alleviate , and mitigate our sorrows , and help much to support our spirits under all our afflictions . we are grieved and troubled for losses and crosses , for loss of relations , for sickness and pains , disappointments , unkindnesses of friends , disesteem in the world , &c. let us consider , whether god hath promised , or christ purchased any freedom from those : have any of the saints been freed from those ? and , why should we expect to be free ? but if we make promises to our selves , and then our own promises deceive us , whom can we blame for that ? nay , do we not , as it were , necessitate god hereby , to imbitter all our earthly comforts to us , and to make every creature a scorpion to us , because we will make them our gods ? we have less comfort in them than we might have , because we would have more in them than we should : we might have more kindness from friends , more sweetness in our relations , &c. if we looked for less . scarce any comfort we have , but one time or other becomes a scourge to us , because we foolishly made it an idol to us . isa . 2. 22. cease ye from man , whose breath is in his nostrils , for whereof is he to be accounted ? jer. 17. 5 , 6 , 7. we can never expect so little from the creature , but we shall be sure to find less than we looked for : but such is the goodness of god to his people , that we can never expect so much from him , but we shall be sure to find more . the application . first , for information . 1. if the serious minding of , and believing looking unto invisible eternal things , will much support christians under the troubles of this life , it follows then , that there is a great necessity that christians should have a distinct saving knowledg of invisible eternal things , for without such a knowledge of them , they cannot mind them , nor set their hearts upon them . john 17. 3. this is life eternal , to know thee the only true god , and jesus christ , whom thou hast sent . col. 2. 2 , 3. we know those things but confusedly , and therefore we mind them but confusedly . this saving knowledge is a new covenant-mercy : god promiseth that his people shall be all taught of him , and that they shall all know the lord ; jer. 31. 33 , 34. john 6. 45. eph. 4. 21. our duty is then , to lay hold on god's covenant , and humbly to beseech him to teach us by his spirit , and to enlighten our understandings ; as paul prays , eph. 1. 17 , 18. 2. hence appears the necessity of faith , and full perswasion of the verity , reality , and excellency of those invisible eternal things . it is a full perswasion of a better good than the creature , and of a better countrey , of a better substance , of a better place than this world is , and of better company , better friends than can be enjoyed here , that will make us set our thoughts on work upon them , and that will support under the loss of those worse things . while we have those better things in our eye , we shall not be much troubled about the worse ; the better will swallow up the worse , if we firmly and heartily believe them , and have good ground to hope , through grace , that we have title to them ; as heb. 11. 25 , 26. the belief of a better resurrection , and of a better life than this , will support us under the troubles of this : heb. 11. 35. 3. then there is also a necessity lies on us of having an interest in those invisible eternal good things ; in god , in christ , in the promises , and in the purchased inheritance . an absolute necessity lies on us all , of getting an interest in jesus christ , real union with him , for only hereby we come to have an interest in all those eternal blessings : if christ be ours , all is ours ; not else . 1 cor. 3. 22 , 23. oh , this , this is the one thing necessary , that we make sure our interest in god , and in his covenant by jesus christ : this , and this alone , will ballance all our losses . take special notice of those two texts , 1 sam. 30. 6. 2 sam. 23. 5. let us try our interest in christ by those few scriptures , rom. 8. 1 , 9. there is no condemnation to them that are in christ jesus , who walk not after the flesh , but after the spirit . if any man have not the spirit of christ , the same is none of his . 2 cor. 5. 17. if any man be in christ , he is a new creature ; all old things are past away ; behold , all things are become new . gal. 5. 24. they that are christ's , have crucified the flesh with the affections and lusts thereof . gal. 2. 20. christ liveth in me . 4. hence we may know the true cause and ground of discouragement and despondency under our troubles , to wit , our want of faith in , and our not minding of eternal invisible things . they that believe not the crown , can never comfortably bear the cross : the way to forget our misery , is seriously and believingly to remember and consider our felicity . rom. 8. 17. the sufferings of this life are not worthy to be compared with the glory that is to be revealed in us . our burdens would not be so heavy as they are , if our hearts were more heavenly than they are : if we could get more above , and converse more with god , our troubles would not be so troublesome as they are . nil sentit in nervo , cum anima sit in coelo . oh , let us pray for more acquaintance with god , and thereby good , all good , shall come unto us . let us cry out with the divine poet , o shew thy self to me , or take me up to thee . converse with god and christ will sweeten every bitter cup , and lighten every heavy burden . 5. hence also we may inferr the necessity of patience under all our afflictions , which are designed to prepare us for glory , and that no otherwise , than as we do by faith and patience live in the expectation of that glory . rom. 2. 7. to them , who by patient continuance in well-doing , seek for glory , and honour , and immortality , eternal life : heb. 10. 36. unless we patiently bear our troubles , they are not like to produce those blessed effects ; it is only through faith and patience that we inherit the promises . 6. the misery of all unbelievers then is very great , whatever they posse's in this world , for they must needs meet with troubles also in this life , and must meet with the king of terrors at last : and what possibly can support them , having no interest in god and christ , and no good grounds of hope , that they shall enjoy those invisible eternal good things hereafter ? part they must with all visible temporal good things , and that for ever , and cannot look on god , and glory , and heaven as theirs , because not regenerated , not united to christ , not effectually called : surely their case is most sad , for then also all their vain hopes and groundless confidences shall perish . 7. the mischief of earthly-mindedness also appears hence : inordinate minding earthly things , whether friends or foes , ease or pain , loss or gain , &c. this very much hinders our comfort and support : oh , pray against it , watch against it . now to take us off from this inordinate minding of these earthly things , let us take these helps . 1. let us urge and press the express command of god upon our hearts , col. 3. 1 , 2. set your affections upon things above , and not upon things below . let this sway with us : it is as much our duty as any other , and there is as much divine authority in this command as in any other , and as much of the power of religion and truth of grace lies in the practice of this , as of any other duty ; and by the consciencious performance of this duty , we do as much evidence the sincerity of our love and obedience , as by any other . 2. if we be true christians , we are of an high , noble , heavenly extraction and original , begotten and born of god ; jam. 1. 17 , 18. john 3. 3 , 5. born from above , heaven-born , therefore we should mind heavenly things . as is the heavenly , such are they that are heavenly . 3. if we be true christians , we have an invisible eternal life in us ; christ is our life , and our life is hid with christ in god ; col. 3. 3 , 4. we have invisible eternal principles of life in us , christ formed in our hearts : phil. 4. 19. the incorruptible seed of god in us , the spirit of jesus in us , the divine nature in us ; all which dispose and encline us to look upwards , and to mind invisible and eternal things . 4. your hopes are grounded and fixed on invisible eternal things , 1 cor. 15. 19. if our hope were only in this life , we should be of all men most miserable . our hopes are not here , we hope for what we see not ; rom. 5. 2. 2 pet. 1. 13. 1 john 3. 3. it is invisible glory , the glory that is to be revealed at the coming of christ , that when christ shall appear , you may appear with him in glory , and may see him as he is , and may be like him . you hope for infinitely better things than this world can afford ; tit. 2. 13 , 14. phil. 3. 21. you look for the coming of jesus in glory , who shall make your vile bodies like unto his glorious body ; and then you that look for such things in heaven , surely you should have your conversations in heaven . 5. your actings and workings here in this life , are for invisible ends and purposes , not to be seen of men , not to have your reward here , but you seek honour , and glory , and immortality , and eternal life ; rom. 2. 7 , 8. your sowing here is to reap life everlasting ; gal. 6. 8. it is an invisible , incorruptible crown , an everlasting kingdom , an heavenly inheritance , that you are seeking : 1 pet. 1. 4 , 5. you labour not for that meat which perisheth , but for that which endureth to everlasting life : john 6. 27. you are seeking a city which hath foundations , and travelling home to your father's house ; therefore needs must your thoughts and affections be set upon things above . 6. let us consider , that all our best friends and dearest relations are above , invisible and unseen to us here below . there is our heavenly father , there our dear redeemer , sitting at his right hand ; there are all our pious friends and dear relations that dyed in christ ; there they are together praising and enjoying god. 7. if you be true christians , you have enlightned minds , eyes of faith , spiritual understandings given you , to discern and apprehend those invisible eternal things ; 1 cor. 2. 9 , 10. you are spiritual persons . 8. you esteem , value , and love those heavenly things most and best , if you be true christians ; your hearts are in heaven , for there is your treasure ; 1 pet. 1. 8. 9. you have invisible supports , influences , and experiences , a well of living water springing up in you , unto eternal life , john 4. 14. which no others but you have ; and from those spiritual principles , which the spirit of christ plants in his people , good thoughts and heavenly meditations are continually bred and fed . 10. you are in heaven already , in christ your head ; ephes , 2. 6. risen with christ : and this heavenly-mindedness the apostle makes the true evidence of our being risen with christ ; col. 3. 1 , 2. if ye then be risen with christ , seek those things which are above : set your affections on things above : and it is the very distinguishing character of one in christ : rom. 8. 1. they that are in christ , walk not after the flesh , but after the spirit . second vse , by way of exhortation to all christians . would you have sweet support under all your discouragements and sinking troubles , then stedfastly and fixedly look upon invisible eternal things : labour to live in the believing views and prospects of , and in a serious , hearty minding , and meditating upon invisible eternal things . oh , that we could draw off our thoughts and affections from visible temporal things , and that we could set them upon things above : oh , what peace and sweetness should we find in our spirits ? q. but how shall we be able to do this ? a. i. by looking to god in all our mercies . ii. by resigning up our wills to god in all our miseries . iii. by aiming at communion with god , and conformity to him in all our actions . i. let us look to god in all our mercies . he is the god of our lives , and of all the comforts of life : the power , vertue , and comfort of all created good , comes from the created good , even god alone , for in him we live , and move , and have our being . this health , ease , liberty , relations , rest , sleep , that we have , and all those comfortable accommodations that we enjoy , are from the lord. it was truly said of one , that many love the creature , in opposition to god ; most love it in competition with him , and almost all love the creature in a way of separation from him . but more particularly let us labour , 1st , to look unto , and acknowledge with heart and tongue , that our heavenly father in christ is the author and giver of all the mercies we enjoy . when we have health , ease , liberty , rest , or any other mercy , we should look to him from whom they come , and to him through whom they come ; we should eye the hand of a father , the heart and love of a father , and consider also , that all these mercies come to us through the blood of a redeemer ; this will make every morsel , every drop and crumb to be sweet and pleasant to us . a dinner of green herbs , barley-bread , and cold water , with the love of god , will be sweet . q. but when shall we know , that we have these from the love of god , and with the love of god ? ans . then we may conclude , these outward mercies come from the love of god to us , when we are truly thankful for the least mercy we receive , and are stirred up to love god more , and to be more careful to serve , please , and trust god the more . let us look thorough our visible comforts , to the invisible giver of them , and to that eternal love from whence they come ; 1 chron. 29. 12 , 13 , 16. it is our great evil , that we love the gifts of god for themselves , and not for the giver of them : if we could see and taste divine love and goodness in our relations , health , estate , &c. oh , how sweet would they be unto us ? but this is our folly and fault , we overlook and forget god , and look no further than our visible , sensible , temporal comforts ; even when we speak of god with our mouths , our hearts are but too far from him : our hearts hang loose from him , and lye at too great a distance from him ; our hearts are not engaged with love , and desire , and delight in him , nor enlarged after him , and so we miss the comfort and sweetness which we might find in him . to delight in the god of mercy more than in the mercies of god , is a true christian frame , and an high pitch of grace , and a special way of enjoying sweet communion with god ; a thing wholly strange to most , and experienced but by few . q. but how shall i know when i do this ? ans . 1. by real , practical , hearty acknowledgment and owning god's propriety in all our mercies . these relations , friends , this health , ease , liberty , safety , &c. these are all the lords ; as jacob said , gen. 33. 5. these are the things that the lord hath graciously given me . we should always look on god as the proper owner of us and them ; and all that we have , are but lent to us , and we are but tenants at his will. 2. by labouring to draw up our hearts and loves to god , by those mercies we receive from god , to make them as cords and bands of love , to draw our hearts nearer to god , and to bind our hearts faster and closer to god by them ; to make those mercies as steps , to raise up our souls higher towards god , in all the ways of obedience and holy confidence , we should pant and pray thus : oh , that this creature-comfort may draw my heart nearer to god , and not lye as an idol between my heart and god ; oh , that this temporal blessing may raise my heart some degrees higher towards god ; oh , that it may help me to advance god more : oh that it may not divide my heart from god , nor make me forgetful of him , nor hinder me in my duty to him ; but , oh that every mercy i receive from god , may endear god to me , and engage my heart more to him . such pantings and breathings of soul should be in us , then we shall enjoy god in our mercies , and then they will be sweet unto us . 3. by labouring to use and improve all our mercies for god ; our health , ease , liberty , estate and all for god ; to lay all out for his service . if we have any talent , let it be improved for god ; if any candle of comfort lighted in our habitation , let it burn for god ; if any ease after pain , any strength after weakness , lay it out for god ; let us be thinking and studying what use and service we can put our mercies to for god. let us spend time , health , strength , and all for god. 4. by labouring to be willing to part with all our outward mercies when god calls for them . as we should desire and wish for no comfort otherwise , than as we may have it with the love of god , and as it may help us , and not hinder us in our way to god ; so likewise , we should not desire the continuance of any outward comfort , any longer than with the love of god ; and when he is pleased to call for them , willingly to surrender them to him : this is not to love any thing above god , nor in competition with him , nor in separation from him . 1 john 2. 14 , 15. for he that loveth any thing in the world otherwise , the love of the father is not in him . and in so doing we evidence , that we love the god of mercies more than the mercies of god : and this way we may enjoy and maintain much sweet communion with god here in this life ; namely , by our hearty acknowledgment of god our father in christ , to be the author of all our mercies ; looking to his love in them ; owning his propriety in them all ; making them as cords of love , to draw up our hearts to god ; using them for god , and willing to part with them at his call . this is to look to god in all our mercies . secondly , let us labour to look unto , and live upon god , in every creature-comfort that we enjoy . not only look unto god in our mercies , as was said before in the other particular , but let us labour to ascend higher ; and that is , let us labour and learn to live upon god and his love in those mercies . let this be minded by us : that it is not the creature , but god in the creature , that we must love and live upon . the creature should not content us , without some sense of god's love in it . if we have health , wealth , liberty , friends , we should put this question to our selves ; do we enjoy god's love with these ? a great question , yet seldom ask'd . it is surely the love of god in a mercy , that doth sanctifie and sweeten the mercy to us ; as is evident in that famous instance of hezekiah , isa . 38. 17. thou hast in love to my soul delivered me from the pit of corruption . then deliverance is sweet , when it comes from god's love to our souls . q. but how may we know that ? a. as hezekiah did ; for , saith he , thou hast cast all my sins behind thy back . when pardon of sin comes with a mercy , 't is a mercy indeed , a double mercy . note , when a soul-mercy comes with a bodily mercy , a soul-mercy , with ease , recovery , &c. then that outward mercy comes from the love of god indeed . and thus many times our lord jesus distributed his mercies in the days of his flesh upon the earth , healing souls and bodies together , forgiving their sins , and curing their diseases all at once . q. but how shall we know that our sins are forgiven as well as our trouble removed ? ans . 1. when the soul is stirred up to suitable praising of god , as in hezekiah , so in david , psal . 103. 1 , 2 , 3. the sense of god's mercies to them enlarged their hearts with thankfulness . 2. we may know that our sins are forgiven us , if those conditions are wrought in us , unto which forgiveness of sins is promised , and those are chiefly repentance and faith : acts 3. 19. repent ye therefore , and be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the lord. acts 10. 43. to him ( namely , to jesus ) do all the prophets witness , that through his name , whosoever believeth in him , shall receive remission of sins . now , if after mercies god gives us hearts to repent and believe , we may certainly conclude that those mercies come to us from the love of god. we follow hard in our prayers , and desires , and endeavours after earthly mercies , when we want them ; whereas our souls should follow hard after god in them : psal . 63. 8. & 31. 23. in every ordinance , priviledge , duty , providence , in every enjoyment , it is the love of god in it , that our souls should thirst after ; as david did , psal . 63. 1 , 2 , 3 , my soul thirsteth for god , for the living god : so psal . 84. 1. thee , thee , lord , my soul longeth for . he longed for god's ordinances too , but chiefly , for god in them . so should we cry , health , and ease , and liberty , and deliverance with thy self , lord , and with thy love : peace and plenty with thy love , lord , not without it . better be without these mercies than without the love of god in them : jude 21. keep your selves in the love of god : gal. 2. 20. psal . 62. 10. if riches ( friends , ease , &c. ) encrease , set not your hearts ●● them , but on god in them . to look through , and beyond , and above a mercy , unto the god of that mercy , is a mercy in that mercy , and a choice one too ; for none but god's chosen ones can do it : and so to do , argues much grace and much communion with god. col. 3. 1 , 2. let us look up , look up to god in all our mercies : stay not on the mercy , be not content with the outward mercy , for that is but the shell , but look up to god , and long to see and taste his love in it , for that is the kernel , his love in christ ; feed on that by faith , love , meditation . o , let us labour to have god in all our thoughts ; for , to look to , love , and live upon creature-comforts meerly , barely , only , is but to live upon husks , ashes , wind and vanity ; these are no bread for the soul ; isa . 55. 2. psal . 143. 6. i stretch forth my hands unto thee ; my soul thirsteth after thee , as a thirsty land . when we taste and see the earthly comforts we have , if we can also taste and see the love of god in them , we enjoy a double sweetness , an outward and an inward , a visible and an invisible sweetness : oh , what sweetness then may we taste ? for both faith and sense are fed at once . and we may further know , that any mercy comes to us in love , when our souls are the better for that mercy , more endeared to god , and more enlarged after god. 3. we must labour to use and enjoy all our mercies for god , for his honour and service , as was hinted before . this is god's end in giving them , and it should be ours in using them . 1 cor. 10. 31. whether ye eat or drink , or whatever ye do , do all to the glory of god. this great end should always be minded by us . we should judge all that good that leads us nearer to god , and all that evil that draws us farther from him : prov. 16. 4. the lord hath made all things for himself . we have lost most of our comforts for want of this , to wit , our not enjoying them in god , and for god , and god in them : we feed on them , but not on god in them ; and this provokes god to remove them , and to take away our best outward mercies from us ; even his gospel , for our not using it , and not improving it for god , and for contenting our selves barely with it , without god in it : bare ordinances , bare duties , without god in them , are but dry breasts , without milk , which souls may lye upon all their days , and starve and perish notwithstanding , if they meet not god in them . but now , if we thus eye and look unto god , and seriously mind the invisible eternal god , we shall hereby be sweetly supported under all our troubles . for , 1st , this will take out the gall and wormwood of our troubles , which is our inordinate love of the creature ; for there is no immoderate sorrow for the loss of any thing , but of that which was inordinately loved : so that if god had had our hearts and affections , when we had our creature-comforts , he will have them much more then they are removed ; for god remains the ●ime still , every way as full , and as all-sufficient ●● supply and support us : so that if we had lived ●●on god the fountain when we had the cisterns , ● shall live more immediately upon him when the ●●sterns are broken , and shall then have our comforts more pure , and more refreshing . and this is not all ; but if we be truly gracious , ● will grieve us to the very heart , when our earth●● comforts are gone , that we set our hearts so much upon them , that we minded and loved them ●o much , and lived so much upon them , and that ●e lived so little upon god in them , and enjoyed ● little of god and his love in them ; and this ●ill be the sting and burthen of our souls then . ●ut now , to live on god and his love in our ●njoyments , will prevent this trouble of troubles , ●nd support us under all our troubles , because our god , and his love , which we lived upon before , remain still . god is everlasting , and his love unchangable . the foundation remains ; the ●pring of all our mercies remains . but , woe and ●as ! what strangers are we to this living upon god , and his love in christ ? david lived en●rely upon god , psal . 73. 24 , 25 , 26. whom have ●in heaven but thee ? and there is none upon earth that desire besides thee . my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever . 2dly , by this we may begin our heaven upon earth out of heaven , even in the hell of the troubles and miseries of this world ; for this is the ●ery happiness of heaven , to be continually with god , and to live upon god , that god may be all in all , 1 cor. 15. 28. this is heavens happiness , to live upon that infinite fountain of goodness , and to live with god. and so far as we can thus live upon god by faith , love , meditation , holy confidence and dependance , holy resignation of our selves and all our concerns to him , so far we are entred into heaven , and heaven is entred into us already : the kingdom of heaven is within you , said our lord. and , what support will this be to us in all our afflictions ! 3dly , this is the way to lose nothing of all our earthly comforts ; for , what we lose in the creature , we shall find in the creator . if we enjoyed god in the creature , in relations , friends , estate , liberty , health , &c. we may enjoy him as well when these creature-comforts are gone , and it may be better than before , for the fountain it self is purer than the streams . all the little good , the small comfort , the slender and short satisfaction , the little mixed sweetness , that we have in or from any creature , comes not from the creature it self , distinct from god , for then all that enjoy the creature would have that comfort and content , the bad as well as the good ; which we know is not so ; for many have had large portions of the best of the creatures , that have had no comfort or contentment in them : solomon himself is a witness . but that very little comfort or content that any one hath in the creature , it is distilled and derived to him through the creature from god , and from him alone . it god put sweetness into any creature-comfort , and bless it to us , it shall be sweet to us : if he convey any goodness or content to us through any creature-chanel , we shall have it , not else : but if he put bitterness into any creature-comfort , and with-hold his blessing , it will yield us no content at all . this is a most experienc'd truth , that it is god's love , his blessing in a mercy , that is the mercy ; and it is that only which brings any comfort or content to us that have it . what content had ahab in his kingdom , or haman in his honour ? surely none at all . prov. 10. 22. the blessing of the lord it maketh rich , and he adds no sorrow with it . the blessing of the lord maketh the poor in this world rich , and with this blessing comes no sorrow , as there doth with all other blessings . this is the blessing that goes with the blessing , the inward blessing that goes with the outward blessing , whether little or much , the love of god is in it to his people ; and that maketh rich , that contents the soul , and yields sweetness to it ; and this contentment is the blessing , without which godliness it self is not gain . now , when the outward blessing is gone , the creature-blessing gone , the inward blessing may be continued ; the love of god , and inward contentment may be continued ; when the cabinet is worn out , the jewel may be as good as ever : and if this continue with us , namely , the blessing which is the love of god , if that remain towards us , when the outward blessing is taken away , we have no cause of disquietment . but this remains always to the true christian ; for it is god's covenant , which cannot be broken . psal . 89. 34 , 35. my loving-kindness i will not utterly take from him , nor suffer my faithfulness to fail : my covenant will i not break , &c. oh , that we could look more at the invisible eternal blessing , the sure mercies of david , in all our outward blessings , which remains when all the visible temporal things are gone . yea , further , this invisible everlasting blessing doth not only remain with us , when all other blessings are gone , but ( which is wonderful ) then , even then , our everlasting father doth usually communicate and manifest more of his love ( which is the blessing indeed ) to the souls of his people , than when they had the enjoyment of their outward blessings . when had ezekiel and john such glorious visions of god , but in captivity and exile ? when god brings his people into the wilderness , then he speaks comfortably unto them , then he speaks to their hearts , hos . 2. 14. as in the wilderness , in the absence of creature-comforts , the spouse leans on her beloved , cant. 8. 5. fixeth her loves and desires most intimately and heartily upon him ; so , even then , her beloved manifests most of his tender love to her ; and when the world frowns , he smiles upon her . so that this looking up to god in all our enjoyments , living upon him , and enjoying all in him , and for him , will wonderfully support us under all our trouble , because by this means we shall lose nothing , but what we lose in the stream , we shall find in the fountain ; what we want in the creature , we shall find in god ; yea , and in all our losses for christ and his truths , we are assured to have an hundred fold ; matth. 19. 29. so much for the first counsel , look to god in all our enjoyments . ii. the second counsel : resign up your wills entirely to the will of god in all your afflictions . it is an argument of an excellent spirit , when all self-respects are drowned in the will of god , and there is nothing lost therein , for our best safety is in the will of god ; our happiness is more in god than in our selves , and his will is infinitely better than ours . we may be sure of this , that a man shall never have setled peace and comfort , until he have cordially committed and resigned up all his will and way , all his concerns , and interests , and ends to the holy will of god. psal . 37. 5 , 7. commit thy way unto the lord : trust also in him , and he shall bring it to pass . rest in the lord , and wait patiently for him . prov. 16. 3. commit thy works unto the lord , and thy thoughts shall be established . it is the difference of wills , ends , and interests that begets all the stirs and troubles in the hearts of men. god will have his will , and man will have his : it is the communion of wills , hearts , interests , and ends , that is that fellowship that a creature hath with its creator . it is the interest and honour , the dignity and duty , the comfort and quiet , the heaven and happiness of a rational creature to be what god will have him be , to do what god will have him do , to want what god will have him want , and to suffer what god will have him suffer ; to be wholly at the dispose of god , as our lord was ; not my will , but thine be done . this is true christianity indeed , true self-denial , matt. 16. 24. to be no more our own , nor at our own dispose , but to be entirely at the will of god , is the way to true comfort : psal . 142. 5. thou art my refuge , and my portion in the land of the living . now , if we would thus look unto the invisible god , and resign up our wills to his will in all things , in order to our support and comfort in all our afflictions , we must carefully observe these things : 1st , we must really look unto , and heartily own god's absolute dominion over , and his propriety in all things : he is the lord and owner of all his works ; job 9. 12. he taketh away , who can hinder him ? who durst say to him , what doest thou ? isa . 45. 9. he is the potter , we are the clay ; he is the creator of all things , and therefore the true , only , and rightful owner of all things : ezek. 18. 4. all souls are mine , saith god ; and all creatures are his . hos . 2. 9. and we are none of our own , 1 cor. 6. 20. whether as creatures or christians , our souls , bodies , goods , all are god's , upon all accounts : if we did not look on those earthly comforts too much as our own , we should not grieve too much for the loss of them . now , we own god's dominion and propriety in all things , when we thankfully receive any creature-comfort from him , and silently submit to his dispose of them . psal . 39. 9. i was dumb , saith david ; and quietly surrender them up to god when he calls for them ; as eli , 1 sam. 3. 18. 2ly , we must really and heartily look unto and own god's righteousness in all his dispensations towards us , though never so hard , bitter , and pinching to the flesh , yet god is righteous in all . by terrible things in righteousness wilt thou answer us , o god of our salvation . dan. 9. 14. righteous art thou , o lord. psal . 145. 17. the lord is righteous in all his ways , and holy in all his works . now we own god's righteousness in all our afflictions , when we diligently enquire to find out the why and the wherefore of all god's dealings with us : we should reason thus ; the righteous god afflicts me ; then certainly i must enquire after the cause , and the end : lam. 3. 40. let us search our hearts , and try our ways . god is righteous , we have deserved this affliction . hereupon we must search for our sins , confess them , hate them , turn from them ; and then this consideration setleth and satisfieth our minds under god's correcting hand : it is the righteous god that smites . 3ly , we must look unto and own the faithfulness of god in his chastisements of us : when he blasts our earthly hopes , kills our creature-comforts , takes away our dear relations , deprives us of health , ease , liberty , name , estate ; yet he is faithful ; psal . 119. 75. in faithfulness thou hast afflicted me . god hath put chastisement for sin into his covenant , psal . 89. 31 , 33. and hath promised to with-hold no good thing from his people , psal . 84. 11. now god sees and knows that chastisements are good for his people , and shall work for their good , therefore in very faithfulness he doth correct them , to perform his promise , and fulfil his covenant . oh , that we could seriously look to this faithfulness of god , and believe , that while he is afflicting and chastising us , he is but making good his faithful promises to us , it would mightily support and uphold us : but this is our unhappiness , that in affliction we are apt to judge the quite contrary , and to think rather that god is executing his threatning upon us , and that breeds trouble to us . little do we think , that when god strips us of this or that outward mercy , and lays his correcting hand upon us , that now he is in all these afflictions but performing his promises to us , that he is doing us good by these , and accomplishing all his sweet , good , and gracious ends upon us ; and that by these afflictions he is preparing us for that far more exceeding and eternal weight of glory . oh , could we but believe this , and act our faith upon god's faithfulness , it would help us cheerfully to bear all our afflictions . lord , encrease our faith. 4ly , we must look unto and own the infinite mercy and tender compassions of the invisible eternal god , in all our afflictions : god is the father of mercies , a god of tender mercies , of tender bowels , his mercy endureth for ever ; his tender mercies are over all his works , and much more over his special workmanship , his own children , whom he hath begotten and formed for himself : he is gracious and merciful , exod. 34. 6 , 7. plenteous in mercy ; his mercies are a great depth ; fury is not in him towards his poor children , isa . 27. 4. but pity and compassion ; psal . 103. 13. his compassions fail not , lam. 3. 22 , 23 , 24. there is no revengeful passion in the most holy god ; it is he that puts bowels of mercy and compassion into his creatures , and then surely he is full of mercy himself : he is rich in mercy , and of great love , ephes . 2. 4. and full of mercy . the lord taketh pleasure in them that fear him , in them that hope in his mercy , psal . 147. 11. behold , the eye of the lord is upon them that fear him ; upon them that hope in his mercy ; psal . 33. 18. let us act faith on the mercy of god. 5ly , we must look unto and own the omnipotency and all-sufficiency of the invisible eternal god , gen. 17. 1. i am the almighty god , rev. 1. 8. the only creator of all things out of nothing ; he can create salvation and deliverance ; isa . 4. 5. & 57. 19. god being all-sufficient , can never be at a loss , nor to seek of ways to help his people in distress . he hath infinite ways of his own for helping us , either immediately from himself , or by raising up other means ( and those it may be very unlikely , yea , contrary ) to deliver us . god is most honoured by us when we see nothing , but rather all contrary to that we look for , refuge failing , friends , flesh , heart failing , then , to shut our eyes to all creature-helps , and look altogether on god's all-sufficiency , and only relye on that . god can convey himself more comfortably to us , when he pleaseth , without means , than by means . this our eying and owning god's almightiness and all-sufficiency , will work in us an holy awe and filial fear of him : who would not fear such a god ? luke 12. 5. and also it will breed an holy confidence in him : psal . 9. 10. they that know thy name will put their trust in thee : for thou , lord , hast not forsaken them that seek thee . o my soul , look up to god's all-sufficiency , he can in a moment turn thy darkness into light , thy sorrow into joy ; he can make dry bones live ; he that breaks can bind up ; he that takes can give . this is the best way to glorifie god in the day of our visitation ; to trust in him , and relye upon him ; though he kill all our comforts , yet to believe he can supply he can provide ; as said abraham , so psal . 107. 33 , 35. whatever our case be , let us take heed that we despond not , nor cast away our confidence , but rest upon god's all-sufficiency . trust in the lord for ever , for in the lord jehovah is everlasting strength , isa . 26. 2 , 3. thou wilt keep him in perfect peace , whose mind is stayed on thee , because he trusteth in thee . 6ly , let us eye and own the infinite wisdom of the invisible eternal god : he that sends and orders all our afflictions , is the wise god , the only-wise god , the very fountain of all wisdom ; 1 tim. 1. 17. he shews his wisdom not only in his general providence governing the whole world , but in all his special providences towards his people , and that in respect of their afflictions . for , 1. god knows best how to order our afflictions to us , and that ( 1. ) as to time , when to send them ; ( 2. ) as to kind , what sort of affliction to send ; ( 3. ) as to measure , how much to send ; ( 4. ) as to duration , how long to continue them : rev. 2. 10. and to what end and purpose . he is a most wise god. 2. he knows best how to support and comfort his people under all their afflictions , and when to comfort them ; he knows their frame ; he knows their souls in adversity ; he knows their need and their strength ; and hath regard to all this . 2 cor. 1. 4. he is the god of all consolation . 3. he knows best when to deliver ; even then , when it shall make most for his own glory , and his peoples greatest good ; 2 pet. 2. 9. and surely that must be the best time . 4. he knows best how to make afflictions work most for our good ; how to bless them , and to make them blessings to us , that we may have cause to bless him for them . now , we eye and own the wisdom of god in our afflictions , when by the consideration of it we are kept from maligning and fretting at the instruments or causes of our afflictions , saying in our hearts and tongues , let shimei curse , let enemies persecute and plunder , &c. all these are but swords , staffs , rods in our most wise and loving father's hand : these losses , sicknesses , &c. do but execute the will and wisdom of god ; and when we make no haste to get out of our troubles , nor use any unlawful means , but quietly and contentedly referr all to the holy will and wisdom of god ; and when we can wait with patience upon god , and stay his time , and hope in him only for an happy issue ; resigning up our wills to his will and wisdom , to do with us , to dispose of us , and of all our comforts , as he pleaseth : by so doing we shall be sweetly supported under all our troubles . lord god , of thy abundant grace , and by thy almighty power , work in us this blessed frame , and keep us in it till death , that thou maist be glorified by us . 7ly , and lastly , let us eye and own the love and goodness of god in all our afflictions : we are apt to look mostly to the anger and displeasure of god in our troubles , which indeed we ought to be sensible of , and deeply affected with , because we have sinned against him , and therefore ought we patiently to bear the effects of his indignation , mic. 7. 9. and to humble our selves under his mighty hand , to repent of , and turn from our evill ways , lam. 3. 40. this we must do , but this is not all our duty ; but we must also look up to the love of god , and to his goodness , from which our afflictions come ; psal . 89. 33. heb. 12. 6. whom the lord loveth he chastneth : psal . 25. 10. all the paths of the lord are mercy and truth . for , as our afflictions have a bad cause , as bad as may be , even our sins . lam. 3. wherefore doth the living man complain , a man for the punishment of his sins ? yet they proceed from a good root , even the love of god : as many as i love , i rebuke and chasten , saith our loving lord jesus , rev. 3. 19. he loves when he takes , as well as when he gives . he takes in love ; and this believed and considered , will very much sweeten every bitter cup : the believing consideration , that the love of our father , the love of the mediator is in every affliction ; that every cup that comes to us , passeth first through his hands , who loved us , and gave himself for us , ( for through him are all things ) this consideration will support us : lord , encrease our faith. so much of the second counsel , viz. to resign up our wills to the will of god in all our miseries . iii. the last counsel to christians , in order to their support and comfort in their afflictions , is this : aim at communion with god , and conformity to him in all your actions : look unto the invisible eternal god , and labour for communion with him , and conformity to him . it is conformity to god that fits us for communion with him . the more conformity to him , to his holy nature , and to his holy will , the more communion we shall have with him ; and the more we are like him , the more will he manifest himself unto us ; and the more we obey him , the more fellowship we shall have with him . john 14. 21 , 23. and also , the more communion we have with him , & the more communications we have from him , the more conformable we shall be to him , and the more we shall be like him ; 2 cor. 3. 18. communion with god will transform and change us into his image more and more ; and the more we have of his image , the more pleasure will he take in us , and the more delight will he take to communicate himself to us : the more holy , heavenly , humble , meek , patient , loving , merciful , peaceable we are , the more like him we are ; and the more we are like him , the more of his love and likeness will he continually work in us , and manifest unto us . this is the life of true religion ; this is to live the life of god , to live in communion with him , panting and longing after constant influences and communications of his life , spirit , love , grace , peace , and comfort from him ; and giving up , surrendring up of our hearts and souls to him , spending our best thoughts , desires , affections , hopes , trust , joy , and delight upon him . always minding , that it is god in christ that we must thus look unto and mind , in all these particulars ; god in christ , not god singly considered , but god in christ ; for , god cannot be comfortably thought upon out of christ our mediator , in whom alone he is well pleased : no communion with god , but in christ ; no communication of any good from god to us , but in christ , and by his spirit . it is the invisible eternal god by the invisible eternal son of god , and through the invisible eternal spirit , that we must make all our addresses unto , and expect all communications of good from . it is christ alone that must bring god and the soul together : in christ we are reconciled to him , even by the blood of his cross ; 2 cor. 5. 19. col. 1. 21. and being reconciled to god by him , we have peace with god , and then have communion with him . in christ , god's nature becomes lovely to us , and ours to god , otherwise there is an utter enmity betwixt his pure and our impure nature . christ hath made up the vast gulf between god and us ; he drank of the brook in the way , psal . 110. last . aim at , and thirst after communion with god in christ , in all your receipts of mercies from him , and in all your returns of duty to him : pray and pant , that all that you receive from him may come to you from his love in christ . oh , that this mercy , that this affliction , may proceed from god's fatherly love in christ jesus ! so in all your approaches to god , in ordinances and duties , pray and pant after communion with god in christ ; oh , that i may meet with god in this ordinance , and in this duty ! without which we should not be satisfied in any . ordinances and duties , and all outward blessings , are but visible temporal things ; we must look beyond them and above them , unto god in christ , for the invisible eternal love , and grace , and blessing of god in them . so holy david , psal . 63. 1 , 2 , 3. that i may see thy power and thy glory , saith he . and vers . 8. my soul followeth hard after god ; to see god's power , and love , and grace in ordinances . so psal . 42. 1 , 2. my soul thirsteth for god , for the living god. this is the marrow and fatness of god's ordinances , and this is that will satisfie the soul ; therefore this is the thing that our souls should long and breath after , that we may have sights , sweet sights of the invisible eternal god in christ , in ordinances and duties , and tasts of his love and goodness in them . and if we have communion with god in our mercies , we shall be able thankfully to receive them and fruitfully to improve them for god : and also , we shall be enabled patiently and comfortably to bear all our afflictions , and profitably to improve them . now , if we would have communion with god in christ , we must look well to these things , viz. 1st , we must labour to be pure in heart , for such as are pure in heart , and they only , shall see god ; god in his son , god in his ordinances , in his providences , and in glory at last . if we regard iniquity in our hearts , god will not hear our prayers , nor afford us any communion with him . mat. 5. 8. a pure heart is a new heart , an heart purged by the blood of christ from the guilt of sin , and purified by his spirit ; acts 15. 9. an heart renewed and sanctified ; a single , sincere , and upright heart , that hath pure principles planted in it , the spirit of god , the fear of god , the love of god , faith in god and christ , christ formed there , the image of god stamped there , the kingdom of god set up there : these are the true principles of purity of heart and life ; and also an heart set and bent by the rules of god's pure word , that pure rule ; and that acteth for pure ends to please god , to bring glory to him , to do good to others , and to enjoy god in our salvation : such may expect sweet communion with god , 2 cor. 6. 16 , 17. the lord god almighty will walk and dwell with such . 2ly , we must labour to be poor in heart , poor in spirit , mat. 5. 3. broken in heart , contrite in spirit , isa . 57. 15. o , the wonderful condescension of the high and lofty one , who dwelleth in the heavens ! that he should stoop so low , as to dwell in the broken heart , to revive such hearts , such spirits ; o , the revivings of god , they are soul-satisfying things : the consolations of god are not small : happy indeed are those souls in whom the great and glorious god dwells ; blessed souls that are the temple of the holy god , habitations of god by the spirit ; 1 cor. 3. 16. eph. 2. 22. isa . 66. 2. to the man will god look that is poor , and of a contrite spirit ; and god's looks on such are sweet looks , love-looks ; such shall have much communion with god and christ , for christ was sent to bind up the broken hearted , luke 4. 18. what a comfortable support is this to a poor afflicted christian , that is poor in this world , destitute of friends and earthly comforts , restrained and shut up in prison , or otherwise confined to chamber or sick-bed , and withal , is poor in spirit , is content in this condition ? yet now , in this his desolate condition , he may have communion with the great god ; he may enjoy the blessed and sweet company of the lord jesus by day and by night , even when lover and friend is put far from him ; even then his god is near him , his everlasting father is with him , his dear lord and redeemer , his ●●eet saviour and loving husband is with him ; psal . 25. 15 , 16 , 17. psal . 102. 17. he will regard ●e prayer of the destitute , and not despise their prayer . he will never leave them , nor forsake them . yea , he will then speak most comfortably to their poor souls , hos . 2. 14. he will speak to their hearts ; he knows their souls best in adversity , and their souls know him best then : jesus christ will then ●hew them his love , and manifest it unto them , and support them . 3ly , if we would have communion with god ●n every condition , we must labour to be upright in heart : psal . 125. the lord is nigh unto them that call upon him in truth ; they shall have communion with him : he loveth truth in the inner parts ; he that walketh uprightly shall dwell in god's tabernacle , and abide in his holy hill , psal . 15. 1 , 2. god hates hypocrisie : oh , the guile and falshood of our hearts , let us bewail it , and cry to god with david , make my heart sound in thy statutes . 4ly , be heavenly in heart , be heavenly-minded ; such shall have sweet communion with god ; such as have their conversation in heaven , have converse with god , phil. 3. 20. we must be very watchful , that the world do not lye too near our hearts , nor lodge too long in our hearts , for that will steal away our hearts from god , and hinder our communion with him : we must take heed , that our hearts be not at any time over-charged with the cares of this life , but let us labour to keep the world and our hearts asunder ; for those things that are visible and temporal , will darken our sight of god , if we let them into our hearts ; and they will drive god out of our hearts , if we entertain the inordinate love of them . covetousness is idolatry , because it sets up the creature for a god in the heart ; 1 john 2. 14 , 15. he that loveth the world , the love of the father is not in him . keep a strong watch then against this present evil world , and suffer it not to get into your hearts , if you will maintain your communion with god in christ . 5ly , be much in the acting of faith , love , hope , joy in the lord : be much in praising god : by the exercises of these graces we enjoy god , and god communicates himself to us . oh , labour to live in the lively exercise of faith : christ dwells in the heart by faith ; eph. 3. 17. gal. 2. 20. labour to believe the love of god in christ to your souls , in giving his son to be a sin-offering for us : john 3. 16. 2 cor. 5. 21. and this believing it will warm and enflame your hearts with love to god again , and so you may enjoy much sweet communion with god and christ ; john 14. 21 , 23. in the actings of our love to god we shall meet with more manifestations of god's love to us . where and when we open our hearts to god and christ , and give them our loves , there and then will god and christ open their hearts to us , and give us their loves ; cant. 1. 2 , 3. & cant. 7. 10 , 11. there is a mutual manifestation of love to each other ; no love is lost between christ and his spouse : if any man open to me , ( saith christ ) i will come in unto him , and sup with him , and he with me ; rev. 3. 18. now , by the exercise of faith and love , we open to christ ; he is always ready to come in : open your everlasting doors , that the king of glory may come in , ps . 24. 6ly , be very watchful : watch , and keep your hearts with all diligence , prov. 4. 23. take heed ; let not the world nor vain thoughts lodge there . take heed of wandring from god ; watch your words , watch your steps ; take heed , grieve not , quench not , resist not the holy spirit , for by him god communicates himself to your souls ; carefully observe all his motions , and still beg his assistance in all your duties , and rest upon his aid , without which you can do nothing . 7ly , and lastly , if we would maintain our communion with god , ( which is our heaven upon earth ) we must look well to our whole conversation , that that be ordered aright , for to such god will shew his salvation , psal . 50. 23. god looks for a well-order'd conversation , a life order'd by the rule of his word , setting narrow steps to our feet , looking straight on , not turning aside to the right or left hand , prov. 4. 25 , 26 , 27. nor wickedly departing from his way , psal . 18. 21 , 22 , 23. but to be righteons , just , honest , saithful , upright , charitable in all our dealings with men , and carefully performing all our duties to god and man in singleness and integrity of heart . this is a well-order'd conversation . also , in our conversation , we must mind two things : 1. that we have no fellowship with the unfruitful works of darkness , ephes . 5. 11. that is , no more than need ; no intimate familiarity and communion with them , lest thereby we lose our communion with god ; no more communion with the wicked than piety , charity , and necessity will allow . too many have lost communion with god , by their too intimate communion with the wicked . away from me , saith holy david , all ye workers of iniquity . 2. that we break not fellowship with , nor withdraw communion from the people of god , from those that bear his image , although differing from us in some circumstances . in the communion of saints we may have communion with god ; psal . 16. 2. god is among his people , he walks in them , and dwells in them . our love must be not only to those of our own opinion , but to all saints and professing christians , and must hold communion with all those with whom we may charitably judge , that christ holds communion ; were this well minded , it would do much to heal our sad and sinful breaches ; heb. 10. 24 , 25. and thus we have seen , how that our looking unto invisible eternal things , especially unto god in christ , and maintaining our communion with them , we may be sweetly born up , and comfortably supported under all our troubles . o most holy , most merciful , most gracious lord god , father almighty , and my most loving and tender-hearted father in my most dear and sweet redeemer jesus christ ; i render thee my most humble and hearty thanks and praise , for lengthning my days , and for supporting me with thy special goodness , in this poor work ; for giving me sometimes hours , sometimes half-hours , and sometimes days of some strength and ease , between those many sad and painful distempers upon me , since i began it . and i most humbly beseech thee to write these truths on my heart , and keep them there , that by the assistance of thy good spirit they may be effectual to spiritualize , raise , and fix my poor , cold , dead , carnal heart upon thy blessed self in christ ; and be pleased to vouchsafe me sweet , sensible , and constant communion with thy self in christ , for thy mercies sake , that thereby i may glorifie thee in this my day of thy visitation , and may be throughly sanctified by , and comfortably supported under all my troubles . amen . to all my christian friends in dartmovth , or elsewhere ; that desire to know the true state of their never-dying souls : in order to their making clear and sure their interest in the lord jesus ; grace and peace . before i had finish'd the foregoing treatise , there came to my hands , by god's good providence , some papers of very great concernment to all our souls for eternity , being the conclusion of a discourse by that eminent , learned , and pious servant of the lord jesus , mr. john flavel , whose works praise him , and of whose presence and labours , we that knew him by face or works , have continual cause to lament our loss ; which discourse was from 2 cor. 13. 5. concerning self-examination about a man's interest in christ : which papers when i viewed and reviewed , i bless god , i felt so much power in the contents of them , and so much sweetness , that i thought not fit to eat my morsels alone , but was strongly imprest to make them publick , which here by the consent of his dear relations , i presume to do , hoping it will awaken those that did hear those close-trying truths , to be more exact in their trying work , and may also excite others to due diligence in that so profitable and too much neglected duty of self-examination . those characters in this will help us against self-deceiving : do not read only , but pray earnestly for the spirit 's help , and do no longer delay this work , lest thou be cut off before thy work be done , and what will become of thee then ? that this , with all other helps to thy soul in the way to heaven , may do thee good , is the unfeigned prayer of thy unfeigned friend , james bardwood . the reverend author having preached many profitable sermons on the 2 cor. 13. 5. examine your selves , whether you be in the faith , &c. in which he industriously and clearly shewed the necessity of self-examination , the nature of the duty consisting in a secret debate of our eternal estate and conditions within our own bosoms , wherein the mind of a man ponders and weighs all that makes for him or against him , in an even ballance . the object-matter of this debate is things eternal , the eternal concernments of his soul , as likewise the manner of the performance of this duty , with greatest seriousness and solemnity setting the perfect law of god before us , and humbly imploring the special assistance of the holy spirit . men are to debate these two things ; 1st , whether they are in christ , or in the state of nature : a great question indeed , upon which hang all our hopes of heaven , christ in you the hope of glory , col. 1. 27. 2dly , if we be in christ , what condition we are in , whether thriving in grace , or decaying . in the first of these questions the painful author spent many exercises in the resolving of , in laying down , opening and answering eight several distinct rules of tryal of a saving interest in christ , with the several objections that poor doubting souls might make against themselves ; things highly worth the publication , as i perceive by some imperfect notes taken from him , which , because i cannot attain to a more exact copy of them , i must omit them , the more is the pity : but for the ninth and last mark , i find more full and perfect , and therefore only offer this one to your consideration , concerning which hear his own words . as to this ninth mark , of a saving interest in christ , i have this to say , that if the lord shall clear but this one tryal , i do not value whatever objections you have against any of the former : this will undoubtedly speak your souls interest in the lord jesus , without any more ado ; and as far as the lord shall clear it to you , you may venture your souls into eternity upon it . and therefore try your selves by this , if any of you be sincerely and fully resolved upon full conviction of your sinful and miserable state by nature , and the answerableness of christ to all your wants ; to let go all that hinders the enjoyment of him , and embrace all that furthers the enjoyment of him . you need not make any doubt or question after this , whether christ be yours , or you be his : consent is essential to marriage ; there can be no spiritual marriage to christ , but by consent of the will. knowledge is essential to consent ; he that doth not think and know , cannot consent . if you be therefore consenting and willing to be christ's upon his own terms , there remains no doubt whether christ be yours after that consent . hos . 3. 3. thou shalt be for me , so also will i be for thee . christ is for vou if you be for him : and when the great work of conversion is exprest in scripture , you find it exprest under the act of the wills consent , in the 110th psalm 3. thy people shall be willing in the day of thy power , in the beauties of holiness , from the womb of the morning : thou hast the dew of thy youth . that is , of thy spiritual off-spring ; and this is brought about by consenting to take christ upon his own terms . but beloved , don't mistake your selves , i am not about to shuffle over so great a concernment as this is rashly ; i am well aware my own and your salvation too is carried in the matter i am to discourse , and therefore i resolve , in the strength of jesus christ , to be impartially faithful between god and us , in this great matter . i would not for ten thousand worlds a word should drop from my lips , to the ruine of any soul , nor yet to disturb the peace of any gracious soul , and therefore let me explain what i have to say clearly . there are three things of absolute necessity for the gaining of a solid scriptural interest in christ , the two first i hope will pass current with most of us , yet some may stumble there . 1. the first is this : there must of necessity be a full and serious conviction of sin and misery without christ ; there 's not a soul that comes to him without such a conviction : the spirit , when he cometh , he shall convince the world of sin and of righteousness , john 16. 9. that's the spirit 's first work , and 't is fundamental to all his after-works : and therefore you shall find in all the converts in scripture , the lord has been dealing with their understandings first , to convince them of their sinful and miserable state by nature . and the lord jesus professedly tells us , he came not to call the righteous , but sinners , to repentance . convinced sinners , not those that think they have righteousness of their own ; and that the whole have no need of a physician , but they that are sick : and it must needs be so , that christ must take his course , because his commission leads to it ; isa . 61. 1 , 2. the spirit of the lord god is upon me , because he hath sent me to preach glad tydings to the meek , to bind up the broken in heart , and proclaim liberty to the captives . these are the persons upon whom christ is to act the great work of salvation ; they are said to be such as are bound with the sence of sin , such as are broken hearted through the sence of their sin and misery : and when he invites men and women to come to him , see how he doth it , in the 11. matth. 28. come unto me all that are weary and heavy laden , and i will give you rest : these are the persons christ bestows himself upon . so that there must be such a conviction of sin and misery by nature , as leaves us without hope , without christ . i don't speak of the degrees of spiritual trouble , but i take this to be an unquestionable truth , that so much conviction as unbottoms the soul from self-righteousness and false hopes , is absolutely necessary ; and before this is , there can be no match between christ and the soul. if any man be married to his own righteousness , duties , and performances , that soul hath nothing to do at all with christ ; nor can that soul be married to christ , for 't is married to the law , another husband ; as you may see in the sixth of the romans , the apostle in that chapter proves to us , that we can have nothing to do with christ until we are divorced from our own self-righteousness . that 's the first thing , and this , i hope , the lord hath wrought upon many that are here before him : the spirit of illumination hath been upon us , shewing us what miserable wretches we were , and struck down the foundation upon which our hopes were built before . ii. the second thing that is to pass upon every soul , in order to his union with christ , is a full conviction of the answerableness and fulness that is in jesus christ , to all the wants and spiritual necessities of the soul. this you must see , or you will never consent to take christ for your lord : acts 4. 12. neither is there salvation in any other , for there is none other name given under heaven , whereby we may be saved . here 's your refuge ; christ , and none but christ , can answer the necessities of my poor soul. i am full of guilt , and there is no righteousness but in christ to justifie me ; i am full of filth , and there is no holiness but in christ to sanctifie me . to this refuge therefore in christ , god shuts up every soul as to his last hopes : therefore you find in the 3d of galat. 23. we are said to be shut up unto the faith : so that we see no other way in the world to escape hell , but at this door , the lord jesus . this also , i trust , the lord hath made evident to so many souls of you as are in christ . you see your absolute need of him , and you see in christ a compleat fulness to answer all the wants of your souls ; that you are shut up to him , and have not the least hopes hanging upon any other object besides christ . well , that 's the second thing . iii. to come to the main , for all these are but previous works , and may signifie something or nothing ; the third thing that gives an interest in christ , is a deliberate consent to part with all things that hinders the enjoyment of him , and to embrace all things that promote and further the enjoyment of the lord jesus . such a consent as this is , will put your salvation quite out of doubt , if there be any in the world , in christ , 't is the soul that deliberately consents . now therefore to open this , remember , 1. first , that here must be a deliberate consent ; it is not a work to be done hand over head , as we say , rashly , and so to repent afterwards , to retreat , and call back our consent afterwards ; when we shall meet with something in religion that we did not look for , there must be a deliberation of the will. there be many men that hang between willing and unwilling , they do and they do not consent : in some things they can , and in other things they cannot come up to the terms of the gospel , when the mind and judgment of a poor christian hangs in a doubtful suspence . i would , and i would not ; this i could close with , and that i cannot : here 's the undoing of men. and this was the case of agrippa , almost thou perswadest me to be a christian . i could go a great way to be a christian , but i cannot come off roundly to all the terms of jesus christ : what shall we do in such a case as this is ? thy soul sees sin and misery upon one side , and salvation in christ upon the other side ; willing thou art to suffer a little for him , but there be some things in religion they cannot come up to . now if a man will be a thorough christian , he must deliberate the terms , and heartily resolve to embrace all the terms of the gospel , that are made necessary to his salvation by christ ; it must be a thorough resolution , exprest in the 119th psalm , i have sworn , and i will perform it , that i will keep thy righteous judgments . and this is called , a counting of the cost . such a consent as this is absolutely necessary ; and the want of this is the cause of so many half-christians , which is called , a cake not turn'd ; which doth but make hypocrites in religion . that 's the first thing in consent , deliberation in the judgment , pondering the terms of christ throughly . 2. the second thing in this consent is , that a christian must heartily resolve to let go all those things that hinder the enjoyment of jesus christ , and blessed be he of the lord , whose will is brought to this , that there is nothing so dear in the world , but he is resolved it shall go ; for i must tell you , brethren , there be some things of which christ saith , if ye seek me , let these go their way . so if you seek christ , there be some things that must go , and some things that may go . now , those things that are to be parted with in order to the enjoyment of christ , are of two sorts , first , some things are absolutely necessary to be cast off without any more ado ; and there are some things conditionally necessary to be parted with ; that is , if god's glory , truth , and honour require our parting with them . first . to begin with the first , there are some things absolutely necessary to be renounced without any conditions ; there must be no scruple as to these things ; and they are such as these : ( 1. ) first of all , sinful self , and all beloved lusts of our hearts and natures : these must be renounced , or we can have nothing to do with christ : the profitable and pleasant sins , that are as right hands and right eyes , you must part with them , christians , if you will have christ , for christ and sin cannot reign together . pray look into rom. 6. 19 , 20 , 21. and you shall see the necessity of this ; as you have yielded your members servants to uncleanness , so now yield them up to god , as instruments of righteousness , unto holiness . you see the absolute necessity of giving sin a discharg from all further obedience , or else we cannot be the servants of the lord jesus . christian , i do not say , when thou receivest christ , thou shalt never commit a sin more ; no , no , but that which i mean is this , that thou must from henceforth provide for sin no more , indulge sin by the consent of the will no more ; you must not continue the actings of it deliberately ; you must hate every ●alse way , and the consent of your wills must be to christ ; that 's the first thing to be let 〈◊〉 , or you cannot have an interest in the lord jesus . ( 2. ) the second thing that is absolutely necessary to be renounced and parted with , in order to an interest in christ , is all our own self-righteousness ; you must let that go too , else christ and you will never agree : that idol must down , self-righteousness must be universally and heartily renounced and abhorred . 't is plain from phil. 3. 8 , 9. yea doubtless , and i count all things but loss for the excellency of the knowledge of christ jesus my lord : for whom i have suffered the loss of all things , and do count them but dung , that i may win christ , and be found in him , not having my own righteousness . you see self-righteousness must go to the dunghil , all our own duties must be renounced , all natural and acquired gifts must be renounced , never to look at self in whole or in part , in point of justification ; if you do , you can have nothing to do with the righteousness of christ ; rom. 10. 3. the jews being ignorant of god's righteousness , went about to establish their own righteousness . here you see a perfect opposition between a man's establishing his own righteousness , and getting an interest in christ . friends , you must not think of two righteousnesses , one in christ , and another in your selves : i will make mention of thy righteousness , even of thine only . down with all self-righteousness , or you can have nothing to do with christ . ( 3. ) the third thing that is to be let go for the lord jesus christ , are all companions in sin : how much delight soever you have formerly had in them , you must henceforth make them no more your delightful chosen associates . here 's the parting point between wicked men and the saints of jesus christ . i don't speak of civil commerce , as men in the world , there we must have to do with wicked men , but i speak of chosen delightful companions in sin , when 't is an act of the will ; 1 pet. 4. 3 , 4. wherein they wonder that ye run not with them to the same excess of riot , speaking evil of you . ay , here 's the breach made , when we come to christ , between us and the wicked world ; psal . 15. 4. — and so you shall find in psal . 119. 63. i am a companion of all them that fear thee . beloved , christ requires you to cast off the delightful company of wicked ones ; christians are a company of themselves , and none but such should be chosen : all my delight is in the saints , saith david . whatever tyes there be , unless it be those of natural and civil relations , they must not tye us to wicked men , but we must be the companions of the servants of christ , if we will have christ . secondly , there are some things that may be let go , or may not ; that is according as god calls , or calls not for them : if the glory of god shall require it , then we are to part with them ; and these are all earthly comforts , if so be they come to be inconsistent with the truths or glory of christ , rather than deny the truths of christ ; when his glory or enjoyment comes in competition , then christ requires us to part with them . such are our estates , when the glory of the lord jesus shall call us to deny them , as the believing hebrews were . such are our liberty , when we cannot keep it without the eclipsing the honour of the lord jesus : yea , such is also our natural life , if that be laid in ballance with the truths of christ . he would not have his people reckon their lives dear upon his account ; either i must deny the known truth , or my liberty , life , or estate must go : and now , if any of these come in competition with christ , they must all go : luke 14. 33. whosoever he be of you , that forsaketh not all that he hath , he cannot be my disciple . this includes estate , liberty , and life , now , here is the stick in the case , how far a poor soul can come up to christ's terms , upon this conditional necessity . i do not doubt , but there be many souls in christ that have many fears about it , what their heart will do ; many shaking fears what they will do in an hour of temptation ; yet christ hath the consent of their hearts , that all shall go ; they will forsake father , mother , wife , children . why , lord , saith a poor christian , if i cannot enjoy these without the destruction of my poor soul ; in thy strength i resolve to follow thee in the deepest paths of self-denyal , to the last breath . and without this you cannot be christ's disciples . my friends , the lord jesus hath set down the terms , and he will not come lower , and if you cannot come up to his terms , christ and you must part , he will not come down for the sake of any man ; therefore consider of those things . now , he that is contented to part with all , rather than part with christ , that soul is for christ , and christ is for that soul. but there is the last thing , and that is , the embracing of all those things that may help you to enjoy christ : these are deep tryals of the heart , and therefore it concerns us to make deep searches here . well then , there be four things that do further a man's soul in the way to christ , and are you contented , and that deliberately , christians , to embrace them all to help you to christ ? 1. first , are you contented to embrace and welcome all the ordinances of god and duties of religion , both publick and private , without exception of one of them ? can you turn your feet to all his ordinances ? i know some christians have a zeal for some duties , and not for others ; but publick and private duties , heart-duties , and life-duties , all that have the stamp of christ's institution upon them , must be embraced ; as in psal . 119. 6. then shall i not be ashamed , when i have respect unto all thy commandments . when you dare not neglect a duty , but bring a serious heart to every duty , if you be christ's , you must come under the law of his house . 2. secondly , are you contented to embrace all fatherly corrections from the hand of god , for the killing of the remainders of sin in you ? if you will be for christ , you must submit to chrisi's method : it is in vain to say , if i can travel to heaven without meeting a storm in the way , i am willing to go ; thou must be contented with all afflictions , to enter into the kingdom of heaven . paul could say , in 2 cor. 12. 10. therefore i take pleasure in infirmities , in persecutions , for christ's sake , for when i am weak , then am i strong . ay , that was a high frame ; i will not strain up your experiences to paul's ; but , can you consent to endure them ? can you bear a rod from god when it is to purge your corruptions ? can you bear a persecution from god , without starting from your duty ? 3. thirdly , if you will be christ's , you must submit to all those means christ hath appointed , for the mortification of your corruptions , be they never so hard , rebukes from god , rebukes from men , by afflictions , and by the word , for the mortification of sin ? can you say , christians , that you are willing to have your mistakes detected by god or men , your corruptions discovered , any thing that helps to the pulling up the roots of corruption ? surely thus it must be , if you will be for christ , all faithful admonitions , all necessary afflictions . 4. fourthly , and lastly , if you will be for christ , and be his , you must embrace all pains , watchings , and labourings after holiness , to the end of your days : holiness will cost a christian abundance of labour , but this you must do , or you cannot be christians . 2 cor. 7. 1. having these promises , let us cleanse ourselves from all silthiness of flesh and spirit , perfecting holiness in the fear of god. here 's the work of a christian , cleansing work and perfecting work in the fear of god , to the end of our lives . you must take the pains that other christians do if you will have christ for your portion . now mark what i say : he that is willing to part with all that hinders the enjoyment of christ , as sinful self and righteous self ; and he that resolves to embrace all things that may help him forward to the enjoyment of christ , as all the ordinances of god , all fatherly correction from the hand of god , all means of mortification from god or men , and all pains for holiness ; he that is contented with these terms is as surely christ's as ever was any soul. i have not made the terms in one point higher than christ hath made them . and thus i have shewed you christians what the terms are , in which you are allowed to enroll your selves in the catalogue of christians . and , oh that the lord would set home this one tryal to the satisfaction of our souls , then we may say , the lord is my god , and my beloved is mine , and i am his . finis . notes, typically marginal, from the original text notes for div a28197-e1230 1 joh. 3. 2. vindiciae fidei, or a treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. deliuered in certaine lectures at magdalen hall in oxford, by william pemble, master of arts of the same house: and now published since his death for the publique benefit. pemble, william, 1592?-1623. 1625 approx. 517 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a09274 stc 19589 estc s114368 99849594 99849594 14751 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09274) transcribed from: (early english books online ; image set 14751) images scanned from microfilm: (early english books, 1475-1640 ; 931:6) vindiciae fidei, or a treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. deliuered in certaine lectures at magdalen hall in oxford, by william pemble, master of arts of the same house: and now published since his death for the publique benefit. pemble, william, 1592?-1623. capel, richard, 1586-1656. [8], 16, 19-154, 171-239, [3] p. printed by iohn lichfield and william turner, for edward forrest, oxford : 1625. editor's note "to the christian reader" signed: rich. capel. running title reads: a treatise of iustification. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng grace (theology) -early works to 1800. faith -early works to 1800. justification -early works to 1800. 2003-09 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-04 elspeth healey sampled and proofread 2006-04 elspeth healey text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion vindiciae fidei , or a treatise of ivstification by faith , wherein that point is fully cleared , and vindicated from the cauils of it's aduersaries . deliuered in certaine lectures at magdalen hall in oxford , by william pemble , master of arts of the same house : and now published since his death for the publique benefit . philip . 3. 9. — and he found in him not hauing mine owne righteousnes , which is of the law , but that which is through the faith of christ , the righteousnesse which is of god by faith . oxford printed by iohn lichfield and william tvrner , for edward forrest . 1625. to the right worshipfvll master doctor wilkinson principall of magdalen hall : the masters , batchelours , and other students of that flourishing societie . sirs cvstome hath made dedication of bookes almost as common , as printing of them : and wisdome directs there to dedicate , where we owe either respect , or thankes : this worke therefore is yours by right , the author thereof ( who is now with god ) vndertaking it at your request , and performing it amongst you for your good , so that now to bestow it vpon you is not a gift , but retribution : and i hope , it will both stirre you vp to be carefull to continue fit men to stand vp in his place , and remaine to his successours as a patterne of imitation , if it be too high for aemulation . to commend this authour to you , were to bring owles to athens , and for me to commend the worke , would not adde much worth to it : i know nothing can disparage it , vnlesse it be a naked margent : but you and all that will be pleased to take notice of his yeares , and great abilities in all humane learning , wil confesse he could not haue time to reade many fathers , and so that defect may be easily pardoned . for he had fully finished sixe lusters of yeares , yet had hee throughly traced the circle of the arts , and attained to an eminency , not only in those ordinary sciences , wherein all schollers haue some smattering , but euen in those sublimer speculations of which all are not capable , few search after : for hee was export in the mathematickes both mixt , and pure : his skill in histories was also praise-worthy : sometime he spent ( and not without successe ) in trauailing to learne 〈…〉 and much trauaile in the study of our home-taught tongues , that he had worth to lai●e beene professour 〈…〉 , or h●brew : all which indowments , as they 〈◊〉 afterwards haue enabled him to read with much profit , so could they not chuse but preuent younger yeares from reading at all the ancient fathers , so it was not want , but abundance of learning , that tooke vp his time , and preuented his margent , and therefore i hope shall not disparage this worke . the first weapon young fencers learne to vse is single sword , when they are masters of that , they inlarge their skill ; our author was but yong , let it not preiudice him , that he first vses onely the sword of the spirit , the word of god ; especially sith that is so dextrously weelded , that by it alone he hath deadly wounded the romish leuiathan : therefore ( as in my knowledge ▪ these lectures were heard with much applause , so doe i perswade my selfe , they wil be read with great approbation , and occasion the publishing of other lectures , and priuate labours , wherein hee tooke no lesse paines , nor deserued lesse praise , then in his publike indeauours . so hoping that you will accept this small paines of mine , i take my leaue , and rest from tewkeisbury this 9th of iuly . 1625. yours : willing to doe you greater , though not more acceptable seruice , iohn geree . to the christian reader . gentle reader , this treatise was neither finished nor polished by the author : he left it with mee when hee died , to bee dealt with as cause should require ; vpon perusall , i found it fit for the time , so full of lif● so sound & cleere in proofe , that in my conceit it will doe much good : and here thou hast it , as he left it . the argument is of all , indifference betwixt vs and papists the chiefest , no controuersie more disputed , and lesse agreed vpon then this . christ and his bloud is the maine cause of our spirituall peace ; papists and others diuide with him , and take something to themselues : the spirituall pride that is in the heart of man , would faine haue a finger in the work of saluation , of other controuersies betwixt vs & the other party : some befor the popes kitchin , some for the popes crowne , but this of our iustification , toucheth the life of grace to the quicke , breeds more in our flesh then any , and th●se sicknesses are most dangerous , that come from within . it is a fundamentall case , wherein to faile , takes away the essence of a christian : wherefore sith there is now such need to haue the world confirmed in this truth of god , i thought good to send this booke abroad , wherein this is put out of question to any man of a single eie ; that we are not iustified by any thing wee any thing we can doe or suffer . many write bookes , and confute them themselues when they haue done ; but this our author what hee wrote , he beleeued ; for being to die , he confirmed this truth , in a discoursefull of life and power , and professed to take his last vpon it , that it was the very truth of god. wee reade that some learned papists , when they are to giue vp the ghost , disclaime their owne merits , and would faine finde all in christ alone : but this our author did it before sundry , with that life , and feeling , 〈◊〉 cleare apprehension of the loue of god in his sonne , that such is heard him , and loued him well and long , could not well tel , whether they should weepe , or reioice ; weepe , to see a friend die , reioyce to see him die so . good reader , learne this holy instruction out of this booke : that we are not to be found in our owne righteousnes at all , and beleeue it ; thou shalt haue as he had , peace passing all vnderstanding , in life , and in death , for being iustified by saith ( not by workes ) we haue peace with god saith saint paul. if any ingenuous learned papist would vndertake to answer this booke , me thinkes i might prophecy that as vergeziꝰ ( bishop of capo d' istria , and nuncio to clement the seuenth , and paul the third ) reading luther , to answere luther , was conuerted , and had his soule saued . and as pighius , tho of a peeuish spirit enough , yet reading caluin , to confute caluin , was in the very doctrine of iustification confuted himselfe , and wrote with vs. so i say , would a modest papist read this booke to reply vnto it , he could not but see the truth , and yeeld vnto it . for tho many have done excellently in this argument , yet to speake my opinion freely , at least for perspicuitie , this surpasseth them all . farewell . thine in christ , rich. capel . a treatise of ivstification . chap. i. the explication of these tearmes . first , iustice , or righteousnesse . secondly , iustification . hauing by gods assistance dispatched two of those generall points at first proposed ( touching the antecedents and nature of true faith ) we are now by the same help to goe forward to the third generall head ; namely , concerning the consequents of faith , which were two , our iustification in regard of god , & our obedience in regard of our selues . the former will shew vs how to iudge of the dignity and excellent worth of faith ; being so farre honoured in gods gracious acceptance , as to be made the blessed instrument of our spirituall peace and comfort flowing from our iustification . the later will direct vs how to make triall of the truth of our faith in the discouery of that vnseparable vnion which there is betweene beleeuing , and obeying . let vs begin with the former , our iustification , the doctrine whereof i shall endeauour to deliuer vnto you , as briefely and plainely : as so large and difficult a subiect will giue leaue . wherein because the opening of the word will giue vs some light for the vnderstanding of the matter : wee are in the first place to see what is meant by these words , iustification , and iustice , or righteousnesse . iustice , therefore , or righteousnesse ( that i meane which is created , for of vncreated righteousnesse , wee haue not to speake ) is nothing but a perfect conformity and agreement with the law of god. for gods will being originally , essentially , and infinitely righteous ; must needs be the patterne & ●ule of all derivatiue & finite righteousnesse . now this righteousnesse ( though but one , in its substance , neuer thelesse ) admits a double consideration , being called either , 1 legall and of workes , which stands in that conformity vnto gods law , which is inherent within our selues , when in our owne persons and workes we possesse and practise that righteousnesse which is required of the law. this legall iustice is also double , 1 of obedience , when all such things are done , as the law commandeth ; or left vndone which it forbids . hee that doth so is a iust man. 2 of punishment or satisfaction , when the breach of the law is satisfied by enduring the vtmost of such penalties , as the rigour of the law required . for not onely hee who doth what the law commandeth : but euen he also that suffereth all such punishments , as the law-giuer in iustice can inflict for the breach of the law , is to be accounted a lust man , and reckoned after such satisfaction made , as no transgressor of the law. the reason of this is plaine from the name of penall lawes . for first , where the penalty is suffered , there the will of the law-giuer is satisfied ; for as much as his will was , either that the law should be obserued , or the punishment vndergone . if therefore he , to whom the law is giuen , doe either : he satisfies the will of the law-giuer . had his will beene absolute , so that nothing else could haue contented him , but onely obedience : then it had beene a vaine thing to haue prescribed a determinate penalty . but when as a penalty is limited in case of disobedience , 't is manifest that though the intent of the law-giuer was in the first place for obedience ; yet , in the next place it should suffice , if there were satisfaction by bearing of the penalty . secondly , the good and benefit of the law-giuer is hereby also satisfied . for it is to be supposed in all penall lawes , that the penalty limited is euery way proportionable and equivalent , vnto that good which might accrew by the obseruation of the law. else were the wisedome of the law-maker iustly to be taxed , as giuing an apparant encouragement to offenders ; when they should see the penalty , not to be so much hurtfull to them ; as their disobedience were gainfull . he therefore that suffers the penalty is afterward to be reckoned as if he had kept the law : because by his suffering , he hath aduanced , the law-giuers honour , or benefit , as much as he could by his obeying . 2 euangelicall , and of faith , which is such a conformity to gods law as is not inherent in our owne persons ; but being in another is imputed vnto vs and reckoned ours . the righteousnesse of the law , and of the gospell , are not two seuerall kindes of righteousnesse ; but the same in regard of the matter and substance thereof : onely they differ in the subiect and manner of application . the righteousnesse of workes is that holinesse and obedience which is inherent in our owne persons and performed by our selues : the righteousnesse of faith is the same holinesse and obedience inherent in the person of christ and performed by him ; but imbraced by our faith , and accepted by god , as done in our stead , and for our benefit . these are the diuers acceptions of this word iustice or righteousnesse ; so farre as it concernes the point in hand . in the next we are to enquire of this word iustification ; which being nothing but the making of a person iust or righteous , may be taken in a double sense . for a person is made iust either by infusion , or apology . wee will take it in these tearmes for want of better . iustification by infusion , is then , when the habituall quality of righteousnesse and holinesse is wrought in any person by any meanes whatsoeuer ; whether it bee created & infused into him by the worke of another ; or obtained by his owne art and industry . thus adam was made iust . eccle . 7. 29. god hauing giuen vnto him in his creation the inherent qualities of iustice and holinesse . thus also the regenerate are made iust , in as much as by the holy ghost , they are sanctified through the reall infusion of grace into their soules ; in the which they increase also more and more , by the vse and exercise of all good meanes . 2 iustification , by apology is , when a person accused as an offender is iudicially or otherwise , acquitted and declared to be innocent of the fault : and so free from the punishment . when the innocency of a party accused is thus pleaded and declared ; he is thereby said to bee iustified , or made iust ▪ according as , on the contrary by accusation and condemnation , a party is said to be made vniust . as 't is plaine by that of isaiah , 5. 23. [ they iustifie the wicked for a reward : and take away the righteousnesse of the righteous from him ] that is , they condemne the righteous , which is a making of them , vnrighteous in the sight & estimation of men . so in 1 ioh. 5. 10. [ he that beleeueth not god , hath made him a lyer ] because vnbeleeuers do in their hearts call gods truth into question : and accuse him to be false of his word . so againe , psal. 109. 7. [ when he is iudged , let him be condemned . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let him goe out a wicked person . for so his condemnation makes him ( that is ) declares him to be . but here further it must be obserued , that this iustification of a person , by pleading to , and absolution in iudgement , is of two sorts ; according as the persons to be iustified , are likewise of two seuerall conditions . 1 some are truely and inherently iust , being no transgressors of the law ; either at all ; or not in that whereof they are accused . in this case if any crime , or suspition of crime , be layed to their charge ; they are iustified ; either by a plai●e denyall of the fact , alledging that the fault whereof they are accused , was neuer by them committed ; or by denying the euill of the fact , alledging that in so doing they haue done well , because they haue done what the law commanded ; and that 's their warrant . thus samuel iustifies his gouernment against all surmise of fraudulent and wrongfull dealing , that the people might imagine by him . in 1 sam. 12. 3. &c. thus dauid cleares himselfe before god , from that crime of conspiracy against saul his master , and seeking of the kingdome ( which cush and other courtiers accused him of ) professing his innocency ; and desiring god to iudge him according to his righteousnesse and integrity in that behalfe : as it is psal. 7. 3. 4. 8. there need not other instances in so plaine a matter . those that are iustified by this meanes are iustified by that righteousnesse which is of the law and of workes . by which plea though man may be iustified before man : yet in the sight of god no flesh liuing shall be iustified . as hereafter we shall see . 2. some are not truely righteous in themselues : but are in their owne persons transgressors of the law. these ( when they are accused ) haue no other meanes whereby they may be iustified , but by confessing the crime , and pleading satisfaction : that for their transgression against the law , and offence thereby against the law-giuer , they haue fully satisfied by doing or suffering some such thing , as by way of iust penalty hath beene required of them . now hee that can plead such a full and perfect satisfaction , ought therefore to be accounted innocent , and free from all desert of further punishment ( for t is supposed he hath endured the vtmost of euill the law could inflict : ) and so he is to be esteemed of , as if he had not at all violated the law. for plenary satisfaction for a fault , and the non-commission of such a fault , are of equall iustice : and deserue alike iustification . in which point , it must be no●ed , that if the party offended doe pardon without any satisfaction taken , there the offender is not iustified at all . and againe if the offence be such , as there can be no satisfaction made : then it is vtterly impossible that the offender should euer be iustified . now this satisfaction which an offender may plead for his iustification , is threefold . 1 that which is made by himselfe in his owne person . he that can plead this kinde of satisfaction , is iustified legally by his owne righteousnesse and merits . 2 that which is made by another for him ; when another by consent and approbation of the party offended , interposeth himselfe as surety for the party delinquent , in his stead and name to make that satisfaction , which is required of the party himselfe . whether this be done by doing or suffering the same things which the delinquent should haue done or suffered , or some other things but of equivalent worth and dignity . he that pleades this kinde of satisfaction , is iustified euangelically by grace , through the righteousnesse of another imputed to him , and accepted for as his . 3 that which is made partly by himselfe and partly by another . which kinde of satisfaction may haue place betweene man and man : but betweene god and man it hath none at all . neither by this , nor by that first kinde of satisfaction which is done in our owne persons , can any man be iustified in the sight of god , but onely by the second sort , that satisfaction which is made by another for vs. as wee shall see afterwards . chap ii. in what sense the word iustification ought to be taken in the present controversie , and of the difference betweene vs and our adversaries therein . hauing thus distinguished of these words , it followeth that in the first place , we enquire in which of the fore-named senses wee are to take this word iustification . the difference betweene vs and our adversaries of the romish church , is in this point very great and irreconcileable . they affirme that iustification is to bee taken in the first acception , for making of a man iust by infusion of reall holinesse into him . so that with them to iustifie beares the same sense as to purifie or sanctifie . that is of a person vncleane , vnholy , vniust , to make him formally or inherently pure , holy and iust , by working in him the inherent qualities of purity , sanctity and righteousnesse . we on the cōtrary teach according to the scriptures ; that iustification , is to be taken in the second acception , for the pleading of a persons innocency called into question : wherby he is iudicially absolved and freed from fault and punishment . so that with vs to justifie a person is in iudiciall proceeding to acquit him of the crime whereof hee is accused , and to declare him free from desert of punishment . whether of vs twain be in the right is very materiall to be determined of , considering that all ensuing disputation touching the iustification of a sinner is to bee framed vpon one of these grounds , rightly taken ; and an error here is like a threed misplaced at first , that runnes awry afterward through the whole piece . our adversaries plead for their assertion : the etym●logy of the word iustificare is iustum facere , in that sense ( say they ) as p●rificare , mortificare , vi●ificare , and many the like signifie to make pure , to make dead or aliue , by the reall induction of such and such qualities . againe they alleadge scriptures ; as namely dan : 12. 3. [ they that turne many to righteousnes [ heb. that iustifie many ) shall shine as the starres for euer ] apoc. 22. 11. [ hee that is righteous ( iustificetur ) let him be righteous still . ] tit. 3. 7. [ he hath saued vs by the washing of regeneration , & renewing of the holy ghost , — that being iustified by his grace wee should bee made heires according to the hope of eternall life . ] againe , 1 cor. 6. 11. [ and such were some of you : but yee are washed , but yee are sanctified , but yee are iustified , in the name of the lord iesus , and by the spirit of our god. ] out of these with some other places ( but such as haue scarce any shew of good proofe ) they would faine conclude , that by iustification nothing else is meant , but the infusion of the habite of iustice vnto him , that was before sinfull and vniust . hereto wee answere . 1. first for the etymology that the signification of words is to bee ruled , not by etymologies : but by the common vse : — quem penes arbitrium est et vis & norma loquendi — as the poet truly defines . now it s a thing notorious that in the custome of all languages , this word iustificare imports nothing but the declaration of the innocency of a person ▪ and lawfulnesse of any fact : against such accusations as impleade either , of vniustice and wrong . i will iustifie such a man or such a matter ( say wee in english ) and what english man vnderstands thereby any thing but this , i will make it appeare such a man is honest , such a fact lawfull , howeuer questioned to the contrary . in other languages my skill serues mee not , nor is it needfull to trouble you with instances . those that haue written of this subiect of every nation witnesse every one for their owne language . and further this word iustificare being of a latter●stampe , vnknowne to such latine authors , as are of ancient and purer language , fitted by ecclesiasticall writers to expresse the meaning of those two words of the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is apparent the copy must follow the originall , and the latine word beare the same sense as the hebrew and greeke words doe . and that this is that legall sense which wee haue spoken of is a point so manifest throughout the whole bible : that nothing but impudency can deny it . as wee shall presently perceiue . for in the next place . 2 as to the scriptures which they alleadge for proofe of their interpretation of the word : we answere : that of a multitude of places of scripture , wherin the word iustifie is vsed , our adversaries may truly pick out one two or three that seem to fauor their assertion of infusion of habituall iustice : yet haue they gained little thereby , for where tenne or more may be alleadged against one in which the contrary signification is vsed , reason tels vs , that an article and doctrine of religion ought to bee framed out of the signification of words and phrases , which is vsuall , ordinary , and regular ; and not out of that which sometimes comes in by way of particular exception . might he not be iudged destitute of sense or modesty , that would quarrell at the signification of the word ecclesia , that in the new testament it is not taken for the company & assembly of the faithful , because in a place or two ( as act. 19. ) it is taken for any ordinary ciuill meeting of people together ? wherefore we may grant them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that of dan. 12. and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in apoc. 22. ) is to be made iust , formaliter , by infusion of inherent holinesse in a sinner . for so ministers may be said to iustifie many ( as it is in daniel ) viz. by ministery turne many to righteousnesse , directing them to the meanes of holinesse , and as gods instruments , working in them the graces of conversion and regeneration . and so he that is iust ( in the apoc. ) may be iustified still : ( that is ) encrease in the inward habite and outward exercise of holinesse , more and more . thus we may yeeld them in these two places without seeking too , other interpretations further off . and yet will this be no prejudice to our doctrine grounded vpon the other signification so generally vsed . wee answere , that of all those other places alleadged by bell , and becanus , there is not any one that doe necessarily enforce such a meaning of the word ; as hee and his fellowes stand for . these aboue the rest haue most apparance , namely , 1 cor : 6. & tit. 3. rom 8. 30. where iustification is , say they , confounded as one and the same with sanctification ; & regeneration . wherevnto i answeare that they doe ill to confound those things that the apostle hath distinguished very plainly . hee tels the corinthians ; that the vnrighteous shall not inherit the kingdome of god , and that themselues had bin such , euen of the most notorious rancke : but now they were washed , sanctified and iustified . by three words the apostle expresseth the change of their former condition . one metaphoricall ( yea are washed ) the meaning whereof hee declareth in two proper words following . [ yee are sanctified ] that 's one degree of washing or clensing from the corruption of nature ( in part ) by the [ spirit of our god ] of whome is the gift of inherent grace . and [ ye are iustified ] that 's another sort of washing , from the guilt of sinne ( in the whole ) [ in the name of the lord iesus ] that is , by the righteousnesse a●d merits of iesus christ. nothing can be more perspicuous and elegant . that place to tit. chap. 3 is also as plaine . god ( sayeth the apostle ) speaking of the heires and sonns of god in christ ) ( hath saued vs [ not by any workes of ours ; but by his owne mercy . ver . 5. this salvation is set forth to vs in the meanes and in the end. the meanes are two regeneration and iustification . [ he hath saued vs by the washing of regeneration , & renewing of the holy ghost ] this is the first meanes ( viz. ) regeneration expressed 1. by its properties or parts . 1. washing or doing away of the filthy qualities of our corrupted natures . 2. renewing , the investing of it with new qualities of graces and holynesse . 2 by the cause efficient the holy ghost , [ whome hee hath shed on us abundant●y ] or richly , following the metaphore , comparing the holy ghost in this operation to water powred out . 2 the meritorious cause of it [ through iesus christ our saviour ] who hath procured the sending downe of the [ holy ghost ] into the hearts of the elect . ver . 6. this is one stepp to heauen , our regeneration , but it is imperfect and cannot abide the severity of gods iudgements : now we must be absolutely free from all fault and guiltinesse before we can haue hope of obtaining eternall life : therfo●e followes the other meanes of salvation ( viz. ) our iustification , by the free grace of god which vtterly frees vs from all blame whatsoever , both of obedience to the law and satisfaction for sins against the law ; that thus being regenerate and iustified we might obtaine the end of our salvation , eternall life . the third place is that [ rom. 8. 30 , whom god hath praedestinated , these he hath called , whome called , iustified ; whome iustified , glorified ] in this place becanus triumphs . for ( sayth he ) the apostle here describing the order of mans salvation , first in gods decree ; then in the execution of it by three degrees of vocation iustification and glorification : it followes necessarily from thence ; that either sanctification is left out : or that it is confounded with one of those three degrees named . t is a desperate shift to say that sanctification is signified by vocation or glorification : therefore it must be the same with iustification ; and this cannot be avoyded by any elusion . we leaue shifts to the iesuites , returning him to this place , this plaine direct answere . that sanctification is here comprised in the word vocation . for whereas the linkes of this golden chaine are inseparable , and all those that are called must needes be iustified and glorified : by vocation , must here be meant that calling which is inward and effectuall , not that alone which is outward by the externall ministery of the word . for all that are thus called , bee not iustified , as is apparent ; and againe , some , as infants , are iustified that are not capable of such a calling . but now ; wherein stands the inward vocation of a sinner ? is it not in the infusion of inherent sanctifying grace , enlightning his eyes , opening his eare , changing his heart , turning him from darkenesse to light , from the power of satan , to the obedience of god ; in a word , in the renovation of his fac●lties ? which what is it else but sanctification ? or regeneration ? or conuersion ? only stiled by that tearme of vocation in regard of the meanes whereby it is ordinarily effected ( that is ) the preaching of the word . he must needs coyne vs some new mystery in divinity : who will perswade vs that some other worke of grace is meant by vocation ; and not that of sanctification . therefore wee haue neither one linke snapt out , nor two shuffled together in this chaine of our saluation : but foure , as distinct , as vndivideable . election , sanctification , ( whereto we are called by the gospell preached , 2 thess. 2. 14. ) iustification by faith , ( which is a fruit of sanctification ) and glorification . the fourth place is that in the epistle to the hebrewes , chap. 13. 14. [ for if the blood of bulls and goats , and the ashes of an heifer , sprinkling them that are vncleane , sanctifieth as touching the purifying of the flesh : how much more shall the blood of christ , who through the eternall spirit offered himselfe without fault to god , purge our consciences from dead workes , to serue the liuing god. ] hence they argue ; that as leuiticall sacrifices and washings did sanctifie the flesh from outward legall impurity : so the sacrifice of christ doth purge the conscience from inward spirituall vncleanenesse of dead workes or sinnes . this purging of the conscience is nothing , but iustification of a sinner . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be all of one meaning . to which i answere , that the apostle in that chapter , and the next disputing of the vertue and efficacy of christs death , far exceeding the force of all leuiticall sacrifices ( the shadowes of it ) ascribes vnto it what could not be effected by those , ( viz. ) eternall redemption [ verse 12. ] purging of the conscience from dead workes [ verse 12. ] the putting away of sinne , [ verse 26. ] the sanctification of the elect , [ chap. 10. 7. 10. ] made heires according to the hope of eternall life . in neither then of those places is our sanctification confounded with our iustification : but both distinctly declared , as two seuerall partes of graces and meanes of the accomplishment of our eternall happinesse . 't is scarce worth the labour to examine those other scriptures produced by our aduersaries , whereof some part doe directly crosse , and the rest doe but onely in apparance confirme their assertion . in generall therefore for them , thus much wee confidently affirme , that let the concordance be studied , and all those places examined wherein either [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is vsed in the old or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the new testament : there will not one be found , no not one , in which those wordes carry any other meaning , then that which we stand for ( viz. ) the clearing of a parties innocence questioned as faulty , and blame-worthy . take a taste of some places . 1 iustification is sometimes applyed to 1. god , when man iustifies god. as psal. 51. 4. rom. 3. 4. [ that thou mightest be iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in thy saying , and mightest ouercome when thou art iudged . ] matth. 11. 19. [ and wisedome is iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of her children , ] luke 7. 35. luke 7. 29. [ and the publicans iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] god , being baptized with the baptisme of iohn . ] can there be any other meaning of iustification here● : but this onely ? that god is then iustified , when his workes , his wisedome , his sacred ordinances , being accused by prophane men , as vntrue , vnequall , vn●ust , and foolish , are by the godly acknowledged , or any other meanes evidently cleared vnto all men , to be full of all truth , equity , wisedome , and holinesse ? 2 man and that 1 before man in things betweene man and man. when man iustifies man , deut. 25. 1. [ if there be a controversie betweene men , and they come vnto iudgement , that the iudge may iudge them , then they shall iustifie [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the righteous and condemne the wicked , ] isaiah 5. 23. [ woe to them wh●ch iustifie the wicked for a reward , and take away the righteousnesse of the righteous from him ] prouerb . 17. 15. [ he that iustifieth th● wicked , and condemneth the iust , euen they both are an abomination to the lord. ] 2 sam. 15. 4. [ oh that i were made iudge in the land , that euery man that hath any suit or cause , might come to me , and i would doe him iusti●e . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in these & many the like places , to iustifie is in iud● ciall proceeding to absolue a party from fault & blame : whether it be rightfully or wrongfully done . ezek. 16. 52. [ be thou confounded and beare thy shame , in that thou hast iustified thy sisters ] speakes god vnto ierusalem ; in comparison of whose abhomination the sinnes of sodome and samaria , were scarce to be accounted any faults . they were saints to her . of the pharises christ speakes , luke 16. 15. [ yee are they that iustifie your selues before men : but god knoweth your hearts . ] that is , you stand vpon the defence and ostentation of outward holinesse , and deeming it sufficient to make it appeare before men you are holy : without regard of acquitting the sincerity of your hearts before god. 2 before god , where god iustifies man exod. 23. 7. [ the innocent and the righteous slay thou not , for i will not iustifie the wicked . ] by esteeming him as innocent , and letting him goe from punishment . isaiah 50. 8. ( hee is neere that iustifieth me , who will contend with me ? ) saith the prophet in the person of christ , signifying god would make it appeare that he was blamelesse , for the rejection of his people the iewes who perished for their owne and not his fault . rom. 5. 18. ( as by the offence of one iudgement came on all men to condemnation : so by the righteousnesse of one , the free gift came vpon all men to the iustification of life , ) rom ▪ 8. 33. 34. [ who shall lay thing to the charge of gods elect ? it is god that iustifies ; who shall condemne ? 1 cor. 4. 4. [ i know nothing by my selfe : yet in this am i not iustified . hee that iudgeth me is god. q. d. i haue kept a good conscience in my ministery , but god is my iudge , though my conscience pronounce me innocent , yet god is my sole iudge that iudgeth me and my conscience . acts 13. 38. 39. [ through this man is preached vnto you the forgiuenesse of sinnes ; and from all things from which yee could not be iustified by the law of moses ; by him euery one that beleeueth is iustifyed . by which places ( not to name more ) it appeares pl●inly : that iustification is opposed to accusation and condemnation : and therefore can signifie nothing else but the defence & absolution of a persō accused for an offender . which thing is so cleare and euident that it cannot be gaynsayed , except by those alone who are wilfully blind , and obstinately resolued to cōtradict any truth , that makes against their inveterate errors . for our selues , we may not , nor dare not shut our eyes against so cleare light : nor ought we to be so bold whē god hath acquainted vs with his meaning ; as to follow another of our owne making . and there fore according to the scriptures we acknowledge and maintaine , that as in other places where mention is made of the iustification of a sinner before god : so in the 2 and 4 chapters of the ep. to the rom. and third chapter of the gal. ( where the doctrine there of is directly handled ) by iustification nothing else is meant ; but the gracious act of almighty god whereby hee absolues a beleiuing sinner accused at the tribunall of his iustice , pronouncing him iust and acquitting him of all punishment for christs sake . chap iii ▪ the confutation of our aduersaries cauils against our acception of the word iustification . ovr adversaries haue little to reply against these so plaine places . somthing they answere , namely . 1 that it cannot be denied but that iustification , doth many times beare that sense we stand for . but with all they would haue vs obseru this rule that [ quotiescunque in scripturis deus dicitur iustificare impium : semper intelligendum est ex impio facere iustum . god cannot declare a man to be iust : but of vniust he must make him iust . ] and they giue the reason . because the iudgment of god is according to trueth rom. 2. 2. we embrace this rule and the reason of it , acknowledging that where euer there is iustification , there must be iustice some way or other in the party iustified . but the question stands still in what manner god makes a sinner iust : whom hee in iudgemenr pronounceth so to be . they say by bestowing on him the grace of sanctification & perfect righteousnesse inherent in his own person . we affirme , that it is by imputing vnto him the perfect righteousnesse of christ , accepting christs obedience for his . in which diuersity let vs come as neere them as trueth will giue leaue . thus ●arre we goe along with them . 1 that there is inherent righteousnesse bestowed vpon a sinner , whereby of vnholy , impure , vniust ; he is made holy , cleane , and iust . we all confessed this worke of the holy ghost renewing man in the spirit of his mind , restoring in him the a image of god in a knowledge , righteousnesse , and holinesse . that the holy ghost dwelles in the elect , as in b temples dedicated to his service , which he adornes by communicating vnto them his heauenly graces . that hee makes them liuing c members of christs body : and fruitfull d braunches of that true vine . that this grace infused is a fountaine of e living water springing vp to eternall life . these things we beleeue and teach . wherfore whereas the popish doctors fall foule on our reformed writers , charging calvin & others for denying all inherent righteousnesse in beleeuers , & maintaining only an imputed righteousnesse without them : we tell them 't is a grosse calumny forged by perverse . minds , that list not to vnderstand mens playnest writings . nor calvin 1 nor any that euer maintained the trueth with him , euer denied the righteousnes o● sanctification . but this he denies & we also with the scriptures that the righteousnesse which iustifies vs in gods iudgment is not in our selues : but all in christ. that inherent righteousnesse or sanctification allway keepe company with iustification , in the same person . severed they are never in their common subiect ( viz ) a true beleeuer . as appeares rom. 8. 30. but that therefore they must be confounded for one and the same grace and worke of god ; may be affirmed with as good reason : as that in the sunne light and heate are all one : because alwaies ioyned to geather . that by this grace of inherent righteousnesse , a man is in some sort iustified before god. that is so farre as a man by the grace of god is become truly holy and good : so farre god esteemes him holy & good . god taketh notice of his owne graces in his children , he approues of them and giues testimony of them in case it be needfull ; as appeares by the righteousnesse of iob , dauid , zachary and other holy men ; who were good and did good in gods sight . yea in the life to come when ( all corruptions being vtterly done away ▪ ) the saints shall be invested with perfection of inherent holinesse : by the righteousnesse of their owne , and not by any other shall they then appeare iust in gods fight . thus farre we agree with them . but herein now wee differ , that although by the grace of sanctification infused , god doe make him righteous and holy in some measure that was before altogether vnholy and wicked : neuerthelesse we affirme that by and for this holynesse , the best of saints living never were nor shall be iustified in gods sight ; that is pronounced iust and innocent before the tribunall of his iustice. for we here take vp the forenamed rule layed downe by our adversaries , whomsoeuer god pronounceth to be perfectly iust ; he must needs be made perfectly iust . for gods iudgment is according to trueth . now that no man in this life , is made perfectly iust by any such inherent holinesse in him as is able to outstand the severe and exact triall of gods iudgment : is a trueth witnessed by the scripture and confessed alwaies by the most holy saints of god. our aduersaries indeed stiffly pleade the contrary : teaching that sinne and corruption in the iustified is vtterly abolished . the error and pride of which imagination we shall shortly haue occasion more at large to discouer vnto you . meane while let that much stand for good : that man being not made perfectly iust in himselfe cannot thereby be declared perfectly iust before god : and therefore some other righteousnesse , & not that of sanctification is to be sought for , whereby a sinner may be iustified in gods sight . to that argument of ours from the opposition of iustification to accusation and condemnation confirmed by so many places of scripture ; they answere . that this hinders nothing at all both may agree to god who of his mercy iustifies some ; ( that is ) makes them inherently iust ; of his iustice condemns other ( that is ) punisheth them . to which slight answeres wee make this short reply . that where words are opposite , ( as they acknowledg these to be ) there according to the lawes of opposition , they must carry opposite meaning . but vnto accusation , comdemnation , and punishment nothing is opposite but defence , absolution , and pardon . where therefore iustificare is coupled with these words ; it must needes beare this and no other meaning : of a bad man to make a good is not opposite to accusation , condemnation , or punishment of him : accused he may be , condemned and punished iustly , and after made good . i should but trouble you to alleadge more of their cavills . let thus much suffice for the clearing of this point : that iustification and sanctification are to be distinguished and not confounded . the righteousnesse of the one is in vs , in its nature , true and good : but for its degree and measure , imperfect ; and alwaies yoaked with the remaynder of naturall corruption ▪ and therefore if a sinner should plead this before the iudgment seate of god , ( offering himself to be iudged according to this righteousnesse and innocency ) oh how soone his mouth would be stopped ; and this confession wrung out from out his conscience ; all my righteousnesse is as filthy raggs ! and againe vilis sum ; i am vile , what shall i answere thee ! but that other righteousnesse of iustification is without vs in christs possession : but ours by gods gratious gift and acceptation , and this euery way perfect and vnreproued in the seuerest iudgment of god. and therefore when a sinner is drawne before the barre of gods iudgment , accused by the law , satan , his conscience ; conuicted by the euidence of the fact , and to be now sentenced and deliuered to punishment by the vnpartiall iustice of god : in this case he hath to alleadge for himself the al-sufficient righteousnesse of a mighty redeemer who onely had done and suffered for him that which hee could neuer doe nor suffer for himselfe . this plea alone and no other in the world , can stop vp the mouth of hell , confute the accusations of satan , chase away the terrors that haunt a guilty conscience , and appease the infinite indignation of an angry iudge . this alone will procure fauour and absolution in the presence of that iudge of the whole world . this alone brings downe from heauen into our consciences that blessed peace , which passeth all vnderstanding ; but of him that hath it . whereby we rest our selues secure from feare of condemnation ; being provided of a defence that will not faile vs , when after death wee shall come into iudgment . sect . 2. chap. i. the orthodoxe opinion concerning the manner of iustification by faith , and the confutation of popish errours in this point . hauing thus cleared the meaning of this word [ iustification ] and shewed that the scriptures , when they speake of the iustification of a sinner before god , doe thereby vnderstand the absolution of him in iudgement from sinne and punishment . wee are now vpon this ground to proceede vnto the further explication of this point , to enquire by what meanes and in what manner , this iustification of a sinner is accomplished . that we may goe on more distinctly : i will reduce all our ensuing discourse of this point into three heads . first , touching the condition required in them that shall be iustified . secondly , the matter of our iustification . ( viz. ) what righteousnesse is it wherefore a sinner is iustified . thirdly ; touching the forme of iustification , in what the quality of this iudiciall act of god , iustifying a sinner , consisteth . concerning the first at this time . the condition required in such as shall be partakers of this grace of iustification is true faith , wherunto god hath ordinarily annexed this great priuiledge ; that by faith and faith onely , a sinner shall bee iustified : this the scriptures witnesse in tearmes as direct and expresse , as any can be . [ rom 3. 28. we conclude a man is iustified by faith without the workes of the law. ] and rom. 4. 9. [ for we say that faith was imputed vnto abraham for righteousnesse . ] and rom. 5. 1. [ then being iustified by faith we haue peace towards god through iesus christ our lord. ] with other the like places . whence it is agreed vpon on all sides , that a sinner is iustified by faith : but touching the manner , how he is said to be iustified by faith , there is much controuersie and brawle , betweene the orthodoxe of the reformed churches , and their aduersaries of rome and holland ; the arminians , and the papists . the sentence of the reformed churches touching this point , consisteth of two branches . first , that a sinner is iustified by faith , not properly as it is a quality or action ; which by it's owne dignity and merit , deserues at gods hands remission of sinnes ; or is by gods fauourable acceptance taken for the whole and perfect righteousnesse of the law , which is otherwise required of a sinner : but onely in relation vnto the obiect of it , the righteousnesse of christ ; which it imbraceth and resteth vpon . secondly , that a sinner is iustified by faith in opposition vnto the righteousnesse of workes in the fulfilling of the law. whereby now no man can be iustified . in this relatiue and inclusiue sense doe the reformed churches take this proposition [ a man is iustified by faith . ] they explaine themselues thus : there are two couenants that god hath made with man ; by one of which and by no other meanes in the world , saluation is to be obtained . the one is the couenant of workes , the tenor whereof is [ doe this and thou shalt liue . ] this couenant is now vtterly void , in regard of vs ; who through the weaknes of our sinfull flesh cannot possibly fulfill the condition of obedience required therby : and therfore we cannot expect iustification & life by this means . the other is the couenant of grace the tenor whereof is , beleeue in the lord iesus and thou shalt be saued . the condition of this couenant is faith : the performance whereof differs from the performance of the condition of that other couenant . doe this and liue is a compact of pure iustice wherein wages is giuen by debt , so that he which doth the worke obeying the law , may in strict iustice for the worke sake claime the wages , eternall life , vpon iust desert . beleeue this and liue is a compact of freest and purest mercy : wherein the reward of eternall life is giuen vs in fauour for that which beares not the least proportion of worth with it : so that he which personnes the condition cannot yet demand the wages , as due vnto him in seuerity of iustice ; but onely by the grace of a freer promise , the fulfilling of which hee may humbly sue for . by which grand difference betweene these two couenants clearely expressed in scriptures , it appeares manifestly that these two propositions . [ a man is iustified by workes , ] [ a man is iustified by faith , ] carry meanings vtterly opposite one to the other . the one is proper and formall : the other metonymicall and relatiue . in this proposition ( a man is iustified by workes ) we vnderstand all in proper and precise termes : that a righteous man who hath kept the law exactly in all points , is by and for the dignity and worth of that his obedience iustified in gods sight from all blame and punishment whatsoeuer ; because perfect obedience to the morall law in it selfe , for it owne sake deserues the approbation of gods seuere iustice and the reward of heauen . but in that other proposition ( a man is iustified by faith. ) we must vnderstand all things relatiuely thus . a sinner is iustified in the sight of god from all sinne and punishment by faith ( that is ) by the obedience of iesus christ beleeued on ; and embraced by a true faith . which act of iustification of a sinner , although it be properly the onely worke of god , for the onely merit of christ : yet is it rightly ascribed vnto faith , and it alone , for as much as faith is that mayne condition of that new couenant , which as we must perform if we will be iustified : so by the performance thereof we are said to obtaine iustification and life . for when god by grace hath enabled vs to performe the condition of beleeuing ; then doe we beginne to enioy the benefit of the couenant ; then is the sentence of absolution pronounced in our consciences ; which shall be after confirmed in our death ; and published in the last iudgement . secondly , our faith and no other grace directly respects the promises of the gospell ; accepting what god offers , sealing vnto the truth thereof by assenting thereto , and imbracing the benefit and fruit of it vnto it selfe , by relying wholly vpon it . this interpretation of that proposition the reformed churches do admit , & none other : reiecting as erronious and contrary to the scriptures such glosses as ascribe any thing to the dignity of faith ; or make any combination betweene faith and workes , in the point of our iustification . amongst which there are three erronious assertions touching mans iustification by faith ; which we are briefly to examine and refute . 1 that faith iustifieth vs [ per modum causae efficientis & meritoriae ] as a proper efficient and meritorious cause . which by it's owne worth and dignity deserues to obtaine iustification , remission of sinnes , and the grace of well-doing . this is the doctrine of the church of rome , which bellarmine labours to proue ▪ in his 17. chap. lib. pr. de iustificatione , where disputing against iustification by faith alone , hee tels vs. if we could be perswaded that faith doth iustifie [ impetrando , promerendo , & suo modo inchoando iustificationem , ] then we would neuer deny that loue , feare , hope , and other vertues did iustifie vs as well as faith . whereupon he sets himselfe to prooue that there is in faith it selfe some efficacy and merit to obtaine and deserue iustification . his arguments are chiely two . from those places of scripture , wherein a man is said to be iustified , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or absolutely without article or preposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per fidem , ex fide ( or ) fide . wherein these prepositions , signifie , saith he , the true cause of our iustification . which he proues 1 by the contrary , when a man is said to be iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] this notes the true efficient deseruing cause of his iustification . secondly , by the like in other places where we are said to be redeemed , saued , sanctified , per christum , per sanguinem , per mortem , per vulnera ; and in the whole 11. to the heb. the saints are said to doe such and such things ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by faith . all signifying the proper cause . from those places of scripture which ( sayth he ) plainly shew : faith doth impetrare remissionem , & suo quidem modo mereri . such are those [ thy faith● hath saued thee ] or made thee whole . a speech that christ vsed often ; as to the a woman that washed his feet ; to her b that had an issue of blood ; to the c blind man recovered of his sight . and that to the cananitish woman [ o woman d great is thy faith ] now see what the merit of this faith was , ( for this e saying go thy way the diuel is gone out of thy daughter ) thus abraham , being f strenghened in faith glorified god. ) who therefore iustified him for the merit of his faith. and againe in the eleuenth to the heb. by many examples we are taught that ( by g faith ( that is ) by the merit and price of faith enoch and other men pleased god. for answeare here vnto . 1 vnto the argument from the proposition we reply ; that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be needs strictly taken in the same kind of causality : then the iesuits should doe well to stand to that and make the similitude betweene faith and workes runne thus . a man is iustified ( by ) workes that is for the proper and only merits of his obedience ; so a man is iustified ( by ) faith that is for the only merit of his beleeving in christ : aud by that meanes both shall be true and effectuall causes of iustification . but if bellarmine dare not thus presse the similitude for feare of being found guilty of despising the blood of the new couenant , attributing that to the merit of faith which belongs only to the merit of christ ; he must then giue vs that leaue to distinguish which he takes to himselfe ; and if he fall to his qualifications and quodammodo's : he must pardon if we also seeke out such an interpretation of those places ; as may not crosse other scriptures . which for asmuch as they testifie that ( we i are iustified by his grace through the redemption that is in christ ) that ( all k sinne is purged by the blood of christ ) that ( by the sacrifice of himselfe he hath put away sinne ) and ( with offering hath consecrated for ouer them that are sanctified . ) : we dare not without horrible sacrilege ascribe the grace of our iustification vnto the worke and worth of any thing whatsoeuer in our selues ; but wholy and only to the righteousnesse of christ. and therefore when the scriptures say we are iustified ( by ) faith ; we take not the word ( by ) in this formall and legall sense ; we are iustified by the efficacy of our faith , or for the worth of our faith , according as 't is vnderstood in iustification by workes : but we take it relatiuely & instrumentally : we are iustified by faith ( that is ) by the righteousnesse of christ , the benefit whereof vnto our iustification , we are made partakers of by faith , as the only grace which accepts of the promise , and giues vs assurance of the performance . he that looked to the brasen serpent and was cured , might truly be sayd to be healed ( by ) his looking on , though this action was no proper cause working the cure by any efficacy or dignity of it selfe ; but was only a necessary condition required of them that would be healed , vpon the obedient observance whereof , god would shew them favor : so he that looketh on christ beleeuing in him , may truly be sayed to be saued and iustified by faith , not as for the worth , and by the ●fficacy of that act of his ; but as it is the condition of the promise of grace , that must necessarily go before the performance of it to vs : vpon our obedience where vnto god is pleased of his free grace to iustifie , nor is this trope , any way harsh , or vnusuall to put oppositum pro opposito , relatum pro correlato , habitum pro obiecto . in sacramentall locutions 't is a generall custome , to put the signe for the thing signified : and the like is vsed in other passages [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the n word of god grew , &c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the o mystery of faith , ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the words of faith ) and rom. 8. 24. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . spe seruati sumus ( id est ) christo in quem speramus . hope that is seene is not hope , that is , res visa non sperata est . that of ignatius , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] like to that ( christ our ioy ) anni spem credere terrae ) georg. 1. and if we list not to be contentious , 't is plaine enough , that in those places , where the apostle treats of iustification by faith ( viz ) the grace of god in christ ; opposing workes and faith , that is the law and the gospell , the righteousnesse of the law , to the righteousnesse of the gospell , which is no other but the righteousnesse of christ. thus faith is taken , gal. 3. 23. where he expresly treats of iustification . but before faith came , we were kept vnder the law , shut vp vnto the faith , which should afterward be reuealed . ] p that is , before christ came , and the cleare exhibition of the gospell , and the righteousnesse thereof : the church was kept vnder the ceremoniall law , as vnder a schoole-master , directing her vnto christ , that so [ wee might be iustified by faith. ] that is , not by the lesson of the law , but by christ , typified and figured vnto vs therein . 2 vnto the other argument prooving the merit of faith , we reply ; that in those places is no ground , at all for such a conceit . [ thy faith hath saued thee , ] saith christ to some whō he cured both in body & soule . but what ? was it by the efficacy and for the word of their faith that this was done ? no : as 't was vertue went out of christ that cured their bodily diseases ; and his compassion that mooued him to it : so 't was his grace and merits and free loue that healed their soules , and brought them pardon of their sinnes in the sight of god : yet he saith ; their faith saued them , because by beleeuing in the sonne of god , they receiued this fauour , though for their beleeuing they did not deserue it . god bestowes mercy where he findes faith , not because faith merits such fauour at his hands : but because he is pleased to disperse his fauours in such an order , as himselfe hath appointed ; and vpon such conditions as hee thinkes good . to that of the canaanitish woman : her great faith could not claime by desert , that fauour which christ shewed vnto her daughter : onely christ was pleased to honour her faith by his testimony of it ; and to helpe the daughter at the mothers entreaty . christ did it vpon that request of hers so instant and full of faith ; but yet who can say she merited ought at christs hands by that her faithfull and instant petition ? her selfe yet liuing would deny it ; and shee doth deny it there , counting her selfe a dogge vnworthy of the childrens bread , when yet shee beleeued strongly , and was a child of abraham according to the faith ▪ to that of abraham who gaue glory to god , and of henoch and others , who pleased god by their faith : wee answere : that it is one thing for a man to glorifie and please god by his obedience ; 't is another , by so doing to deserue ought at his hands . if god in much grace and fauour accept of the honour and contentment wee are able to doe him by our faith and obedience : it followes not that therefore we must in iustice merit at his hands . other arguments for them there are : but so weakely knit ; they fall in sunder of themselues . against them we haue to obiect the scriptures , that so often say , [ we are iustified ] gratiâ and gratis ; and the councell of trent which they respect more then the scriptures , which hath defined thus : nihil eorum quae iustificationem praecedunt , siue fides , siue opera , ipsam iustificationis gratiam promeretur , sess. 6. cap. 8. how then can they say faith merits iustification . heere our aduersaries haue two shifts to runne vnto , whereby they would avoide the absurdity of this assertion . 1 that this merit is not from vs : but of god. because faith is the gift of gods grace ; and therefore though we be iustified by merit : yet we are iustified by grace , because merit is of grace . 't is of grace that our faith merits . this you may be sure , is some of that smoake of the bottomelesse pit , wherein hell vented out the iesuites , and they their darke imaginations ; all to confound whatsoeuer is cleare and lightsome in scripture . scripture opposeth these paires ; grace , and nature , grace and merit . as the pelagians of old confounded nature & grace , teaching that we were saued by grace : yet affirming that we are also saued by nature , and the naturall strength of free-will . which they salued thus . to be saued by nature , is to be saued by grace : for nature is of gods grace and giuing . so these confound grace and merit , making a thing meritorious , because it s of grace . faith merits because its gods gracious gift . nothing more contradictory . if it be his gift , how doth it merit , or of whom ? of man it may , of god it cannot : vnlesse we will senslesly affirme , that the gift deserues something of the giuer . that he that giues an hundred pound freely , is thereby bound to giue an hundred more . had they sayed that faith is good , because of gods giuing ; that were true , and we may grant them that god is honoured and pleased with his owne gifts : but that euery good thing merits , and that we can deserue of god by his owne gifts , is affirmed without all reason , or scriptures ; and will neuer be proued by either . but there is yet another shift . 2 faith merits iustification [ non de condigno ] of the worthinesse of it : but [ de congruo ] of the fitnesse : that is , god in iustice is not bound to bestow iustification where there is faith : but yet in fitnesse he ought to doe it . so that if he doe not iustifie him that beleeues : he is likely to omit a thing very fit and agreeable . this distinction is a meere imposture and collusion . bellarmine in dealing with it seemes to haue a dog by the eares , he is loath to loose him : yet knowes not well how to hold him . if he be vrged where scriptures make any the least intimation of such a distinction : hee referres you to divines , that is , popish schoole-men , who out of their owne imagination haue forged it , and in time made it authenticall . but he stickes in the mire , when he is to shew what merit of condignity and merit of congruity is . merits of condignity are workes , to which wages is due of iustice. what then are merits of congruity ? such workes whereto wages is not due by any iustice. as for example : he that labours the whole day in the vineyard , merits a penny of condignity : because in iustice his labour is worth his hire . but he that for an houres worke , receiues a penny , he deserues it of congruity : because though his labour be not worth it , yet he was promised a penny by him that set him on worke : then which fond imagination nothing can be more ridiculous , and contrary to common sense . for the merit of any worke is the proportionablenesse of 't is worth with the reward . now in reason wherein ariseth this proportion of any work with that reward ? stands it in the dignity of the worke it selfe ; or in the compact made betweene him that worketh and him that rewardeth ? it is apparant that the worke is deseruing or not-deseruing according to ' its owne nature , not according to a compact made . he that promiseth vnto one more for a little worke , then to another for a great deale in the same kinde : doth not by such a compact make the little labour of the one more deserving then the others great pains . we must look to the worke , what it is in its own nature : & as it is of some worth or no worth , so account it deseruing or not deseruing ▪ wherfore whē in the distinction they make some merits of condignity or worthinesse , some of congruity , or of fitnesse without worthinesse , they offend two wayes , grosly against two rules of reason . first in opposing termes not opposite : worthinesse and fitnesse : being the same , if you take them in regard of the worke . for that which deserues a reward worthily , deserues it fitly : ( how else is it worthy of the reward , if the reward be not fit for it ? ) and that which deserues it fitly ( if it deserues ) it deserues it worthily . 2 in distinguishing vpon tearmes that doe not convenire t●ti . for worthinesse agrees to merit onely : but fitnesse belongs to compact . so that in plainer english , the distinction runnes thus . merits or deserts , are of two sorts . some , that are merits and doe deserue because they are worthy of a reward : others that are no merits and doe not deserue because they are not worthy of the reward : but onely obtaine it , ex congruo , in regard of compact and promise . for this rule is most certaine , that a worke which deserues nothing by its owne worthinesse : can neuer deserue any thing by compact or promise . the iesuites are senselesse in defending the contrary . if ( saith bellarmine ) a king promise a beggar 1000 ▪ pounds a yeare , vpon no condition , then indeed the begger doth not deserue it . but if vpon condition he shall do some small matter , as that he shall come to the court and fetch it , or bring a pos●e of flowers with him , now the begger deserues it : and he may come to the king , and tell him , hee hath merited his 1000 pounds a yeare . euery man , but a iesuite , would say 't were extreame impudency in a begger to make such a demaund , so derogatorily to the kings gracious bounty . now can it helpe them to say , that a promise bindes vnto performance , so that god should be vniust and vntrue , if he should not bestow the reward promised , although the workes bee not equall to the reward . for gods iustice and truth in performing his promise , doe not imply our merit in performing the condition . we doe not deserue by our well-doing ; because god is iust in his rewarding . and the reason is manifest ; because god in making the promise , respected meerly the freenesse and bounty of his owne grace , not the worthinesse of our workes . and therefore that obligation whereby he hath tyed himselfe to performance , is founded meerely in his owne truth : not a ●ot in our merit . wherefore when they tell vs , that faith merits iustification [ de congruo ] they intrappe themselues in a grosse contradiction ; seeing to deserue [ de congruo ] is not to deserue at all ; but onely to receiue the reward by meere promise : god hauing promised to iustifie beleeuers . thus much touching the first assertion , that faith is the proper cause of iustification , working it by it owne efficacy and merits . chap ii ▪ the confutation of the arminian errour , shewing that faith doth not iustifie , sensu proprio , as it is an act of ours . the second error about this point is of the arminians , with whom also the papists agree : t is this . 2 that we are iustified by faith sensu proprio , that is , the act of beleeving , in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , is imputed to vs for righteousnesse , being accepted of god and accounted vnto vs for that whole righteousnesse of the law which we were bound to performe . so that our very faith is that righteousnesse , for which we are iustified in the sight of god ; no● quidem merito suo : sed propter gratuitam acceptilationem dei. the authors of this opinion are faustus socinus that vnhappy haereticke in his most blasphemous booke [ de christo servatore : ] & michael servetus a spanyard in his second booke [ de lege & evangelio ] which errors are confuted by calvin in his opuscula . a stiffe de●ender of this opinion was christophorus ostorodius a polonian in his disputations contra georgium tradelij , who for this and other pestilent errors about the article of mans redemption , was wi●h his companion andreas vaidonitus banished the low countreys where he had seated himselfe and published his opinions ; arminius , and his followers haue bin cheefe promoters of it . arminius himselfe , as in other his opinions : so in the publishing of this vsed much closenesse and cunning conveyance . in his private disputations [ tit. de iustificatione ] he seemes plainly to condemne it , saying that it is an abuse to say that fides est causa formalis iustificationis , and an error to affirme [ that christ hath deserued , vt fidei dignitate et merito iustificemur . ] in his publique disputations he opens himselfe somewhat plainly : yet darkely enough [ thes. 19. de iustificat . cat . thes. 7. these are his words . [ fidei vero iustificatio tribuitur , non quod illa sit iustitia ipsa quae rigido & seuero de● iudicio oppont possit ; quanquam deo grata : sed quod in iudicio mis●ri●ordiae triumphans supra iudicium absolutionem a peccatis obtineat & gratiose in iustitiam imputetur . cuius rei causaest tum deus iustus & misericors , tum christus obedient●● oblatione et intercessione suâ secundum deum in beneplacito et mandato ipsius . ] here faith it selfe is imputed for righteousnesse . but t is not in gods seuere iudgment , but in his iudgment of mercy . faith in it selfe is not worthy : but yet christ by his merits hath deserued that god will gratiously accept of it . this opinion published was quickly contradicted : wherevpon arminius makes knowne his mind in playner termes , in declaratioue sententiae ad ordines holland : & westfrisiae he confesseth that in the forenamed thesis his meaning was , that [ ipsa fides tanquam actus iuxta evangelij mandatum praestitus imputatur coram deo in siue ad iustitiam , idque in gratiâ , cum non sit ipsamet iustitia legis . and in his responsione ad 31. artic. art . 4. hee brancheth cut his opinion in three distinct propositions . 1 iustitia christi imputatur nobis . 2 iustitia christi imputatur in iustitiam . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere imputatur in iustitiam . the first of these propositions , he grants : that christs righteousnesse is imputed to vs. the second hee denies , that christs righteousnesse is imputed for righteousnesse . the third ●e grants , that the act of beleeuing is imputed for righteousnesse . here by mysteries in these propositions , hereafter to bee vnfolded . wee now meddle with the last which yet is more roundly expressed by arminius in his epistle ad hyppolitum . [ lege princip . pa. ] [ ipsum fidei actum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , dico imputari in iustitiam , idque sensu proprio non metonymice ] the same is the opinion of his fellowes the remonstrants , of c vorstius , of d peter bertius , of e episcopius , and the f rest . with whom bellarmine agrees pat [ liber ● . de iust. cap. 17. when vpon that rom : 4. ( his faith is imputed for righteousnesse . ] he saith thus . [ vbiipsa fides censetur esse iustitia , ac per hoc non apprehendit fides iustitiam christi : sed ipsa fides in christum est iustitia . ] in summe , their opinion runnes thus . god in the legall couenant required the exact obedience of his commandement : but now in the couenant of grace , he requires faith , which in his gracious estimation stands in stead of that obedience to the morall law , which wee ought to performe . which comes to passe by the merit of christ ; for whose sake god accounts our imperfect saith to be perfect obedience . this assertion we reiect as erronious , and in place thereof we defend this proposition . god doth not iustifie a man by faith properly , impuring vnto him faith in christ for his perfect obedience to the law , and therefore accounting him iust and innocent in his sight . which we proue by these reasons . 1 we are not iustified by any worke of our owne . but beleeving is an act of our owne : therefore by the act of beleeving we are not iustified . the maior is most manifest by the scriptures , which teach that we are saued by grace ephes. 2. 5. [ and therefore not by the workes of righteousnesse which we had wrought . ] tit. 3. 6. [ for if it be of works , then were grace no more grace ] ro. 11. 6. the minor is likewise evident . [ that faith is a worke of ours . ] for though iohn 6. 29. it bee said , [ this is the worke of god that ye beleeue in him whom hee hath sent ] yet will not our adversaries conclude thence , that faith is gods worke within vs , and not our worke by his helpe . for so should they runne into that absurdity which they would fasten vpon vs. ( viz. ) that when a man beleeues , t is not man beleeues : but god beleeues in him . to beleeue , though it be done by gods aide : yet 't is we that doe it ; and the act is properly ours . and being so , we conclude , that by it we are not iustified in gods sight . here two exceptions may be made . 1 first that we are not iustified by any worke of our owne ( viz ▪ ) which we our selues doe by our owne strength without the help of grace : but yet we may be iustified by some worke which we doe ( viz ) by the aide of grace ; and such a worke is faith. wee answere . this distinction of workes done without grace and workes done by grace , was devised by one that had neither wit nor grace ; being a t●icke to elude the force of such scriptures as exclude indefinitely all workes from our iustification , without distinguishing either of time when they are done , before or after ; or of the ayde & helpe whereby they are done , whether by nature or by grace . wherefore it is without all ground in scripture thus to interpret these propositions : a man is not iustified by workes ( that is ) by workes done by worth of nature before and without grace . a man is iustified by grace ( that is ) by workes done by aide of grace . these interpretations are meere forged inventions of froward minds , affirmed but not proved : as we shall more hereafter declare , 2 that we are not iustified by any workes of our own , ( that is ) by any works of the law : but by a worke of the gospell such as faith is we may be iustified . male res agitur vbi opus est tot remedijs ( saith erasmus in another case . ) t is a certaine signe of an vntrue opinion when it must be bolstered vp with so many distinctions . nor yet hath this distinction any ground in scripture , or in reason : for both tell vs that the workes commamded in the law , and workes commanded in the gospell are one and the same for the substance of thē , what worke can be named , that is enioyned vs in the new testament , which is not also cōmanded vs in that summary precept of the morall law [ thou shalt loue the l●rd thy god with all thy heart and with all thy soule and with all they strength , and with all thy mind : and thy neighbour as thy selfe . ] luc. 5. 27. deut. 6. 5 what sinne is there against the gospell , that is not a transgression of the law ? if the gospel cōmand charity , is it any other then that which the law commands : if the gospell cōmand faith , doth not the law enioine the same ? you will say no. it doth not command faith in christ. i answere , yea , it doth : for that which commands vs in generall to beleeue what euer god shall propose vnto vs : commands vs also to beleeue in christ , assoone as god shall make knowne that t is his will we should beleeue in him . the gospell discouers vnto vs the obiect ; the law commands vs the obedience of beleeuing it . wherefore faith , for the substance of the grace and works done by vs , is a worke of the law ; and so to be iustified by the action of beleeuing , is to be iustified by workes and by our owne righteousnesse , contrary to the scriptures ; and that phil : 5. 9. ( that i may be found not , &c. this of the first reason . 2 god accounts that only for perfect righteousn●sse of the law , which is so in deed and truth . but faith is not the perfect fulfilling of the law. therefore god doth not account it ●or such . the minor is granted by our adversaries ; that faith is not the exact iustice of the law ; such as can stand before the severity of gods iudgments . the maior must be proued : that god accounts not that for perf●ct iustice which is not perfect indeed . this appeares by that rom. 2. 2. [ the iudgement of god is according to trueth . ] where therefore any thing is not truly good and perfect : there god esteemes it not so . here also twil be excepted . that god some time iudgeth iudicio iustitiae , according to exact iustice ; and then he ●udgeth nothing perfectly iust , but that whi●h hath true perfection of iustice in it . sometimes he iudgeth iudicio misericord●ae ; according to mercy : and so he may esteeme a man perfectly righteous for that which is not perfect righteousnesse in it selfe ; namely for his faith. surely , this is a trimme distinction thus applyed , that sets gods mercy and truth together by the eares . as who would say , when god iudgeth out of mercy : hee then doth not iudge according to truth . the scriptures doe not acquaint vs with any such mercifull iudgement of god. this they doe acquaint vs with , that god iudgeth according to mercy , not when he doth pronounce and cleare a sinner to be perfectly righteous for that righteousnesse which is truely imperfect : but when he iudgeth a sinner to be righteous for that righteousnesse which is perfect ; but is not his owne . in this iudgement there is both truth and mercy . truth , in that he esteemes me perfectly righteous , for that righteousnesse sake which is euery way perfect : and mercy , that he accepteth for sinne , that righteousnesse which is performed for me by christ my surety ; but is not mine owne . other mercifull iudgement of god besides this , we acknowledge none . 3 we are not iustified by two righteousnesses existing in two diuers subiects . but if wee be iustified by the worke of faith : we shall be iustified partly by that righteousnesse which is in vs , ( viz. ) of faith : partly by the righteousnesse of christ without vs. ergo we are not iustified by faith properly . the minor is apparant . the righteousnesse of faith is ●nherent in vs. and by it we are iustified ( say our aduersaries . ) the righteousnesse of christ is inherent in him : and by it are we iustified , say the scriptures . [ being now iustified by his blood , we shall be saued from wrath through him . ] ro. 5 9. & v. 19. [ by the obedience of one , many shall be made iust . ] wherefore either we are properly iustified by both , or there is an errour , and one part must stand out ▪ we cannot be properly iustified by both , for our own faith and christs obedience too : for if we be perfectly iust in gods sight for our own faith , what need the imputation of christs obedience to make vs iust ? if for christs righteousnes we be perfectly iustified : how can god accoūt vs perfectly iust for our faith ? arminius and his friends , seeing these things cannot stand together ; haue ( according to the good will which they beare toward the righteousnesse of christ ) kept in our faith , and thrust out christs obedience , denying vtterly that it is imputed vnto vs for righteousnesse . but my brethren ( which i hope make a better choice ) seeing it cannot part with ours : part with our owne righteousnesse , leaning wholy vpon the righteousnesse of christ ; and seeking for the comfort of our iustification in his perfect obedience , and not in our weake and imperfect saith . these reasons may suffice to shew the errour of that assertion . we are iustified by fa●●h , sensu prop●rio , god accepting the act of beleeuing for the perfect obedience of the law. and therefore that in those places , where 't is said , [ faith is imputed for righteousnesse , ] the phrase is to be expounded metonymice , ( that is ) christs righteousnesse beleeued on by faith , is imputed to the beleeuer for righteousnesse . whereas our aduersaries say that faith of its owne dignity and desert , doth not obtaine this fauour of god , to be esteemed for the perfect righteousnesse of the morall law : but this comes to passe onely by the merits of christ , who hath procured this grace vnto vs , that god should thus accept of our faith : wee answere , that this is affirmed , but 't is not prooued . they speake a little more fauourably then the romanists , who make faith of it selfe to merit iustification : these will haue it not to merit it ; but to be graciously accepted for righteousnesse . but wee find not in scripture any such doctrine as this , [ christ hath merited that wee should bee iustified for our faith , ] or [ christ hath merited for our faith , that faith should be esteemed by god for that perfect iustice of the law ; whereby we are iustified in gods sight . ] these things the scriptures teach not : they teach , that christ is our righteousnesse , and that we are iustified by his blood and obedience . but that he hath merited by his obedience , that we should be iustified by our owne obedience and righteousnesse , is a peruerse assertion of men that loue to runne about the bush , and leauing the streight , to runne in crooked and froward wayes . and it differs little from the like shift of the disciples of rome , who to maintaine merit of our workes and of christ too ; salue it with this tricke . christ hath merited that wee might merit . but we acknowledge , as no other merit , but that of christ ; so no other righteousnesse to iustification , but his alone . thus much of the second assertion . chap. iii. the confutation of popish doctrine , that other graces doe iustifie vs , and not faith alone . the third and last followes , wherein the controuersie is betweene vs and those of rome ; whose assertion is : that 3 a sinner is not iustified by faith alone , but also by other vertues and graces ; as hope , loue , repentance , feare of god , &c. this we also reject as an error , contrary to the scriptures , wherby we are taught , that a man is iustified by faith alone . for opening the truth of which point : you must call to minde the different acception of the word iustifie : wherein it is taken by vs , and by our aduersaries . with them to iustifie is all one , as to sanctifie : of vnjust and vnholy , to make inherently iust and holy . with vs to iustifie is to absolue an offender , quitting him from blame and punishment . according to these different acceptions , this proposition [ a man is iustified by faith alone ] hath a double meaning ; one thus [ a man by faith alone is inherently sanctified ] another thus : [ a man by faith alone obtaines absolution in gods iudgement , from all faultinesse and punishment . this latter meaning onely is true , and t is that onely which is defended by vs of the reformed churches ; namely , that faith onely is the grace of god whereby a sinner beleeuing the promise , and resting himselfe vpon the righteousnesse of christ , receiues mercy from god in absoluing him from the fault and punishment of all his transgressions : and to be accounted righteous for christs sake . which gracious priuiledge god hath annexed vnto faith , as vnto the condition of the new covenant , and not vnto loue , hope , feare , repentance , or any other grace ; for not these , but faith onely , respecteth the promise of the gospell . the former sense of that proposition , is false and absurde , viz. [ a man by faith alone is inherently sanctified ] nor doe any of the reformed deteine such a construction thereof . wherefore when bellarmine and his complices dispute eagerly against iustification by faith alone , those arguments wherewith they suppose to smite through the truth of our assertion , are let flye at a wrong marke ; being all aymed at this butte , ( viz ) to proue ; that a man is sanctified by other inherent graces as well as faith . which point we easily yeeld them , confessing that inherent righteousnesse , consists not of one , but of the a manifold graces of gods spirit , wrought in the heart of such as are regenerate . neuerthelesse for the shewing of some points which may be doubted of ; let vs briefely take a view of the chiefe passages of bellarmines long discourse ; which he maintaines from the twelfth chapter of his first booke de iustificatione , to the end . for to proue that a man is iustified not by faith alone . of his arguments which are few , i shall name three onely , which are materiall . 1 if other vertues iustifie as well as faith , then not faith alone . but other vertues doe iustifie — therefore , &c. the minor he prooues out of the councell of trent , sess. 6. cap. 6. where seauen preparatory , graces to iustification , are reckoned vp . 1 faith. 2 the feare of god , 3 hope in his mercy . 4 loue of god , as the fountaine of iustice ( & ad benefactoris , saith bellarmine ) 5 repentance , a sorrow and detestation of sinne . 6 a desire of receiuing the sacrament of baptisme . 7 a purpose to leade a new life , and keepe gods commandements . all these ( saith bellarmine ) doe iustifie a man , praeparatoriè , antecedentèr , dispositiuè . faith , that 's the roote and beginning of our iustification , the rest follow in order ; all must goe before as needfull preparations : and iustification followes , as the effect of all in common , &c. ergo , not of faith alone . the b iesuite goes ouer euery particular , to shew by scriptures what force each of those graces haue to iustifie . but t is not worth-while to repeate his proofes . vnto the argument , wee answere two things . 1 that it is framed vpon the errour which puts out of frame the whole dispute of our aduersaries , about this article of iustification ; namely , that regeneration and sanctification is all one thing with iustification ; and that to iustifie a sinner is nothing but to doe away inherent corruption , by infusion of inherent righteousnesse . this we haue heretofore by the scriptures cleared to be false ; and therefore this argument proouing our sanctification to be wrought by other graces as well as by faith , toucheth not the point of iustification in the remission of sinnes , which faith alone obtaineth through the promise . 2 touching these graces which they make preparatory vnto iustification , that is to sanctification : wee answere , that t is a philosophicall dreame of such as measure out the workes of gods spirit in mans conuersion , according to aristotles physickes ; and those disputes touching praeuious , or fore-going dispositions , that qualifie the matter for receiuing of the forme . we acknowledge , that in mans regeneration all graces of the spirit are not perfected at once . but as the ioynts and sinewes in the bodily : so the graces of sanctification in the spirituall new-birth , are at first weake and feeble : which in continuance of time gather more strength , according to our growth in christ. but yet these are true for the substance : though imperfect in their degrees and measure . there is now true spirituall life in such a one which was before dead in sinne : although there be not the free and able exercise of all the vitall powers . health there is , but not entire from all degrees o● sicknesse , and euery kinde of disease . wherefore we aff●●me that these vertues which are by our aduersarics reckoned onely as dispositions vnto regeneration : are , if they be true and not counterfeit mettall , the maine parts and fruits of regeneration . hence we beleeue that these are foule errors ( viz. ) to teach that a man without grace by the power of his free-wil may dispose himselfe to his regeneration , by beleeving in christ , fearing and louing of god , hoping of his mercy , repenting of his sinnes , resoluing vpon amendment , and all this with true and sincere affection : or to teach if a man cannot do these things of his owne meere strength and free-will ; yet by the spetiall aide of god inciting and helping him ; 〈◊〉 may doe them whilst he is vtterly vns●nctified in statu peccati . that true faith , and feare , and hope , and loue , and repentance , and purpose of reformation , are vertues and graces in a man that is yet gracelesse and without vertue , because destitute of sanctification . that these graces consisting in the inward motion of the soule , and change of the affections , are wrought in man , not by any sanctifying grace of the holy ghost , inwardly touching the heart : but by some other kind of vertue and aid ( they know not what ) a externall , a exciting and helping forward the strength of nature . a all these are monstrous and mis-shapen imaginations , bred in proud hearts that would faine share the glory of their conversion , betweene gods grace and their owne free-will , and maintained by curious heads , whom philosophicall speculations haue transported beyond the simplicity of diuine truth . the scripture speaks otherwise of these graces , as of those that belong to such as are not in the way to be made good , but are made so already . [ ye are al the children of god by faith in iesus christ ] saith the apostle paul gal. 3. 28. whosoeuer shall confesse that iesus is the sonne of god : god dwelleth in him and he in god. ] saith iohn 1. 1. ioh. 4. 15. and chap. 5. 1. [ whosoeuer beleeueth that iesus is that christ ; is borne of god. ] doe we by true faith become the children of god , borne of him , in whom hee dwelleth and we in him , when as yet in the meane time we are yet vnsanctified , vnholy , vncleane , & not in the state of grace ? bellarmine will proue that a man may haue faith ; yet not the child of god : ou● of iohn 1. 12. [ as many as receiued him , to them he gaue power to become the sonnes of god : euen to them th●t beleeue on his name . ] see ( s●●th he ) they that beleeue are not yet , but haue power if they list , to become the sonnes of god , ( viz. ) by going on further from faith to hope and loue , and the rest of the tridenti●e dispositions . for t is loue properly and not faith , that makes vs the sons of god ; as he would proue ( contrary to that expresse place of the galat. ) out of the 1 ep. of iohn , where the apostle hath much excellent matter , but nothing to that purpose . to the place of iohn , wee answere , that the iesuite playeth with the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not here a liberty to doe what we list ; as if we could at our pleasure become gods adopted sonnes : but t is a right and priuiledge which christ the naturall sonne bestowes on true beleeuers , to be made gods adopted sonnes , and so coheires with him of the heauenly inheritance . when is this priuiledge of adoption bestowed ? then when they beleeue , and assoone as they beleeue , before they be regenerate ? no , saint iohn denies it . [ he giues power to be the sonnes of god , euen to those that beleeue in him . ] who be they ? hee answeres , vers . 15. [ which were borne not of bloud , nor of the will of the flesh , nor of the will of man , but of god. ] faith then is not a preparatiue to iustification , but a part of it . and is not feare of god too ? no , saith bellarmine . that is the b beginning of wisedome ( that is ) of a perfect iustification . a bad interpretation , but a worse argument . t is the beginning , therefore not part . nay ; if the feare of god be the alpha of christian graces , certainely it selfe makes one letter of that alphabet . t is such a beginning of wisdome : as its selfe is wisdome too . else god himselfe deceaues vs : who , as it is , iob 28. 28. [ sayd vnto man : behold the feare of the lord that is wisdome , and to depart from euill is vnderstanding . ] and therefore to take it in the iesuits glosse , feare of god is iustification as well as the beginning of it . for hope ; if it be true , ( viz. ) that c which makes not ashamed , ] which is the d anchor of the soule , sure and stedfast , that entereth within the vaile . ] it would bee knowne what difference the iesuite will put betweene that hope which is in a man before : and that which is in him after his sanctification . if he say , it differs onely in degree : then hee grants , t is the same in substance : whence wee haue a faire position ; that man sanctified and vnsanctified , is alike capable of the sauing graces of gods spirit . the like we say for loue of god , if it be sincere and without dissimulation bred in the heart : vpon those spirituall considerations not onely of gods mercy in christ : but also of his iustice and infinite righteousnesse ; ( for so the trent fathers will haue this loue to respect god , vt fontem iustitiae ) then we affirme this spirituall loue is not to bee found but onely in those hearts , that are in some measure regenerate and made spirituall . in ( whom e this loue of god is shed abroad by the holy ghost that is giuen to them . ] as the a apostle speaketh . this bellarmine is so●ne forced to grant : yet he puts it off with a distinction [ no man can loue god perfectly with all his heart , without the holy ghost : but loue him he may imperfectly without the holy ghost dwelling in him , though not without the speciall aide of god. ] whereto we answere ; 't is one thing to loue god perfectly , and another to loue him truely . to loue him perfectly , is to loue him with all the heart , all the soule , all the minde , & all the strength : which we grant no man can doe without the holy ghost : but we also affirme , that no man did or shall euer doe it in this life , so long as there is lustfull corruption in him causing any the least auersion of his soule from god in any motion thereof . so that if none haue the holy ghost abiding in them ; but such in whom loue is thus perfected ; he must be confined with the saints in heauen , and not haue his dwelling with the faithfull on earth . but if imperfect loue of god be also from the holy ghost , dwelling in the hearts of the godly , who loue god truely in vnfeigned vprightnesse of heart ; though in much imperfection by reason of sinne , which diuerts the heart vnto other pleasures : then it must be knowne of the iesuite , what he meanes by imperfect loue. is it false loue , such a meere naturall man may conceiue vpon generall grounds : that god is good , the chiefest good , iust , holy , and full of all excellency ? he will not say for shame , this is a true preparatiue vnto iustification . is it true loue , but in its degree imperfect , not so vigorous , so vehement , so hot as coales of iuniper : yet such as hath some strength and warmth of spirituall affection ? then we require that these men will draw vs out a line by the rule of the scriptures , and to tell vs how farre the true loue of god may come , without the grace of the holy ghost sanctifying the heart : but after t is past such a degree , then there is required the sanctifying grace of the holy ghost for it . t will trouble their mathematickes to describe vnto vs in what degree of perfection that womans loue was situated , whose example they alleadge for a proofe of this point out of luke 7. 47. [ her sinnes which were many , are forgiuen her , for she loued much . ] can bellarmine tell vs how much this was ? that so by that patterne we may know how farre men goe in the true loue of god before they bee at all sanctified by inherent grace ? for such wonders they would make vs beleeue concerning this penitent sinner ; that when her soule was full of faith and loue to christ , her heart full of sorrow , her eyes full of teares for her sinnes ; yet for all that she was a gracelesse , vnholy person , whose loue , and faith , and sorrow , came not from the sanctifying grace of the holy ghost , but onely from free-will helped with some kinde of externall aide of god. we haue not faith to beleeue such mysteries as these . nor yet in the last place can we conceiue how there should be true repentance , with a sincere purpose of reformation and obedience , where the heart is not changed and renued by the holy ghost . that godly sorrow and hatred of sinne should spring out of a gracelesse heart , that so holy a resolution of amendment of life should be in an vnholy person ; be assertions so contradictory and iarring : that no christian eare can with patience endure to heare them . we conclude then touching these dispositions vnto sanctification , that if these graces be true , they are parts and chiefe branches of inherent righteousnesse . but if they be false and counterfeit , they are not so much as preparations therevnto . so much of this first argument : wherein yet one of these 7 dispositions first reckoned vp is omitted ( viz. ) a desire of receauing the sacrament of baptisme . ( that is ) a man that 's baptised in his youth , afterward , before he be iustified , must haue a desire to be rebaptised . for what is it for one baptised to desire to receaue that sacrament againe ? this conceit is so absured that howeuer bellarmine reckon it vp among the other dispositions ; because of the authority of the councell of trent : yet a becanus giues it ouer in plaine feild ; numbring these fore naming sixe graces onely , choosing rather to venter the councells credit , then his owne , by defending an vnreasonable position . 2 argument . if faith alone doe iustifie vs ; then it may d●e●t when other graces are absent ; as well as when they are present . for seeing the vertue of iustifing vs depends vpon faith alone : and that in this act it receaues no aide from any other grace ; it followeth that it needs not the cōpany of any other grace : as in the law of sense . if the whole force of burning proceed onely from heat : then where heat is , though there be no other qualities yet there will be burning ; yea if faith only haue force to iustifie , it will follow , that it may iustifie not onely in the absence of other graces : but in the presence of the coutrary vices . for as the absence of other graces doth not hinder : so the presence of other vices will not hinder faith one jot in it office of iustifying . but t were absurd to affirme , that faith can iustifie without other vertues with other vices — ergo , the force of iustifying is not in faith alone . to this we answere . that this sophisme is fashioned vpon the same block with the former , that to iustifie and sanctifie are all one . in which sense we confesse the consequence is vnauoydable . if faith alone by it owne vertue and force did sanctifie : then it would effect this not onely in the absence of other graces ; but in the presence of their contrary corruptions : and the similitude which we bring to illustrate our assertion , would confirme that of the aduersaries . t is the eye onely sees , say our men : yet the eare is in the head too . yea , reply they , but the eie could see well notwithstanding the eare were deafe . t is the a heate onely of the fire or sunne that warmes , though there be light ioyned with it . true say they , but if there were no light , yet if heate remained , it would warme for all that : as the heate of an ouen , or of hell , burnes , though it shine not . thou holdest in thy hands many seedes ( t is the old comparison of luther on the 15 of gen. ) i enquire not what t is together but what is the vertue of each one single . yea , reply our aduersaries ; that 's a very needelesse question indeed . for if among them many seedes there be some one that hath such soueraigne vertue ; that it alone can cure all diseases , then t is no matter whether thou haue many or few , or none at all of any other sort in thy hand . thou hast that which by it owne vertue without other ingredients will worke the cure nor haue we ought to make answere in this case ; if , as the eye sees , heate warmes , seeds and other simples doe cure by their owne proper vertue : so faith alone by its owne efficacy did sanctifie vs. but there is the errour . faith works not in our sanctification or iustification by any such inward power & vertue of its own , from whence these effects should properly follow . for sanctification faith , as we haue seene , is part of that inherent righteousnesse which the holy ghost hath wrought in the regenerate : and t is opposed to the corruption of our nature which stands in infidelity faith sanctifies not as a cause , but as a part of insused grace : and such a part as goes not alone , but accompanied with all other graces of loue , feare , zeale , hope , repentance , &c. inasmuch as mans regeneration is not the infusion of one ; but of the habit of all graces . againe , 't is not the vertue of faith that iustifies vs ; the grace of iustification is from god , he workes it : but t is our faith applies it and makes it ours . the act of iustification is gods meere worke ; but our faith onely brings vs the benefit and assurance of it . iustification is an externall priuiledge which god bestowes on beleeuers ; hauing therein respect onely to their faith , which grace onely hath peculiar respect to the righteousnesse of christ and the promise in him . whereby t is manifest that this argument is vaine . faith alone is respected in our iustification : therefore faith is or may be alone without other graces of iustification . bellar : b would vndertake to proue that true saith may be seuered from charity and other vertues : but wee haue heretofore spoken of that point : and shewed , that [ true faith , yet without a forme : ] [ true faith , dead , and without a soule ] be contradictions as vaine as [ a true man without reason ] [ a true fire without heate . ] we confesse indeed that the faith of iesuites ( the same with that of simon magus ) may very well bee without charity and all other sanctifying graces ; a bare assent to the truth of divine reuelations , because of gods authority . as t is in diuels , so t is in papists and other heretickes . but we deny that this is that which deserues the name of true faith : which whosoeuer hath , hee also hath eternall life . as it is , iohn 6. 47. 3 argument . that which scripture doth not affirme , that is false doctrine . but the scripture doth not affirme that wee are iustified by faith alone — ergo , so to teach , is to teach false doctrine . this argument toucheth the quicke : and if the minor can be prooued , we must needs yeeld them the cause . for that the iesuites conceiue that this is a plaine case : for where is there any one place in all the bible , that saith , faith alone iustifies ? they euen laugh at the simplicity of the heretickes ( as they christen vs ) that glory they haue found out at last the word ( onely ) in luc. 8. 50. in that speech of christ , to the ruler of the synagogue , [ feare not , beleeue onely , and shee shall be made whole . ] and much sport they make themselues with luther : that to helpe out this matter at a dead lift , by plaine fraud hee foysted into the text , in the 3. to the romans , the word ( onely . ) when being taught with the fact , and required a reason : he made answere according to his modesty , ( sic volo , sic iubeo , stet pro ratione voluntas . ) t is true that luther in his translation of the bible into the germane tougue : read the 28. verse of that chapter , thus . ( we conclude that men are iustified without the workes of the law : onely through faith. ) which word onely is not in the originall . where , in so doing , if he fulfild not the office of a faithfull translator : yet he did the part of a faithfull paraphrast , keeping the sense exactly in that alteration of words . and if he be not free from blame : yet of all men the iesuites are most vnfit to reproue him ; whose dealing in the corrupting of all sort of writers , diuine and humane , are long since notorious and infamous throughout christendome . what luthers modesty was in answering those that found fault with his translation : we haue not to say . onely thus much , that the impudent forgeries of this generation , witnesse abundantly : that it is no rare thing for a lie to drop out of a iesuites or fryers penne . but be it , as it may be ; t is not luthers translation ; nor that place in the 8. of luke , that our doctrine , [ touching iustification by faith alone , ] is founded vpon . we haue better proofes then these : as shall appeare vnto you in the confirmation of the minor of this syllogisme . whatsoeuer the scriptures affirme , that 's true doctrine . but the scriptures affirme , a man is iustified by faith alone . therefore thus to teach , is to teach according to the word of whole-some doctrine . our aduersaries demaund proofe of the minor. we alleadge all those places wherein the scriptures witnesse : that we are iustified by faith , without the workes of the law. such places are these . rom. 3. 28. ( therefore we conclude that a man is iustified by faith , without the workes of the law. ) rom. 4. 2. 3. ( if abraham were iustified by workes , hee hath whereof to glory : but not before god. for what saith the scripture ? abraham beleeued god : and it was counted to him for righteousnesse . ) and vers . 14. 15. 16. ( for if they which are of the law be heires : faith is made void , and the promise made of none effect . because the law worketh wrath , for where no law is , there is no transgression . ) gal. 2. 16. ( knowing that a man is not iustified by the workes of the law , but by the faith of iesus christ : euen we haue beleeued in christ , that we might be iustified by the faith of christ , and not by the workes of the law. for by the workes of the law shall no flesh be iustified . ) gal. 3. 21. 22. ( is the law then against the promises of god ? god forbid . for if there had beene a law giuen , which could haue giuen life : verily righteousnesse should haue beene by the law. but the scripture hath concluded all vnder sinne : that the promise by the faith of iesus christ , might be giuen by them that beleeue . ) ephe. 2. 8. 9. ( for by grace ye are saued , through faith , and that not of your selues ; it is the gift of god : not of workes , least any man should boast . ) phil 3. 8. 9. ( yea doubtlesse , and i count all things but losse for the excellency of the knowledge of christ iesus my lord. for whom i haue suffered the losse of all things : and doe count them but dung , that i may winne christ. and be found of him not hauing mine owne righteousnesse , which is of the law : but that which is through the faith of christ : a the righteousnesse which is of god by faith. ) out of which places , not to name more , expresly touching this point of our iustification , we argue thus . a man is iustified either by the workes of the law , or by faith in christ. but hee is not iustified by the workes of the law. ergo , he is iustified onely by faith in christ. in this disiunctiue syllogisme , they cannot find ●ault with vs for adding the word [ onely ] in the conclusion ; which was not in the praemises . for reason will teach them , that where two tearmes are immediately opposite , if one bee taken away , the other remaines alone . so that in euery disjunctiue syllogisme , whose maior proposition standeth vpon two tearmes immediately opposite : if one be remoued in the minor , the conclusion is plainely equivalent to an exclusiue proposition . as if we argue thus . eyther the wicked are saued : or the godly . but the wicked are not saued . thence it followes in exclusiue tearmes , therefore the godly onely are saued . our aduersaries cannot deny , but that the proposition [ a man is iustified by workes , or by faith , ] consists of tearmes immediately opposite . for else they accuse the apostle paul of want of logicke , who rom. 3. should conclude falsely , [ a man is iusitified by faith without workes : if he be iustified either by both together , or else by neither . seeing then he opposeth faith ād workes as incompatible , and exclude workes from iustification : wee conclude infallibly by the scriptures , that a man is iustified by faith alone . this argument not auoidable by any sound āswere , puts our aduersaries miserably to their shifts . yet rather then yeeld vnto the truth , they fall vnto their distinctions : whereby , if t were possible , they would shift off the force of this argument . whereas therefore the scriptures oppose workes and faith : the [ law of workes , ] and the [ law of faith. ] our [ owne righteousnesse which is of the law ] and the ( righteousnesse of god by faith , ) manifestly telling vs that we are iustified , ( not by workes , by the law of workes , nor by our owne righteousnesse which is of the law , but that we are iustified by faith , by the righteousnesse of god by faith. ) our aduersaries haue a distinction to salue this matter withall . they say then workes are of two sorts . 1 some goe before grace and faith , and are performed by the onely strength of free-will : out of that knowledge of the law , whereunto men may attaine by the light of nature , or the bare reuelation of the scriptures . these workes or this obedience vnto the law , which a meere naturall man can performe , is ( say they ) that righteousnesse which the scripture cals our owne . by this kinde of righteousnesse and workes , they grant none is iustified . 2 some follow grace and faith : which are done by mans free-will , excited and aided by the speciall helpe of grace . such obedience and righteousnesse is ( say they ) called the ( righteousnesse of god , ) because it is wrought in vs of his gift and grace . and by this righteousnesse a man is iustified . by this invention they turne of with a wet finger , all those scriptures that we haue alleadged . wee are iustified ( not by the workes of the law , ) that is , by the obedience of the morall law , which a man may performe without gods grace : but we are iustified by ( faith of christ , ) that is , by that obedience of the morall law , which a man may performe by faith , and the helpe of gods grace . b boasting is excluded , saith the apostle , by what law ? by the law of workes , that is , by the law performed by the strength of nature ? nay , for he that performes the law by his owne strength , hath cause to boast of it . by what law then ? by the law of faith , that is , by faith which obtaines gods grace to fulfill the morall law. now he that obeyes the law by gods helpe , hath no cause to boast . ( c israel which followed the law of righteousnesse , could not attaine vnto the law of righteousnesse . ) wherefore ? because they sought it not by faith ; that is , they sought not to performe the law by gods grace ; ( but as by the workes of the law , ) that is , by their own strength : thus paul desires to be found in christ , ( not hauing his owne righteousnesse which is of the law ) that is that righteousnesse he performed without gods grace before his conversion ; but ( the righteousnesse of god which is by faith . ) i.e. that righteousnesse which he performed in obeying the law by gods grace after his conversion . for confirmation of this distinction , and the interpretations thereon grounded , bellarmine brings three reasons to shew that when workes and faith are opposed : all workes of the law are not excluded . 1 it s manifest ; faith is a worke : and that there is a law of faith as well as workes . if therefore , rom. 3. all workes , and all law be excluded from iustification : then to be iustified by faith , were to bee iustified without faith . 2 it s plaine the apostle , rom. 3. intends to proue that neither iewes by the a naked obseruation of the law of moses : nor the gentiles for their good workes ; before they were b conuerted to the faith of christ , could obtaine righteousnesse from god. 3 the apostle shewes , rom. 4. 4. what workes he excludes from iustification , ( viz. ) such whereto wages is due , by debt , not by grace . now workes performed without gods helpe deserue c reward ( ex debito : ) but workes performed by his helpe , deserve wages ( ex gratia . i doubt but ( notwithstanding these seeming reasons ) the fore-named distinction and expositions of scripture according thereto ; appeare vnto you at the first sight , strange , vncouth , farr besides the intent of the holy ghost , in all those fore-reckoned passages of scripture . let vs examine it a little more narrowly : and yee shall quickly perceiue ; that in this schoole distinction , there is nothing but fraud & shifting . ( by workes done , by the strength of nature wee are not iustified . by workes done with the helpe of grace wee are iustified . ) this is the distinction : resolue it now into these tearmes which are more proper , & it runs thus . ( a man is not sanctified by those workes of the mora●l law which he doth without grace : but a man is sanctified by those workes of the morall law he doth by grace . ) both sentences are squint eyed , and looke quite awry from the apostles ayme in this dispute touching iustification . is it his intent , rom. 3. to proue that a sinner destitute of grace cannot be made inherently holy , by morality , or outward workes of piety ? or thus . that a sinner cannot attaine to sanctification by his owne strength : but he must attaine to it by the grace of god ? take a suruey of the chapter , and follow the apostles argumentation . all both iewes and gentiles are vnder sinne , verse 9. therefore ( euery mouth must be stopped ) and none can pleade innocency ; ( and all the world must be guilty before god. ) and so liable to condemnation , verse 19. what followeth hence now ? ( therefore by the workes of the law , shall no flesh be iustified in his sight , verse . 20. how strange were this conclusion , taken in our adversaries construction . ergo , by obedience vnto the morall law done without grace no flesh can attaine sanctification in his sight . for neither doth the apostle speake of sanctification , but of absolution as is apparant ; all are sinners against the law , ergo , by pleading innocency in the keeping of the law , no man can be wholy sanctified nor iustified nor absolued from blame in gods sight . nor yet will the reason immediately annexed admit that glosse [ workes without grace ] by the workes of the law shall no flesh be iustified in his sight . why ] for by the law commeth the knowledge of sinne ] that is , by the law men are conuinced of sinne , and declared not to be innocent . which reason is not worth a rush , according to our aduersaries construction . he that without grace shall doe the workes of the law : he is not thereby made holy . why ? because the law is the knowledge of sinne . the law thus obserued tels him he is a sinner . in which reason there is no force , vnlesse it bee true on the other side . he that by the helpe of grace doth the workes of the law , is thereby sanctified : because the law thus kept tels him he is not a sinner , which is most vntrue . in as much , as not onely those which are destitute of grace ; but those that haue grace also , and by the helpe thereof , keepe the law in some measure , are by the law notwithstanding convinced to be sinners . the apostle yet goes forward . ( if we be not iustified by the workes of the law , by what then ? he answeres , ( verse 21. ) but now is the righteousnesse of god made manifest without the law. ) we are iustified by the righteousnesse of god : but what is that ? it is ( saith the distinction ) that obedience to the law which we performe by gods grace . a glosse apparantly false . for the righteousnesse of god here is a righteousnesse without the law : but obedience to the law , though performed with grace , is a righteousnesse ( with ) the law ; because t is the righteousnesse of the law. for t is all one , he that obeyes the law by his owne strength ; if he doe it d perfectly he hath the righteousnes of the law , & he that obeyethit perfectly , by gods grace , hath still the same righteousnes of the law , and no other . for so the law be kept , it alters not the righteousnes thereof , that we keepe it by our own strength , that wee haue of our selues , or another helpe that giues vs strength to doe it . for then that strength which he giues vs is our owne . which point duely obserued cuts in sunder the sinewes of this distinction ; for t is cleare the apostle distinguisheth the righteousnesse of the law and of god as different in thir kindes : these make them to be one and the same thing , [ obedience to the morall lawe ] but done by diuers helpes ; one by meere nature : the other by grace . this is most contrary to the scriptures , and specially to that excellent place rom. 10. 3. 4. &c. where the apostle shewing the differēce betweene the righteousnesse which is our owne or of the law ; and that which is the righteousnesse of god or faith : tels vs. the righteousnesse of the law is thus described [ th man that doth these things shall liue thereby : ] but the righteousnesse of faith speaketh on this wise [ whosoeuer beleeueth on him ( i. e. christ ) shall not be ashamed . ) can any thing be more plaine ; then that the apostle opposeth heere [ doing of the law ; and [ beleeuing ] in christ : not [ doeing ] the law by our owne strength , and doeing of the law by [ gods grace . ] these are iesuiticall glosses that corrupt apostolicall doctrine , and strangely peruert the worke of christ in our redemption as if he had done no more for vs but this a ( viz. ) procured that where as we could not liue by doeing of the law through our owne strength : god will now aide vs by his grace , that we may fulfil the law , and by that legall righteousnesse obtaine iustification and remission of sinnes . we abhorre such doctrine , and doe reiect as vaine and imaginary that distinction whēce such absurdities necessarily follow b more h might be sayed in confutation thereof , were it needefull : but we haue dealt long vpon this point , and t is time to hasten forward . by the way vnto the iesuits arguments in the defence of this distinction we answere . 1 we confesse faith is a worke , and in doeing of it we obey the law , because ( as saint iohn speakes ) iohn . 3. 23. [ this is gods commandment , that we beleeue in the name of his sonne iesus christ. ] , and therefore the gospell is called [ the law of faith. ] because the promise of grace in christ is propounded with commandment that men beleeue it . but now we deny that faith iustifies vs , as 't is a worke whi●h we performe in obedience to this law : it iustifieth vs onely as the condition required of vs ; and an instrument embracing christs righteousnesse . nor can the contrary be proued . 2 the iesuits are mistaken in the scope of the apostle rom. 3. whose intent is not to shew the iew or gentile could not attaine sanctification without gods grace ; by such obedience to the law ; as they could performe through the meere strength of naturall abilities . they affirme it strongly : but their proofes are weake , being manyfestly confuted by the whole file of the apostles disputation , who clearely and plainely exclude both iewes and gentiles , from being iustified by the workes of the law without making mention or giueing the least intimation , by what meanes these workes must be performed , whether without grace or by the helpe of grace . yea it had been quite besides his purpose so to haue done . for the apostles argument is cleare as the light ; and strong as a threefold cord . all are sinners against the law , therefore by obedience vnto the law , ( let men performe which way they list or can , without grace or with grace ) no man is in gods sight pronounced innocent , 3 to the last argument out of rom. 4. 4. we answere , the apostle there proues : that the faithfull , children of abraham ; are not iustified by workes . because abraham the father of the faithfull was iustified by faith ; and not by workes . where wee affirme ; that the apostle excludeth all the workes of abraham from his iustification : both such as he performed when he had no grace , and those he did when he had grace . for those workes are excluded wherein abraham might glory before men. now abraham might glory before men as well in those workes which he did by the helpe of gods grace : as those which he did without it . nay more in those : then in these . as in his obedient departure from his owne country at gods command ; his patient expectation of the promises ; his ready willingnesse euen to offer his owne sonne out of loue and duty to god , his religious and iust demeaning of himselfe in all places of his abode . in those things abraham had cause to glory before men , much more , then in such works as he performed before his conuertion : when he serued other gods beyond the flood . therefore we conclude that abraham was iustified ; neither by such workes ; as went before faith and grace in him : nor yet by such as followed after . this is most cleare by the v. 2. [ if abraham where iustified by workes , he had wherein to glory : but not with god. ] admit here the popish interpretation : and this speach of the apostles will be false . thus [ if abraham were iustified by workes ] that is by such workes as he performed without gods gratious helpe [ he hath wherein to glory ▪ ] viz. before men : but [ not with god. ] nay , that 's quite otherwise . for its euident . if a man be iustified by obeying the law through his own strength : he may boldly glory before god , as well as before men ; seing in that case he is not beholding to god for his helpe . but according to our doctrine , the meaning of the apostle is perspicuous . abraham might glory before men in those excellent workes of piety , which he performed after his vocation : and in mens sight he might be iustified by them . but he could not glory in them before god : nor yet be iustified by them in his sight . so then all workes whatsoeuer are excluded from abrahams iustification : and nothing lest but faith , which is imputed vnto him for righteousn●sse ; as it is v. 3. whence it followes . that as abraham : so all others are iustified without all merit , by gods free grace and fauour . for so it followes , verse 4. 5. [ now vnto him that worketh , the wages is not counted by fauour ; but by debt : but to him that worketh not ; but beleeueth in him that iustifieth the vngodly , his faith is counted for righteousnesse . ] these words runne cleare , till a iesuite put his foote into the streame to raise vp the mudde . to him that worketh ] that is , which fulfileth the righteousnesse of the morall law : [ the wages of iustification and life [ is not counted by fauour : but by debt ] for by the perfect righteousnesse of the law ▪ a man deserues to be iustified and saued . [ but to him that worketh not ] that hath not fullfilled the righteousnesse of the law in doing all things ; that are written therein : [ but beleeueth in him that iustifieth the vngodly ] that is relyeth vpon christ , who by his righteousnesse obtained absolution for him ( that is ) rightousnesse in himselfe . ] his faith is imput●d for righteousnesse ] that is . he by his faith ob●aynes i●stification in gods sight : not by merit of his owne , but gods gratious acceptation of christs righteousnesse for his . but here our aduersaries trouble the water by a false inte●●retation . [ to him that worketh ] that is , say they that fulfil , the law by his owne strength . wages is not counted by fauour , but by debt , ] but if he fulfill it by gods grace , his wages is pai●● him by fauour , not of debt . where vnto we reply : that 1 this glose is a plaine corruption of the text. for by workes in this fourth verse the apostle vnderstands that kind of workes were of mention is made v 2 by which abraham was not iustified : and these as we haue shewed where works done by the helpe of grace not by the meere strength of nature . 2 and againe for the assertion it selfe , namely [ he that fulfils the m●rrall law by the helpe of gods grace is iustified , by fauour not by debt ] we say t is ether a manifest falshood or at best , an ambiguous speech . for t is one thing to bestow grace on a man to fulfill the law : and t is another thing to iustifie him ; when he hath fulfilled the law. if god should giue strength to a man exactly to fulfill the morral● law that were indeed of his free fauour and grace : but when this man , that hath receaued this stre●gth shall come before god with the perfect righteousnesse of the law , pleading that in euery point he had done what was required god is bound in iustice to pronounce him innocent , and of due debt to bestow on him the wages of eternall life . adams case is not vnlike to such a man. for god gaue adam what strength he had : yet adam fulfilling the law by that strength , should haue merited iustification and life . therefore when the apostle speake 〈◊〉 all workes in the perfect fulfilling of the law , he sai●h , that [ to him that worketh wages is not counted by fauour but : but by debt : ] he speaketh exactly , and the iesuits in excluding workes done by grace comment absurdly . thus much touching the third point concerning mans iustification by faith alone : as also of the first generall head promised in the beginning . namely , the condition required of vs vnto iustification ( viz. ) faith. sect . 3. chap. i ▪ of the righteousnesse whereby a man is iustified before god : that it is not his own inherent in himselfe : that in this life no 〈◊〉 hath perfection of holinesse inherent in him . i proceede vnto the second generall , of the matter of our iustification where we are to enquire what righteousnesse it is , for which a sinner is iustified in gods sight . iustificat●on and iustice a●e still coupled together ; and some righteousnesse there must be , for which god pronounceth a man righteous : and for the sake whereof he for gi●eth vnto him all his sinnes . no● is a sinner iust before god because iustified : bu● hee is therfore iustified because he is some way or other iust. — the righteousnesse for which a man can be iustified before god is of necessity one of these two . 1 eyther inherent in his owne person and done by himselfe . 2 or inherent in the person of christ : but imputed vnto him . a man is iustified either by something in him and performed by him : or by some thing in another performed for him . the wisedome of angels and men hath not bin able to shew vnto vs any third meanes . for whereas it is affirmed by some that god might haue reconciled mankind vnto himselfe by a free and absolute parden of their sins without the interuention of any such righteousnesse , eithe● in themselues or in christ whereby to procure it : to that we say that god hath seene it good in this matter rather to follow his owne most wise counsailes ; then these mens foolish directions . t is to no purpose now to dispute what god might haue done , whether god by his absolute omnipotency could not haue freed men from a hell , by some other meanes without taking satisfaction for sinne from christ : whether god ought not to haue the same priuiledge which we giue vnto any mortale king , freely to pardon a rebell , and receaue him to fauour , without consideration of any goodnesse in him or satisfaction made by him , or ano● for him ? or , whether sinne doe make such a deepe wound in gods iustice and honour , that he cannot with the safegard of either passe by it without amendes . such question ▪ as these are vaine and curious prosecuted by idle and vnthinkfull ▪ men , who not acknowledging the riches of gods 〈…〉 and grace in that course of their redemption which god hath followed ; would accuse god of indiscretion , for making much adoe about nothing , & teach him to haue go●e a more compendious way to worke , then by sending his owne sonne to 〈◊〉 for vs. 〈…〉 stand what god hath not tell him what he might or should haue done . according to which course of his now reuealed will we know that god hath declared his euerlasting hatred against sinne ▪ as that thing which most directly and immediately opposeth the holynesse of his nature , and the iustice of his commandments . we know that for this hatred which god beareth to sin , no sinfull creature can be able to stand in 〈…〉 and therefore before reconciliation it was needefull , satisfaction should be made where offence had bin giuen . which seeing man could not effect by himselfe ▪ god thought it good to prouide a mediator , who should in make peace betweene both . so that what euer may be imagined of possibility of other meanes to bring man to life : yet now wee know that sicioportuit , thus christ ought to suffer , luc. 24. 26. and that it ( behoued him to be like vs that being a faithfull high priest , he might make reconciliation for our sines . ) heb. 2. 17. leauing then this new way to heauen neuer frequented , but by imagination ; let vs follow the old wayes of iustification that the scriptures haue discouered vnto vs : which are two and no more . either by our owne righteousnesse and workes : or by the righteousnesse & workes of another ( viz ) christ. the former is that way whereby man might haue obtayned iustification and life , had hee not bin a sinner . but now , man , that is a sinner , cannot be iustified and saued : but onely in the later way ( viz. ) by the righteousnesse of christ the mediator . this duine trueth is of most infallible certainty and soueraigne consolation vnto the conscience of a sinner : as shall appeare in the processe of our discourse wherin we shall first remoue [ our owne righteousnesse : that so in the second place we may [ establish the righteousnesse of christ ] as the onely matter of our iustification in gods sight . by our owne righteousnesse we vnderstand as the apostle doth rom. 10 ▪ [ the righteousnesse of the law or of workes ] which is twofold . 1. the fulfilling of the law whether by the [ habituall holynesse of the heart : or by the [ actuall iustice ] of good workes proceeding thence for the law requires both , that the p●rson be holy ▪ endued with all inward qualities of [ purity and iustice ] and that the workes be holy being performed for matter and all the circumstances , according to the commandment . 2 the satisfying for the breach of the law. for he that makes full satisfaction to the law , which is broken , is afterward no debter to the law : but to be accounted iust and no violater thereof : we must now enquire touching these two : whether a man can be iustified ▪ by his owne o-obedience to the morall law ▪ secondly , whether he can be iustified by ▪ his owne satisfaction for transgression of the morrall law. concerning which two quaeres : we lay downe these two conclusions which are to be made good . 1 no man that is a sinner is iustified by ▪ his owne obedience to the morrall law. 2 no man is iustified by his owne satisfaction for his transgression . for the former . it is the conclusion of the apostle rom. 3. 20. therefore by the workes of the law shall no flesh be iustified in his sight ] which we proue by these arguments . the first shall be that of the apostle in the forenamed place which stands thus . whosoeuer is a transgressor of the morall law : he cannot be iustifi●d by his obedience thereto . but euery man is a transgressor of the morall law. ergo , no man can be iustified by his obedience thereto . the maior is an vndeniable principall in reason . it being a thing impossible that a party accused as an offender should be absolued and pronounced innocent by pleading obedience to that law which he hath plainely disobeyed . wherefore the apostle takes this proposition for granted in these words of his [ for by the law commeth the knowledge of sinne ] v. 20. that which conuinceth vs to be sinners : by that t is impossible we should be declared to be righteous . that plea wilneuer quit vs ; which proues vs guilty . yea t were not onely folly , but madnesse to alledge that for ones iust excuse which it selfe is his very fault whereof hee is accused . the maior then is certaine . the minor is no lesse . ( viz. ) that euery man is a transgressor of the morall law ) if any sonne of adam will deny this , his owne conscience will giue his tongue the lie : and the scriptures will double it vpon him . which hauing concluded [ a all vnder sinne ] averre . that b [ if we ( an apostle not excepted ) say we haue no sinne we deceaue our sel●es and the truth is not in vs. ] yea ( if c we say we haue not sinned , we make god a her , and his word is not in vs ] the conclusion then is vnfallable ( that by the obedience of the morall law , no man shall be iustified ( that is ) quitted & pronounced innocent before gods iudgment seate . ] this aposticall argument vtterly ouerthrowes the pride of man in seeking for iustification by the law : and it is of so cleare euidence , that the aduersaries of this doctrine cannot tell how to avoide it . but , for asmuch as many exceptions are taken , and shifts sought out , for the further manifestation of the force hereof against gainsayers of the truth : it will be requisite to examine there euasions . which we shall doe in the next argument . which is this . 2 whosoeuer hauing once broken the law & can neuer after perfectly fullfill it : he cannot be iustified by his obedience thereto . but man hauing once broken gods law can 〈◊〉 after that perfectly fullfill it . ergo , man cannot be iustified by obedience of the law. the maior of this argument is framed vpon another ground then the former & opposed vnto that erronious tenent of our aduersaries . [ that howsoeuer a man be a sinner against the law , yet neurthelesse afterward be may be iustified by his obedience of the law. because god for the time following ▪ giues him grace perfectly to fulfill it . ] which opinion is directly contrary to the reason of the apostle which is : [ that once a sinner , and alwayes vncapable of iustification by the law : for how should the law declare him innocent that hath , though but once transgressed against it . ] hee that hath stollen in his youth , and euer after liued truly and iustly , can neuer quit himselfe in iudgement from the guilt and punishment of thee very by pleading , he hath kept the law in his latter times . obedience that followes after , iustifies not from the guilt that went before . as we shall see more ●ereafter in the point of mans satisfaction . but let vs grant that the law though once broken , yet afterwards fullfilled would iustifie a man : we here defend the minor ( that man hauing broken g●ds law , can neuer after wards perfectly fullfill it ) and so by that meanes also he is excluded from iustification by it . this proposition the romanists will not yeeld to , with out strong proofe : let vs explaine it and confirme it . the proposition may beset downe in these termes [ no man whosoeuer can perfectly fullfill the morall law in this life ] man heare we consider in a two-fold estate of nature of grace . touching man in the estate of nature , it is a greed on both sides that the keeping of the law is vtterly and absolutely impossible vnto him . but concerning man regenerate and iustified , they of rome affirme he may keepe the law : wee of the reformation granting that absolutely it is not impossible ( for we will not say ; but god might if he saw good bestowne such perfection of grace vpon a regenerate man , that afterwards he should liue without all 〈◊〉 , and be translated to heauen without death ) yet , according to the order which god now holdeth in bringing man to saluation ; we deny that there euer was or euer will be any mortall man that hath or shall perfectly fulfill the righteousnesse of the morall law : this shall appeare vnto you , by parting the righteousnesse of the law into its branches , whereby you may see what it is to fullfill the law , and how impossible it is so to doe . the righteousnesse required by the morall law is of two sorts . 1 habituall , in the inherent holinesse of mans whole person , when such gratious qualities are fixed and planted in euery faculty of soule and body : as doe dispose and incline the motions of both onely vnto that which is conformable to the righteousnesse of the law. that such righteousnesse is required by the law , is a plaine case and confessed ; that which commands the good , or forbids the euill action ; doth command the vertuous and forbid the vitious habit too . he that lookes for purity in the streame , cannot but dislike poyson in the fountaine : and god that commands vs to doe good , bids vs also to be holy ; nor can wee doe the one , vnlesse we doe the other . and therefore the apostle ioynes both together . [ the end of the commandement is loue , ( but where ? ) out of a pure heart . ] 1 tim. 1. 5. 2 actuall , in the exercise of all good workes enioyned by the law , and forbearing the contrary euill workes . whether these good or euill workes be inward in that spirituall obedience which the law required ; ( viz. ) in the right ordering of all the motions of our soules , that euery one of our thoughts , imaginations , purposes of our minde , and all the secret workings and stirrings of our affections , be altogether employed vpon piety and charity , not so much as touching vpon any thing , that is contrary to the loue of god , or our neighbour . or , whether these good and euill works be outward in the bodily obedience vnto the law , in doing all and euery externall dutie of religion towards god : of iustice and mercy towards man ; and in leauing vndone the contrary . further this actuall righteousnesse of the law is to bee considered two wayes : 1 as it respects all the commandements , and so that righteousnesse is onely perfect , which fulfils all and euery particular precept of the law. 2 as it respects any one commandement , or any one dutie therein contained . and so we may call that righteousnesse perfect , which exactly performes any one point of the law , though it faile in others . so you see what is to be done of him that will perfectly fulfill the law : let vs now see whether any man can doe so , or no. we say no man can doe it ; and we make it good in the confirmation of these three propositions . 1 no man in this life hath perfection of grace and holinesse inherent . 2 no man in this life can fully obserue all those good workes both inward and outward which the law requires . 3 no man in this life can performe any one particular good worke so exactly , that in euery point it shall answer the rigor of the law , and gods seuere iudgement . for the first we proue it by this argument ▪ where sinfull corruption remaines in part , there in herent holinesse is not perfect . but in euery man during this life there remaineth sinfull corruption . ergo , in no man is there , during this life , perfect inherent holinesse . the maior is without exception . for he that is part bad and sinfull , t is not possible , he should be totally good and holy . the minor is most euident by scriptures and each mans experience and reason it selfe . gal. 5. 17. the apostle describes the combat that is betweene the flesh and the spirit , ( that is ) betweene corruption and grace , in a man regenerate . [ the flesh lusteth against the spirit , and the spirit against the flesh : and these two are contrary one to the other , so that ye cann●t doe the same things that yee would . ] who can say that holinesse is perfect in that mā , in whō corruption of nature , not onely troubleth , but hindreth grace in its holy operation ? shall we say this contention lasts but for a while after a man is newly regenerate : but in successe of time the spirit gets an absolute victory , corruption being not only ouer-mastered ; but also annihilated ? if we say so , experience will accuse vs , & conscience will iudge vs to be lyars where is that man , and who is he named , that can say , he findes no rebellion or distemper in his affections or desires , no disorder in any motion of his soule : but that all within him is sweetly tuned vnto obedience , without iarre and discord arising from corruption ? certainely that humble confession of a most holy apostle , may cause blushing in any such proud iustitiary ▪ had paul the body of sinne in him , and hast thou no●e ? he fights and wrestles , [ against the law in his members , rebelling against the law of his mind . ) yet he is so checkt and mated by it , that [ he can neither doe the good hee would , nor auoid the euill he would not , when he would doe well , euill is still present with him . ] and so tedious is this toyle vnto him ; that he complaines of it at the very heart , and cries out bitterly for helpe in this conflict . whereupon though he haue helpe from god through iesus christ , yet hath hee not full deliuerance from this inherent corruption ; but is faine to conclude in this pittifull manner , [ so then i a my selfe in my minde serue the law of god : but in my flesh the law of sinne . ] euen paul serues god in the better halfe of him : doe what he can , sinne will haue a place in his heart , & a part of his seruice , though he be vnwilling to yeeld it . if any will compare and preferre himselfe to this holy man : he may prooue himselfe prouder , but better then him he cannot . t is arrogance for a simple fryer to claime perfection , when so great an apostle disauowes it . he that will not acknowledge that corruption in himselfe , which paul ( in the name of all ) confesseth in his owne person ; t is not because such a one is more holy then the apostle : but because he is ignorant , and sees it not ; or high-minded and scornes to be knowne of it . furthermore , reason confirmes what scriptures and experience doe witnesse ; ( viz. ) that sinfull corruption will hang fast vpon vs vnto our dying day : for if we suppose an vtter abolishment of sinne and corruption in our nature ; it must needes follow , there will neuer be any sinfulnesse at all in our workes and liues . where the habit is perfect , the action is so too : and a sweet fountaine cannot send forth bitter waters . wherefore seeing not the best of men can liue without manifold actuall sinnes : it it apparent , that this ill fruit comes from a bad humour , in the tree , and this defect of actuall obedience , comes from the imperfection of habituall holinesse . this is sufficient for iustification of the truth of our first preposition [ that inherent holinesse in this life , is not perfect ; ] because t is alwayes coupled with some sinfull corruption . but here our adversaries cry out with open mouth , that we maintaine moastrous propositions . namely b that there is n● inherent holinesse in a man that 's iustified , that after iustification , a man still remaines a sianer and vniust . that in iustification , sinne is not abolished , but onely couered with christs mantle . thence they fall to their rhetoricke , that all calvinists are but painted sepulchers , faire without full of rottennesse within . like foolish virgins that haue no oyle of their owne : but thinke to be supplyed by that of other folkes . like wolues in a lambes skinne , which hides , but takes not away their rauening and fierce nature . like a leprous person in fine cloathes ; that lookes to be fauoured and imbraced by his king , because his is well apparelled . for this is ( say they ) to teach , that a man iustified is yet a sinner in himselfe . that corruption , filthinesse , and vncleannesse remain in him , when yet in gods sight he is accounted pure and cleane , because hee hath hid himselfe v●der the cloake of christs righteousnesse . whence also they tell vs it well follow , wee make christs body monstrous , a holy , beautifull head ioyned to filthy leprous members . christs marriage polluted ; a most holy and faire bridegroome coupled to a foule deformed spouse . to this we say . truth is modest ; yet shee will not bee out-faced with bigge words . their eloquence hath slandered ; partly vs , partly the truth . vs , in that they affirme we deny all inherent righteousnesse in a person iustified , which is an impudent calumny . the truth , in condemning that for an error which is sacred verity taught vs by god in the scriptures , ( viz. ) that a person iustified , is yet after that in himselfe in part sinfull . this we still teach and maintaine for a truth , firme as the foundation of the earth , that cannot bee shaken , namely , that although a iustified person is by the grace of the holy ghost dwelling in him made inherently holy : yet this sanctity is not that perfect purity of the heart , which the law requires , because some degrees of impurity and corruption doe dwell in him till death . and therefore the most iustified person liuing , is yet in himselfe partly sinfull and vniust ; but the sinfulnesse is pardoned vnto him in christ . against this the r●manists contend , labouring to proue , that in him that is iustified . sinne doth not remaine at all : but is vt●erly abol●shed . they proue it by such arguments as these . 1 the scriptures testifie , that christ is the c lambe of god , that taketh away the sinnes of the world . that hee was d offered to take away the sinnes of many . that in repentance , our sinnes are e blotted out . that god will subdue our iniquities and f cast our sinnes into the bottome of the sea ; in allusion to the drowning of the aegyptians in the red sea. wherefore if sinne be taken away , blotted out , drowned in the sea , like the aegyptians : then sure it is abolished , and remaines no longer . 2 they prooue it from the properties which are ascribed to sinne ; as namely these . 1 sinne is compared to spotts , staines and filthynesse : but from thence we are washed by the powring on of ( cleane a water ) vpon vs ; and by the ( blood of christ. ) 2 sinne is compared to bonds , fetters , & the prison , whereby we are holden captiue vnder the power of satan : now christ hath broken these chaines and opened these prison doores , hauing ( deliuered us c from the power of darknesse ) and ( redeemed d us from all iniquity ) & ( made us free e from sinne to be come the seruants of righteousnesse . ) 3 sinne is compared to sicknesses , diseases , & wounds . now god is the best phisition , the most skilfull chirurgian : and where he vndertakes the cure , he doth his worke throughly : he cures all diseases and each on perfectly . he doth not spread on a sick man a faire couerlid , or couer a festred wound with a faire cloth , as caluin imagines : but by a purgatiue potion he expelles the disease , by a healing plaister he cures the wound . so that there is not left , nor corrupt matter , nor dangerous sore , that can proue deadly according to that rom. 8. 1. ( there is no condemnation to those that are in christ iesus . ) that is . there is no matter at all for which they deserue condemnation , as those expound . 4 sinne is likned to death , nay it is the spirituall death of the soule . now he that is iustified is restored to spirituall life , and where life is there death is quite taken away , seing a man cannot be aliue and dead both together . wherefore the apostle saith rom. 6. 6. [ our old man is f crucified with him , that the body of sinne might be g destroyed , that hence forth we might not serue sinne ) and v. 11. ( we are dead vnto sinne. ) hence they conclude . if the filthinesse of sinne be washed away , the chaines of sinne broken , the diseases and hurts of sinne healed , the death of sinne abolished : then it followes , that sinne is quite exstinguished , and remaines no more in those that are iustified . 3 they argue thus . if sinne remaine in those that are iustified and be onely couered : then god either knowes of the sinne or knowes it not . to say he were ignorant of it were blasphemy ( all h things being naked and bare before his eyes . ) if he know it , then either he hates it or he hats it not . if he doth not hate it how doth the scriptures say true that he is a ( god that hateth iniquity . ) if he do hate it thē certainly he must punish it : god cannot see a fault and hate a fault but he must also punish it to . if he punish it , then he which is iustified shall yet be condemned which is absurd . vnto these arguments we answere . vnto the two former thus . when we say sin remaines in a man regenerate and iustified we must distinguish the ambiguity of the word sin. in sin , to vse that distinction which is authenticall with ou● aduersaries ; there are three things . 1 the offence of god , which is the fault . 2 the obligation vnto eternall punishment , which is the guilt . 3 the staine or pollution of the soule , ( viz ) the inherent vitious inclination of it vnto euill . from whence the fault committed first issued , and which by committing of the fault is augmented . for euill once committed leaues a further pronnesse in the heart to doe it againe . this we call the corruption of sinne. thus then we answer . sin doth not remaine in those that are iustified , & regenerate in the two first respects , viz. of the fault and the guilt , both which are takē away by the death of christ. but sin doth remain in the regenerate according to the 3 respect , ( viz. ) the vitious quality and corruption thereof , inherent in the soule : we shall explaine these answeres , and apply them to the arguments . we say then ; that the fault & guilt of sinne in the regenerate , is vtterly abolished by the death of christ. which we doe not take in such a sense as this . that in a man regenerate there is not at all any one fault or guilt to be found , for to say that a man regenerate , when he sinnes , were neither faulty nor guilty , were a grosse vntruth , ● seeing t is impossible that man should sinne , yet god not be offended ; that man should sinne , and yet not be guilty , and deseruing eternall death . wherefore we confesse that in the holiest of men , if they sinne , there 's a true fault , and god is displeased with it ; there is also true guilt , and for it they deserue to goe to hell. but yet this truth also must be acknowledged withall , that all faultinesse and guiltinesse are quite abolished and taken away from them by christ , because that both are pardoned vnto them . god is offended ; but yet they feele not the wofull effects of his indignation : because in christ hee is graciously contented to be reconciled with them . againe they haue deserued euerlasting death : but they come not to the paines thereof , because freed from the punishment by christs satisfaction . thus then we vnderstand the first part of the answere . that the fault and guilt of sinne is vtterly abolished , that is , totally pardoned vnto the regenerate , by meanes of christ , so that no finall eternall punishment shall befall them therefore . the other part . that sinne ( in the uitious quality and corruption if it remaine in men iustified ) we vnderstand with this necessary a limitation , that it remaines in them not in its power and strength : but in its being and life . it hath vitam : but not regnum . it reignes where there is no grace at all : but it liues euen where grace is . which though it mightily a bate to power of it : it cannot vtterly d●stroy its being . hence now its easy to vnty the arguments . sinne is taken away , b●otted out , drowned in the bottome of the sea , in regare of those mischieuous effects which sinne would haue brough on vs : god is reconciled , the obligation , to punishment cancelled ; and all the power , force , & strength of sin defeated ; so that like the dead egyptians they can no longer pursue the israelites to annoy them , not shall stand vp as an aduersary in iudgment to condemne vs. the guilt of sinne is washed away totall by the blood of christ : the filthynesse of corrupted nature is in part by degrees clensed by the spirite of christ powred on vs in his sanctifieing grace . the fetters and bonds of sinne , whereby we were held in bondage vnder condemnation , these are quite broken asunder : but those chaines , whereby with paul , rom. 7 ( we are led captiue ) to disobedience are some broken , all weakened . we are freed from the power of satan and feare of hell : but not wholly freed from sinne , whereby we are often captiues against our will. sinne is a sicknesse , and god is the phisitian ; a wound , and god is the chirurgian , true : but the cures neither perectly , yet correct that word . he cures our sicknesse and sores perfectly : but not suddainely , where he begines the worke he will finish it : but he will not doe all in a day . the cure begins and goes onward to perfection during this life : but t is neuer finished till after death . he forgiues b all our iniquity and that 's done ●utirely and totally [ and healeth all our infirmities ] : but this is by degrees , not all at once . in which course god hath no cause to feare the censure of a iesuite for vnskilfulnesse nor stands he in need of mans counsaile , for prescription , nor mans helpe to hold his hand in working , if the cure goe on more slowly then our foolish hastinesse thinkes fit . that 's fit and best what god thinkes so : and if we count him faithfull and wise in his art ; t is our duty to take his aduice : but saucy persumption to giue him any . lastly , where sinne is said to be the ( spirituall death of the soule ) and so life being restored in iustification death must needes be quite abolished : the weaknesse of this argument appeares streight , if the metaphoricall terme be changed in to proper . the death of sinne is either the separation of all grace from the soule , or the separation of gods fauour from the soule . we are dead in trespasses and sinnes both waies : in regard that in the state of vnregeneration the soule is vtterly destitute of all grace and goodnesse : and also be cause in that condition it is liable to eternall death . now the death of sinne that is eternall death in the perpetuall losse of gods fauour this is cleane taken a way from him that 's regenerate . christ by his death hath purchased to him life and immortality . but touching that other ; ( death ( that is ) the want of all inherent grace in the soule ) they say . that in regeneration grace and holynesse is restored to the soule , yet not so perfectly as to abolish euery degree of sinnefull corruption . before regeneration the soule had no grace atall and so was vtterly dead but it followes not , that therefore in regeneration , it hath all grace giuen it in all perfection , and so made perfectly aliue : what euer harshnesse there is in the metaphore , the plaine termes in this case are smooth enough . a man may be at once a liue and dead , that is , at once a man may bee partly holy , and partly sinnefull . [ our old man is crucified with christ vpon whose crosse it receaued a deadly wound ; ( because christ by his sacrifice hath procured the sending of the holy ghost into the hearts of the elect ; who by sanctifying them , abolished their naturall corruptions by degrees . [ that so the body of sinne might be destroyed . ] that is , not presently annihilated : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made of no force and strength , made vnable to worke strongly in vs. [ that henceforth we might not serue sinne . ] though alwayes we should haue sinne in vs. so are we [ dead to sinne ] not as if sinne were vtterly dead in vs ; or had no more working in vs , then it hath in a dead carcase : but because the guilt of sinne is fully taken away , and the power of sinne hat● receiued a deadly wound , doth bleed out some of its life now , and shall infall●bly bleed out the last drop of its life hereafter . vnto the third argument , we answere thus , that the hornes of those dilemma's be made of wood , and may be easily battered . we say then that god sees and knowes the sinfull corruption which is in the regenerate ; for wee cannot assent vnto that wilde and franticke imagination of some ; who haue troubled the quiet of some places in this land , by preaching that god doth not , nay cannot see any iniquity or matter of blame , in those that be in christ iesus . we beleeue that nothing is hid from his eyes : nor be our sins lesse visible to him then our graces . god knowes what sinnes his children commit , he iudgeth them to be faults , and such as deserue his infinite wrath . yea , to goe further , as hee sees the sinne of the regenerate : so he hates it with a perfect hatred ; it being impossible , that his pure eyes should behold impurity and loue it . but now what followes hence ? if he see it and hate it , then he cannot but punish it . true , that consequence is certaine . but what 's next ? if god punish that sinne which is in the regenerate how then is their sinne couered and their iniquities forgiuen ? how doth hee account them iust , whom he knoweth and punisheth for vniust ? here 's a sophisme . he sees sinne , and hates sinne , and punisheth sinne of the regenerate : therefore he punisheth it in , and vpon their owne persons . that 's a non sequitur . hee punisheth it , but t is in the person of christ [ who hath troden the winepresse , ] of the fierce wrath of god conceiued against all sinfulnesse whatsoeuer in his elect : by which meanes his hatred towards the sinne of the regenerate , is fully satisfied , and also his loue towards their persons procured . he graciously passeth by their iniquity , pardoning vnto them what he hates , and hath punished in christ : in which respect he may be truly said not to see that sinne in them which he will neuer punish in them , and to couer that sinne which shall neuer bee layed open in iudgement against them . chap. ii. no man can perfectly fulfill the law in performing all such workes , both inward and outward , as each commandement requires , against which truth popish obiections are answered . and thus much touching the first proposition and the first point wherein man fals short of his obedience to the morall law , ( viz. ) in the imperfection of habituall inherent holinesse . we goe on vnto the next proposition , touching mans actuall obedience vnto the whole law. where we teach , that no man can perfectly obey the law in performing all such workes , both inward and outward , as each commandement requires . a man would thinke this point needed no other proofe but onely experience . in all the catalogue of the saints , can you pricke out one that after regeneration , neuer committed sinne against the law ? we shall kisse the ground he treads on , if we know where that man haunts , who can assure vs that since his conuersion he neuer brake the law. shall we finde this perfection in a monkes cell , or in a hermits lodge , an anachorites mue , vnder a cardinals hat , or in the popes chaire ? all these are cages of vncleannesse , not temples wherein dwells vndefiled sanctity . neuer to sinne ; that 's a happinesse of saints and angels , with whom we shall hereafter enioy it : but whilst w●e are mortall we can but wish for it . [ thy law , ( saith dauid ) is exceeding large . ] it compriseth in it not a few , but many and manifold duties . good workes are by a kind of popish soloecisme brought to a short summe prayer , fasting , and almes-deedes . these are eminent among the rest : but not the hundreth part of the whole number . there is besides a world of duties enioyned , and as many sinnes forb●dden : each commandement hath it seuerall rankes , euery duty its manifold circumstances ; to reckon vp all , were a businesse which the wit of the subtilest iesuite , or the profoundest diu●ne could hardly master . to performe them is a taske , which is beyond the strength of the holiest man , who in finding it a great difficulty to doe any one well , would forthwith iudge the performance of so many an impossibility . but if this suffice not ; we haue expresse scriptures to proue that no man doth actually obey the law in all points . such places are these : ( 1 ) 1 kings 8. 46. there is no man that sinneth not . ( 2 ) eccles. 7. 20. for there is not a iust man vpon ea●th that doeth good and sinneth not . ( 3 ) iames 3. 2. in many things we offend all . ( 4 ) 1 iohn 1. 8. if we say that we haue no sinne , we deceiue our selues , and the truth is not in vs. whence we conclude , that [ de facto ] neuer any man did keepe the law : but brake it in some , yea , in many things . and therefore we say that the dispute of our aduersaries , touching the possibility of keeping the law , vanishes to nothing . for seeing no man hath , or will euer actually keep it ( as the scriptures witnesse ) to what end serues all the quarrelling a●d dispute about the possibility of keeping it . no man shall be iustified by the law , because he hath a power to keepe it if he list : but because he hath actually kept it . whence it is manifest that the reply of our aduersaries is ridiculous . no man indeed doth keepe it : but yet they may if they will. for 1. what is that to iustification ? can a man that 's regenerate be iustified by his obedience of the law , when yet after his regeneration hee doth not keepe it ? 2. and againe . how know these men that there was , or is , such a power in the saints to keepe the law , when yet the world neuer saw it brought into act ? is it not more probable that what neuer was nor will be done , neuer could nor can be done ? were they all idle , and did not doe their best endeauour ? t is true , none doth so much good as hee should and might ; but yet t is a sharpe censure to say that none would put themselues forward to the vtmost of their might . what shall be said of saint paul , ( phil. 3. 12. ) he confesseth that himselfe was not yet perfect : but that he sought after it . how ? negligently ? no , with great diligence and intention . he followed after . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] v. 12. and that eagerly , reaching forth to catch the things that were b●fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 13. and pressing towards the marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 14. here was diligence , and we cannot say that saint paul did not doe his best . did paul then fulfill the law ? it seemeth so , for here we see he was willing , and in another place bellarmine tels vs he was able , for so we haue it , paul. 4. 13. i can doe all things through christ that strengtheneth me : that is , fulfill the morall law by the grace of christ. now if hee were willing and able , then certainly he kept it . nay t is certaine he did not keepe it . witnesse the testimony of himselfe . i doe not the good things which i would : but the euill which i would not , that doe i rom. 7. 19. where is the fault then ? in the apostles will ? no , t is plai●e he would haue done it . wast then in his ability ? yea , this was it . to will was present with him : but he found no meanes to performe that which is good verse 8. the iesuite then abuseth vs with a false exposition of of that place to the philippians interpreting it of the apostles ability to performe the morall law , which himselfe meant concerning that strength where with christ enabled him vnto contentation and patience in all conditions whatsoeuer . paul was able to beare all afflictions patiently , to vse prosperity soberly : but to fullfill the law in all things perfectly he was not able . and if he were not , who is ? we conclude that the actuall obedience of the morall law in fulfilling all the commandements exactly , is impossible to a regenerate man in this life . let vs now take a short survey of our aduersaries arguments whereby they would proue that actuall obedience to the whole law is not onely possible : but allso very easy to the regenerate and iustified . they are those . ● that burden which is light may be carried without shrinking vnder it , that yoake which is easy , is worne without paine ; those commandments which are not burdensome , may be obserued without difficulty . but such is the morall law. [ my yoake is easy and my burden light ] mat. 11. 30. [ this is the loue of god that ye keepe his cammandments , and his commandments are not c grieuous . ] 1 iohn 5. 3. ergo , the morall law may be easily obserued . to this we answere , that the place of matthew is to be vnderstood not of the morall law : but of the yoake and burden of the crosse and afflictions which euery one must beare , that will follow christ and obey the gospell . to those that are wearied and laden with the crosse , christs speakes by way of consolation , telling them whether to resort for helpe . ( come to me and i will giue you rest ) that is comfort and deliuerance . 2 then he perswades them to patience vnder their affliction . ( take vp my yoake vpon you ) and beare it chearefully , which is persuasion he strength theus with three arguments . 1 from his owne example . ( learne of me ) to doe and suffer as i doe , enduring so many persecutions and afflictions with all meeknesse and patience . for i am meek and lowly in heart , quietly bearing all wrongs and indignities from man without murmuring against god , repining against man , seeking revenge at their hands that haue vniustly persecuted mee . 2 from the successe of this patient enduring according to christs example . and ye shall find rest vnto your soules ; comfort in affliction , seasonable deliu●rance from affliction . 3 from the nature of such crosses . for my yoake is easie , &c. though they be yoakes and burdens which for the present seeme grieuous : yet they be easie , they be light , because christs yoake and christs burden which he layes on all his true disciples that follow him , and which hee will giue them strength to support and beare out with cheerefulnesse . this seemes the most naturall interpretation of this place , & it is most agreeable to the twelfth chapter to the hebrewes . where the like arguments are vsed to comfort the godly in such afflictions , as follow the profession of the gospell . but yet if we vnderstand it of the yoake and burden of the law : we answere to it , and that place in iohn , that the commandements of god are not grievous to the regenerate ; not because they can perfectly and easily fulfill them : but because that which made them intollerable and vnsupportable vnto them , is now taken away . what 's that ? the rigor of the law in requiring of euery man exact obedience , vnder paine of the curse of eternall death . here was the vneasinesse of the yoake which punched man in his sinfull state ; this was the wai●ht of the burthen , vnder which euery man out of christ must needes be crushed and sinke downe to hell. now christ hauing fulfilled the law , and satisfied for all our trangressions thereof , hath made this yoake easie for the neckes , and this burthen light vpon the shoulders of the regenerate ; because though they be tyed to obey ; yet not vpon those seuere tearmes of being eternally accursed , if they at any time disobey . now they are assured their hearty obedience shall be accepted , so farre as they are able to performe it ; and where they faile they shall be mercifully pardoned . which is a singular encouragement of a christian heart , to shew all willing and cheerefull endeauour in obeying gods commandements , whereby he may giue good proofe of his vnfained loue vnto god himselfe . againe we answere that his vneasinesse and burdensomenesse of the morall law , is to be taken in regard of the enmity and opposition which a carnall man beares vnto the obedience thereof . vnto a naturall man it is the greatest toyle and wearisomnesse in the world , for him to be made to draw in this yoake . for him to bridle his desires : to checke his disordered affections ; to restraine himselfe of his pleasures ; to be tyed to the exercises of religion ; to haue a lawlesse minde brought in subiection to a strict law : oh what a wearinesse is it , how he snuffes at it ? hee chafes and sweats vnder such a burden , more then vnder the waight of ten talents of lead . but now vnto a heart sanctified by grace , all such obedience becomes sweet , pleasant , and delightfull . the heart now loues the holinesse of the law ; it b delighteth in the law ; takes contentment in c the obedience of it , and is full of singular affection and desire after it . whence , though it faile in many things through manifold infirmities and temptations : yet it ceaseth not in a willing , constant , and cheerefull endeauour to performe all . grace fighteth with may difficulties , and in the combate takes many a foyle : but yet at last the victory falls on her side . for ( saith saint iohn , ) d he that is borne of god ouercommeth the world . so that the lust of the eyes , the lust of the flesh , and the pride of life ; which he vnderstands by the world , ( 1 iohn 3. 16. ) preuaile not against him , to turne him away from the holy commandement giuen vnto him . but he still obeyes cheerefully and syncerely ; though not euery way perfectly . this of the first argument . the second is this . 2 if the hardest precepts of the law may be kept ; then much more all the rest which are easier . but the hardest precepts may be obserued , — ergo , the rest also . they proue the minor thus . three precepts there are , which are most hard as all confesse . 1 thou shalt loue the lord with all thy heart . 2 thou shalt loue thy neighbour as thy selfe . 3 thou shalt not couet — the tenth commandement . but now all these three commandements may be kept by the regenerate . ergo the rest ; and so the whole law. wee deny the minor of the prosyllogisme ; and say that those three precepts are not to be kept perfectly by any man in this life . they proue it in each particular . 1 that a man in this life may loue god with all his heart . this they prooue . ● by scripture . deut. 30. 6. the lord thy god will circumcise thy heart , and the heart of thy seed , to loue the lord thy god with all thy heart , and with all thy soule , that thou mayest liue . this is a praediction or promise of that which was heretofore , and is still accomplished in the regenerate , who being sanctified and purified from sinne ( a worke of gods spirit in the heart figured by externall circumcision of the flesh ) should loue god with all their hearts . 2 by example of dauid , who saith of himselfe , psal. 1 9. 10. with my whole heart haue i sought thee ; and god also testifies of him : that he kept his commandements , and followed him with all his heart , to doe that onely which was righteous in his eyes , 1 kings 14. 8. the like is recorded of iosiah , 2 kings 23. 25. and like vnto him was there no king before him that turned to the lord with all his heart , and with all his soule , and with all his might , according to all the law of moses : neither after him arose any like him . these men then loued god with all their hearts . 3 by reason ; for to loue god with all the heart , carries one of these three senses . first , to loue him onely , and nothing else , and so wee are not commanded to loue god with all our heart , because we must loue our neighbour too . 2 to loue him tanto conatu , quanto fieri potest ; ( that is ) as much as may be . nor is this commanded ( saith becanus ) and yet if it were , who would say t were impossible to loue god as much as one can . 3 to loue god aboue all ( that is ) to preferre him before all creatures , before father and mother , as christ did , mat. 10. 37. and as abraham did ; before his onely sonne . now this onely is to loue god with all the heart , and this , men may doe , as appeareth in the martyres and others , who left all for gods loue . vnto these arguments we answere . that it is not so easie a matter to loue god , with all the heart : as these imagine . a bellarmine indeed makes a ( but ) at it . there is nothing required ( saith he ) of vs : but to loue god with all the heart . as if it were as easily done , as spoken . but wee beleeue that in this ( but ) god hath set vp a white , which all the men in the world , may and must aime at : but none will shoot so steadily as to hit it . vnto the place of deuteronomy , we say . god therein tels vs what his gracious worke is in circumcising , or sanctifying our hearts , & what our bounden duty is thereupon ( viz. ) to loue him with all our hearts : the performance whereof wee must endeauour syncerely , chough we cannot doe it perfectly . for the examples of dauid and iosiah , who are said to follow the lord with all their heart ; there is nothing else meant thereby : but a syncere intent and endeauour in the generall to establish and maintaine gods pure religion in their kingdome free from corruption of idolatry ; as also for their owne particular conversation to liue vnblameably . for dauid , t is a cleare case that not perfection ; but syncerity is his commendations ; whose many sinnes recorded in the scriptures witnesse sufficiently that hee had in his heart that corruption which many times turned the loue thereof from god to other things . how did he loue god with all his heart when hee defiled vriahs bed , shed vriahs blood , intended to murder nabal , iudg'd away an honest mans lands to a fawning sycophant , with such other faults . the prophet himselfe in that place in 119. psal. witnesseth ; as the vprightnesse of his heart , [ with my whole heart haue i sought thee : ] so withall , the weaknesse and corruption of it ; against which he humblie craues gods assistance in the very next words , [ let me not wander from thy commandements . ] for iosiah : t is plaine that this singular commendations is giuen him , because of his through reformations of the most corrupt estate of religion , which was before his reigne . wherein many godly kings before him had done something in redressing some abuses : but none went so farre in a zealous reformation of all , according to moses law. wherefore the text saith , that there was no king before him like vnto him , which cannot be meant absolutely of all , ( for dauid is said to follow gods will with all his heart ; as well as iosiah : ) but since the time that religion began to bee corrupted in the iewish church , there was none of all the kings of iudah , that was so faithfull as iosiah , to restore all things to their first purity . whence he hath the praise , that he turned vnto god more entirely , then any other king before or after him . but now from iosiahs zeale in reformation to conclude , that in euery particular of his life he kept the law perfectly , louing god with all his heart ; is a consequence , that wants strength of connexion . vnto the reason from the meaning of the law , we grant . that the first is not the meaning of it . but for the second , ( viz. ) that to loue god with all the heart , is to loue him as much as may be . the iesuite hath no reason either to deny , that this is not commaunded ; or to affirme that if it were commanded , t is yet possible to doe it . would any man say ; except he care not what he say , that god doth not command vs to loue him as much as may be ? or will it bee a truth from any mans tongue , to say , that he loues god with as great perfection as may be ? it cannot . which appeares thus . gods will is , that we should loue him with all our hearts . now christ hath taught vs to pray . thy will bee done in earth as it is in heauen . thence t is euident , wee on earth are bound to fulfill the commandement of louing god : as the saints in heauen doe fulfill it . but now our aduersaries themselues grant , that whil'st wee bee [ in viâ ] wee cannot loue god so much as we shall d ee [ in patriâ ] whence it followes , that no man can loue him so much as may be , and as he ought to doe : seeing no man hath his heart replenished with that measure of diuine loue , whereof his nature is capable , which either adam had in his inoncency ; or the saints haue in glory . touching the third sense of the words , we grant indeed ; that to loue god with all the heart , is to loue him super omnia , that is aboue all creatures . but the iesuites take here but one part of true loue of god. t is a singular part of diuine loue , when the heart is so fixed on god : that neither the loue nor feare of any earthly thing can draw it from obeying of god. which we say , is a matter wherein euery one failes in some kinde or other , more or lesse , though in the end may martyrs and other holy men , haue herein by faith ouercome the world . but this is not enough vnto perfect loue , to preferre god before all temporall paines and pleasures , profits or discommodities . he loues god with all his heart , not onely who loues him aboue all , but also obeies god in all . this is the loue of god , that we keepe his commandements . he that for gods loue will not obey gods law : he loues his sinnes more then god. offend but in the least thing , there 's presently want of loue : for hee that will not doe as god bids him then , is voyde of that loue which moues him to obey at other times . he then that keepeth gods word , in him is the loue of god perfect indeed . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 iohn 2. 5. perfect obedience and perfect loue are inseparable . now seeing the former cannot be found in mortall men : we cannot in them seeke for the latter . and therefore this commandement [ loue god aboue all things ] cannot be kept in this life . 2 that a man may loue his neighbour as himselfe . for which purpose they turne vs vnto rom. 13. 8. hee that loueth another hath fulfilled the law. because the law is comprehended in this saying , thou shalt loue thy neighbour as thy selfe , v. 9. and loue doth not euill to his neighbour : therefore is loue the fulfilling of the law , vers . 10. and they bid vs looke gal. 5. 14. where we reade , for all the law is fulfilled in one word : thou shalt loue thy neighbour as thyselfe . hereto we answere . that there 's in these places , nothing that needs answering . we grant , that the loue of our neighbour as of our selues , is the fulfilling of the law ; that is , of the second table of the law , touching our duty vnto man , and so much these places witnesse , commanding vs also so to doe . but now how doe our aduersaries prooue out of these places , that men can perfectly ob●serue this law. we yeeld the regenerate loue their neighboars as themselues : but that perfection of loue , which in euery point fulfils the law , doing our neighbour no hurt , but all good , in all our thoughts words and deeds ; this we cannot grant them , vnlesse vpon better proofes . let vs goe to the tenth commandement , which they say may be kept , that is , 3 thou shalt not couet . this tenth commandement of the decalogue , is ( say they ) possible to be fulfilled by a regenerate man. for three things must be obserued , touching this concupiscence or coueting forbidden in the tenth commandement . 1 the vitious pro●enesse and inclination of nature vnto baddesires , which is styled concupiscence in actu primo . as to haue a theeuish minde . 2 the inordinate motions of the heart immediately arising from that corrupt disposition , which preuent reason , and goe before consent ; as to desire another mans money : but sodenly vanisheth of it selfe , or vpon deliberation t is checkt . 3 the consent of the will , when either it takes 〈◊〉 mediate delight in such desires themselues ; as speculatiue f●rnication &c. or when it resolues to put in execution what the heart imagined ; as to lay a plot to spoyle another of his goods . the two former , the vitious disposition of nature , and the inordinate desires that goe before consent : these be no sinnes ( say the romanists ) and so not forbidden in the tenne commandements . the last ( viz. ) euill desires with consent , they be the very sins which are forbidden in that commandement ; whence they conclude that a regenerate man may auoid the breach of this commandment ; seeing it is in the power of his will , whether he will consent vnto such motions of the heart or no : and if he doe not consent : then , hee sinnes not . herevnto wee answere . that whereas they of rome teach , that the habituall vitiousnesse of nature and the disorderly motions of the heart which goe before consent , are no sinnes : they therein erre grossily against scriptures and sound reason . this the gift of these men alwayes to iudge flatteringly and fauourably on natures side : they concipt to themselues a god in heauen like their god in rome , facilem deum , one that will wincke at small faults , and graunt indulgence by the dozen . looke what they iudge a small matter god must be of there mind : or else they are not pleased . his loue must fit there humors ; what they thinke they can doe ; that god shall haue leaue to command or forbid : but if otherwise they 'le tell him to his face , that he is a foole ct a tyrant , to command them that , which now they cannot performe . for god ( say they ) to require of a man a freedome from all vitious inclinations and euill desires , this were as mad an injunction , as for a master to command his seruant neuer to be hungry , or thirsty , hot or cold , and to threaten him , that hee should looke through a halter , in case it bee otherwise with him . this errour wee shall more conueniently speake of in the refutation of common and generall exceptions , which they make against all those proofes , that doe demonstrate the impossibility of keeping the law , whereof this is one , that concupiscence in the first and second act is not sinne. but now whereas they affirme that it is in a regenerate mans power not to yeeld consent to the motions of sin , and that therefore he may fulfill the law which sayed ( thou shalt not lust : ) we graunt them that the spirit may many times get the victory , ouermastring such vuruly motions of the heart : but this is not perpetuall . for who is there ( except extreamely ignorant of grace and nature ) but will confesse that many times these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affections of sinne ] as the apostle cals them , do work in them so strongly , vpon such circumstances and aduantages ; that they doe not only [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , combate and fight ] against the powers of grace : but also [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanquish them ] and euen leade a man regenerate captiue vnto the law or command of sinne . the apostle confesseth so much of himselfe rom. 7. 23. who yet was able to doe as much as he that thinkes himselfe best . and therefore what euer power we may seeme to haue not to yeeld consent : yet 't is certaine that we shall often faile in in our practise . this of the second argument touching the obseruation of the obseruation of the hardest precepts of the law : the third followes . 3 if a man may doe more then the law requires : he may certainely doe as much . but a man may doe more then the law requires . ergo he may doe as much . the minor bellarmine proues by the example of the young man mat : 〈◊〉 9. who telling christ that he had obserued all the commandements and that from his youth ; our sauiour bids him doe one thing more and then he should be perfect . [ if thou wilt be perfect , go sell that thou hast and giue to the poore and follow me . ] ver . 20. now if the young man had done this , he had done more then the law required . in as much as whatsoeuer the law required he had obserued formerly . for do you not beleeue him that he spake true ? [ all these things haue i obserued from my youth ] verse 9. whereto we answere . that we doe not beleeue the testimony of that vaine young man touching his owne righteousnesse . who boosted of keeping the 2. table in the outward duties thereof : when as yet he wanted inward charitie towards his neighbuor and loue towards god. he auou●hed that he had kept all perfectly fulfilling that commandment [ thou shalt loue thy neighbour as thy selfe : ] and there vpon is so bould as to aske christ. what lacke i yet ; christ to conuince him of his pride and wants , put him to the triall . if thou hast such perfect charity towards man ; then certainely if god command thee to bestow , that a part , but all thy goods vpon the poore , vpon promise of better things to thy selfe : thy duty vnto god and singular charity to men , will make thee doe so . [ goe then sell all that thou hast and giue a to the poore . ] vpon this speciall commandment , this couetous mind shews it selfe . nay , 't is plaine he loued not his neighbour , so well as his riches . he is neither so dutifull to god ; nor charitable to the poore : as for either of their sakes , to part with his possessions . but , might he say , what ? will not ordinary almes , or a little more then ordinary serue the turne ? must i giue away all . ind●ede the law requires that i be mercifull to the poore : but where 's any law that bids me sell my whole estate and distribute to them that want ? christ layes an vnnecessary burden vpon me ; if i cannot be perfect without vndo●ing my selfe , i will content my selfe as i am , and not seke after such perfection . heere a papist will say he speake reason , seeing christs speech was but acounsaile of more perfection , then the law required . now a man is not to be blamed if he chuse only to be as perfect as the law commands him , and so this young man was : if you 'le beleeue him or them . but the scripture makes it plaine that he did euill in disobeying christ ; and , that if he had obeyed him in that particular , he had done no more then the law required at his hands . for obedience to euery speciall commandment is included in the generall . the law indefinitely commands vs to giue almes : now if god by a speciall commandment limite how much we shall giue ; whether halfe , or all our estates , to obey such a perticular precept is not to do more then the generall law requires vs. such a particular commandment was this of christ vnto the young man , wherein he sets him a spell , according to that conceit of perfection which he had of himselfe : putting him to the practise of the highest duty which the law of liberality can possible require of a man ( viz. ) to part with all . this he ought to haue done vpon christs particular commandment ; in not doing of it he brake the law , and proclaimed his heart to be full of couetousnesse , deuoide of faith in god ; and true charity towards his neighbour . from this place then our aduersaries cannot proue , that this young man might haue doen more then the law required : or that wee are bound at any time to doe as christ bid him . christs command was for his particular triall : not for our imitation . they that take it otherwise be a generation of men that professe beggery ; and possesse kingdomes , who were willing enough to part with that little they had of there owne , that so they may liue the more largely and plentifully vpon other mens . wee goe forward to the next argument . 4 if the law were impossible to be kept it were no law : for there is no law of things impossible . yea god were more cruel and foolish then any tyrant , too command vs to doe that which is impossible for vs to doe . to this wee answere , that the consequences were true if god had giuen a law which men neuer had strength to performe . but now the law written in tables on mount sina , was but a reuiuing and repetion of the same law , which was written in adams heart ; the characters whereof were now defaced in his sinnefull posterity . adam had strength sufficient to fulfill it : which as he receaued for himselfe and vs ; so he lost it for both . neuerthelesse though strength to obey be lost : yet the obligation to obedience remaines . we are no more discharged of our duties , because we haue no strength to doe it : then a debter is quitted of his bands because he wants money to make payment . nor is this cruelty or folly in god , that when he published this law vnto the isralites , he did not qualifie the exactnesse thereof , fitting the precepts to there abilities , commanding thē to do iust as much as they could or would do . had god made a law in that sort in fauour of mans sinfull nature : they might with better reason haue layd folly to his charge , for bending the rule to the crokednesse of mans heart ; and not leuelling it according to the streightnesse of the rule . god was to set forth a law of liberty , that should not flatter but freely rebuke man of all vnrighteousnesse ; a a perfect , law containing in it a full description of holynesse and iustice , which man ought to haue and performe towards god and his neighbour : & in this case god had iust reason to haue respect vnto mans duty ; not his ability , which once he had ; but now had forfited and lost . the next argument is . 5 euery prayer made in faith according to gods will is heard and granted . but we pray that we may fulfill the law perfectly . ( for we pray that we may doe gods will in earth , as it is in heauen . ) ergo god heares vs , and giues vs such grace that we can doci . hereto we answere . that this prayer shewes vs what we are bound too ; and what is our duty continually to endeuour . that we may doe gods will euery day more perfectly , cheerefully and constantly , then other . and so farre god heares the faithfull prayers of his louing children , enabling them to better performance , the longer they liue . but that such perfection of obedience is giuen to vs in this life ; as the saints enioy in heauen , will not be graunted by our aduersaries themselues . wherefore they must also grant that that prayer is heard and granted vs by degrees . in this life we attaine such perfection as god sees fit for vs : afterwards , that which is compleate . 6 they proue by these scriptures , that the law may be fulfilled . gal 5. the apostle reckons vp the fruits of the spirit . loue , ioy , peace &c. then he sayth ver . 23. that against such there is no law. [ that is ( sayeth bellarmine ) the law cannot accuse such men of sinne. so 1 iohn . 3. 9. [ whosoeuer is borne of god , doth not commit sinne , for his seede remayneth in him ; and he cannot sinne because he is borne of god. ] ergo , the regenerate cannot so much as breake the law. we answere . that both these places are peruerted by false interpretations . against a such there is no law sayth the apostle . against what ? such persons , or such graces ? if it be meant of persons , ( viz. ) that such as haue the spirit , and bring forth the fruits of the spirit there mentioned against those there is no law : we must take it in the apostles owne meaning , which hee expresseth . verse 18. [ if yee he led by the spirit ye are not vnder law ] how is that ? are not the regenerate vnder the law , that is vnder the obedience of the law ? yes , wee graunt on both sides that grace frees vs not from subiection and obedience vnto gods law. how then are they not vnder the law. t is plaine . they are not vnder the curse and condemnation of the law , as those be that walke in the flesh and doe the workes thereof , who therefore [ shall not inherit the kingdome of god ] v , 19. and that 's to be accursed . but such as walke in the spirit being regenerate and iustified , are not vnder the curse : and therefore though the law may and doth accuse them of sinne : yet the law is not so against them , as to bring condemnation vpon them ( as it doth vpon other ) from which in christ they are freed . if the clause be vnder stood of the graces of the spirit , there reckoned vp the sense is this . against such workes there is no law forbidding them , as there is against works of the flesh : these agreeable , those contrary to the law . but this makes nothing to our adversaries purpose . for the place in iohn [ he that is borne of god doth not commit sinne yea cannot . ] if our aduersaries exposition according to the very letter may stand good it will ●ollow . that in the regenerate there is not onely a possibility to keepe the law : but also an impossibility at any time to breake it . but they easily see how absurd this position is , and that it being graunted their doctrine of falling away from grace lies flat in the dust ; seeing iohn sayeth expresly . that a man regenerate , not onely , doth not , but cannot sinne. therefore certainely he cannot fall from grace . wherefore they helpe it out with a distinction . hee cannot sinne , that is , mortally . he may sinne , that is , venially , and veniall sinnes may stand with grace and with perfect obedience of the law. this distinction is one of the rotten pillars of the romish church ; tw'ill come in fit place to be examined hereafter : for the present , we say , hee that sinnes venially ( as they mince it . ) breakes the law ; and againe a man regenerate may sinne mortally ; which is true not onely according to there doctrine who teach that a man may fall from the grace of regeneration which to doe is a mortall sinne : but much more according to the scriptures and experience which witnesse that peter , dauid , solomon , and many , yea all the saints , haue at sometime or other there greivous falls ; out of which notwithstanding , by the grace of the holy ghost , abiding in them they recouer themselues so that finally they fall not a way . the last argument is from the examples of such men as haue fulfilled the law. 7 the scriptures record that diuers men haue beene perfect in fulfilling the law in all things : 〈◊〉 b abraham , c noah , d dauid , e iosiah , f asa , g zacharie and elizabeth , the h apostles , and other i holy men. therefore the law is at least possible to bee kept by some . not to stand in particular examination of all the places of scripture , which are alleadged for proofe of these examples ; we answer briefly . that it is euery mās duty to aime at perfection in his obedience , according to christs commandement , mat. 5. 48. be ye therfore perfect , euen as your father in heauen is perfect . 2 that in this life there are many degrees of grace , which god bestowes diuersly on diuers men , according to his owne pleasure , and their greater or lesse diligence in the practise of holinesse . so that comparatiuely some men may be said to be perfect , because farre more perfect then others , as the greatest starres bee said to be of perfect light , because they shine brighter then those of lesser magnitude , though yet not so bright as the sunne . but 3. we affirme that no man in this endeauour after perfection , goes so farre , as for inward holinesse and outward obedience to answere the perfection of the law in all points . euen in these holy saints which they bring for instance , the scriptures haue recorded vnto vs their failings , that in them at once we may see a patterne of holinesse to be imitated , and an example of humane infirmity , to be admonished by wee haue a abraham , somtimes misdoubting of gods promise & protection , and helping himselfe by a b shift scarce warrantable . c noah ouer-seene in drinke . d dauid breaking the sixth and seauenth commandements , one after another . e iosiah running wilfully vpon a dangerous enterprise against gods commandement . f asa relying on the king of syria for helpe against the king of israel , and not vpon the lord , g & in a rage imprisoning the prophets for reprouing him ; h and in his disease seeking not to the lord : but to the phisitians . i zachary not giuing credence to the angels message . the k apostles all at a clap forsaking , or denying christ. we cannot then in these saints finde perfection in the full obedience to the law ; amongst whose few actions registred by the holy ghosts penne : we may reade their sinnes together ; with their good workes . and had the scriptures beene silent in that point : yet who could thence haue concluded , that these men or others had no faults , because no mention is made of them ? it was gods purpose to relate the most eminent , not euery particular action of their liues ; euen christs story fals l short of such exactnesse . wee conclude then notwithstanding these arguments . our second proposition standeth firme and good ( viz. ) that no man in this life can fulfill the law in euery duty both inward and outward : but that the iustest man on earth will faile in many things . so if he should seeke for iustification by this his actuall obedience to the law : he throwes himselfe vnder the curse of the law. for cursed is euery one that continues not in [ all ] things , which are written in the booke of the law to doe them , saith the m apostle out of n moses . which curse must needs light on those , that are of the workes of the law , that is , seeke for iustification and life by the obedience of the law , which yet they cannot in all things perfectly obey . chap. iii. no man in this life can performe any particular good worke , so exactly that in euery point it shall answere the rigour of the law , proued by conscience , scriptures , reason ; and popish obiections , answered . i proceed vnto the last proposition , which concerneth mans actuall obedience to any one particular precept of the law. wherein will appeare the third imperfection of mans obedience in fulfilling of the morall law. we haue seene . that no man hath perfect inherent sanctity free from natures corruption . againe , that no man can performe perfect actuall obedience to all and euery duty of the law without failing in any one point . and this much our aduersaries will not much sticke to yeeld vnto vs , and confesse . that there is no man , but sinneth at some time or other ; and that t is scarce possible to avoide veniall sinnes , as they stile them . but then they deny vtterly . that a man sinnes in euery particular good worke ; though he cannot doe all perfectly , yet in some he may exactly fulfill the righteousnesse of the law , not missing in any one circumstance . and therfore at least by that obedience he may be iustified . this opinion of theirs hath neither truth in it selfe : nor yet brings any benefit at all to their maine purpose in prouing iustification by workes . for to what end serueth it them to stand quarrelling for the perfectiō of our obedience in some one or two good works ; when yet we faile in many things besides ? one thing well done will not iustifie him that doth many things ill . for that of saint iames must be a truth : hee that keepeth the whole law , and yet faileth in one point , is guilty of all . iames 2. 10. much more guilty is he , that keepeth it in a few : and breakes it in many . but yet further , we reiect this opinion also , as an errour : and we teach on the contrary . that no man in this life can performe any one particular good worke , so exactly , that in euery point , it shall answere the rigour of the law , and the seuere tryall of gods iudgement . about this assertion our aduersaries raise much stirre and many soule slaunders against vs , proclaiming vs to all the world , open enemies to all good workes , that wee bee factors for the kingdome of darknes , promoting as much as in vs lyeth all licentiousnesse in evill courses , and taking of the courage and endeauour of men after pious duties . for who will set himselfe ( say they ) to doe any good worke if the protestants doctrine be true , that in doing of it he shall commit a mortall sinne ? who wil pray , fast , and giues almes , if when he doth these things he cannot but sinne ? as good then it were to doe euill as to doe good : a man can but sin , and so he shall , let him doe his best . these slanderous incongruities fastened on vs , spring not out of our doctrine rightly vnderstood : but out of froward and peruerse hearts , that will not see the truth . such aspersions will easily bee wiped of , when after the confirmation of the trueth wee shall make answere to such obiections , as seeme to infringe it . we say then . that no man can performe any good worke required in the law with such exact observation of every circumstance : that ( were it examined by the rigour of the law and gods iustice ) no fault at all can bee found in it . this we proue by conscience , by scriptures , by reason . first we here apeale vnto the conscience of man , the iudgment whereof is to be regarded ; and whereunto we dare stand in this matter . thou that boastest that in such and such good workes ; that thou hastnot committed any sinne at all . darest thou indeed stand to it , and vpon these tearmes appeare in gods iudgment ? darest thou abide the strictnesse of this examination standing ready to iustifie thy selfe against euery thing that hee can obiect ; wilt thou venter thy selfe vpon this tryall euen in the best works thou dost , that god cannot with his most piercing eye of iustice spy a fault in thē , if he number thē , he shal find nothing short ? if he weigh them not one graine too light ? againe let conscience speake , when thou hast prayed , fasted , giuen almes , done any other excellent worke of piety and charity in the deuoutest , and most vnblameable manner thou thinkest possible . thinkest thou verily , that in this case thou doest not at all stand in need of gods fauour , to passe by thine infirmities , and that thou needest not euen in this behalfe pray ; lord forgiue me my trespasses ? what man durst say or thinke in any good worke : lord in this particular i doe not desire thou shouldest be mercifull vnto me ? without doubt there is no man liuing vpon earth that shall in serious consideration of the seuerity of gods iudgement , and the great infirmity of his owne nature , compare his own obedience with the seuerity of gods iustice , but his heart will presently shrinke within him , and his conscience shunne this tryall ; as much as euer adam did gods presence . the thought of such a strict proceeding in iudgement , would make the proudest heart to stoope and tremble , the boldest face to gather blacknesse , filling the soule with an horrible feare in the expectation of that day ; should the most innocent life , the most holy actions of men be there scanned according to the rigour of iustice : not graciously pittied , pardoned , and accepted according to that mercifull loue of god which couereth and passeth by multitudes of sinnes . t were arrogant pride in any man to vtter that speach in a sober temper ; whereunto iob breakes out in a passion , chased by the sense of his miserable tortures ; and the froward disputes of his friends . a oh ( saith he ) that a man might pleade with god , as a man pleadeth with his neighbour . and againe , lay b downe now , put me in a surety with thee , who is he that will strike hands with me ? and againe , oh that c i knew where i might find him , that i might come euen to his face , i would order my cause before him , and fill my mouth with arguments . i would know the words which he would answere mee , and vnderstand what he would say vnto me . speakes the man reason ? or is he beside himselfe ? what ? challenge god to dispute with him , and hope to make his party good in the quarrell ? this was iobs infirmity ; it s our aduersaries arrogancy , who dare set their foot against gods ; and bid him pry as narrowly as hee list into their good workes : they will maintaine the righteousnesse thereof against all that he can obiect to proue the least sin●ulnesse . iob saw his folly : god grant that these may theirs . in a calmer temper , when conscience was not ouerclouded with griefe and anger : he reades vs a quite contrary lesson . in the 9 chapter of his booke . how should man be iust with god ? if he contend with him he cannot answer him one of a thousand , v. 2. 3. and againe , hauing reasoned & questioned of gods wisdome & power , not to be questioned or resisted by any . how much lesse shall i answere him ( saith he ) & chuse out my words to reason with him ? whom though i were righteous , yet would i not answer : but i would make supplication to my iudge , v. 14. 15. further , if i would iustifie my selfe mine own mouth will condemne me , if i say i am perfect , it shall proue me peruerse . though i were perfect yet would i not know my soule , i would despise my life , v. 20. 21. and once more . if i wash my self with snow water , & make my hands neuer so clean , yet that thou plunge me in the ditch , & mine own cloathes shall abhorre me . for he is not a man as i am that i should answere him , and we should come together in iudgement , vers . 30. 31. 32 see , this holy saint , who elsewhere stands peremptorily to the defence of his innocency and vprightnesse against that wrongfull imputation of hypocrisie which his friends charged him withall , telling them that till he die , he wil not take away his innocency from himselfe , nor his heart shall not reproue him of his dayes : yet when he sets himselfe before the tribunall of gods iustice , he dares not stand out in his own iustification , but submits himselfe to the mercy of his iudge , with humble supplication for his fauour . these confessions of iob be not complements out of a fained and needlesse modesty : but the fruits of a conscience rightly informed and apprehensiue of its owne sinfulnesse , and the seuere rigour of gods iudgment . the serious meditatiō of which two particulars , we commend vnto our aduersaries , and all other of their humour ; that are apt to entertaine fauourable and gentle opinions touching their sinnes : and withall to nourish high conceits of their owne goodnesse . whence they grow by degrees to thinke , that gods iudgement is like their owne foolish imaginations ; and where they out of blindnesse or selfe-loue cannot see a fault : that there god himselfe can finde none . we hardly see beames in our own eyes : are we then so skilfull to spie the smallest moate ? who can vnderstand his faults ( saith dauid ) wilt thou answere him ; yes i doe ? a secret fault may soone s●●p it , a deceitfull heart may in one circumstance go beyond thy wit & watchfulnesse . here then humility would doe well , and prayer for thy ignorances , for thy secret sinnes ; vnknowne to thy selfe as much as others . here true modesty would haue her place , that thou preferre gods wisedome and iudgement aboue thine owne , remembring that he iudgeth not as man iudgeth : but sometimes otherwise then thou doest , accounting that abhomination , which in thine eyes is much set by ; and alwayes more exactly then thou caust ; seeing much euill in that where thou seest little , and some euill where thou think'st there is none . and therefore alwayes speake vnto thy selfe in those excellent words of saint iohn ▪ if my heart condemne ( as in many things it doth ) god is greater then my heart , and knoweth all things . 1 iohn 3. 20. god forbid then that in any thing i should presume to pleade with him in my iustification . he is wise in heart , and mighty in strength ; who hath hardened himselfe against him and hath prospered , iob. 9. 2. thus much touching our first argument , for the inward witnesse of the conscience . which in the most innocent life , often in the most holy worke , drawes backe from gods iudgement seat , and is afraid to put it selfe vpon the tryall of his seuere iustice. wee haue the scriptures to witnesse vnto vs the same truth . psa. 143. ● . 2. [ heare my prayer o lord giue ear● vnto my supplication : in thy faithfulnesse answere mee and in thy righteousnesse . ] here the prophet seemes to appeale to the iustice of god requiring his helpe vpon such tearmes , as if god out of pure iustice could not haue denyed him . but t is nothing so . t is the mercy of god the holy prophet sues vnto . answere me in thy faithfulnesse and righteousnes , that is , in those gratious promises , wherin thou hast made mee to trust , where vpon i doe rely . thou art iust and faithfull : in keeping promise , be so to me in my distresse , who according to thy promise seeke vnto thee for succour . vnto this righteousnesse of god dauid presents himselfe , and his supplications ; but before that strict & severe iustice of god he dares not stand , but in all submissiuenesse prayes in the next words . [ and enter not into iudgement with thy seruant . ] he craues mercifull audience of his prayers : but deprecates the strict examination of his life and doings . he knew well that if god should deale with him vpon so hard termes ; his owne innocency could neuer haue made his prayers exceptable ( for ( saith he ) in this shall no man liuing be iustified ) . the force of this place a bell. seekes to decline by three poore miserable shifts . that dauid would not haue god enter into iudgement with him to iudge him ( seili●et ) according to such things as he had of himselfe : but according to such things as god had giuen him , that is , iudge mee not according to that righteousnesse which i haue by nature : but according to that righteousnesse which thou hast giuen by thy grace . ) which interpretation how ridiculous a phantasy it is , and quite besides the meaning of the prophet , t is easy for any one to iudge by reading of that psalme . bell. therefore hath another string to his bow : but as rotten as the former . 2 that the place is meant of veniall sinnes without which a man cannot liue , and though they be small faults : yet would it be no iustice in god to punish them . so that the meaning is , [ lord enter not into iudgement , ] that is , lord i will not contend with thee i confesse my selfe a sinner and craue pardon , diuers small faults i haue committed not against the law : but besides the law , and thou mayest easily pardon them . my case is not singular . i doe therein , but as other men doe , amongst whome , there is none so iust but some time failes and offends . and therefore doe not lay such faults to my charge . men of corrupt conscience that thus sport with sinne and play with the scriptures . the iesuite must bring vs better proofes , then he doth , else wee shall neuer beleeue that dauid was a man of bellarmine his mind touching veniall sins . that doctrine is part of the dregs of corrupted nature , maynatined by popish moabites , who are setled on thier lees , infatuated by the loue of sin , and flattering themselues in that wickednesse as little & light which god accounteth worthy to be ha●ed . wee acknowledge no veniall sinnes : but such as deserue eternall death , which hereafter we shall make good . and therefore if dauid would not that god should enter into iudgement with him , because of veniall sinnes that accompany his holiest practises , t is in effect , that which we say ; the difference is onely in an epithete . we say dauid prayed not to come into iudgement , because [ his best workes were sinfull : ] and bellarmine addes , because venially , or , pardonably sinnefull . which aduantageth him not a jot . for let him mince it , how him l●st●tis manifest , that these were such sinnes , as for them dauid durst not venter his best workes to come vnto the barre of gods seuere iudgement . there is yet another deuise . that thirdly dauid speakes by comparison . ( viz. ) that that though the righteousnesse of his workes were true , being absolutely considered : yet being compared with gods righteousnesse , it seemed to be vnrighteousnesse . as a candle set in the sunne , seemes to haue no light : and a little light compared to a greater , seemes darkenesse . whereto we answere that dauid here makes a confession of his owne sinfulnesse ; not a comparison of his owne righteousnesse , with the righteousnesse of god. he desires that god will not enter into iudgement with him ; not because he had not so much righteousnesse as god , in comparison of whom it seemed little or nothing : but because he was sinnefull , and had not so much righteousnesse as he should . man may haue a righteousnesse of his owne ; infinite degrees , below the righteousnesse of god , which yet may passe the tryall of gods iudgement without all reproofe . as is manifest in the righteousnesse of adam and christs humanity : both which , though inferiour to gods righteousnesse , were yet able to endure that strict examination . wherefore wee are not accounted vniust for that imperfection , because we haue lesse righteousnesse then our maker : but because wee haue not so much as we ought to haue , according to the capacity of our nature wherein hee made vs. but of this more hereafter . let this serue for the clearing of this first place of scripture , and the exceptions against it . the second place of scripture , is that , isa. 64. 6. but wee are all as an vncleane thing , and all our righteousnesse is as filthy ragges , and we all doe fade as a leafe , and our iniquities like the winde haue taken vs away . this is the confession of the church of god , submitting herselfe to him in the acknowledgement of her sinnes , and the iustnesse of his anger against her . the confession is euery way generall : both for persons , not one excluded ; we all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as an vncleane thing , and likewise for workes , none are excused from faultinesse . all our righteousnesse ( nay in the plurall ) all our righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as filthy ragges . hence they acknowledge that god is iustly angry with them , and that in his righteous displeasure , they are afflicted , consumed and brought into great aduersity , the glory of the church , and state decaying more and more , like a fading leafe that fall● from the tree , and is driuen away with the winde ; and wee all doe fade as a leafe , and our iniquities like the winde haue taken vs away . against this plaine acknowledgement of mans sinfulnesse in all his most righteous workes , the iesuites except diuers wayes . 1 that the prophet speakes here in the person , not of the godly : but of wicked , who make here this confession of their sinnes . and how proued they this ? thus. the text saith . behold thou art wrath , for wee haue sinned . now god is not angry with the godly : but with the wicked . againe , the text saith , there is none that calleth vpon thy name . that is , none of the wicked persons , for the godly doe call on gods name . this exception is manifestly refuted by the whole order of the text , whereby it is apparent to any that hath but halfe an eye , that this recognition of sinne , and prayer for mercy beginning at the 15 verse of the 63. chapter , to the end of the 64 chapter , is made by the whole church , and all the faithfull therein , confessing their owne faults , as well as others , and suing for reliefe , not onely in behalfe of others , but of themselues too . his reasons are worth nothing . god is not angry with the godly , saith bellarmine . no ? then peter is in an errour , who saith , 1 pet. 4. 17. 18. the time is come that iudgement must begin at the house of god ; and if it begin at vs , what shall the end of them be that obey not the gospell of god ; and if the righteous be scarsly saued ; where shall the vngodly and sinner appeare ? here 's iudgement on gods house , that is , on the righteous , that obey the gospell , as well as on the vngodly that obey it not . and so t is , when the godly sinne , they smart for it , in priuate afflictions , in publique calamities , both wayes they finde god is not well pleased with their ill doings . when a church and a state is ruinated , may not the most righteous take vp this confession . lord thou art angry for we haue sinned euen we by our sinnes haue hastened and increased the publique miseries ? i trow , none will deny it . againe , the text speakes of those that doe not call vpon gods name . but the godly call vpon it , ergo. t is not meant of them . true , they doe call vpon gods name : but is this done alwayes with that diligence , with that zeale which god requires ? how comes it to passe then , that the godliest men are many times secure , slothfull , cold and carelesse in the duties of gods most holy worship ? yea , in the corrupt and declining times of the church this happily is their fault chiefly , who themselues begin to freeze in so generall a coldnesse of the season , loosing much of that seruency of spirit which the apostle requires of vs , as at all times : so then especially , when it should reuiue and put heat into others , when their loue of religion begins to waxe cold . at such times zeale in gods seruice , vehemency in prayer , constancy in all relious exercises , resolute , but discreet forwardnesse in the holy profession of religion is most commendable . but yet it so comes to passe , that euen then much security and slackenesse ouercomes the godly , and whilest they should be a meanes to preuent a mischiefe , they hasten it vpon themselues and others . and thus the iewish church here in this place confesseth , that there were none that called on the name of the lord , a carelesse negligence , and slacknesse in the seruice of god , was come vpon them , so that as it is in the next words , [ there was none that stirreth vp himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take hold of god. ] none awaked and rouzed vp himselfe with diligent endeauour to apply himselfe to the worship of god , a fault wherewith god may iustly be angry : as hee then was . this first exception then is friuolous . others there bee as idle . 2 that by ( all ) in this place is to be meant the greatest part ; not all the iewes , nor all their works were sinfull ; but the greatest part . for so the word [ all ] is taken in some places of scripture : and therefore the iesuits thinke , it must needs be taken so here . 3 that if it be meant of ( all ) simply : yet t is not to bee vnderstood at all times . all the people and their workes were nought and sinnefull , when they were to be caried away captiue : but it followes not , that they were so at other times . 4 this must be restrained to the righteousnesse which consistes in obedience to the ceremoniall law. [ all our righteousnesse ] that is , all our ceremoniall workes in sacrifices , obseruations of sabboaths , new-moones , fasts and such like , [ are as filthy clouts ] being done in that manner as wee doe them ( viz ) without faith and obedience . to these we say . that there would neuer be an end , were a man bound punctually to refute euery cauill , which an aduersary may frame out of his fancy-full imagination , and froward heart . we owe the romanists no such credit : as to assent to any point of religion vpon their bare affirmation . we can as confidently deny such exceptions as these , without yeelding them a refutation : as they doe boldly make them without bringing any proofe . and certainely most vaine and vngodly is that course which our aduersaries or any that tread in there steps doe hold in their disputations , about serious points of christian doctrine : when being vrged with conuincing scriptures , they thinke they haue done the part of schollers , and satisfied the consciences of others desirous of truth , if they can amuse and stonny you a little with two or three interpretations and prety exceptions , and so leaue you to chuse which you list . they will not tell you which they will stand to : but euen when there answers crosse one another , yet all shall downe , that if one helpe not , another may , and altogether may vexe you , when they cannot satisfie you . this quarrelsome humour of men , who seeke not the truth in loue : but write to maintaine , to dispute , is not the least vexation of the spirit , and wearinesse to the flesh of man ; as all those will witnesse , whose much reading hath led them along into the perplexed mazes of schoole-learning , whether diuine or humane . the third place of scripture is , psal 130. 3. if thou , lord shouldest marke iniquities , o lord who shall stand ? this place is parallell to the former , wherein the holy prophet desires god to be attentiue to the voice of his supplications , craues this audience meerely of gods fauour ; not vpon any righteousnes or worth of his own . as for that he confesseth . that if god should be strict to obserue wherein hee and all men doe amisse : neither himselfe , nor any other could be able to stand in his presence . whence he flies from his iustice vnto his mercy . but there is forgiuenesse with thee that thou mayest be feared . verse 4. presumption then it is , and arrogant pride for any romanist to say . lord if thou doe obserue iniquities : yet i shall be able to stand . in such and such good workes , be extreame to marke what is done amisse ; i feare not the tryall , nor will sue to thy mercy . from scriptures we come to reason . which is thus . wheresoeuer there is concupiscence and inordinate motions of the heart ; wheresoeuer there 's a defect of charity towards god and man ; wheresoeuer veniall sinnes ( as our aduersaries cals them ) are mingled with good works : there the best workes of men are not free from some corruptions and sinfulnesse . but in a man regenerate there is concupiscence and euill motions of the heart present with him , when hee would doe good ; there is a want of that measure of loue to god and charity to man , which he might and ought to haue , there also are besides many veniall faults that accompany his best workes . ergo , the works of a man regenerate are not euery way good : but in part sinfull . the minor is cleere and confessed by our aduersaries : especially for the two former circumstances of concupis●●●ce , and imperfection of charity : and for veniall sinnes , they also acknowledge it a very hard matter to 〈…〉 in any good worke . wherefore they are a driuen in a desperate manner to deny the maior and to auouch . that neither concupiscence nor imperfection of charity to god or our neighbour ; nor yet veniall sinnes mingled with good workes , doe at all impaire the goodnesse and perfect righteousnesse o● our obedience to the law ; but that they are as good with those infirmities , as without them . bad causes must be helpt out , by bold and desperate attempts ; and so it ●ares with our aduersaries in this point . they will vtterly deny that there is any thing euill in a man regenerate : rather then be forced to confesse there is any thing euill in the workes , that he performes . the impudent vnreasonablenesse of this their assertion , we shall shortly speake of . in the meane we goe on vnto the consideration of such arguments , which are brought by our aduersaries , to proue . that the good workes of men regenerate , are truely and perfectly good , without all faultinesse in them . they proue it then . 1 from the examples of iob and dauid . of iob is said . iob 1. 22. in all this iob sinned not ; nor charged god foolishly , and chap. 2. verse 10. in all this did not iob sinne with his lippes . againe for dauid : he is conscious to himselfe , of his owne innocency , and that no fault can be found in his doings , wherefore he prayes , psal 7. 8. iudge me , o lord according to my righteousnesse , and according to mine integrity that is in me . and after all this , psal. 18. 23. 24. he professeth openly his innocency , and reward for it . i was , saith he , also vpright before him , and i kept my selfe from mine iniquity . therefore hath the lord recompensed mee according to my righteousnesse , according to the cleannesse of my hands in his sight . and psal. 17. vers 3. hee declares how god had throughly tryed him : and yet found him faultlesse . thou hast proued mine heart , thou hast visited me in the night , thou hast tryed me , and yet shalt find nothing : i am purposed my mouth shall not transgresse . how then can any man say that iob and dauid sinned mortally in their sayings and doings : when god himselfe witnesseth for them that they d●e not sinne ? hereto we answere . that we doe not lay sinne vnto the charge of those holy men : nor doe we say they did ill ▪ where the scriptures witnesse they did well . iob in that first act of his tryall quitted himselfe well , and ouercame the temptation . he sinned not as afterwards he did , breaking forth into impatiency : and that is all the scripture meant by that speech ; in all this iob sinned not . but whether iobs patience were in this first conflict euery way so vnreproueable , that not the least fault could be spied in it , in gods seuere iudgement , is more then we dare affirme , or our aduersaries will euer be able to proue . for dauid ; his innocent demeanor of himselfe , in the time of sauls raigne was such : that no imputation of vnfaithfulnesse or ambition could iustly bee layed to his charge . wherefore when sauls followers accuse him of treason against their master : dauid appeales vnto god desiring him to deale with him according to his innocency in that behalfe . his owne conscience , and god with his conscience , after tryall made , acquit him from plotting and practising against saul , as his aduersaries said hee did . thence it followes that dauid did not offend in that kind whereof his aduersaries accused him . his heart was vpright ; his life was innocent ; neither his aduersares could make proofe , neither did his conscience accuse him , or god condemne him of these faults , that he was charged withall . thus farre dauid durst stand to gods iudgement ; that hee was innocent in those particular euils , whereof man had accused him : but it followes not therefore hee durst enter into iudgement with god ; and plead , that god himselfe could find no fault at all with him . hee might haue many secret faults and imperfections euen in this most innocent passage of his life ; which neither himselfe knew , nor his enemies could come to the knowledge of : and therefore though he dare pleade his righteousnesse before god , so farre as man can accuse him of vnrighteousnesse , yet he dare not goe further to cleare himselfe against all that god may obiect against him . heare what himselfe saith in this case , psal. 139. 23. 24. search me , o god and know my heart , try me and know my thoughts . speakes the prophet this out of confidence , that god vpon search and tryall , shall finde no euill in his heart and thoughts ? no , but out of holy desire , that whatsoeuer euill is found in him may bee amended . hee knowes well that many things may be found faulty in him : and therefore he stands not to iustifie himselfe : but only sues for grace to redresse them ; adding in the next words . and see if there be any wicked way in mee ; and lead mee in the way euerlasting . 2 they proue that the workes of men regenerate are not sinnefull by the scriptures which call them good workes and say that they are pleasing vnto god. 1. that they are good . [ let your light so shine before men that they may see your good worke : ] matth : 5. 16. ( charge the rich that they doe good and bee rich in good workes . ) 1 tim. 6. 18. [ wee are his workemanshippe created in christ vnto good workes ] eph. 2. 10. [ why trouble yee the woman ; for shee hath wrought a good worke vpon mee . ] mat ▪ 26. 10. 2. that they are also pleasing vnto god is apparant by these places . ye are made ( an holy ●riesthood to offer vp spirituall sacrifices , acceptable to god by iesus christ ) 1 peter 2. 5. in the epistle to the philippians , the apostle calleth their almes seat vnto him ( an odor of a sweet smell , a sacrifice acceptable well pleasing vnto god ) philip 4. 18. againe . ( to doe good and to communicate forget not , for with such sacrifices god is well pleased ) heb. 13. 16. hence th●y argue . if the workes of men regenerate bee good and acceptable vnto god : then certainely the protestants erre in their doctrine , teaching that the best workes of men are sinnefull , for as much as sinne is neither good in it selfe nor any way pleasing vnto god. who is infinitely , offended at all iniquity . hereunto we answere . that this argument is nothing , but a forward and wilfull mistake of our doctrine . wee teach , that the best workes of the best men are in part sinnefull . they thereupon cry out that wee take away all goodnesse from the workes of the godly , and that wee account them to be [ in se. a i. e. ex natura sua ] damnable and mortall sinnes . this is a foolish calumny of men that cannot distinguish , betweene the disease and the diseased body : but straightway conclude that the whole body it selfe is nothing else , but a meere rotten vlcer , because it hath swellings and sores in some parts of it . wherefore to vnfold their eyes in his point , they are to vnderstand that wee make a necessary & true distinction between that which is sinne and that which is sinnefull : teaching that the good workes of the regenerate be not sinnes , though they be sinfull . wee explaine it thus . that is to be called sinne in its owne nature , which is the transgression of the law in doing any act forbidden ; or in leauing vndone any act commanded by the law. the omitting , or committing of any such act is properly [ b in se & ex naturâ suâ ] a sinne . because it is directly and totally in the very substance of it against the law. as to pray to a false god , or neglect prayer to the true god , are both of them sinnes in their very proper natures : because both are forbidden by the morall law . that wee call sinnefull , which is for the maine substance of the worke conformable to the law ; but it failes and offends against the law in some circumstances required in the doing of it , when the thing is done which the law commands , but no● perfectly in euery point as the law commands it : such a worke , we say , is not a sinne , though it be sinnefull ; there is sinne in it , but it is not all sinne . this distinction our aduersaries cannot but admit of , as in the workes of the heathen and christians vnregerate : so in the good workes of the regenerate themse●ues . wee and they confesse that the morall vertues of the heathen were good and commendable in the substance thereof : nor doe we thinke there is any men so deuoide of reason , as to affirme that the iustice , temperance , chastity , liberality of a heathen , are meere vices & sinnes . we all grant , they were vertues : but yet our aduersaries themselues cannot affirme , that they were euery way vertuous , free from all spots and staines of b vice ; seeing they had neither faith & sanctity from whence they sprung ; nor the glory of god , at which they aimed . now as the vertues of the naturall man , are in part vitious : so the good workes of the regenerate are in part sinnefull . to fast , to pray , to giue almes , with the like workes of piety or mercy , we affirme and teach that they are good workes , good in their nature and vse : being such actions as the law commands . we know none of our side so farre gone with passion , as to maintaine that a godly man sinnes , because hee fasts , prayes , and giues almes ; as if those very acts were nothing but damnable sinne . we detest such franticke opinions ; and if any of our writers haue let slip such words , as may giue occasion to our aduersaries , so to thinke of vs : we doe not , nor are we bound to iustifie euery hot and cholericke speech , breathed out in eagernesse of disputation . good workes they be , truly and verily good : but they are not perfectly good . when a godly man prayes he doth well : but he neuer doth so well ; but he may doe better . nor dare any man in the world auouch , that either the roote whence good actions come , is purged by perfect holinesse : or the manner of doing them , is so exactly kept in a precise obseruation of euery circumstance , or the end in doing them gods glory , and mans good , so syncerely and truely aimed at : that the seuerity of gods iustice , cannot finde any the least failing in any of those things . this is all we teach touching the sinfulnesse of good workes , and thus we stand too : as a most certaine truth . and we say . that this sinnefulnesse accompanying our good workes , is sufficient to barre vs from iustification by them . for we deserue not reward for what is well done , except all were well done . but neuerthelesse it shall not hinder gods gracious acceptation of our good workes , who is well pleased with the obedience of his children so farre as it is good and holy : and when it failes , for christs sake he mercifully pardoneth their trespasses . thus much of the second argument . the third is from reason grounded on scriptures . 3 where there are ( sufficientia principia rectae operationis ) sufficient causes and meanes of well-doing : there a good worke may be done without all fault . — but in a man regenerate , there are causes and meanes sufficient for well-doing — ergo , he may doe well , and not offend . they proue the minor thus . to the performance of any good worke , there is required nothing , but these things , knowledge of what is to be done , will and power to do it — but now a regenerate man hath all these . for first , his vnderstanding is enlightned , so that hee can easily know what is good to be done . secondly , his will and affections are sanctified and aided by grace , to desire and endeauour the performance of it . and thirdly , and lastly , hee hath power to put in practise what he knowes and desires , there being no impediment inward , or outward that should hinder him — ergo , he may doe well and sinne not . here we desire them to shew vs. how a man regenerate is enduded with such perfect abilities , as may helpe him : and quite rid him of all such impediments , as might hinder hi● in well doing . this ( they say ) is done by the grace of sanctification , giuen vnto a regenerate man , whereby hee is freed from all contagion of sinne : and such incombrances , as hinder him in well-doing . for by this grace giuen to him , hee is made a good tree : now [ a good tree cannot bring foorth ●ad fruit , matth 7. 18. — and ergo , a good man cannot doe bad workes . 〈…〉 made a fruitfull branch of christ the true vine , as it is iohn 15. 5. i am the vine , yea are the branches , he that abideth in me , and i in him , the 〈◊〉 beareth much fruit . and ergo , that fruit onely which is good . which similitude of a branch much illustrates the matter ( in their imagination . ) for as in a vine-branch . if first it haue sufficient moisture from the body of the vine . secondly , if it haue sufficient heat of the sunne to digest that moysture . and thirdly , if it be not hurt nor hindred by frosts , wette , windes , wormes , or other such discommodities of the ayre and soile ; then certainely it will be are very much , and very good fruit : so is it in a man regenerate . from christ he receiues sufficient moisture of diuine grace , which is in him , [ as a well of water springing vp vnto euerlasting life . iohn 4. 14. ] he hath heat sufficient of spirituall affection , to cause him to bud forth into good workes . for christ saith [ i am come to send fire on the earth , and what will i if it be already kindled . luke 12. 49. and [ did not our hearts burne within vs ] said the two disciples that went to emaus , luk. 24. 32. ergo , they haue heat enough . finally , they haue no impediment . neither inward . for why ? it is written , rom. 8. 1. there is no condemnation to them that are in christ iesus . ergo , no inward impediment to well-doing . nor outward . for it written , [ nothing shall separate vs from the loue of god , that is in christ iesus our lord , rom. 8. 38. ergo , no outward impediment of good workes . hereunto we make answer . that this argument is a sophisticall cauillation ; which proues that which we do not deny . they say that a man regenerate , hath sufficientia principia rectae & honestae operationis . we say so too ; confessing that hee is made a good tree , a fruitfull branch ; that hee is enlightened ; sanctified , and strengthened by the spirit of god vnto the performance of good workes . we grant that now he is enabled to doe well , who before his regeneration could doe nothing saue●ll : but the question still remaines , whether now he doe so well , as that he doth nothing ill when he doth best . we grant that the vine , which in former time yeelded nothing , but wild grapes , now being transplanted and grafted into the best vine , beares good grapes : but we deny that they are so weet and kindly in eu●● respect , as not to haue a little relish still of their former wildnesse and sowrenesse . wherefore our aduersaries doe but trifle with vs to tell vs that men regenerate haue meanes sufficient to doe those workes that be good : this we deny not ; but we question whether they haue helpe sufficient to performe any worke so absolutely and perfectly good ; that god himselfe cannot charge it with any sinne at all . this we constantly deny . and to their discourse , ( that a regenerate man hath sufficient knowledge , power and will to doe good perfectly ) in this they affirme more then will euer bee proued . our imperfections in euery one of these three particulars witnessed to our conscience by scripture and experience doth disable vs euer frō doing any worke entirely and totally good . knowledge we haue : but much darkned by ignorance . we haue a will to doe good : but that also corrupted with much forward rebelliō . a power we haue to do good : but alwayes crossed and much restrained by manyfold lusts within , and temptations without vs. how is it possible for vs , being compassed about with so many infirmities : but wee should offend in one thing or other ; becanus here brings vs an instant of a good worke : and bids vs shew what sinne there is in it . if ( sayth he ) a man regenerate read or heare those words of christ. mat : 6. [ giue almes ] hee being enlightned knowes that this is a worthy and honest worke . wherupon he is touc●ed in heart and stirred vp to do it . he consents to this motion , and resols vpon the execution , which ( supposing that he be rich ) nothing now can hinder because he is both able and willing to giue . now then this almes being thus giuen out of knowledge , and a pious motion of the heart tending to gods honour and our neighbours good , the iesuit desires to knew of vs , where their is any sinne in it . wee say there is some euill in euery good worke and therefore hee would haue vs tell him what euill there is in this almesdeed . vnto this we say , that this enquiry of the iesuite is the most ridiculous and absurd thing , that can be . he asketh vs where is the sinne ? what if we answere him we doe not know ; is hee now euer the wiser ? what hath he gained hereby ? are other mens worke without all faults because we know not what they be ? nay , are they without fault , because themselues know not whether there be any in them : or no ? what silinesse were it to argue in this sort ? therefore when wee come to this point strictly to examine the workes of men. first we tell the iesuite that he must not put cases touching generalities [ suppose that such a good worke be done so and so what then ] we dispute now touching particulars in euery mans reall practice . the enquiry is not for the generall . ( what euill is there in such and such a good worke ) done thus and thus , according as the circumstances are framed in an imagined case . as to aske what sinne is their in an almes-deede done out of faith and charity to gods glory . this is a fond question thus framed vpon generall termes we say their is no sinne in it . but the enquiry is in particular , what euill their is in such a worke done by this or that , man , according to all circumstances , that were at that time incident to the worke , as . what sinne was there in zacheus or cornelius almes-deeds ? this question we admit , and answere to it , that some sinne there was for which those holy men , as wel as others , would not haue beene willing that god should enter into iudgement with them , strictly to iudge them . yea , but will the iesuits reply , name what sinne this was ; or else you wrong them . now this is meere impudency . for who is judge of their actions ? are we ? or is it god and their owne consciences ? we can be no judges , who at furthest can judge but accordrng to outward appearance . we know not their hearts : nor are we priuy vnto euery particular circumstance , that did accompany those actions of theirs circumstances in euery particular action differ infinitely , one man may offend in this point , another in that : nor haue we a generall rule whereby to judge alike of all . and therefore it is a childish quaere to aske on man whether another man offendes , who may doe euill a 1000 times , not only secret from others , but vnwitting to himselfe . if then the iesuite will haue an answere to his question , he must resort to particular mens consciences , and to god : for only the spirit of man , and the spirit of god know the things of man. let him aske a cornelius when he giues almes , whether he doe thinke this worke so well done , that no fault can bee found with it . doubtlesse he will answere , that he cannot excuse himselfe from all faultinesse : though he knew nothing by himselfe , yet he dares not stand to gods judgment . his confession and prayer would in this case be the same with nehemiahs . nehem. 13. 22. [ remember me o my god concerning this also , and spare mee according to the greatnesse of thy mercy . ] at once begging fauorable acceptance of his obedience , and gratious pardon of his infirmities . if this suffice not in the next place , the iesuite is to repaire to god almighty and question him , where the sinnes in such and such a good workes , who no doubt can shape him an answere that will sore confound his pride and folly , and make it quickly appeare vnto him , that sinnefull man , when he pleades with god , is not able to answere him one obiection of a 100 , that god shall make against him . this of the third argument . that man hath sufficient meanes to doe well and not sinne. the last followes , drawne from such absurdities , as they say doe follow vpon our doctrine . thus. 4 if ( say they ) our doctrine be true that the best workes of men be sinfull : then these absurdities be likewise true doctrine . that to be iustified by faith is to be iustified by sin. that no man ought to beleeue , because the worke [ beleeuing ] is sinne. that all good works are forbidden , because all sinne is forbidden . that god should command vs to commit sinne : because he commands vs to doe good workes . that god bidding vs be zelous of go●d workes , should in effect bid vs be zealous of mortall sinne. that to pray for the pardon of sinne were a damnable sinne. these and such other absurd positions would be true : if the protestants doctrine concerning the sinfulnesse of good workes may stand for good . hereunto we answere . that these absurdities issue not out of our doctrine , but out of our aduersaries malitious imaginations . who like the ragine sea casting vp mire and dirt from its owne bottome would faine throw all this filth in the face of the reformed churches , to make them odious and hatefull to the world . the best is . truth cannot bee disgraced though it may be belyed . these foule absurdities ; touch vs not : but follow vpon that doctrine which is none of ours . namely , that the good works of the regenerate are in their very nature altogether sins , and nothing else but sordes ▪ inquinamenta , & merae iniquitates . such an absurd assertion would indeed yeeld such an absurd consequence . but we defended it not : & they abuse vs grosly , whē in their writings they report of vs the contrary that we doe mainetaine . this onely we teach . that mens good workes are in part sinfull . much good they haue in them : but with all some euill mingled therewith . amongst the gold , some drosse also will be sound , that will not be able to abide the fire of gods seuere tryall . imperfections will appeare in our best workes , so long as humane infirmity and mortality hangs vpon vs. this we teach , and from this doctrine all that haue reason , may see that no such vnreasonable conclusions can be collected . and let thus much suffice for the clearing of this third proposition , touching the imperfection of our obedience to the morrall law of god , euen in the good workes which we performe . from whence euery godly heart should le●rne both christian humilitie and also industry . first , humility not to boast in the flesh and glory in its owne righteousnesse , thinking that god must highly account off , and reward largely , that which is very little worth . secondly , industry in a faithfull indeauour after perfection . that what cannot be done well as it ought : wee may yet euery day be done better then before it was . chap. iiii. three generall exceptions against the truthes deliuered in this third section ▪ thus we haue stood long in the confirmation of our second argument , touching the impossibility of mans fulfilling of the law in this life , and so consequently of iustification by the law. against all that haue bin sayed for the profit of this point ; our aduersaries haue three common and generall exceptions . which are these . 1 that concupiscence or naturall corruption in the first and second act of it , is no sinne . 2 that imperfection in our charity and obedience is no sinne . 3 that smaller faults , or ( as they tell them ) venia●● sinnes , doe not hinder the iustice and goodnesse of any good worke . to these three positions they haue continually recourse . for whereas they cannot deny ; but that their is in the regenerate ; both a pronesse of nature vnto euill , and also many inordinate sinnefu●l motions arising thence : they first deny , that , either these naturall corruptions , or disordered motions of the heart be any sinnes . againe , they confesse that no man hath such perfect loue of god and man ; but that he may increase in charity : nor be his good workes so perfectly good ; but that they ought still to striue to doe them better : but then here also they deny , that this imperfection of our charity and good works , is any sinne . lastly , they grant that no man can auoide veniall sinnes , scarse in the best workes he doth : but then they deny that veniall sinnes be contrary to the law , so that albeit a man commit them , yet he may perfectly fulfill the law of god. i cannot stand largely in the refutation of these foule errors . the confutation whereof belongs properly to the article of remission of sinnes ; where the nature and kindes of sinnes are to be handled . for this present i shall but touch on them briefly , and proceed to the matter . 1 for the first ; we defend this conclusion . the vitious inclination and pronnesse of nature vnto euill , as also the inordinate moti●ns of concupiscence , which goe before consent , they are sinnes euen in a man regenerate . that the inclination and pronnesse of nature to sinne is a sinne , we proue thus . it is expresly so called by the apostle , rom. 7. not once nor twice : but almost in euery verse of the chapter . i am carnall sold vnder sinne . the sinne that dwelleth in me . ver . 17. 20. the law of sinne . verse 23. 25. in it selfe it is sinne , and deserues the wages of sinne , eternall death . for which cause the apostle there cals it . the body of this death . verse 24. because this inward corruption ( which is like a body that hath many members consisting of diuerse euill affections spreading themselues throughout his whole nature ) made him lyable to eternall death , from which onely gods mercy in christ could deliuer him . 2 to rebell against the law is sinne. ergo , to haue a rebellious inclination is sinne likewise . for if the act bee euill , the habite must needes be naught : if the law forbid one ; it must needs forbid the other . if it be euill to breake any commandement in act : is it not euill to haue , a pronenesse and readinesse of minde to breake it ? the habit denominated a man sinfull and not the act . nor doth god lesse abhorre the pronnesse of man to offend him : then wee doe abhorre the rauenous disposition of a wolfe , though it be a cubb , not yet vsed to the prey ; or one tyed vp in a chaine , and kept from rauening . that the euill motions of the heart without consent be sins . 1 they are forbidden in the morrall law. in the tenth commandement . thou shalt not couet . for motions with consent are forbidden in the other commandments . as appeares manifestly in christs exposition of the commandements . mat. 5. 22. were not only the outward act of adultery : but the inward desire is also forbidden ; if wee beleeue christ the best interpreter of the law : when ergo the tenth commandement forbids coueting [ of our neighbours wife , it either meanes the same kind of lusting , with a needelesse tautology : or a different . viz. that which is not consented vnto . nor can our aduersaries shift this off : though becanus most impudently denies it , with out any reason of his so doing . 2 we proue it thus . whatsoeuer is inordinate and repugnant to right reason : that is sinne. but these motions without confent be inordinate . — ergo they be sinne , the minor is confessed . that these motions be inordinati & recta rationi repugnantes . the maior is apparant . for what is ordo & recta ratio in moralibus : but that course of doing any thing , which is conformable to gods law and his will. god is the god of order . his law is the rule of order in all humane actions . recta ratio what is it ; but the conformity of mans vnderstanding and will vnto gods will , which only is the rule of righteousnesse ; we neuer purpose and will matters aright : but when wee will them agreeably to gods will. wherefore it is a grosse absurdity to deny the sinnefulnesse of these disorderly motions : seeing no man can breake those orders which god hath made , and yet be faultlesse . nor is it possible a man should doe that which is contrary to gods will : and yet be without sinne in doing of it . these motions then without consent be confusions in nature opposites to the righteousnesse of the will of god ; and vnto that euen and streight order expressed in his law. we conclude then that concupiscence and inordinate motions of the soule not consented vnto , are sinnes contrary to our aduersaries assertion . they bring some reasons to proue they are not . 1 originall sinne is taken away in baptisme . but concupiscence is not taken away in baptisme ; as appeares by experience in the regenerate in whom it remaines . — ergo , concupiscence and pronnesse to sinne , is no sinne . this argument is friuolous . in originall sinne , there are two things , first , the guilt . secondly , the inherent corruptions . we say in baptisme the guilt is altogether washed away from the baptized elect , by the blood of christ. and for the corruption thereof , it is part done away by the sanctifying spirit of christ , powred out vpon the regenerate , which by degrees purgeth out the inherent sinfulnesse of nature , by replanting the graces of sanctification in all parts . concupiscence then , notwithstanding baptisme remaines in the regenerate , and is a sinne in them , the guiltinesse whereof god mercifully pardons in christ. 2 what is not in our power to auoide : that god doth not forbid vs by his law. but t is not in our power to auoide the motions of the heart that preuent reason and consent . ergo , they be no sinnes forbidden vs. to this we answere . the maior is true in things meerely naturall , that fall out by the necessity of nature well disposed . so we say , gods law were vncouth , should he command a man neuer to be an hungry or thirst , which things he cannot auoide , but they come vpon him , will he , nill he ; by the meere necessity of nature . but concerning inordinate motions , there 's no such matter . god hath layed no such necessity on nature in her creation : but we by our sinne haue brought it upon our selues . now such a necessity excuses vs not . in this case it helpes a man no more to say . [ i cannot auoid euill thoughts and desires : ] then it doth a desperate sinner , that by countenance hath hardened himselfe in euill courses ; or then it helpes the diuels and the damned , if they should say ; wee cannot chuse but doe euill . 3 they argue thus . that which would haue beene naturall and without fault in man , if he had beene created , in puris naturalibus ; that is , no sinne nor fault in vs. but motions preuenting consent , would be naturall , and without fault in men so made . — ergo , in vs they be no faults of themselues . heere our aduersaries haue made a man of white paper , or the like to materia prima : that hath not any quality in him morally good or bad . that is . a man that hath neither the image of god in knowledge , righteousnes , and holines , engrauen on his vnderstanding , will , affections , and whole person ; nor yet , though it haue it not , hath in him any contrary euill quality , that comes vpon him by reason of such a defect . now of such a wiseaker they dispute . if god had created a man thus ▪ in puris naturalibus , neither good , nor bad , then . what then ? as the old word is . if the heauens fall , we shall haue larkes good cheepe . suppositions framed by our imaginations touching what might be done , are vaine and needlesse when we see what is done . this we see that man was created in god's image invested with all reall qualities of righteousnes and holinesse . this we see also , that man being falne is borne in originall corruption , depriued of god's image , & thereupon depraued in his whole nature by sinfull infirmity . wherefore a man in his pure naturals , one that hath neither grace , nor corruption , was neuer found in this world : yea , 't is a contradiction to imagine a man thus naked without his qualities ; that he hath reason , but neither enlightened , nor darkened , a will but meerely indifferent , neither enclined to good , or euill ; affections , but neither vertuously , nor vitiously disposed . in a word , that he is a man capable of vertue , or vice ; holinesse , or sinfulnesse , and yet hath neither . that were to make a man litle better then an vnreasonable beast . but to follow them a little . suppose a man were made in his pure naturals , would such disorderly motions be found i● him ? yea , say they , and that boldly . si homo crearetur a deo in puris naturalibus , proculdubiò constaret duabus partibus repugnantibus , spiritu & carne : & haberet duos app●titus contrarios . rationalem , & sensitivum : ergo naturaliter haber●t quosdam motus repugnantes rationi . without doubt the iesuite is deceiued in this his imagination , and his argument is not worth a button . a man in his pure naturals should haue two parts , a soule and a body , spirit and flesh ; he should haue two appetites , reasonable and sensuall , ergo , these parts in their motions and desires would be contrary one to the other . this consequent is false . they would be diuerse , not opposite and repugnant . the body and the sensitiues would lead a man to those things that are agreeable to the body . the soule and reasonable appetite , or will would incline him to those higher and more noble objects agreeable to the soule . but neither of these inclinations would crosse and trouble one another , the inferiour faculties , like the lower spheares would moue differently from the superiour : but yet most orderly according to their owne nature , without impeaching the motions of the other . each faculty in it's place would worke orderly in sweet harmony and agreement each with other , had not sinne brought in confusion and discord into the world , as betweene god and man : so betweene man and himselfe . this we further make good by this argument . whatsoeuer is naturall , and so without blame in man : that christ took one him — but these inordinate motions of the sensitiue appetite , repugnant vnto will and reason ; christ tooke not on him — ergo they are not naturall , and without blame . the maior we proue by that , phil. 3. 7. he was made like vnto man : and heb. 2. 17. in all things it behoued him to be made like vnto his brethren . and againe , chap. 4. 15. wee haue not a high priest which cannot be touched with a feeling of our infirmities : but was in all things tempted in like sort : yet without sinne. whence 't is manifest that christ taking on him our nature , tooke on him all the properties of our nature , and with all such infirmities of our nature as not sinfull in themselues , or the effects or punishments of sinne in vs. if therefore it be naturall vnto man , that the motions of the sensitiue appetite should preuent and be repugnant vnto reason , and that this is no sinne except consent make it so : then certainly christ had in him such motions and inordinate desires . but to affirme that , there were in christ such disorderly motions of his inferiour faculties , repugnant vnto his reason and will , is a blasphemie against the immaculate lambe of god , christ was indeed tempted ( as the text saith ) and in like sort as we are : but will any man heere vnderstand this of inward temptations arirising from any thing within christ , as if he were like vnto vs drawne aside with b concupiscence and inticed , the motions of his sensitiue faculties , inclining him to that which was contrary to his vnderstanding and will ? we confesse that he was fiercely tempted by satan and wicked men from without : but that he was tempted by any thing in himselfe , by disorderly motions of his heart tending vnto euill , and ergo checked by his will and reason , this we account an abominable errour touching the spotlesse humanity of our sauiour . wherein we deny , that there euer was any the least disorderly desire , thought , word , or worke whatsoeuer . and therefore we conclude , that such motions are not naturall vnto men , becomming sinfull only by accident , because they are consented vnto : but they are accidentall vnto him , being the fruit of originall corruption , and are in themselues verily and properly sinnes . for conclusion of this point , let vs heare that argument which bell. makes . 4. where there is no law , c there is no sinne . rom. 4. 10. but there is no law prescribed vnto sense and sensuall appetites . ergo the motions thereof are not sinfull . the maior we grant . the minor he proues ▪ because the law praesupposeth reason in all that whereto it is giuen . but the sensitiue part of man is without reason , and ergo not capable of a law , according as it is in bruite beasts , to whom ergo no law is giuen . this he further proues by that place , rom. 7. 20. now if i doe that i would not , it is no more i that doe it , but sinne that dwelleth in me . where 't is plaine ( saith bell. ) that the apostle did not sinne , because he lusted against his will. 't was not he did the worke : but 't was the sinne in him . wherefore he saith afterward . that in his mind , i. e. in his superior faculties he serued the law of god : and kept it : although in his flesh , i. e. sensitiue appetite and inferiour faculties he serued the law of sin : yet , for all that he sinned not in so doing , because sinne cannot be but in the minde , and the law is not giuen to those facul●ies that be vnreasonable . to this we answere . that god giues no law to vnreasonable creatures , but such as haue reason . the sensitiue faculties of bruite-beasts haue no other rule then natures instinct , which guides and moderates their seuerall motions in due order and measure . but in man those inferiour faculties how euer vnreasonable , are yet capable of reasons gouernment , which according to gods law prescribes vnto the motions of the sensitiue appetite their measure and bounds , beyond which they may not passe . if a man were vncorrupt , the appetite would obey this rule of reason and keepe it selfe within those prescribed bounds . but being now corrupt by sinne , it breakes out beyond this compasse and ouerbeares reason and will , which in their sinfull weaknes are not able to bridle these vnrulie motions . wherefore when bell. saieth . that the law is giuen to the reasonable will , not to the sensiue appetite ; it is vtterly false : because in man it is probable of gouernment , and so subject to the law. our reason hath euen in this our corrupted estate a ciuill command ouer our appetite and affections ; so that it can moderate them by faire persuasions now and then . that which it can doe sometimes , it ought to doe alwaies , and if any affections can obey reason at sometimes , were they not infected with sinne , they would doe it at all times . and if they doe well when they obey , certainly they doe euill when they disobey . and ergo such motions of them , as are repugnant to right reason , are nothing but rebellion against god's law. as to the place in the 7. rom. we answere . that that interpretation of it which bell. brings is most peruerse and against all sense . the apostle complaines that he did the euill , which he would not ; no doubt in so doeing he did sinne . but what is it now which committed this guilt or sinne ? it is not i that doe it saieth the apostle : but that sinne that dwelleth in me . that is , according to bell : not i in my mind , or superior faculties of reason and will : but my inferior appetite and affections which doe this euill against my consent . so the meaning shal be concupiscence in that duell in the apostle committed sinne : but the apostle himselfe committed it not . which is very absurd . as if a cholericke-man hauing done a mischiefe in his anger should sa●e , it were not he did it ; but his raging passion : or an adulterer , that 't was not he committed the sinne ; but his sinfull affection that carried him further then reason would . so that if god will punish such a sinne ; he must not punish him : but onely his sensitiue appetite which was in fault . this is ridiculous , for besides that it crosseth the romanists doctrine manifestly ; in teaching that such disorderly motions of the sensitiue appetite be no sinnes , which heere the apostle contradicts , saying plainly ( that the sinne which dwelt in him did doe the euill he would not . ( viz , sinne : ) it draweth after it this grosse error . that some faecultie in man may sin , and yet the man not sinne himselfe . wherefore the apostle in that speach , 't is not i doe it : but sinne in me . doth not oppose one facultie against the other , the reasonable will , against the sensitiue appetite , seeking for a shift to excuse his sinne , by putting it off from himselfe , to that which was not capable of sinne : but he opposeth grace in euery facultie to corruption in the same facultie ; as two contrarie principles and causes of his actions , one mouing to good ; the other enclining to bad . thence the apostle saieth , that ( when he doth euill ) 't is not i that doe it . i. e , i regenerate according to the grace , that dwelleth in me , for that inclines me to doe good : but 't is the sinne dwelling in me which ( when i would doe well ) inclines me to doe euill . he heere shewes the roote , whence this euill comes : but yet he doth not put off the fault from himselfe . as 't is himselfe doth well : so 't is himself● doth ill too , according as he concludes . vers 25. then i my selfe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe both well and ill ; well , according to grace , in my mind that is regenerate , part both of inferior and superior facultie . i serue the law of god ; but ill according to corruption remaining in me : but in my flesh , vnregenerate part the law of sinne. much more might be added : but 't is not my purpose , heere to enter vpon the common place at large , i proceed to the second quaestion of our aduersaries , who teach that albeit our loue of god be imperfect : yet this imperfection is not sinne in vs. they grant . that no man hath any grace of the spirit : but he may encrease in it daily . that the loue of god and our neighbours may still grow on to farther degrees of affection ; that no grace , nor good worke hath that full perfection , which it might haue in this life , or which we shall attaine vnto in heauen . but they deny this defect to be any fault or sinne . 2. defectus charitatis quod ( viz ) non faciamus opera nostra tanto feruore dilectionis , quanto faciemus in patriâ , defectus quidemest : sed culpa & peccatum non est . saieth bell. and againe charitas nostra quamuis comparata ad charitatem beatorum , sit imperfecta : tamen absolute perfecta dici potest . this is an error , against which we defend this conclusion in generall , touching both charity and all man righteousnes . the defects or want of perfection in mans righteousnes is sinne. for the proofe of this point we are to obserue , that the imperfection , or perfection of any thing is to be considered of two waies . 1 comparatiuely . when any thing set by another is more or lesse perfect , then that other . 2 absolutely . when considered in it selfe , it hath or wantes that perfection which it should haue by its proper nature . betweene these there is great difference . for comparatiue imperfection is not euill : absolute imperfection is euill . we may see it in an example , the senses that are in man being compared with their like in other creatures , 't is manifest they are much excelled by them , as by an eagle for sight , a spider for touch . &c. heere we say that the eie of a man is not perfect as the eie of an eagle : but yet we doe not account this imperfection any naturall euill of the eie of a man. god might haue giuen a stronger and a clearer sight to men : but we , blame not his workes ; nor count our sight imperfect because it hath not that singular temper which is in other creatures ; but because it wants at any time that temper which is agreeable to our nature . such a defect only , is properly an euill in nature , when something is wanting to the perfection of any part , which by the course of nature should be there . thus 't is also in grace . compare we the righteousnes of man , or angels , with the righteousnes of god ; we saie that god's is infinitely more perfect then the creatures . but now is this imperfection in humane or angelicall righteousnes any euill and sinne in them ? we saie no. neither are the angels sinfull because lesse righteous then god : nor adam sinfull because lesse righteous then either . god made them both lesse good then himselfe : yet very good and without all sinne. there be degrees of righteousnes , and though the creature be infinitely below the heighest pitch of goodnes ( which is god : ) yet he may bee still aboue that lowest descent vnto sinne and vnrighteousnes . in phylosophie we dispute whether the slackening of any degree in one quality , be the mingling of another that is contrary . as heat in eight degrees if it decrease vnto seuen , whether there is any degree of cold mingled with it . 't is heard to say that there is . but concerning grace and righteousnes 't is certaine , there is that remissio graduum without any admixtion of sinne and iniquity . as the holines of saints is lesse then that of angels ; that of angels lesse then the holines of christs glorified humanity , this lesse then his diety . and yet in the least of these righteousnesses there is no vnrighteousnes at all to be found , no not in the seuere judgement of god. except we say there is vnrighteousnes in heauen where no vncleane thing can enter . well then . what imperpection of mans righteousnes is it , which is sinne ? we say . that imperfection , when man in any grace or good worke wantes that degree of goodnes , which he ought to haue . as in nature . if the eye want that cleernes of sight which should be in it : 't is a naturall euill . in morality if a man want that temperance or degree of temperance he ought to haue , it s a vitious and morall euill : so in grace the want of that righteousnes or degree of righteonsnes which god requires to be in man , is a sinne and spirituall euill . all such priuations of what should be present are euill in what kind soeuer . if they be in nature they be malamiseranda , deserue pity and cure : if in vertue and grace ; they be mala culpanda worth of blame and punishment . such defects as these in grace , when man fals short , not onely of that which is in others ; but that which should be in himselfe , doe alwaies arise from the mixture of corruption and sinne. hee that loues n●t god or his neighbour so much as he ought to doe : 't is because his heart be wicked , at the least in part ; and that he loues others things more then he should doe . these things are certaine and vndeniable according to those words of st. augustin that are authenticall . a profecto illud quod minus est quam debet , ex vitio est . and againe . b pec●atum est , vel cum non est charitas , quae esse debet : vel minor est quam debet . 't is a sinne , not to loue . god at all : or to loue him lesse then we should . wherefore heere we aske the iesuite whether charity and other graces in a man regenerate be so perfect in this life , as they ought to be ? if he say , they be not so perfect , as they ought to be . how can he affirme that this defect is no fault nor sinne : can a man possibly doe worse , or be worse then he should ; and yet be i● no fault therefore ? if he say they be as perfect as they should be , his owne conscience and the conscience of all the men in the world will gain-say him for a liar . no man can say , that he loues god and his neighbour asmuch as he ought to doe : and that he is not bound in euery grace and good worke to ariue at greater perfection , then hee hath for the present . he that thinkes himselfe come nearest vnto the marke , will yet be driuen to confesse , that he fals many bowes short of those patternes which we ought to imitate , adam in his innocency ; christs humanity , and the saints in heauen . wee here bid them ( depinge ubi sistam ) make a point where we shall stoppe : that when we are come so farre , we need seeke no further perfection . if they cannot do this , then they must confesse , as the truth is , that euery man is bound by gods command to be more holy , to be more perfect in all graeces and good workes ; and so farre as he wants any degree or dramme of goodnesse , that should be in him and his works , so farre he is sinfull and guilty of a fault . 3 i goe on to the last assertion of our aduersaries , which is to●ching veniall sinnes , ( viz. ) that these doe not hinder the righteousnesse of mens good workes . a man may be a perfect iust man , though he commit many veniall sinnes . the reason whereof they make to be [ because veniall sinnes are not contrary to charity , the loue of god and our neighbour , and so may stand well enough with the fulfilling of the law. against this errour , tending to the obduration of mans hart in impenitency & loue of sin : we maintain this conclusiō . those sinnes which the church of rome cals veniall , doe truly make a man regenerate , and his workes vnrighteousnesse in the sight of god. this we proue by this one argument . whosoeuer transgresseth the law , he is vnrighteous in so doing . but he that commits veniall sinnes , transgresseth the law. ergo , he that commits veniall sinnes is an vnrighteous man. the maior is vndeniable . for the minor our aduersarie is at a stand . they are loath to grant it : yet cannot tell how to deny it with any honesty . bellarmine after one or two shuffling distinctiōs of simpliciter , & secundum quid ; perfectè and imperfectè , at last plainly denies that veniall sinnes be contrary to the law. for answering vnto those places in iames. [ in many things we offend all , ] and that in iohn . [ if we say we haue no sinne , we deceiue our selues . ] hee saith they cannot hansomly shift themselues of those places , who hold that veniall sinnes be [ propriè contra legem . ] such as bee of that opinion [ let them looke to it ( saith he ) what they will answere to that of saint iames. ] he that keepes the law in one point , &c. ] he therefore will be more wise and wary . [ sol●da igitur respensio est ( saith he ) peccata venialia , sine quibus non viuitur , non esse peccata simpliciter , sed imperfectè & secundum quid : neque esse contra legem , sed praerer legem . ] and thus saith he , omnia cohaerent ( like a pebble in a withe ) [ nam qui ostendit in vno praeuaricans scilicet vnum praeceptum , reus est omnium & simpliciter iniustus constituitur & tamen in multis offendimus omnes , quia tametsi nihil facimus contra legem ; tamen multa facimus praeter legem . et qui ●atus est ex deo , non peccatat transgrediendo legem , & tamen si dicamus q●ia peccatum non habemus . ( viz. ) nihil praeter legem faciendo : no● ipsos seducimus , & veritas non est in nobis . ] this is an vnbound besome , as will appeare by vndoing that distinction which seemes to hold it together . veniall sinnes are not against the law : but besides the law. well , we must now know what is against the law , & what besides . that is against the law , when any thing is done which the law forbids ; or left vndone which it commands . that is besides the law , when the thing done is neither cōmanded , nor forbidden in the law. he then that commits a veniall sinne , doth some such act as the law neither forbids nor commands . here then we aske . be veniall sinnes , sinnes ? yea , they be . is god offended with them ? yea , and he may iustly punish them , on vs with the losse of heauen . for so bellarmine himselfe confesseth . [ peccata venialia nisi misericorditer remittantur impediunt ab ingressu illius regni in quod nihil coinquinatum intrare potest . ] now sure this is admirable , that such acts as these should defile a man , deserue hell , offend god , in a word be sinnes , and yet for all this neither commanded nor forbidden in any law of god. was there euer such a toy heard of as this ? as sinnes beside the law. t is a most ridiculous contradiction , peccatum praeter legem . he that doth any thing beside the law , not mentioned , nor include ● therein by way of prohibition or command , t is most apparent he sinnes not , nor offends not at all . for whom doth he offend , or who can challenge him of sinne ? doth god the law-giuer ? no , for t was not his intention to command or forbid such an act , and ergo , be it done or not done , it crosseth not his will : nor hath he any reason to finde fault or be displeased at it . satan or man cannot accuse him . for let them then shew the law that prooues him an offender . if they cannot alleadge a law against which he hath transgressed : they wrongfully accuse him of a fault . were it not absurd accusation against a prisoner at the barre ; to say that he hath indeed done nothing against the lawes of the land : but many things besides the law not forbidden nor commanded in the law , those hee hath done and deserues to be punished for it as an offender ? but now if those veniall sinnes bee mentioned in gods law : then are such actions either commanded or forbidden . if commanded , then the not doing of such a thing , is plainely contrary to the law. as for example . c to steale a penny , or some other small matter , to please an idle word , to tell an officious lie ; these be veniall sinnes say our aduersaries . but how hnow they , they be sinnes ? who told them so ? the scriptures they will say . where ? in the 8 and 9 commandement . aske them now . did god intend in those commandements to forbid those actions of stealing and lying ? yea , or no ? if he intended it not ; then t is no sinne at all to doe them , seeing it cro●seth not gods will , nor offends him . if he did intend to forbid vs those things : then to doe them is a sinne , manifestly contrary to the holy will of god , the lawgiuer . wherfore let vs here remēber that excellent rule of bernard . [ non iussa quïdem licitè vtrumlibet , vel admittuntur vel omittuntur : iussa vero sine culpa non negleguntur , sine crimine non ●ontemnuntur . for things not commanded : we may either lawfully doe them or leaue them : but for things commanded , to neglect them is a sinne , to contemne them is a haynous crime . wherefore this distinction of sins against , and sinnes beside the law falleth to dust : and our minor proposition stands firme : that he who committeth veniall sinne , transgresseth the law of god , and therefore is vnrighteous for his so doing . a becanus here forsakes the cardinall in this distinction : and helpes him by an other deuis● . he grants that veniall sinnes be against the law , and proues it , [ because euery veniall sinne is moraliter malum , and ergo contra rectam rationemet legem aeternam . ) but here 's now the distinction : it is one thing to be contra legem ; another contra finem legis . all veniall sinnes be against the law : but no veniall sinne is properly against the end of the law. that is , against charity the loue of god or our neighbour . is not this a superfine inuention ? as if a subiect that hath in many things broken the law , should say . true my faults be against the law of the land : but yet they are not against the end of those lawes . viz. obedience to my prince , and loue to the good of him and my country . though i break the lawes : yet i would not haue you thinke ; but i loue and honour my prince and country well enough . iust so the iesuits . a man may commit many sinnes against gods law : and yet obserue the end of the law , in louing god with all his heart ; and his neighbour as himselfe . then which nothing can be more senselesse , that a man should offend god in breaking of his law : and yet not withstanding loue god with his whole heart . that a man should wrong his neighbour doing that to him which he would not haue done to himselfe : and yet , for all that , loue his neighbour as himselfe . ( if ye loue mee keepe my commandem●nts ) saith christ. iohn . 14. 15. nay ( say the romanists ) we loue him and yet breake his commandements . ( loue doth none eu●l to his neighbour ) saith the apostle romans . 13. . 10 nay ( say the iesuits ) loue may doe euill to his ne●ghbour : and yet keepe the name of loue . a man may be angry with another without cause , reuile him , and call him racha , hee may defraude him in small matters ( for these they make veniall sinnes ) and yet in the meane time , all this without breath of charity . himselfe would not willingly be so vsed : but hee will vse another in this sort ; and yet looke to bee thanked for his loue too . such grosse absurdities doe our aduersaries runne in to , by coyning such senselesse distinctions of ( sinnes not against : but besides the law ) of sinnes not against the end of the law : though against the law it selfe . our consciences cannot be satisfied with such silly shiftes : and therefore we leaue them vnto those that can content themselues ; and choake vp their consciences with a little sophistry . men who make a pastime of sinne ; and take liberty to qualifie and dispence with gods law as they thinke agreeable to their conscience ; hoping by tricks of wit and dodging distinctions to a void the accusations of conscience , and to elude the seuerity of gods iudgement . sect . 4. chap i ▪ iustification by workes makes void the couenant of grace of the difference between the law & the gospel . of the vse of the law. of the erroneous conceit of our aduersaries in this point . thus much of these three exceptions of our ●econd arg●ment , prouing the impossibili●y of our iustification by the workes of the law , because we cannot perfectly fulfill the ●aw . we goe now forward vnto two arguments more ; taken , the one from the difference of the two couenants god hath made with man. first of works , the other of grace : and the other from the nature of true christian lib●rty obtained for vs by christs death . 3 argument . that which makes voide the couenant of grace is a false and haereticall doctrine . but iustification of workes of the law , makes void the couenant of grace . ergo , t is false and haeriticall so to teach . for confirmation of the minor in this argument wee must briefly shew . 1 ( what the couenant of grace , what the couenant of workes is ) 2 what opposition their is betweene these two . by the couenant of grace we vnderstand in one word , the gospell , i. e. the gratious appointment of god to bring man to saluation by iesus christ. in the administration of this gratious purpose of god we must obserue foure periods of time , where in god hath diuersly ordered this meanes of mans saluation . 1 the first is from adam vntill abraham . werein god made the promise to adam anone after his miserable fall : and renued it as occasion serued vnto the patriarches and holy men of that first age of the world . viz. that ( the seede of the woman should breake the serpents head ) this blessed promise containing the whole substance of mans redemption by christ , was religiously accepted of , and embrased by the seruants of god in those times . who witnessed their faith in it , by their offering of sacryfice as god had taught them : and thier thankfulnesse for it , by their obedience and holy conuersation . the second is from abraham to moses . after that men had now almost forgot gods promise and their owne duty : and idolatry was crept into those families , wherein by succession the church of god had continued , god cals forth abraham from amongst his idolatrous kinred , & with him renues that former promise in forme of a league and couenant confirmed by word & solemne ceremonies . god on the one side promising to be the god of abraham , and of his seed , & that in his seed all the nations of the earth should be blessed : abraham for his part beleeuing the promise , and accepting the condition of ●bedience to walke before god in vprightnesse . this couenant with abraham is rat●fied by two externall ceremonies . one of a fi●e-brand p●ssing between the pieces of the heifer and other beasts with abraham , according to custome in making of leagues had diuided in twaine . gen. 15. the other the sacrament of circumcision vpon the flesh of abraham and his posterity . gen. 17. the third period is from the time of moses vntill christ. when ( after the church multiplyed vnto a nation , and withall in processe of time , and continuance among the idolatrous aegyptians , grew extremely corrupt in religion and manners ) god againe reuiues his former couenant made with abraham . putting the iewes in remembrance of the couenant of grace in christ. 1 by adding vnto the first sacrament of circumcision another of the passeouer , setting forth vnto the iewes , the author of their deliuerance ; as well from the spirituall slauery and punishment of sinne ; as from the bodily bondage and plagues of aegypt . 2 afterwards by instituting diuers rites & ceremonies concerning priests sacrifices , &c. all which were shadowes of good things to come ( viz. ) of christ , the churches redemption by his death . which things were prefigured vnder those types , though somewhat darkely , yet plainely enough to the weake vnderstanding of the iewes . who in that minority of the church stood in need of such schoolemasters and tutors to direct them vnto christ. the fourth period and last is from christs death , to the end of the world . who in the fulnesse of time appearing in our flesh , accomplished all the prophecies and promises that went before of him : and by the sacrifice of himselfe , confirmed that couenant a new : which so long before had beene made with the church . withall hauing abolished whatsoeuer before was weake and imperfect , hee hath now replenished the church with aboundance of knowledge , and of grace , still to continue and increase , till the consummation of all things . in all these periods of time , the grace of god that brings saluation to man was euer one and the same : onely the reuelation thereof , was with much variety of circumstances , as god saw it agreeable to euery season . in the first t was called a promise , in the second a couenant , in the two last periods , a testament ; the old from moses till christs death ; the new from thence to the worlds end , in both remission of sinnes , and saluation bequeathed as a legacy vnto the church : and this bequeast ratified by the death of the testator , typically slaine in the sacrifices , for confirmation of the old : really put to death in his owne person , for the sanction of the new testament . but notwithstanding this or any other diuersity in circumstance , the substance of the gospel , or couenant of grace , is but one & the same , throughout all ages . namely , iesus christ yesterday , and to day , and the same for euer . in the next place . by the couenant of workes , we vnderstand that we call in one word the law : namely , that meanes of bringing man to saluation , which is by perfect obedience vnto the will of god. hereof there are also two seuerall administrations . 1 the first is with adam before his fall . when immortality and happinesse was promised to man , and confirmed by an externall symbole of the tree of life : vpon condition that he continued obedient to god , as well in all other things ; as in that particular commandement of not eating of the tree of knowledge of good and euill . 2 the second administration of this couenant was the renuing thereof with the israelites at mount sinai : where ( after that the light of nature began to grow darker , and corruption had in time worne out the characters of religion and vertue , first graued in mans heart ) god reuiued the law , by a compendious and full declaration of all duties required of man , towards god or his neighbour , expressed in the decalogue . according to the tenor of which law god entred into couenant with the israelites , promising to be their god ; in bestowing vpon them all blessings of life and happinesse , vpon condition that they would be his people , obeying all things that he had commanded . which condition they accepted of , promising an absolute obedience . all things which the lord hath said we will doe . exod. 19. 24. and also submitting themselues to all punishment in case they disobeyed ; saying amen to the curse of the law. cursed be euery one that confirmeth not all the words of this law to doe them : and all the people shall say , amen . deut. 27. 26. we see in briefe what these couenants of grace & workes are . in the second place we must inquire what opposition there is betweene these two ; grace and workes ; the gospell and the law. the opposition is not in regard of the end whereat both doe aime . they agree both in one common end , namely the glory of god in mans eternall saluation . the disagreement is in the meanes , whereby this end may be attained ; which are proposed to men in one sort by the law , in another by the gospell . the diuersity is this . the law offers life vnto man vpon condition of perfect obedience , cursing the transgressors thereof in the least point with eternall death : the gospell offers life vnto man vpon another condition , viz. of repentance , and faith in christ , promising remission of sinnes to such as repent and beleeue . that this is the maine essentiall and proper difference betweene the couenant of workes and of grace ( that is ) betweene the law and the gospell , we shall endeauour to make good against these of the romish apostasy who deny it . consider we then the law of workes , either as giuen to adam before the promise : or as after the promise it remained in some force with adam & all his posterity . for the time before mans fall . it is apparant that perfect obedience was the condition required for the establishing of adam in perpetuall blisse . other meanes there was not : nor needed any be proposed vnto him . but when man had failed in that condition ; and so broken the covenant of workes : god to repaire mans ruined estate , now desperate of euer attaning vnto happines by the first means : he appoints a second offering vnto adam a sauiour ; that by faith in him , and not by his owne vnspotted obedience , hee might recouer iustification , and life which he had lost . so that what adam should haue obtained by workes without christ : now hee shall receiue by faith in christ without workes . since the time of mans fall we must consider , that the law and gospell though they goe together , yet as they still differ in their vse and office betweene themselues : so also the law differs from it selfe , in that vse which it had before , and which it hath since the fall. to vs now , it hath not the same vse which it had in mans innocency . it was giuen to adam for this end , to bring himselfe to life , and for that purpose it was sufficient both in it selfe , as an absolute rule of perfection : and in regard of adam who had strength to haue obserued it . but vnto man fallen , although the band of obedience doe remaine : yet the end thereof ( viz. ) iustification and life by it , is now abolished by the promise , because the law now is insufficient for that purpose , not of it selfe , but by reason of our sinfull flesh , that cannot keepe it . this is most manifest by the renewing of the first couenant of workes with the iewes , when god deliuered vnto them the morall law , from sinai , at which time god did not intend that the iewes should obtaine saluation , by obedience to that law. god promised life if they could obey , and the iewes , as their duty was promised they would obey ; but god knew well enough they were neuer able to keepe their promise , and ergo 't was not god's intention in this legall couenant with the iewes , that any of them should euer attaine iustification , and life by that meanes . as that first the promise need not to haue bin made vnto adam , if the law could haue suffised for the attaining of life : so after the promise was once made , the law was not renewed with the iewes ; to that end that righteousnes and life should be had by the obseruation of it . this is the plaine doctrine of the apostle . gal. 3. in that his excellent dispute against iustification by the law. the doubt that troubled the galatians was this . god had made an evangelicall couenant with abraham , a that in christ he and his faithfull seed should be blessed ; that is , iustified . afterward 430 yeares , he made a legall couenant with abraham's posterity , that they should liue , that is , be justified and saued , if they did fulfill all things written in the law. the quaestion now was , which of these two couenants should stand in force , or whether both could stand together . the apostle answere , that the former couenant should stand in force , and that the later did not abrogate the former ; not yet could stand in force together with the former . this he expresseth v. 17. 18. and this i say , that the couenant that was confirmed afore of god in respect of christ , the law which was 430 yeares after , cannot disanull that it should make the promise of none effect . for if the inheritance ( viz ) of righteousnes and life , be by the law ; it is not by the promise : but god gaue it to abraham by promise , heere now they might object , wherefore then serueth the law ? if men cannot bee iustified by keeping the law , to what end was it giuen so long after the promise was made ? to this the apostle answeres . it was added ( vnto the promise ) because of the transgressions . here 's the true vse of the morall law , since the fall of man , not to justifie him and giue life : but to proue him to be vniust and worrhy of death . it was added [ because of transgressions . ] that is . 1. to convince man of sinne , that he might be put in remembrance what was his duty of old ; and what was his present infirmity in doing of it , and what was god's wrath against him for not doing it . that seeing how impossible it was for him to attaine vnto life by this old way of the law. first appointed in paradise , he might be humbled and driuen to looke after that new way , which god had since that time layed forth , more heedfully attending the promise , and seeking vnto christ , who is the end of the law vnto euery one that beleeues in him . which vse god pointed out vnto the iewes , figuring christ vnto them in the mercyseate , couering the arke wherein the tables of the couenant were kept , and in the sacrifices appointed for all sorts of transgressions against this couenant . to admonish the iewes a further thing was aimed at in giuing them the law , namely the bringing of them — to christ the promised seed , in whom remission of sinnes , and life eternall was to bee had . 1. to restraine man from sinne. that the law might be a perpetuall rule of holinesse and obedience whereby man should walke and glorifie god to the vtmost of his power . that so those iewes might not thinke that god by making a gracious promise , had vtterly nullified the law , and that now men might liue as they list ; but that they might know these bounds prescribed them of god , within which compasse they were to keep themselues , that so the ouer-flowing of iniquity might be restrained . these most excellent , perpetuall and necessary vses of the morall law , god intended in renewing of the legall couenant with the iewes : & ergo the apostle concludes , that god did not crosse himself , when first he gaue the inheritance to abraham by promise , and afterwards made a legall couenant with the iewes his posterity . is the law then against the promises ? ( saith the apostle ) god forbid . for if there had beene a law giuen , which could haue giuen life , surely righteousnesse should haue bin by the law : but the scripture hath concluded all vnder sinne , that the promise by the faith of iesus christ might be giuen to all that beleeue . ver . 21. 22. whence it is most cleare that the law and the gospell in some things are subordinate and vphold one another ; in other absolute , and destroy one another : as the law by the discouery of sinne and the punishment of it , humbles man and prepares him to receaue the gospell . 2. as the law is a sacred direction for holines and obedience to those that haue embraced the gospell and all others . 3. as the law requires satisfaction for the breach of it , and the gospell promiseth such satisfaction : thus the law and gospell agree well together and establish one another . but as the law giues life to them that perfectly obey it , and the gospell giues life to them that stedfastly beleiue it : thus the law and gospell are one against the other ; and ouerthrow one another . and ergo if god had giuen such a law to the iewes , as could haue brought saluation to them through the perfect fulfilling of it : 't is apparant that god had made voide his former couenant vnto abraham , because righteousnes should haue bin by the law , and not by christ. but now god gaue no such law , as could be kept by the iewes , as the apostle proues , because all were sinners against it ; and therefore it followes that notwithstanding the giuing of the law , the promise standes good for euer ; and righteousnes is to be odtained onely by the faith of iesus christ. from hence we conclude firmely . that the difference betweene the law and the gospell , assigned by our diuines is most certaine and agreable to the scriptures . viz. that . the law giues life vnto the iust vpon con●ition of perfect obedience in all things : the gospell giues life vnto sinners vpon condition , they repent and beleiue in christ iesus . whence it is plaine . that in the point of iustification these two are incompatible , and that therefore our minor proposition standes verified . that iustification by the workes of the law , makes voide the couenant of grace . which proposition is the same with the apostles assertion else-where . gal. 2. 21. if righteousne : be by the law christ died in vaine . and gal. 5. 4. ye are abolished from christ : whosoeuer are iustified by the law ; yee are fallen from grace . by somuch more iuiurious are these of the romish church vnto the gospell of christ , when , by denying this difference , they would confound the law and gospell : and bring vs backe from christ to moses , to seeke for our iustification in the fulfilling of the morall law. they would persuade vs that the gospell is nothing , but a more perfect law , or the law perfected by addition of the spirit , enabling men to fulfill it ; that the promises of the gospell be vpon this condition , of fulfilling the law ▪ with such like stuffe . their doctrine touching this point is declared vnto vs by bellarmine . lib 4. de iustificat . cap. 3. 4. where he comes many distinctions betweene the law and gospell : but will by no meanes admit of that which our reformed diuines make to be the chiefe . the cheife distinction which he conceaues to be betweene them he frameth thus . the gospell ( saieth he ) is taken in a double sense . 1. for the doctrine of christ , and his apostles by them preached and written ; 2. for the grace of the holy ghost giuen iu the new testament , which he makes to be the law written in our hearts , the quickening spirit , the law of faith charity shed abroad in our hearts , in opposition to the law written in stone , to the dead and killing letter , the law of workes , the spirit of bondage and feare . vpon this he proceeds to the difference betweene the law and the gospell . thus. the law teacheth vs what is to be done , the gospell ( if it be taken for the grace of the holy ghost ) so it differs from the law ; because it gaines strength to doe it : but if it be taken for the doctrine deliuered by christ and his apostles , so it agrees with the law , teaching vs , as the law doth , what things are to be done . this argument the iesuite illustrates and proues in three particulars . 1. the gospell containes , doctrinam operum , or leges . for morall praecepts , they be the same in the gospell , that be in the law ; euen those praecepts that seeme most euangelicall . ( viz ) of louing our enemies , witnes of this all the writings of the new testament , wherein euery where we find praecepts , & exhortations to the same virtues , prohibitions and dehortations from the same vices , which the law forbids or commands . so that for morals , the doctrine of the gospell is but the doctrine of the law ; newly ( that is ) most cleerely and fully expounded . nor is the gospell in a more perfect substance : but in circumstance a more perspicuous doctrine . which , though a trueth , yet is very ridiculouslie proued by the cardinall out of . mat. 5. nisi abundauerit &c. vnlesse your righteousnes exceed . what ? he saieth not the righteousnes of the law and prophets : but of the scribes and pharisees ; yee shall not enter &c. a profound glosse . ( christ would not add to the burden of the law : but take away from the false glosse of the scribes and pharisees . ) surely good cause had our sauiour to taxe both the doctrine of the pharisees in interpreting , and their manners in their hypocriticall practice of the law in outward matters ; without inward obedience ; but litle reason was there that christ should require of man more perfection then gods law required and 't is a fancie to dreame of any such meaning , in our sauiours speach . 2 the gospell containes comminations , and threatnings as the law doth . witnes the many woes from christ's owne mouth against the scribes and pharisees ; together with those frequent denunciations of iudgement and damnation to such as are vngodly , that doe not repent and obey the gospell . 3 thirdly the gospell containes promises of life and happines : but these euangelicall promises be not absolute but vpon the same condition , that the legall are . ( viz ) cum conditione implendae legis , cum conditione iustitiae actualis , & operosae , quae in perfecta mandatorum obseruatione consistit . cap. 2. this the iesuite would proue vnto vs. 1. from that . math. 5. vnlesse your righteousnes aboud &c. ( that is , in bellarmines construction ) so far as , vnto the perfect keeping of the law : you shall not enter into the kingdome of heauen . 2. from mat. 19. 17. mat. 10. 19. where christ speakes to the yong man. asking him what he should doe to be saued . if thou wilt enter into life keepe the commandements . and to the lawyer . ( 10. 28. ) who asked the like question he answeres . this doe and thou shalt liue . that is . fulfill the law , and thou shalt be saued . in which wordes they say ; that christ did preach the gospell , and shewed vnto these men the very evangelical way to saluation . 3. from the many places of scripture . wherein mortificati●n of sinne , and the studious practice of holines . and obedience is required of vs. as. rom. 8. if yee mortifie the deed 's of the flesh by the spirit : yee shall liue . so. ezekiel 18. 21. if the wicked will returne from all his sinnes , that he hath committed ; and keepe all my statutes , and doe , that which is lawfull and right : he shall surely liue and not die . with a number such like places . 4. from the very tenor of the gospell . he that belieueth shall be saued : but he that belieueth not , shall be damned . where we see the promise of life is not absolute , but conditionall . if we doe such and such workes . from hence the romanist concludes : that seeing the precepts , threatnings , and promises of the gospell , be for matter the same , that those of the law are : the true difference betweene the law and gospell shall be this . that the law nakedly proposeth what is to be done without giuing grace to performe it : but the gospell not only proposeth what is to be done , but withall giueth grace and strength to doe it : and therefore the law giuen by moses the law-giuer cannot iustifie , because it was giuen without the grace of fulfilling it : but the gospell giuen by christ the redeemer doth justifie , because it is accompanied with the grace of the holy ghost , making vs able to keepe the law. for which cause also the law of moses is a yoake vnsupportable , the law of a feare and bondage ; because it giues not grace to keepe it , but onely conuinceth our sinne , and threatens vs punishment : but the law of christ , the gospell is a light yoake , a law of loue and liberty ; because it giues grace to keepe it , and of loue to god and man : and so by fulfilling frees a man from feared punishment . this is the summe of the romish doctrine touching the difference betwixt the morall law and the gospell in the point of iustification , as it is deliuered vs by bellarmine , the rotten pillar of the antichristian synagogue . wherein we haue scarce a syllable of distinct trueth : but all peruerted by aequiuocations and grosse ambiguities , as shall appeare by a short surucy of the former discourse . whereas then he distinguisheth the gospell into the doctrine of christ , and his apostles , and into the grace of the holy ghost : let vs follow him in these two parts . first for doctrine . we grant that the gospell is often so taken : but in this matter about iustification , this acception , on is too large ; and not distinct enough . for although , by a synecd●che of the chiefest & most excellent part , the whole doctrine and ministry of christ and his apostles with their successors , be called the doctrine of the gospell , and b the ministery of the gospell : yet all things which they preached or wrote , is not the gospell properly so called . but as moses chiefly deliuered the law vnto the iewes , though yet with all he wrote of christ , and so in part reuealed vnto them the gospell : so christ and his ministers , though chiefely they preach the gospell , yet in its place they vrge the law withall , as that which hath its singular vse in furthering our christian faith and practise . wherefore when we speak of the gospell as opposite to the law , t is a iesuiticall equiuocation to take it in this large sense . for the whole doctrine of christ and his apostles , preached by them , and written for vs in the booke of the new testament , we follow the apostle in his dispute of iustification . gal. 3. 4. 5. and according as he doth take the gospell strictly for the promise of iustification and life made vnto man in christ iesus . this is in proper tearmes the gospell ( viz. ) that speciall doctrine touching mans redemption and reconciliation with god by the meanes of iesus christ ; the reuelation whereof was indeed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the gladdest tidings that were euer brought to the eare of mortall man. which gospell in strict teārmes the angels preached . lue. 2. 10. 11. behold , i bring you glad tidings of great ioy , which shall be to all people , that vnto you is borne this day in the citie of dauid , a sauiour which is christ the lord. and afterward christ and his apostles fully explained the mysteries thereof vnto the world . according to this necessary distinction , we answer . that if we take the gospell in that large acception ; t is true which bellarmine hath . that the gospell containes in it the doctrine of workes ( viz. ) the morall law , euen the very same precepts , prohibitions , threatnings , & promises which are deliuered in the law. all which as christ and his hpostles preached : so may all ministers without blame , yea , they must , if they will auoid blame , presse the same vpon their hearers , seasonably and discreetly , that the law may make way for the better receiuing and entertainment of grace in the gospell . but hence it followes not , that the gospell properly so taken , is to be confounded as one and the same thing with the law ; because the law is conjoyned with it in the preachings and writings of the ministers of the new testament . they still are deuided in their nature and offices : nor hath the gospell any affinity with the law in praecepts , threatnings , or promises . wherefore when bellarmine teacheth vs. that euangelicall promises be made with condition of perfect fulfilling the law. t is a desperate errour , and that in the very foundation . you heard his proofes before recited : see now a little how passing weake they be . 1 mat. 5. except your righteousnesse , &c. to this wee answere . the plaine meaning of the place is this . our righteousnesse must abound more then that of the pharises ( that is , ) it must not be outside onely as theirs was : but inward righteousnesse of the heart , in inward sanctity of the thoughts and affections , as well as of the outward action : or else such our hypocrisie will keepe vs from entring into heauen . but doth it hence follow , that because we must be more perfect then these pharisees , we must be as perfect in all things as the law requires : we must exceed them , ergo , equall the holinesse of the law in all points ? because wee must be syncere without hypocrisie , ergo , we must be perfect in all things without blame ? such consequents as these , the iesuit hath cōcluded out of his own head , not out of the text . touching that speech of christ to the yong man. mat. 19. and the lawyer . matt. 10. that if they did fulfill the law , they should liue . we answere , that christ in so speaking vnto them did not preach the gospell : but shewed vnto them the legall way to saluation . for these erring that grand error of the iew in seeking for righteousnesse not by faith but by the works of the law , seuering the law , from christ the end thereof ; ( as the apostle shewes . rom. 9. 31. 32. & 10. 3. and so supposing to be saued by doing some good thing . christ answeres them in their humour , as euery one should be answered , that swels with high conceits of his own righteousnesse & workes , that there was a law to be kept : and if they could fully obserue the righteousnes of it , they should be saued , sending them of purpose to the law , that they might be humbled thereby and see their great folly in seekeing for life by that , which they were so vnable to keepe . against which answere the a iesuit hath nothing to rely ; but stands much in confuting of another answere made by some of our diuines . that christ spake these things ironically . this bellar. seeks to confute ; nor do i labor to confirm it ; though it might be justified for any thing he brings to the contrary . 3 vnto those those places of scripture that euery where almost promise life , blessednesse , the fauour of god , vpon condition of [ holinesse in life and conversation , that we mortifie the lusts of the flesh , walke in the spirit , ouercome the world , &c. ] we answere , that , obedience is one thing , perfect obedience is another . we say that the promises of the gospell bee all vpon condition of obedience : but none vpon condition of perobedience . t is an iniury done vnto vs , whē they say ; we teach that euangelicall promises be absolute and without condition , as if god did promise and giue all vnto vs ; and wee doe nothing for it on our parts . we defend no such dotage . the promises of the gospell be conditionall ( viz. ) namely vpon condition of repentance and amendment of life . that we study to our power to obey god in all things ; but this is such a condition as requires of sincerity and faithfulnesse of endeauour , not perfection of obedience in the full performance of euery jot and tittle of the law. vnto the last argument , from the tenour of the new couenant ( viz. ) that we must beleeue if we will be saued ; ergo , the promise of the gospell is with condition of fulfilling the law. this is an argument might make the cardinals cheeke as red , as his cap , were there any shame in him . faith indeed is a worke : and this worke is required as a condition of the promise : but to doe this worke , to beleeue , though it be to obey gods commandement ; yet it is not perfectly to fulfill the whole law ; but perfectly to trust in him , who brings mercy and pardon for transgressions of the law. chap. ii. of bellarmines erroneous distinction of the word gospell . so much of the first member of the iesuits distinction , wherin his sophisticall fraud appeares , taking the gospel for the whole doctrine of the new testament , published by christ and his apostles , and ergo , confounding the law & gospell as one : because he findes the law as well as the gospell deliuered vnto vs , by our sauiour and his ministers : i proceed to the second branch of it . the gospell ( saith he ) is taken for the grace of the holy ghost giuen vs in the new testament : whereby men are made able to keepe the law. t is so taken . but where is it so taken ? the iesuit cannot tell you that : [ vt verum fatear ( saith he ) nomen evangelij non videtur in scripturis uspiam accipi , nisi pro doctrind , ] no good reason for it , in as much as t is euident to all me , that there is great difference betweene the doctrine of mans saluation by the mercy of god through the merits of christ ( which is properly the gospell ) and the graces of the holy ghost bestowed on man in his regeneration , whereby he is made able in some measure , to doe that which is good . but the fault is not so much in the name in calling the grace of god in vs by the name of gospell : as in the mis-interpretation of the matter it selfe . wherein two errours are committed by the iesuite . 1 in that he maketh the grace of the new testament , to be such strength giuen to man : that thereby he may fulfill the law. 2 in that he saith . the law was giuen without grace to keepe it . in both which assertions their is ambiguity and error . for the first . we grant that grace to doe any thing that is good , is giuen , by the gospell , not by the law. the law commands : but it giues no strength to obey , because it persupposeth that he , to whome the command is giuen , hath , or ought to haue already in himselfe strength to obey it . and ergo , we confesse it freely , that we [ receaue th● spirit not by the workes of the law : but by the hearing of faith preached ] as it is gal. 3. 2. the donation of the spirit in any measure whatsoeuer of his sanctifying graces is from christ as a sauiour , not as a lawgiuer . thus when we agree . that all graces to doe well is giuen vnto vs by the gospell ; but next we differ . they teach that the gospell gies such grace vnto man , that he may fulfill what the law commands : and so be iustified by it . we deny it , and say that grace is giuen by the gospell , to obey the law sincerely without hyppocricy : but not to fulfill it perfectly without infirmities . in which point the iesuite failes in his proofes which he brings . 1 out of those places where contrary attributes are ascribed to the law and gospell . vnto the law. that it is [ the ministry a of death and condemnation ] b [ killing d letter ] that it ( workes wrath ) that it is a [ yoake d of bondage a [ testament c bringing forth childeren vnto bondage ] . but vnto the gospell , e that it is [ the ministry f of life ] and [ of reconciliation ] g the h ( spirit that quickeneth ) the ( testament that bringeth forth childeren to liberty ) which opposition bellarmine will haue to bee , because the law giues precepts without affording strength to keepe them : but the gospell giues grace to doe what is commanded . but the iesuite is here mistaken . these opposite attributes giuen to the law , are ascribed to it in a twofold respect , 1 inregard of of the punishment which the law threatens to offenders ( viz. ) death . in which regard principally the law is said to be the ministry of death , to worke wrath , to be not a dead , but a killing letter : in asmuch as being broken it leaues no hope to the transgresser : but a fearefull expectation of eternall death and condemnation of the law vnder the terrors whereof it holds them in bondage . but on the contrary the gospell is the ministery of life , of reconciliation of the quickening spirit and of liberty , because it reueales vnto vs christ in whom we are restored to life ; from the deserued death and condemnation of the law , vnto gods fauour , being deliuered from the wrath to come , vnto liberty ; being freed from slauish feare of punishment . this is the cheefe reason of this opposition of attributes . secondly the next is in regard of obedience . in which respect the ministry of the law is said to be the ministery of the letter written in tabels of stone : but that of the gospell is called the ministery of the spirit which writes the law in the fleshly tables of the heart . because the law bearely commands : but ministers not power to obey ; & so is but as a dead letter without the vertue of the spirit . but in the gospell grace is giuen from christ , who by the holy ghost sanctifieth the heart of his elect , that they may liue to righteousnesse in a sincere thought not euery way exact conformity to the law of god. the like answere we giue vnto another proofe of his . 2 out of that place ( iohn 1. 17. the law came by moses : but grace and truth by iesus christ. ) that is ( saith bellarmine ) the law came by moses without grace to fulfill it : but grace to keepe it , by christ. we answere . the true interpretation of these words is this : moses deliuered a twofold law , morall and ceremoniall . opposite to these christ hath brought a twofold priuiledge . grace for the morall law , whereby we vnderstand not only power giuen to the regenerate in part to obserue this law , which strength could not come by the law it selfe : but also , much , more remission of sinnes committed against the law and so our iustification and freedome from the guilt of sinne and course of the morall law. secondly , truth for the ceremoniall law the substance being brought in and the shadowes vanished . wherefore the iesuite erres greately in this point , when he makes the grace of the new testament to consist in this . that strength is thereby giuen us to fulfill the law. the grace of god in the gospell is chiefely our iustification and redemption from the curse of the law : and in the next place strength afforded vs to obey the law in some measure not perfectly as our aduersaries would haue it . in the next point he erres as much in saying that the law of moses was giueu without grace to obey it . a false assertion . for although the law of it selfe giue not grace : yet t is certaine that grace was giuen by christ euen then when moses published the law. sufficient for the proofe hereof are . 1 these excellent properties ascribed vnto the law of god , as in other places of the old testament : so spetially in the booke of the psalmes . and amongst them in the 19. and 119. psalmes . where the law of god is said to ( giue light to the ei●s , to conuert the soule , to reioice the heart &c. ) which it could not doe of it selfe , had not the grace of the holy ghost being giuen in these times . without which the law could worke no such sauing effects . 2 experienee of those times in the faith , patience , and ●bedience , and all sorts of graces shining in those ancient saints ( who liued before and after the law was giuen . which graces they receaued from the holy ghost , shed vpon their hearts by vertue of christs mediation , whereby they receaued strength to liue holily in obedience vnto the law of god. the difference betweene these times , and those vnder the law , is not . that we haue grace and they had none : but only in the m●asure and extent of the same grace bestowed , both on vs and them . in those times as the doctrine of the gospell was more obscurely reuealed : so the grace which accōpanies it was more sparingly distributed , being confined to to a church collected of one nation , and bestowed vpon that church in a lesser measure , then now ; though yet suffitiently in that measure . but in the times of the new testament , the light shines more brightly , and grace is dispenced more liberally , being extended indifferently to all nations and poured vpon the godly in a larger abundance : according as was promised ieremiah 31. though also this comparison must be restrained vnto whole churches , what generally is now done ; for no doubt in many particulars some men vnder the law exceede for abundance of grace , many vnder the gospell . wherefore it is a notable iniury vnto the bounty of god , and the honour of those saints of old , to exclude them from partaking of the gospell ; to affirme that they were led only by the spirit of feare , and not of loue ; that they receaued not the spirit of adoption to cry abba father as well as wee ( though not plentifully as wee ; and so b that they were not sonnes though vnder tutors and gouernors , as we confesse they were but very seruants held in bondage and excluded from the inheritance of grace , and glory till after christs death . so that at best their adoptio● was but conditionall with regard of time to come : but , for the presēt , they were handled as slaues fear'd with temporall punishments allured by temporall rewards , like a heard of swine fed with base achors and huskes . these be absurd errors bred out of scripture misvnderstood . especially that of iohn 1. grace came by christ. ergo , not before christs in●arnation . a sily argument . christ is as old as the world and his grace as ancient , as the name of man vpon earth . grace alwaies came by crhist , & was in its measure giuen by him lōg before he appear'd in the flesh . he was euer the head of his church , and that his body , which he alwaies quickned by the blessed influence of his spirit ministered therevnto . whereby the godly before as well as since his incarnation were made liuing members of that his misticall body . wherefore it is apparant , that grace is not to be tied to the times of the gospell and seuered from the law. nay , as of old the law was not alwaies without grace : so now many times the gospel it selfe is without grace christ himselfe being a stumbling stone and rocke of offence , the gospell a sauiour of death to those many vpon whome grace is not bestowed ; to beleeue and embrace it . i conclude then . that this difference , with our aduersaries make betweene the law and gospell is false : and that their error is pernitious in makind the gospel to be nothing , but a spirit added to the law that man may fulfill it to his iustification . that thus a man may be saued by christ through the perfect fulfilling of the law. which is a monstrous and vncouth doctrine laying an vnsupportable burthen vpon the conscience of man and hazarding his soule to ●ternall distruction , whiles by this meanes he frustrates the grace of god in christ ; and withall frustrats his owne hopes of life expecting to obtaine it by that law which he is neuer able to fulfill . sect . 5. chap. i. iustification by fulfilling the law , ouerthrowes christian libertie , the parts of our christian libertie . so much of the third argument : the last followes drawne from the nature of christian liberty . which is this . 4. arg. that which ouerthrowes our christian liberty purchased for vs by the death of christ : that 's no euangelical , but an haereticall doctrine . but iustification by the workes of the law ouerthrowes the spirituall liberty of man obtained for him by christ. ergò . 't is an haeresie against the gospell . for the proofe of the minor proposition , let vs in briefe consider wherein stands that liberty wherewith christ hath made vs free , that so we may the better perceiue what part thereof , this doctrine of iustification by works doth nullifie and depriue vs of . the liberty wee haue in christ is either in regard of the life to come , or of this praesent life . the first is the liberty of glory consisting in a fu●l deliuerance from that state of vanity and misery , both sinfull and painfull , wherevnto we are now subiect . and not we only , but the whole creation , which with vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , groaneth and trauaileth in paine , till with vs it also be deliuered , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from the bondage of corruption , into the glorious libertie of the sonnes of god , ) as the apostle declares rom. 8. 19. & seq . this liberty we haue in hope , not in possession . the next we actually injoy in this life , and that is the liberty of grace . this we may diuide not vnfitly into 3 branches : 1 freedome from sinne. 2 freedome from the law : 3 freedome from men. 1 our freedome from sinne stands in 2 things ; 1 in our deliuerance from the punishment of sinne. for whereas euery sinne of it's owne nature brings with it guiltines , and a sure obligation vnto punishment , binding ouer the transgressor vnto the paines of god's aeternall wrath by a strōger chaine then of steele or adamant : christ by his meritorious satisfaction hath broken these bonds , and ransomed vs from this fearefull bondage vnto hell and destruction . he being made a curse for vs , hath redeemed vs from the curse of the law. gal. 3. 13. that is , by taking on himselfe the punishment of our sinnes , in his owne person suffering , and satisfying the wrath and iustice of god , he hath once for euer set vs free from the dreadfull vengeance of god , which we deserue should fall vpon vs for our iniquities . 2 in our deliuerance from the power of sinne , which though it abide in vs in the reliques of our corrupted nature : yet by the power of the holy ghost dwelling in the hearts of the regenerate , it is subdued and kept vnder , that it doth not reigne nor exercise it's commanding authority without controle . so that whereas the vnregenerate be the seruants of sinne , wholly at the command of satan and wicked affections , the regenerate are freed from this slauery being ruled and guided by the spirit of the lord , which wheresoeuer it is , there is liberty , as the apostle speakes , 2 cor. 3. 17. liberty from that blindnes wherein we are holden by nature , not knowing what the will of god is . liberty from that rebellion and infirmity of our nature , whereby we are , nor willing , nor able to doe the will of god. from which we are freed in part by the spirit of christ , inlightning our mindes , and changing our hearts . this liberty from sinnes dominion and damnation , s. paul joynes together , rom. 8. 2. ( the law of the spirit of life , which is in christ iesus , hath freed me from the law of sinne and of death . ) and againe , rom. 6. 14. sinne shall not haue dominion ouer you , for ye are not vnder the law , but vnder grace . 2 our freedome from the law is eithr from the ceremoniall or moral law . the ceremoniall law contained in it diuerse carnall ordinances ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to endure vntill the time of reformation . from all which christ hath freed the church of the new testament , as namely . 1. from the whole burthen of legall ceremonies whatsoeuer vsed in the worship of god. those resemblances are of no vse now , when the substance it selfe is come in place : nor may such beggarly and impotent rudiments be sought after , when greater perfection is to be had . gal. 4. 9. 2. from that restraint in things indifferent , whereunto the iewes were tied , but we are not bound . such are the obseruations of dayes , of meates and drinkes , of garments , with the like . wherein the iewes were rest●ayned : but our consciences are left free , being taught that euery creature of god is good being sanctified by prayer and thankesgiuing . 1. tim. 4. 4. 5. and that to the b pure all things are pure . onely this being obserued , that we abuse not this our liberty , but that as we are informed by faith that all things are lawfull for vs : so we should be taught by charity to see what are expedient in regard of others . that a due regard be had of others infirmity , that nothing be done whereby the truly weake may be scandalized , as the apostle commands , rom 14. 21. by which ●eanes knowledge on the one side still preserues vs , that our consciences be not i●snared with superstition , and charity on the other side shall keepe our liberty from degenerating into licentiousnesse , and vnchristian contempt of our weake brethren . 2 our freedome from the morall law stands in this , that whereas the law requires of euery man , vpon strictest termes of necessity , full and compleate obedience to all things whatsoeuer contained in it , if he will auoide the punishment of hell fire : christ hath freed all that belieue in him from this heavy and rigorous exaction of the law , taking away from our consciences this obligation vnto a necessary fulfilling thereof , vpon paine that we shall forfeit heauen if we doe it not . as we shall see more anon . 3 in the last place our freedome is from men : namely from all power and authority they may claime ouer our consciences : they may hold our persons in subjection , but they cannot command ouer our consciences . we acknowledge no iurisdiction of man or angel ouer our consciences ; but only that of god that created vs , and of christ that hath redeemed vs. whosoeuer ergo shall impose vpon man any humane traditions , opinions , or ordinations whatsoeuer to tye his conscience vnto obedience by vertue of his own authority , such a one trenches vpon gods high praerogatiue , & vsurpes tyrannically ouer the soules of men , according , as at this day , that man of sinne doth . but here we must obserue that humane constitutions be either ecclesiasticall or politicall . ecclesiasticall concerne either the matter and substance of god's & worship when any thing is invented by man , & commanded , wherein and whereby to worship god. 2 the manner and externall order of god's worship in the determination of indifferent circumstances tending to decencie and comelinesse . for the former we renounce and reiect all humane authority whatsoeuer , that shall without warrant from the scriptures , prescribe vnto the church any doctrine to be receiued as a diuine trueth or custome , ceremony or practise whatsoeuer , to be obserued as a proper part of god's most holy worship . according as our reformed churches haue happily recouered their liberty by breaking asunder those cordes , & casting away that yoake of false doctrine of superstitions , ●●r●moniall will-worships , wherewith not christ , but anti-christ had insnared and oppressed the church . and they haue god's owne warrant for so doing , isay. 29. 13. ratified and explained by christ , mat. 15 , 9. ( in vaine they worship me , teaching for doctrine mens precepts : ) which was a thing contrary to god's expresse commandement , ezech. 20. 18. ●● . ( walke yee not in the ordinances of your fathers , neither obserue their manners , nor defile your selues with their idoles : i am the lord your god , walke in my statutes , and keepe my iudgements and doe them . ) for the later , namely humane constitutions concerning indifferent circumstances in god's worship , tending to orderly decency , agreeable to the simplicity and purity of the gospell : herein wee must acknowledge the authority of the church though not ouer our consciences to binde them : yet ouer our practises to order & limit them . accordingly as also we doe in the other branch of humane obediences . viz. politicall or ciuill , comprising all law , touching lawfull things made for the gouernance of kingdomes ; or inferior states by the supreame magistrate , that hath authority so to doe . wherevnto we ( must be subject , not because of wrath onely , but also for conscience sake . ) for conscience sake , not because the highest monarch on earth hath power ouer the conscience of his meanest subject ; to binde it by vertue of his owne authority : but because god hath established the magistrates authority and commanded subjects obedience in lawfull things , and therefore we cannot disobey them without breach of conscience , in disobeying and viol●ting also gods commandement . but otherwise for any immediate power over the conscience , to restraine the inward liberty thereof , no man without praesumption may arrogate its nor any without slauish basenes yeeld to another , as the apostle commands ( ye are bought with a price , be not yee seruants of men . ) this is in breife the doctrine of christian or spirituall l●berty , which we call christian : 1. from the cause of it , christ , by whose purchase we enioye it . 2. from the subject of it , christians , in opposition to the iewes , who had not this liberty in all parts of it as we haue . namely in freedome from the ceremoniall law , and restraint in things indifferent . in all other parts they in their measure were freed by christ as well as we . againe we call it spirituall in opposition to ciuill and bodily liberty : because it stands in the freedome of so●le and conscience , not in the freedome of the outward man ; the bondage and subjection whereof is no impeachment to this spirituall freedome : as anabaptisticall libertines would perswade the world contrary to the apostles decision . 1. cor. 7. 22. ( he that is called in the lord being a seruant , is the lords free-man . chap. ii. iustification by workes subjects vs to the rigour and curse of the law we are now in the next place to see which braunch of our liberty is cut off by the doctrine of iustification by workes . not to meddle with others whereat it giues a backblow , but to take that which it directly strikes at : we say , it destroies our liberty from the moral law , which stands heerein , that we are not obliged vnto the perfect fulfilling of that law , vpon paine of aeternall daemnation , if we doe it not . this gratious liberty christ hath enfranchised vs withall , whosoeuer beleiue in him : and they that now teach we are justified by workes of the law , doe rob our consciences of this heauenly freedome , bringing vs again vnder that miserable bōdage vnto the law , wherein all men are holden , which are in state of infidelity & vnregeneration , from whom the law in extremest rigour exacts perfect obediēce if they will be sau●d . for the cleering heereof , this in the first place is manifest . that he which will be justified by the workes of the law , is necessarily tied to fulfill the whole law : seeing ti 's impossible the law should justifie them that transgresse it . in the next place then we must proue , that for a mans conscience to be thus tyed to the fulfilling of the law for the obtayning of iustification , is an vnsupportable yoake of spirituall bondage , contrary to that liberty , wherewith christ hath made euery beleeuer free . this shall appeare in confirming of this proportion . a man regenerate endued with true faith in christ iesus , is not bound in conscience vnto the fulfilling of the whole law for his iustification . this proposition seemes very strange vnto our adversaries and to be nothing else but a ground-plot wherein to build all licenciousnes and libertinisme , as if we did discharge men of all alleageance to god & subjection to his lawes . but their calumnies are not sufficient confutations of orthodox doctrine : for the stopping of their mouthes we throw them this distinction , whereon they may gnaw while they breake their teeth , before they bite it in pieces . mans conscience stands bound vnto the law of god in a two fold obligation . either 1. of obedience , that according to the measure of grace receiued he endevour to the vtmost of his power to liue conformably to the law of god in all things . 2. of fulfilling the law , that in euery jot and tittle he obserue all things whatsoeuer it commands vpon paine of everlasting condemnation for the least transgression . we teach that no true beleeuer is freed from the obligation vnto obedience , but so farre as by grace giuen him he is enabled , he ought to striue to the vtmost , to performe all duties towards god & man commanded in the law , if he will justifie his faith to be sound , without hypocrisy . and ergò our doctrine is no doctrine of licentiousnes . but on the other side we teach , that euery true beleeuer is freed from that obligation vnto the fulfilling of the law , for the attaining of life & justification by it . which materiall difference for the cleering of our doctrine not obserued or rather suppressed by a bellarmine , causeth the iesuite to labour much in a needlesse dispute , to proue against vs , that a christian man is tyed to the obseruation of the morall law. he tells vs that christ is a law-giuer aswell as a redeemer of his church , praescribing orders for all in common , for each one in particular . that he is a iudge that sentenceth according to law. that he is a king that ruleth ouer subjects vnto a law. that christ by his comming did not destroy , but fulfill the law , expounded it & enioyned it to be observed by vs. that his apostles vrge it in euery epistle . that a christian man sinniug offends against the law , & ergò is bound to keepe the law. in all which the iesuite encounters his owne phantasy & not our doctrine which is not wounded by such misguided weapons . for we grant without striuing , that every christian is tyed to obserue the morall law , and we averre that it is a most vnchristian & iesuiticall slaunder to affirme , as he doth , that we teach ( christianum b nulli legi obnoxium & subjectum esse in conscientia coram deo. ) nay we teach that he is bound to obey to the vtmost of his power : and from this obligation no authority of man or angell , pope or deuill , can discharge him . so much we grant the arguments alleaged by the cardinall doe enforce , and nothing else . they proue obedience necessary to a beleeuing christian : but they can neuer proue perfect fulfilling of the law , to be necessarily required of him . from this heauy burthen christ hath eased the shoulders of all such as are in him by a liuely faith , of whom god doth no longer exact perfect obedience to his law in those strict and rigorous termes . that they shall be accursed if they fulfill it not . this we proue by these scriptures . 1. gal , 1. 2. 3. ( stand fast ( saith the apostle ) in the liberty wherein christ hath made vs free , and be not entangled againe with the yoake of bondage . ) but what is this yoake of bondage ? is it onely the obseruation of the ceremoniall law ? no. that was indeed part of the yoake which the apostles sought to lay on the consciences of the galatians . but 't was the least and the lightest part , the weightiest burthen was the fulfilling of the morall law , wherevnto by the doctrine of the false apostles , the galatians stood obliged . this is plaine by the text in the words following . ( behold , i paul say vnto you that if you be circūcised , christ shall profit you nothing . for i testifie againe to euery man , which is circumcised , that he is bound to keepe the whole law ) the apostles dispute is heere evident . the galatians may not be circumcised , not obserue the ceremoniall law. why ? because if they did christ should not profit them at all . but what reason is there for this , that circumcision & the ceremonies should frustrate the benefit of christs death ? the apostle alleageth a good reason , because the obseruation of the ceremoniall law , tied them also to the fulfilling of the whole morall law. the argument is thus framed . they who are bound to keep the whole law haue no profit at all by christ. but they who are circumcised , are bound to keepe the whole law. ergo , they that be circumcised haue not profit at all in christ. the minor in this argument is the expresse words of the text , and the proofe of it is euident in reason , because the retaining of legall ceremonies did in effect abolish christ's comming in the flesh , who by his comming in the flesh , had abolished them . and ergo , they who in reviving them , denied christ's death , had no meanes at all to be saued : but only by the fulfilling of the morall law. wherevnto they were necessarily bound , if they meant not to perish . which reason yet is of no force before christ his comming , and ergo then circumcision and other legall ceremonies , did not lay vpon the iewes such a strict obligation to fulfill the whole law. the maior proposition is the very reason of the apostles enthymeme ; thus . ( men circumcised are bound to keep the whole law : ergo , christ shall not profit them ) the reason of the consequence is this proposition , ( whosoeuer are bound to keepe the whole law , christ profiteth them nothing at all . ) this argument , and the reason thereof , will hardly passe with approbation in the iesuites schooles , ( men are bound to the whole law , ergo , christ shall not profit them . ) nay , will they reply : that 's a non sequitur . for by that doctrine , christ's death hath cancelled that streight obligation of fulfilling the law : but euery one that beleeues the promise of saluation in christ , is yet notwithstanding obliged to fulfill the whole morall law . for this is ( say they ) the very condition wherevpon he must haue benefit by the promise , euen ( a perfecta mandatorum ●bservatio : ) and therefore he is so farre from being freed by christ from this obligation vnto the law , that for a certaine , except he fulfill it , he shall neuer be saved ; as b bellarmine peremptorily and bloodily determines . these men when they list are wondrous mercifull toward sinners , and can teach them trickes by very easie meanes , to merit heauen and remission of sinnes . but their crueltie betrayes their kindnes in other matters ; in as much as when all comes to the vpshot , a sinner is driuen to this . if he wil be saued by christ , he must as he is bound , perfectly keepe the whole : law else there 's no hope for him . this is cold comfort for the poore beleeuer : but 't is happy we haue not iesuites , pharaoh's taske-masters , set ouer vs , to exact the whole tale of bricke : but a iesus , who hath freed our soules from this bitter thraldome and deliuered vs from the power of so rigorous and strict commands of the law. we beleeue an apostle of christ against all the sycophants of rome , and tell them that they giue the holy ghost the lie , when they teach that in beleeuers the obligation to keepe the whole law stands still in full force & vertue not discharged by the death of christ ; directly contrarie to this argument of the apostle . ( ye are bound to keep the whole law , ergo , christ shall not profit you . ) whence we argue thus . whosoeuer are bound to keepe the whole law , to such christ is vnprofitable . but vnto true beleeuers christ is not vnprofitable . ergo true beleeuers are not bound to keepe the whole law . a conclusion most certaine , as from these irrefutable praemisses : so from most euident reason . for if such as beleeue in christ , ( who through the spirit waite for the hope of righteousness through faith ) as the apostle speakes here , v. 5 ; if such be yet bound to fulfill the whole law for their iustification , to what end is it to belieue in christ , vnto righteousnesse and iustification ? if when all is doen we must be saued by doing , what profit comes there by beleeuing ? can the conscience find any benefit and comfort at all in christ , when we shall come to this wofull conclusion ; that notwithstanding there is in scripture much talke of faith , of christ , of promises , of grace ; yet all this will bring vs no commoditie , except this condition be performed on our parts , that we perfectly keepe the law of god : if any thing in the world , this is to imprison the soule in wretchlesse slauerie , and to lay the conscience vpon the racke of continuall terrors , if heauen be not to be had but vpon such hard termes . and this is most apparantlie to frustrate all benefit of christ , of promise , of faith , of grace , of the whole worke of redemption , seeing in fine 't is the law that we must liue by , and not by faith : the perfect fulfilling of the law must make vs righteous in god's sight : and not our beleeuing in christ , that we may be justified . for he that keepes the whole law , is thereby righteous , and by nothing els . here 't is but a bare shift to say , though we be bound to fulfil the law ; yet christ profits vs , because he giues vs grace to performe our band in exact obedience . this evasion might it stand good , saint paul were indeed finally confuted as a weake disputant . but the errour of this hath bin touched before , and if nothing els were said , this apostolicall argument is sufficient to refute it . i proceed to other scriptures . 2. 1 tim 1. 9. ( ye know that the law is good , if a man vse it lawfully ; knowing this , that the law is not made for a righteous man , but for the lawlesse and disobedient , for the vngodly , for sinners , for vnholy , and prophane , &c. ) the law is not giuen to the righteous . how must this bee vnderstood ? is it not giuen ( quoad directionem ) as a rule prescribing what is to be done , what is not to be done ? yes , vve all agree in that . hovv is it then not giuen ? 't is ansvvered , ( quoad coactionem & maledictionem ) as it compels to obedience , and curseth the transgressors . thus is it not giuen to the iust. this ansvver is full of ambiguitie , and needes some explication , that vve may knovv vvhat is the coaction or compelling force of the lavv , from vvhich the iust are freed . in vnfolding vvhereof our aduersaries and vve differ . whether are in the right , we shal see by the proposal of both our interpretations . they say , ( the law hath no coactiue or compelling power ouer the iust , because the iust doe obey it , spoute , libentèer , & alacritèr , & ex instinctu charitatis ) that is , vvillinglie , out of loue : but it hath a compulsiue force ouer the vniust , because they recalcitrant & cogi quodammodò debent ad obsequium ) that is , they obey vnvvillinglie , being forced to it by terrors and threatnings , and therefore ; the law rules not ouer the iust , as seruants who obey for feare : but sonnes who obey for loue. we expound it otherwise . the law hath not coactiue power ouer the just , because the just ( that is ) true beleeuers in christ iesus , are freed from the necessity of perfectly fulfilling it , for the obtaining of saluation . but the law hath a coactiue power ouer the vnjust & vnbeleeuers , because they are obliged vnto the perfect fulfilling thereof , or else to be certainly accursed . and ergo we say , the law command's ouer the just as ouer sonnes requiring of them a faithfull and willing endeavour : but it commands ouer the vnjust , as ouer seruants , of whom it exacts the vttermost farthing , and vpon the legall default threatens eternall malediction . the difference then betwixt them & vs , is this . they make the coaction of the law to consist in the manner or quality of mans obedience to it . the law compels when men obey vnwillingly . we make the coaction of the law to consist in the quality of the command , & condition , wherevpon obedience is required . the law then compels , when it exacts full obedience vpon poenalty praecisely threatned to the disobedient . wherein the trueth is manifestly on our side . for 't is plaine , that compulsion in a law must be taken in opposition to direction , not persuation , for lawes persuade not , but command . for if we speake properly a law cannot be sai'd to compell those , to whom 't is giuen , as if by any real and physicall operation it did enforce them to obedience . it proposeth what is to be done , it setteth before a man , the punishment for disobedience : but it workes not on the will of man , to force it one way , or other . wherefore if we know what direction in a law is ; we shall soone know what compultion is . direction ( as all agree ) is the bare praescription , of what is to be done , or left vndone . compulsion , that is , the exaction of obedience vpon paenalty to be inflicted . what other coactiue force there is in a law , no man can imagine . well then to apply this . the just are sub directione legis : but not sub coactione . this must of necessity be vnderstood thus , the just are not vnder the coactiue power of god's law , ●●cause it doth not exact of them full obedience vpon paenalty of aeternall death , to be otherwise inflicted on them . as it doth exact of the vnjust . for otherwise there will be no difference betweene the just and the vnjust in regard of this coactiue power of the law , if both the one and the other be obliged to yeeld , alike , perfect obedience vpon the like paenalty . in this case the law will be as coactine to one , as the other , exacting aequall obedience , vpon aequall termes , both of the just and vnjust . ( viz ) obey fully in all things : or you shall be cursed . the sonne and seruant shall be all one , and the law shall still command , over the children , with as much terrour , as ouer the bondslaue . there is no difference in the world ; in our adversaries doctrine , both sorts are bound to obey perfectly , or else certainly they shall not be saued . so that the law of itselfe shall be as rigorous towards one ; as the other . but we know the scriptures offer vnto vs more mercy : and that christ hath discharged vs from this rigour of the law , vnder which euery one , that is out of him in the state of vnbeleefe is holden in bondage . as to the difference they make ( the iust obey willingly , the vnjust vnwillingly , & ergo the law compels these and not those ) this is nothing to the purpose . for it alters not the nature of the law , that it is obeyed with diuers affections . the law is the same , for its command & authority ; howsoeuer it be obeyed willingly or vnwillingly ; that matters not . the law ceaseth not to be coactiue , because ti 's willingly obeyed : euen as a slaue ceaseth not to be vnder the coaction & compelling power of his master , though he loue his master ; and out of a willing mind be content to abide in thraldome . and as adam , though he obeyed the law willingly ; yet was vnder the coactiue power of it ; because he was tyed to obey it , or else he should certainly die the death for his transgression of it . wherefore i conclude , that the just are not freed from the laws direction , nor from the lawes compulsion , as it compels or enioynes them absolute obedience in all things , and for default thereof threatens the vnauoydeable malediction of gods aeternall wrath . 3 lastly for proofe of this point we haue those places formerly alleaged , rom. 6. 14. [ we are not vnder the law , but vnder grace . ] gal. 5. 18. [ if we be led by the spirit , we are not vnder the law. ] 2 cor. 3. 17. [ now the lord is the spirit , and where the spirit of the lord is , there is liberty . ] gal. 3. 13. [ christ hath redeemed vs from the curse of the law , being made acurse for vs. ] all which , with b other the like , doe establish this orthodoxe doctrine ; that beleeuers haue ohtained freedome by christ , from the rigour of the morall law , and are not any longer bound in conscience to the perfect fulfilling thereof vpon this assured perill : that if they keepe it not , they shall not be saued . we might stand longer vpon each testimony : but let that which we haue said , suffice for the vindicating of our conscience from that torture and bondage wherewith these ●●opish doctors would ensnare vs. the knowledge of which our liberty , is not to giue vs occasion of security or licentiousnesse , as these men calumniate : but to restore peace & spirituall rest vnto our soules , knowing that we are now deliuered from the necessity of obeying , or of perishing , which before we were in christ , lay more heauy vpon our soules then a mountaine of lead . that so being freed from this thraldome , we might serue him who hath freed vs , thankfully , and chearefully , obeying him in all duty , by whom wee haue obtained this glorious priuiledge ; that whereas perfect obedience was sometimes strictly exacted of vs : now our sincere , though imperfect indeauours , shal be mercifully accepted at our hands . sect . 6. chap. i. the reconciliation of that seeming opposition , betweene s. paul , and s. iames in this point of iustification . thus much of this argument and of the first branch of mans righteousnes , whereby if it were possible he should be justified . viz. his obedience to the law of god. by which meanes we haue shewed , no flesh shall be justified in gods sight . we are to proceed vnto the text branch heereof . viz. mans satisfaction for his transgression of the law. wherein we haue also to proue , that a sinner cannot be acquitted before god's judgment seat , by pleading any satisfaction , that himselfe can make for his offences . but in our passing vnto that point we are to giue you warning of that stumbling stone which st. iames , ( as it may seeme ) hath layed in our way : lest any should dash his faith vpon it ; and fall , as our adnersaries haue done into that errour of iustification by workes . that blessed apostle , in the second chapter of his epistle , seemes not only to giue occasion : but directly to teach this doctrine of iustification by workes . for in the 21. ver . &c. he sayeth expressly , that abraham was justified by workes when he offered his sonne isaack vpon the altar ; and also that rahab was in like manner justified by workes , when she entertained the spies . whence also he sets downe ver . 22. a generall conclusion . that a man is justified by workes and not by faith alone . now in shew , nothing can be spoken more contrary to st. paule his doctrine in his epistle to the romans and else-where . for in the fourth chap. speaking of the same example of abraham , he saieth cleane contrary , that abraham was not justified by workes , for then he might haue boasted . ver . 2. and in the 3 chap. treating generally of mans iustification , by faith ; after a strong dispute he drawes forth this conclusion . that a man is justified by faith without the workes of the law. v. 28. which conclusion is in appearance contradictory to that of st. iames. this harsh discord betweene these apostles seemes vnto some not possible to be sweetned by any qualification , who knowing that the holy ghost neuer forgets himselfe haue concluded that if the spirit of trueth spake by st. paul it was doubtlesse the spirit of error , that spake by the author of this epistle of iames. for this cause most likely it was doubted of in ancient times , as a eusebius and hier●me witnes . but yet then also publiquely allowed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in many churches , and euer since receaued in all : out of which for the same cause luther and others of his followers , since him would againe throw it forth , accounting the author of it to haue built not gold and siluer ; but straw and stubble vpon the foundation . erasmus assents to luther . and musculus agrees with them both , who in his commentaries vpon the fourth to the romans , speakes his mind simply , that he sees not how iames and paul can agree together , and therefore he turnes out st. iames for the wrangler , supposing that this iames was one of the desciples of iames the apostle , the brother of christ , who vnder pretence of his master's name and authority , continually snarled at the apostle paul , and opposed his doctrine . howbeit his epistle got credit in after times , ( cum veritas paulatim inualescente mendacio proculcari caeperit . ) that is . when error by degrees praevailed against the trueth . but this medicine is worse then the disease , and is rather violence , then skill , thus to cut the knot where it cannot bee readily vntied . a safer and milder course may be holden ; and some meanes found out for the according of this grand difference without robbing the church of somuch pretious treasure , of diuine knowledg , as is stored vp in this epistle . wherefore both they of the romish and we of the reformed churches , admitting this epistle for canonical doe each of vs search after , a fit reconciliation betweene the apostles . but they and we betweene our selues are irreconcileable in our seuerall reconcileations of them . they reconcile them thus . by distinguishing . 1. of iustification . 2 of workes . iustification ( say they ) of two sortes . 1. the first when a man of vnjust is made just and holy , by the infusion of grace , or the habit of charitie . 2. the 2. when a man of just is made more just by the augmentation of the habit of grace first giuen vnto him . againe they diuide workes into two sortes . 1. some goe before faith , being performed by the meere strength of nature , and free-will without the helpe of grace ; and such workes as these are not meritorious . 2. some follow faith , being performed by the aide and assistance of grace giuen vnto man : and such workes as these be meritorious . these distinctions praepared , the worke is now ready for the soddering , which they finish artificially glewing togeather the proposition of the two apostles in this sorte . st. paul saieth that abraham , and all men are justified by faith without workes . this ( say they ) is to be vnderstood of the first iustification , and of workes done before faith , without grace , by the strength of nature . so that the meaning of paule's proposition ( abraham and all men , are justified by faith without workes is this . neither abraham , nor any other can deserue the grace of sanctification , whereby of vnjust and vnholy they be made just and holy , by any workes done by them , when they are naturall men , destitute of grace , but only by faith in christ iesus , or thus . no man merits grace to make him a good man of a bad , by any thing he doth before he beleeue in christ ; but by beleeuing he obtaineth this . on the other side s. iames saith , that ( abraham and all others are iustified by workes , not by faith only . ) this ( say the romanists ) is meant of the second iustification , and of such workes as are done after faith , by the aide of grace : so the meaning of the proposition shal be this . abraham and other men being once made good and just , deserue to be made better , and more just by such good workes as they performe through the helpe of grace giuen vnto them ; & not by faith only . being once sanctified , they deserue the increase of sanctificatiō through that merit of their faith , and good workes out of faith and charity . is not this difference between these apostles finely accorded think you ? they will now walke together being in this sort made friends through the mediation of the schoole-men . but it is otherwise . they are so far from reconciling them , that they haue abused them both , and set them farther asunder making them speake what they neuer meant . neither in s. paul nor s. iames is there any ground at all , whereon to raise such an interpretation of their words . and therefore we respect this reconcilement , as the shifting quercke of a scholeman's braine , that hath no footing at all in the text . which we doe vpon these reasons . 1. that distinction of iustification ( that is of sanctification ) into the first giuing of it , and the after increase of it , ( howsoeuer tolerable in other matters ) is vtterly to no purpose , as it is applied vnto the doctrine of these apostles . who when they speake of iustification of a sinner in god's sight doe vnderstand thereby the remission of sinnes through the imputation of christ's righteousnes , and not the infusion , or increase of inherent sanctity in the soule of man. this confusion of iustification with sanctification is a prime error of our adversaries in this article , as hath bin shewed , in clearing the acceptions of the word iustification : and shall be shewed more at large in handling the forme of our iustification , 2. the distinction of iustification taken in their owne sense , is falselie applied to st. iames as if he spake of the 2. iustification , and to st. paul as if he spake of the first . for first a bellarmine himselfe being judge st. iames in the example of rahab speakes of the first iustification , because ( as he saieth ) she was then , at the first made a beleeuer of an infidell a righteous woman of an harlot . and againe paul , he speakes of the 2. iustification in the example of abraham , which is alleaged by both the apostles . heere 's then a confusion insteed of a distiction . paul speakes of the first , iames speakes of the 2. and yet both do speake of both iustifications . againe when they say iames speakes of the second iustification , whereby of just a man becomes more just , ti 's a groundlesse imagination for asmuch as it was to no purpose for the apostle iames to treat of the second iustification , whereby men grow better : when those hypocrites , with whom he had to doe , had erred from their first iustification , whereby they were not , as yet , made good , as the learned b iackson obserues . nay there is not in all st. iames his dispute , any s●llable , that may giue any just suspicion that by iustification , he meanes the increase of inhaerent iustice. c bellarmine catcheth at the clause . v. 22. ( by workes faith was made perfect ) which is , in the iesuites construction , abraham's inhaerent justice , begun by faith , receiued increase and perfection by his workes ) but this is onlie the iesuites phrensie . abraham his faith and his righteousnes , whereof his faith is but a part , was not made but declared to be perfect , by so perfect a worke ) which it brought forth , as euen lorinus another of that sect expounds it orthodoxly . 3 thirdly , that distinction of workes done before faith , without grace , and after faith by grace , is to as litle purpose , as the former ; in this matter of our iustification . heretofore we haue touched vpon that distinction and shewed the vanitie thereof , in limiting st. paul to workes done without grace , when simplie he concludes all workes from our iustification . and st. iames though he require workes of grace to be ioyned with that faith which must justifie vs : yet he giues them not that place and office in our iustification , from which paul doth exclude them , and wherein our adversaries would establish them , as it shall appeare anon . leauing then this sophisticall reconcilement coined by our aduersaries i come to those reconciliations which are made by our diuines ; wherein we shall haue better satisfaction vpon better grounds . two waies there are whereby this seeming difference is by our men reconciled . 1. the 1. by distinguishing the word ( ● iustification ) which may be taken either 1 , for the absolution of a sinner in gods iudgement . 2 , for the declaration of a mans righteousnes before men . this distinction is certaine and hath its ground in scripture which vseth the word iustifie in both acceptions , for the quitting of vs in gods sight , and for the manifestation of our innocency before man against accusation or suspicion of faultines . they applie this distinction for the reconciling of the two apostles . thus. st. paul speakes of iustification , ( in foro dei ) s. iames speakes of iustification ( in foro hominis ) a man is justified by faith without workes saieth s. paul : that is in god's sight , a man obtaines remission of sinnes and is reputed just only for his faith in christ , not for his workes sake . a man is justified by workes ; and not by faith onely saieth s. iames that is , in mans sight we are declared to be just by our good workes , not by our faith onely : which with other inward and invisible graces , are made visible vnto man onely in the good workes , which they see vs performe . that this application is not vnfit for to reconcile this difference , may be shewed by the parts . 1. for s. paul , ti 's agreed on all sides that he speakes of mans iustification in god's sight . rom. 3. v. 20. 2. for s. iames we are to shew that with just probability he may be vnderstood of the declaration of our iustification and righteousnes before men . for proofe whereof the text affords vs these reasons . 1. verse . 18. shew me thy faith without thy workes and i will shew thee my faith by my workes . where the true christian speaking to the hypocriticall boaster of his faith , requires of him a declaration of his faith and iustification thereby , by a reall proofe , not a verball profession , promising for his part to manifest and approue the trueth of his owne faith by his good workes . whence it appeares , that before man , none can justifie the soundnes of his faith : but by his workes thene proceeding . 2. v. 21. abraham is saied to be justified when he offered vp his sonne isaak vpon the altar . now ti 's manifest that abraham was justified in gods sight long before ; euen . 25. yeares gen. 15. 6. therefore by that admirable worke of his in offering his sonne he was declared before all the world to be a just man and a true beleeuer . and for this purpose did god tempt abraham in that triall of his faith : that thereby all beleeuers , might behold a rare patterne of a liuely and justifying faith , and that abraham was not without good cause called the father of the faithfull . 3. v. 22. it is saied that abrahams faith wrought with his worke and by workes was his faith made perfect . which in the iudgement of popish a expositors themselues , is to be vnderstood of the manifestation of abrahams faith by his workes . his faith directed his workes : his workes manifested the power and perfection of his faith. it is not then without good probability of reason , that caluin and other expositors on our side , haue giuen this solution vnto this doubt . b bellarmine labours against it and would faine proue that justification cannot be taken heere pro declaratione iustitiae . but his argument cannot much trouble any intelligent reader , and therefore i spare to trouble you with his sophistry . this now is the first way of reconciling the places . howbeit the trueth is , that although this may be defended against any thing that our aduersaries objected to the contrary : yet many and those very learned divines chose rather to tread in another path and more neerely to presse the apostles steps ; whom also in this point ● willingly follow . 2 the second way then of reconciling these places , is by distinguishing of the word ( faith ) which is taken in a doubled sense . 1. first for that faith , which is true and liuing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith which worketh through loue ) and is fruitfull in all manner of obedience . 2. secondly for that faith which is false and dead , being onely a bare acknowledgment of the trueth , of all articles of religion accompanied with an outward formality of profession : but yet destitute of sincere obedience . this distinction of this word ( faith ) is certaine by the scriptures , as hath heretofore bin shewed in handling of that grace . our men now apply it thus . s. paul when he affirmes that we are justified by faith onely , speakes of that faith which is true and liuing working by charity . s. iames when he denies a man is justified by faith only , he disputes against that faith which is false and dead , without power to bring forth any good workes . so that the apostles speake no contradictions , where paul teacheth we are iustified by a true faith , and s. iames affirmes we are not justified by a false faith. againe s. paul saith we are not iustified by workes . s. iames saith we are justified by workes . neither is here any contradiction at all . for s. iames vnderstands by workes , a ( working faith ) in opposition to the idle and dead faith before-spoken of ( by a metonymie of the effect . ) whence it is plaine that these two propositions ( wee are not iustified by workes ) which is pauls , and ( we are iustified by a working faith ) which is iames , doe sweetly consort together . paul seuers works from our iustification , but not from our faith. iames ioyned workes to our faith , but not to our iustification . to make this a litle plainer by a similitude or twaine : there is great difference betweene these two sayings , ( a man liues by a reasonable soule ) and ( a man liues by reason . ) the former is true , and shewes vs what qualities and power are ess●ntiall vnto that soule , whereby a man liues . but the later is false , because we liue not by the quality , or power of reason , though we liue by that soule which hath that quality necessarily belonging to it , without which it is no humane soule . so also in these propositions , ( planta vivit per animan● auctricem ) and ( planta vivit per augmentationem ) each puny can tell that the former is true , and the other false . for although in the vegetatiue soule whereby plants liue , there be necessarilie required to the ( being ) of it , those 3 faculties of nourishment , growth , and procreation : yet it is not the facultie of growing that giues life vnto plants , for they liue when they grow not . in like manner . these two propositions ( we are iustified by a working faith ) & ( we are iustified by workes ) differ much . the first is true , and shewes vnto vs what qualities are necessarilie required vnto the ( being ) of that faith , whereby the iust shall liue . namely , that beside the power of beleeuing in the promise , there be also an habituall pronnesse and resolution vnto the doing of all good workes , joined with it . but the later proposition is false . for although true faith be equallie as apt to worke in bringing forth vniuersall obedience to god's will ; as it is apt to beleeue and trust perfectlie vnto god's promises : yet neuerthelesse we are not justified by it as it brings forth good workes ; but as it embraceth the promises of the gospel . now then iames affirmes that which is true , that ( we are iustified by a working faith , ) and s. paul denies that which is false : viz. ( that we are iustified by workes . chap. ii. the confirmation of the orthodoxe reconciliation of s. paul and s. iames , by a logicall analysis of s. iames his disputation in his second chapter . this reconciliation is the fairest , and hath the most certaine grounds in the text . it will , i doubt not , appeare so vnto you , when it shall be cleered from these cavils that can be made against it . there are but only two things in it that may occasion our aduersaries to quarrell . the first is touching the word ( faith ) we say that s. iames speakes of a false and counterfeit faith. they say he speakes of that which is true , though dead without workes . this is one point . a the second is touching the interpretation of the word ( workes ) vsed by s. iames when he saith , ( we are iustified by workes . ) this we interpret by a metonymie of the effect for the cause , we are justified by a working faith , by that faith which is apt to declare and shew it selfe in all good workes . this interpretation may happily proue distastefull to their nicer palates , who are very readie when it fits their humour , to grate sore vpon the bare words and letter of a text. these cauils remoued , this reconciliation will appeare to be sure and good . for the accomplishment of this i suppose nothing will be more commodious , then to present vnto you a briefe resolution of the whole dispute of s. iames touching faith , that by a plaine and true exposition thereof we may more easily discouer the cauils and sophisticall forgeries wherewith our adversaries haue pestered this place of scripture . the disputation of s. iames beginnes at the 14. v. of the second chapt. to the end thereof . the scope and summe whereof is . a sharpe reprehens●ion of hypocriticall faith of vaine men as they are called ( v. 20 ) which in the apostles time vnder pretence of religion thought they might liue as they list . two extremes there were , whereunto these iewes , to whom the apostle writes , were mis-led by false teachers and their own corruptions . the 1. that notwithstanding faith in christ ; they were bound to fulfill the whole law of moses ; against which paul disputes in his epistle to the gal. who also were infected with that leven . the other was , that faith in christ was sufficient without any regard of obedience , to the law : so they beleeued the gospell , acknowledging the articles of religion for true , & made an outward profession all should be well , albeit in the meane time sanctitie and syncere obedience were quite neglected . the former errour brought them in bondage : this made them licentious pleasing haeresie if any other , whereof there were and will be alwayes store of sectaries who content themselues to haue a forme of godlines , but deny the power thereof . against such hypocrites & vain boasters of false faith and false religion , s. iames disputes in this place , shewing plainly that such men leaned on a staffe of reed , deceiuing their owne selues with a counterfeit & shadow of true christian faith insteed of the substance . the reproofe with the maine reason is expressed by way of interrogation in the ( 14. v. ) what doth it profit my brethren , though a man say he haue ( as many then did , and alwaies will say , boasting falselie of that which they haue not in truth , ) and haue not workes ; that is , obedience to god's will , whereby to approue that faith he boasts of ? can that faith saue him ? so that faith vvithout workes a sauing faith , that vvill bring a man to heauen ? these sharpe interrogations must be resolued into their strong negations . and so vve haue these tvvo propositions . 1 containing the maine summe of the apostle's dispute : the other a generall reason of it . the 1 is this . faith without obedience is vnprofitable . the second prouing the first , is this . faith without obedience will not saue a man. the vvhole argument is . that faith which will not saue a man is vnprofitable , of no vse . but the faith which is without obedience will not saue : ergo faith without obedience is vnprofitable . the maior of this argument vvill easilie be granted . th●t it is an v●pro●itable faith which will not bring a man to life and happines . but hovv doth s. iames proue the minor. that a faith without workes will not doe that ? though it scarse need any proofe ▪ yet because hypocrisie is euer armed vvith sophistrie , for a plainer conviction , the apostle proues it by this manner of argumentation . that faith which saues a man is a true faith. but a faith without workes is not a true faith. ergo a faith without workes will not saue a man. the maier is euident to all that haue reason . the minor s. iames proues by diuerse arguments . 1. dravvne● pari , from comparison vvith another like vertue . namely charity tovvards the poore . the argument is thus . if charity towards the poore professed in words , but without workes be counterfeit , then faith in god professed in like manner without obedience is also counterfeite not true . but charity towards the poore in words professed without deeds is a counterfeit charity . ergo , faith in god without obedience is a counterfeit and false faith. the reason of the maior proposition is euident , from the similitude that is betweene all vertues and graces . there is no vertue , but men may counterfeit and falsely arrogate it to themselues ; as they may boast of a false faith , so also ( as salomon and experience speakes ) of a false liberality , false valour , false prudence , &c. now there is but one way to discouer this counterfeiting in any kind , and that is to goe from words to workes , from praesumptions and boastings to actions . this way all count most certaine , nor will any man beleiue words against workes , or be persuaded by faire speaches , that the habites of vertues and graces be truly seated in his mind , whose tongue tells vs they be so : but his doeings confute his sayings . wherefore the apostle in his comparison proceedes on an vndeniable ground . now for the minor ( that the charity which is rich in good words , and poore in almesdeeds , is not true but counterfeit pitty ) the apostle shewes by an ordinary instance ( if a brother or sister be naked , and destitute of daily food ) that is . if a beleiuing christian want food and raiment or other necessaries ( and one of you say vnto them , depart in peace , and be ye warmed and filled ) if he giue him kind words , alas poore soule i pitty thee and wish thee well , i would i had to giue thee , goe in god's name where thou mayest be releiued , and so let him passe with a few pittifull complements , notwithstanding yee giue them not those things which are needfull for the body : what doth it profit . is the poore man's backe euer the warmer ? or his belly the ●●ller , with a few windy complements ? can such a man persuade any that he hath in him indeed the bowells of mercie and compassion towards the needy , when they find such cold entertainment at his gates : 't is manifest that this is but a meere mockery , and that such pittifull words come not from a heart that 's truely mercifull . the apostle now applies this touching charity , vnto faith. v. 17. euen so faith if it haue not workes is dead being alone . as that charity , so also that faith which men professe without obedience is false and fained , and therefore vnprofitable to saue a man. it is dead : how must this be vnderstood ? faith is a quality of the soule , and qualities are then saide to be dead , when they are extinguished . as if we should say such a man's charity is dead ; it is because he hath lost it ; that which was in him is abolished . but this is not the meaning . for then when st. iames saieth that faith is dead being alone : his meaning should be that faith seuered from workes , is no faith at all : but quite extinguished . now this is not so . for there 's a faith seuered from workes in hypocrites , haeretiques , reprobates and deuills . which faith is a generall assent to all diuine truthes : and this faith in them hath a true being , but no sauing vse . wherefore . it is called ● dead faith in regard of the effect : because 't is nothing availeable to bring them in whom it is , to life and saluation as a true and liu●ng faith is . heere our aduersaries haue much strange contemplation , telling vs that faith without workes though it be a dead faith , yet 't is a true faith. euen as an instrument is a true instrument , though it be not vsed . so that in their philosophy ti 's one and the same true faith which is dead without , and liuing with workes . euen as 't is one and the same body which liues with the soule and is dead without it : or as water is the same whether it stand still in a cisterne or runne in a riuer . whence they proceed to discourse that charity is the forme of faith : and conclude that it is not the inward and essentiall forme of it , as the soule is the forme of a man ( for that workes are not essentiall to faith ) nor the accidentall forme as whitenes is of paper ; because faith according to their schooles , is in the vnderstanding , and charity in the will ▪ but it is the externall forme of it , because it giues to faith a merit and worthines for the deserving of heauen . these fond speculations of the forme and merit of faith i passe by now , hauing touched vpon them heeretofore . to that which they say . that a liuing faith , and a dead faith is one and the same true faith : 't is vtterly false , they differ asmuch as light and darknes . 1. in their subject . a dead faith is in the reprobate men and deuills . a liuing faith only in the elect. 2. in their object . a dead faith assents to diuine reuelations as barely true or good onely in the generall : a liuing faith assents to them , as truer and better in themselues ; then any thing that can be set against them . 3 , in their nature . a dead faith is no sanctifying grace : but a common gift of creation as in the deuill ; of ordinary illumination as in reprobate men. a liuing faith is a sanctifying grace , a part of inhaerent holines wrought in the heart by the speciall power of the holy ghost . all which haue bin heeretofore cleared in handling the nature of faith. wherefore vnto those arguments or sophismes rather , which a bellarmine brings to proue that iames speakes of a true diuine , infused , catholique , christian faith , though it be dead faith ; i answere breifely . that we grant a dead faith to be a true faith : but it is in its kind . because it hath a true being in men and deuils , in whom it is , and ti 's directed toward true objects : but it is not that true faith which is catholique christian & sauing . this is of another kind , and in comparison of this , that other is but a meere shadow and counterfeit resemblance of true faith. wherefore when those hypocrites accounted themselues to haue that faith which is truely christian and sauing , s. iames shewes them , that this their faith which was alone naked of obedience , was nothing so : but a faith of another kind , a dead faith , hauing onely a false shew of a true and liuing faith . this of the first argument . 2 the 2 argument is contained . v. 18. being drawne from an impossibility , in prouing the trueth of it . the argument stands thus . that faith , which is truely christian may be shewen and proued so to be . but a faith without workes cannot be demonstrated to be a true faith . ergo. a faith without workes is no true faith. the major is omitted as most euident of itselfe . because there is no morall vertue , or grace of the holy ghost truely planted in the heart : but it may be knowne by some externall actions , which it is apt to bring forth . euen as life is knowne by breathing , or beating of the pulse . the trueth of an inuisible grace hath it's demonstration in visible workes . but now for the minor , s. iames proues that faith without obedience cannot appeare by any proofe to be true faith . which he doth in a dialogue betweene a true beleeuer and a hypocrite . yea a man may say , thou hast faith , and i haue workes shew me thy faith without workes , and i will shew thee my faith by my workes . that is . thou saiest thou hast a true faith , though thou hast no workes : i say i haue true faith because i haue workes . come wee now to the triall , and let it appeare who saieth true , thou or i. if thou saiest true ; proue thy faith by something or other to be true . shew me thy faith b without thy wotkes . workes thou hast none , whereby to shew thy faith , make it then appeare by something else . but that 's impossible . where workes are wanring , ther 's no demonstration else whereby to justifie the trueth of faith . and therefore thou art driuen to confesse that thou vainely boastest of that which thou hast not . but on the otherside ( saieth the true beleeuer ) i can make good , that which i say , prouing that my faith is true by my workes . i will shew thee my faith by my workes . my sincere obedience is a reall demonstration : that my beleife is no verball ostentation and vaine bragg . this proofe of s. iames is very con●incing , and gripes the consciences of hypocrites , smiting them with shame and confusion when they come to this triall ; and so haue their false and fraudulent hearts laied open . but heere it will be asked what workes doe demonstrate the trueth of faith , and also how they doe proue it . whereto wee answere workes are of two sortes . 1. ordinary , such workes of sanctity & obedience , as are required to a holy conuersation . 2. extraordinary . viz , miracles . we say s. iames vnderstands the former , and those onely : our aduersaries conclude both . but erroneously , for asmuch as s. iames speakes not of the doctrine of faith , but of the grace of faith . the grace requires good workes of piety and charity as perpetually necessary for the conmirmation of it's trueth . so doeth not the doctrine of faith alwaies require miraculous workes for the confirmation of it's divinity : but oney at the first publication thereof . wherefore lorinus is very ridiculous , who vpon this place tels vs , that they may justly demaund of vs haeretiques ( for so they bedust vs ) miracles for the confirmation of our new and false doctrine . indeed were it new and false their request were not vnreasonable , that we should make our doctrine credible by doing of miracles . but sure the iesuite iudgeth of our doctrine by his ovvne , vvhich did he not suspect for a nevv error , vvee see no reason they should still require miracles for confirmation of an olde truth for our selues we seeke not the aide of a lying wonder to vphold a true doctrine : nor doe we count it any disgrace at all to our religion , that we cannot by our faith so much as cure a lame horse , as the iesuite out of a erasmus scoffes at vs. now surely if such a beast as bellarmine's deuout mare , want helpe to set her on all foure , we cannot be yet so well perswaded of that vertue of romish faith , as to thinke that a frier will doe more good at such a jadish miracle , then a farrier . but whereas the iesuite goes forward to require of vs the other sort of good workes , of piety and charity for the demonstration of our faith hee hath reason so to doe , though not so much as he imagines , when hee chargeth vs with neglect of good workes and vnbridled licentiousnesse . would to god we could cleere our practise from such neglect , as well as we can our doctrine from teaching it . but yet , by their fauour , if we come to comparisons , we know no reason why we should runne behind the dore , as more ashamed of our practises , then they may justly be of theirs , in which case we boldly bid him amongst them ; that is without sinne to cast the first stone at vs. to proceed . seeing workes of obedience are the proof●s of a true faith , it must be considered in what sort they proue it . for may not good workes be counterfeited as well as faith ? i answere . that in this triall the judgment of verity & infallibility belongeth vnto god , who only knowes the heart and conscience , being able to discerne euery secret working of the soule , and so to judge exactly whether or no all outward appearances come from inward syncerity . but for the judgement of charity that belongs to vs. if we behold in any man the workes of obedience to god's will ; of such a man we are to judge that he hath true faith. though yet herein we must as farre as humane frailtie will giue leaue , iudge also not according to appearance , but iudge righteous iudgment . mens practises must be examined : if hypocrisie bewray it self , ( as 't is hard for a counterfeit not to forget himself at some one time or other , if he be duly obserued ) there charity must not be blinde : it must see and censure it . 't is not a charitable , but a peruerse iudgment to call euill good : nor is it any offence to call that a barren or bad tree , that beares either no fruit at all , or none but bad ; and thus of this second argument of the apostle , that these hypocrites faith was vaine , because , when it comes to the proofe , it cannot be iustified to be found and good . 3 the 3 argument is v. 19. from the example of the diuels themselues , in whom there is a faith without workes , as well in hypocrites : and ergo it is in neither of them a true faith. the argument is brought in to confute a cauill with the hypocrite might make against the former reason . true might he say , i cannot shew my faith by my workes : yet for all that i haue a true faith. and why ? because i beleeue the articles of religion , that there is one god , with the rest . hereto the apostle replies . that such a beliefe is not a true christian faith , because it is to be found euen in the diuels . the argument runnes thus . that faith which is in the diuels is no true christian faith . but a bare assent to the articles of religion without obedience is in the diuels . ergo a bare assent without obedience is no true christian faith . the maior of this argument will easily be granted . that the diuels haue not that true faith which is required of a christian man to his saluation . the minor is also euident . that the diuels doe belieue the articles of christian religion . s. iames instances in one for the rest , namely the article of the godhead , whereto the diuels assent aswell as hypocriticall men. thou beleeuest that there is one god , saith the true beleeuer to the hypocrite , pleading that he beleeued the articles of faith , thou doest well . 't is a laudable and good thing to acknowledge the truth of religion . but vvithall thou must knovv that the diuels deserue as much commendation for this beleefe , as thou doest . the diuels also beleeue . euen they confesse the truth of that and the other articles of religion . an euident proofe vvhereof is this , that they tremble at the povver , vvrath , and iustice of god , and the remembrance of the last iudgment , vvhich did they not beleeue , they vvould not feare : but novv they expect it vvith horrour , because they knovv it vvill come vpon them . whence 't is plain that the faith of hypocrites and diuels is all one , neither better then other , both vnfruitfull to bring forth obedience , both vnprofitable to bring vnto saluation , and therefore neither of them that true faith , vvhich is christian and sauing . this argument of the apostles , pincheth our aduersaries sore , vvho stiffly maintaine that s. iames speakes of a true , though of a dead faith. for they can not for shame say that there is a true faith in the diuels and damned spirits . but yet s. iames hath concluded that they haue that dead faith which hypocrites boast of . what then ? then a dead faith is no true faith , as our a adversaries affirme it is . wherefore to helpe themselues , they deny that it is one and the same dead faith , which is in hypocrites and euill spirits . indeed ex parte obiecti , they grant that the faith of diuels is as true and catholique as that of wicked men , because they both beleeue the the same things . and also in regard of the effects , they grant their faith to be alike , because both be vnfruitfull . but not ex parte subiecti , so they say there 's much difference . the faith of diuels is of one sort , and the faith of hypocrites of another . but heere they make a litle to bold with the blessed apostle , ouerturning the force of his argument , to vphold their owne fancie . the apostle proues against hypocrites that their idle faith without obedience is not true sauing faith. why ? because the diuel 's idle faith destitute of obedience is no true sauing faith. but now . is the faith of diuels & hypocrites of the same kinde and nature . yea , or no ? no , they be not , they be of a diuerse nature , say the adversaries . let it be then considered , what force there is in the apostle's argument . faith without workes in deuils saues them not . ergo faith without workes in wicked men , saues them not . might not one prompted by a iesuite , reply vpon the apostle . nay by your leaue , your argument is inconsequent , because you doe not dispute , ad idem . faith in the diuels is of one kinde , faith in hypocrites is of another : & therefore though faith without works cannot saue diuels ; yet faith without works may saue men. thus were the apostle's argument laide in the dust , if these mens opinions may stand for good . but would you know what distinction these men make betweene the faith of diuels and wicked men , which st iames takes for the same . 't is thus . first the faith of euill men is free , the faith of diuels is compelled and extorted from them by a kinde of force . so b bellarm. fides hominum malorum libera est , captivante nimir ùm piâ voluntate intellectum in obsequium christi : fides vero daemonum est coacta , & extracta ab ipsàrerum evidentiâ . quod insinuavit idem iacobus dicens . daemones credunt , & contremiscunt . nos enim non credimus contremiscentes , id est , inviti & coacti , sed spontè & libentèr . wicked men beleeue freely and willingly . why ? because their pious and godly will captiuates their vnderstanding to the obedience of christ , so causing it to assent vnto the truth . the diuels beleeue vpon compulsion , being forced to it by the euidence of the things themselues . which saint iames intimates , they beleeue and tremble : that is , they beleeue against their wills. is not this a shamelesse iesuite that will say any thing to patch vp a broken cause ? for be not these absurd contradictions to say , that wicked men haue godly wills , that by a pious motion of the will , their vnderstanding is captiuated to the obedience of christ , and yet they be hypocrites and wicked men still . no man can relish such assertions , who knowes how averse and fromward the will of men is to embrace any thing that is of god , till such time as it be regenerate by sanctifying grace . it is therefore without all reason , to affirme that wicked men beleeue willinglie , and 't is against all experience , which shewes that vngodly men are vtterly as vnwilling to beleue any truth that makes against them in any kinde whatsoeuer ; as a beare is to be brought to the stake . indeed in matters that like them , or such as be of an indifferent nature , neither fauouring nor crossing their corruptions , they 'll be apt to beleeue , though not out of a pious affection , as the iesuite dreames : but out of selfe-loue and other selfe-considerations . but take them in any other point of religion , that doth any way grate vpon their wicked affections , all the perswasion and instruction in the world , cannot worke them to a beleefe of it , till the conscience ( spite of their hearts ) be convicted by some notable euidence of the trueth . now what else can be said of the diuels ; who will as willinglie beleeue what makes for them , ( if any thing did ) or what makes not against them ; as any wicked man can doe ? and they are as vnwilling to beleeue any thing , that makes against them , as any wicked man is . nor would they beleeue it , did not the cleerenes of diuine reuelations convince them of the certaine truth thereof . so that there is no difference at all in this respect , as the one , so the other beleeue vnwillingly ; as diuels , so wicked men beleeue with trembling . the diuels indeed with greater horror , as their beleefe and knowledge is alwaies more distinct then mans : but yet men with horror too , when their consciences by fits are awakened to behold the woes , that are comming vpon them . vnto this difference of c bell. others adde two more . namely : 1 that the faith of diuels is naturall ; that of wicked men supernaturall and infused . 2 that the faith of diuels is dishonest , the faith of wicked men is an honest faith. whereto we say thus much . that touching the first difference , we grant indeed that the faith of the diuels is not supernaturall except it be in regard of the obiect . the faculties which they receiued in their creation are not so farre corrupted in them : but that they are able to assent vnto , and apprehend diuine reuelations without further helpe , then of their owne naturall abilities . man in his fall sustained greater losse in the spirituall powers of his soule , & therefore stan●s in need of helpe . which helpe is afforded euen vnto the vngodly ; but this is by ordinary illumination , not by speciall infusion of any sanctifying grace . enlightned they are aboue the ordinary pitch of naturall blindnes : but not aboue that whereto a meere naturall vnderstanding may be aduanced . yea were mans vnderstanding raised vp to that perfection which is in diuels : this were more then nature , yet lesse then grace . this common gift of illumination bestowed on wicked men , but not on diuels , is no proofe that their faith is of a diuerse kinde . as to the last difference we are not so far studied in moralities , as to conceiue wherein the dishonestie of the diuel 's faith , and the honestie of hypocrites faith doth lie . to ordinarie vnderstanding it seemes euery way as honest & commendable a matter , for a wicked fiend , as for a wicked man , to beleeue what god reueales vnto him . if not , we must expect to be further informed by these iesuites men that are better read in that part of ethickes , whether diabolicall or hypocriticall . 4. 4 this of the apostle's third argument . we come to the fourth . the 4. argument is contained in the 20. 21. 22. 23. 24. 25 verses . before which the apostle repeates his maine conclusion . that faith without obedience is a false and dead faith. but wilt thou know o a vaine man ( or hypocrite ) that faith without workes is dead ? v. 20. for the convincing of him further , he proceeds to a new argument to proue it vnto him . the argument is this . that faith which will not iustifie a man is a false and dead faith. but the faith which is without workes will not iustifie . a man. ergo 't is a dead and a false faith. the maior the apostle omits as most evident of it selfe . the minor he proues by an induction of two examples . thus. if abraham and rahab were instified by a working faith , thou that faith which is alone without workes will not iustifie . but a●raham and rahab were so iustified , viz. by a working faith. ergo faith without workes will not iustifie a man. the reason of the consequence is manifest . because as abraham and rahab : so all other must be justified . the meanes of justification and life , were euer one and the same for all men . which also the apostle intimates in that clause v. 21. was not our father abraham &c. implying that as the father , so also the children , the whole stocke and generation of the faithfull , were and are still justified by one vniforme meanes . the two instances the apostle vrges , that of abraham . v. 21. 22. 23. that of rahab . v. 25. the conclusion with aequally issues from them both , he interserts in the middest , after the allegation of abrahams example . v. 24. i shall goe ouer them as they lie in the text. in the example of abraham , the apostle v. 21. sets downe this proposition . that abraham was justified by a working faith. for this interrogatiues was not our father abraham justified by workes ? must be resolued into an affirmatiue abraham our father was justified by workes . that is a working faith. which proposition the apostle confirmeth by it's parts . 1. shewing that abrahams faith was an operatiue faith declared and approued by his workes . secondly , prouing that by such a working faith abraham was justified in god's sight . that the faith of abraham was operatiue , full of life and power to bring forth obedience vnto god , the apostle alleageth one instance insteed of all the ●est to proue it . and that is that singular worke of obedience vnto god's command . when he offered vp his sonne isaak vpon the altar . many other workes there were performed by abraham abundantly justifying the trueth of his faith : but the apostle chooseth this aboue all other , as that worke which was of purpose enjoyned him by god for a triall of his faith . wherein abraham mightily ouer●oming all those strong temptations to disobedience and infidelity , made it appeare , that his faith was not an idle , dead and empty speculation , but an actiue and working grace . wherefore the apostle adds ver . 22. seest thou how faith wrought with his workes , and by workes was faith made perfect ? that is as in other workes of that holy patriarch , so specially in that sacrificing his sonne , all that can see , may plainely behold , the strength and life of his faith . faith wrought with his workes . that is . his faith directed and supported him in the doing of that worke , as the apostle paul expounds it . heb. 11. 17 by faith abraham offered vp isaack : that worke had not binne done , if faith had not wrought it . in euery circumstance thereof faith did all in all from the beginning of the worke to the end . this interpretation is most simple and generally receaued . faith wrought with : that is . in or by his workes , vnto the performance whereof the force of faith was in spaeciall manner assesting . pareus reads the words by a a tmesis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( that is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( scilicet ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is ) faith being with his workes wrought . what ? his iustification . but this construction seemes somewhat hard and not necessary for this place . the other sense is much plainer , shewing vs by or with what vertue abraham's workes were wrought . viz. by the vertue of his faith , which in most powerfull manner incited and inabled him to obey . the apostle goes forward , and by workes was faith made perfect . that is declared to be perfect . b for workes did not perfect abrahams faith essentially , in asmuch as long before this time , it was perfect , as is plaine in that abraham was justified by it 25 yeares before the oblation of his sonne isaack , and also by the strength of his faith had done many excellent workes and obtained great blessings at the hand of god. so that the offering vp of isaack was not the cause but a fruite of the perfection of abrahams faith , the great difficulty of that worke shewed the singular petfection of that grace which was able so to encounter and conquer it . the goodnes of the fruit doth not worke , but declare the goodnes that is in the tree ; the qualities of the fruits alwaies depending vpon the nature of the tree : but not on the contrary . thus then the first part of the proposition is plainly proved by the apostle . that abrahams faith was a liuely and working faith declaring and approuing it's owne trueth by the workes of his obedience . the next part . namely . that abraham was justified in god's sight , by such a working faith , he proue● . 1. by a testimony of scripture . 2. by an effect or consequent thereof , both are expressed in the 23. v. the first in these words . and the scripture was fulfilled which sayeth . abraham beleeued god , and it was imputed vnto him for righteousnes . the application of this testimony is very heedfully to be obserued , because it serues excellently for the clearing of the apostles meaning , when he saieth we are justified by workes . and the scripture was fulfilled saieth s. iames. when ? at the time , that isaack was offered . but was it not fulfilled before that time ? yes . many yeares , when the promise of the blessed seed was made vnto him , as appeares gen. 15. 6. whence this testimony is taken . how was it then fulfilled at the oblation of isaack ? thus. the trueth of that which was verified before , was then againe confirmed by a new and euident experiment . well . thus much is plaine enough . but heere now the difficulty is , how this scripture is applyed vnto the apostles former dispute . in the 21. v. he saieth that abraham was justified by workes when he offered isaack . how proues he , that he was so justified ? why by this testimony . because the scripture was fulfil●ed at that time , which saieth , abraham beleeued god &c. marke then the apostle's argument . when abraham offered isaack the scripture was fulfilled which saieth abraham was iustified by faith . for that 's the mea●ing of that scripture . ergo , abraham when he offered isaac● was justified by workes . this at first sight s●emeth farre set , and not onely besides , but quite contrary to the apostles purpose to proue he was then justified by workes , because the scripture saieth , he was then iustified by faith. but vpon due consideration , in●erence appeares to be euident , and the agreement easie . the apostle and the scripture alleaged , haue one and the same meaning : the scripture saieth . he was iustified by faith , meaning , as all confesse , a working faith fruitefull in obedience . s. iames affirmes the very same , saying , that he was justified by workes , that is . metonymically by a working faith ▪ and therefore the apostle rightly alleageth the scripture for confirmation of his assertion : the scripture witnessing . that by faith he was iustified ; the apostle expounding what manner of faith it meanes . namely a faith with workes or a working faith. so that the application of this testimony vnto that time of offering vp of isaack is most excellent : because then it appeared manifestly what manner of faith it was , wherefore god had accounted him just in former times . without this metonymie it appeares not that there is any force in the application of this scripture and the argument from thence . the scripture witnesseth that abraham was then justified by faith. ergo 'tis true , that he was then justified by workes . what consequence is there in this argument except we expound s. iames by that metonymie , workes , that is a working faith ? and so the argument holdes firme . take it otherwise , as our aduersaries would haue it , or , to speake trueth , according to the former interpretation of our diuines ; it breeds an absurd construction either way . abraham in offering isaack was justified by workes , that is , secundâ iustificatione of good he was made better . how is that proued ? by scripture . because the scripture saieth . that at that time he was justified by faith . that is , primâ iustificatione of bad he became good . is not this most apparent non-sence . againe according to the interpretations of our diuines , abraham at the offering vp of isaack was iustified by workes ( that is , say they ) declared iust before men . how is that proued ? by scripture . because the scripture saieth . that at that time , he was justified by faith. that is , accounted just in god's sight . in which kind of arguing i must confesse i apprehend not how there is any tolerable consequence . wherefore we expound s. iames metonymically , putting the effect for the cause ; workes , for a working faith , as the necessary connexion of the text enforced vs. nor is there any harshnes at all , nor violent straining in this figure , when two things of necessary and neere dependance one vpon the other , ( as workes , and a working faith ) are put one for another . neither haue our aduersaries more cause to complaine of vs for this figuratiue interpretation of workes , then we haue of them for their figuratiue interpretation of faith . for when we are saied to be justified by faith , they vnderstand it dispositiuè & meritoriè not formaliterè faith in itselfe is not our sanctification , nor yet the cause of it . but it merits the bestowing of it , and disposeth vs to receaue it . let reason iudge now , which is the harsher exposition . theirs ? faith iustifies ( that is ) faith is a disposition in vs deseruing that god should sanctifie vs by infusion of the habit of charity . or ours ? workes justifie , that is , the faith whereby we are acquited in god's sight , is a working faith. thus much of this testimonie of scripture prouing that abraham was justified by a true and working faith , in the next place the apostle shewes it by a visible effect or consequent that followed vpon his iustification expressed in the next words : and he was called the freind of god. a high prerogatiue , for god the creator to reckon of a poore mortall man as his familiar freind ; but so entire and true was the faith of abraham , so vpright was his heart , that god not onely gratiously accounted it to him for righteousnes : but also in token of that gratious acceptance entered into a league with abraham taking him for his especiall freind and confederate ; a league of●ensiue and defensiue . god would be a freind to abraham [ thou shalt be a blessing ] and a freind of abrahams freinds . i will blesse them that blesse thee ; and an enemy of abrahams enemies : i will curse them that u●se thee . which league of freindship with abraham before the offering vp of isaack was therevpon by solemne protestation and oath renued , as we haue it gen. 22. v. 16. &c. thus we haue this first example of abraham . from thence the apostle proceeds to a generall conclusion in the next verse ( 24 ) yee see then how that by workes a man is iustified , and not by faith only . that is . therefore it is euident . that a man is iustified by a working faith : not by a faith without workes . which metonymicall interpretation is againe confirmed by the inference of this conclusion vpon the former verse . the scripture saieth , that abraham beleeued god and it was imputed vnto him for righteousnes . ergo ( saieth ● iames ) yee see how a man is iustified by workes and not by faith onely . a man might heere say . nay rather . wee see the contrary . that a man is iustified by faith onely and not by workes . for in that place of scripture there is no mention at all made of workes . wherefore of necessity we must vnderstand them both in the same sense . and so the conclusion followes directly . that euery man is iustified by an actiue not an idle faith , because the scripture witnesseth , that abraham was instified by the like faith. our aduersaries collection then from this place . ( that faith and workes be compartners in iustification , we are 〈◊〉 partly by faith , partly by workes ) is vaine & inconsequent . for when the apostle saies , a man is iustified by workes and not by faith only : his meaning is not , that workes and faith are two coordinate causes by their ioynt-force-working our iustification ; but the apostle vtterly excludes faith onely from iustification , and attributes it wholy vnto workes . for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith onely , he vnderstands faith alone , that faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. alone , solitary , by itselfe , without workes . and such a dead faith whereof these hypocrites boasted . s. iames excludes wholly from justifying of a man. i say then that he is not iustified by faith onely : but that he is iustified by workes . that is a working faith that is fruitfull in obedience . the apostle goes forward from the example of abraham vnto that of rahab verse . 25. likewise was not rahab the harlot iustified by workes ? that is in the same manner as abraham : so also rahab was iustified by a working saith . which appeared to be so by that which shee did when she receaued the messengers , entertained the two spies which were sent to search the land , lodged them in her house without discouering them . and when by accident they were made knowne , hid them secretly vpon the roofe , and afterwards sent them out another way , conveied them away priuily , not by the vsuall , but by another way ( that is ) through the window letting them downe ouer the wall by a cord as the story hath it . ios. 2. in this dangerous enterprise , wherein this weake woman ventured her life in succouring the enemies of her king and country : it appeares plainly that she had a strong and liuely faith in the god of israel : and that the confession which she made with her mouth to the spies ( the lord your god , he is the god in heauen aboue and in the earth beneath . iosh. 2. 11. ) proceeded from a truely beleeuing heart , insomuch as her words were made good by works , that followed them . wherefore the apostle iustly parallels these 2 examples of abraham offering his sonne ; and rahab in the kind vsage of the spies , because both those facts were singular trialls of a liuely faith which was able in that sorte to ouercome what was hardest to be conquered . viz. naturall affection . in abraham both fatherly affection to the life of a deere and only sonne : and in rahab the naturall loue to ones country and a mans owne life did all stoope and giue way , when once true faith commands obedience . here againe our adversaries trouble themselues , and the text with needlesse speculations telling vs , that now the apostle hath altered his cliffe , and gone from the second iustification in abrahams example , to the first iustification in this of rahab . that rahab was conuerted at this time of receauing the spies being made a beleeuer of an infidell , a good woeman of a bad . that she by this good worke did expiate her former sinnes and merited the grace and fauour of god , notwithstanding that she committed a venial sinne in handling of the businesse , telling a downe-right lie , which though she should not haue done ; yet it hindred not the meritoriousnes of the worke , with such other fond imaginations peruerting the simplicity of the trueth . but first they are not agreed among themselues whether the apostle doe in that sort shift from one iustification to another . bellarmine affirmes it and many moe . but others deny it , as may be seene in lorinus his exposition of the. 21. v. of this chapter . and were they agreed vpon it , sure i am they should disagree from the apostle , who makes this second instance of the same nature with the former . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in like manner saieth he , was rahab iustified : viz. as abraham was . againe when they say rahab became a true beleeuer at that time of receauing the spies , not before , 't is more then they can proue . by the circumstances of the story it appeares plainely , that she beleeued before they came , by the relation of the great workes which god had done for his people , and the promises that were made vnto them , that they should possesse rahabs countrey . this bred feare in others : but faith in her , by the secret working of the holy ghost : see ioshua 2. 9. &c. and certainly ; ( had she not had faith , before the spies came , who can thinke she would haue giuen entertainment to such dangerous persons ? but she knew them to be the seruants of the god of israel in whom shee beleeued ; and therefore by this a faith she receaued them peaceably ; though enemies of her countrey . lastly to that of the merit●riousnes of the worke of rahab , to deserue grace and life aeternall ; we reiect it , not only as a vaine but an impious conceit , which neuer entred into the humble hearts of the s● . of old : but hath bin set on foote in the last corrupt ages of the world by men drunken with selfe-loue , and admiration of their owne righteousnes . thus we haue these 2 examples whereby the apostle hath proued sufficiently , that the faith which is separated from obedience , will not justifie a man , & therefore that it is a dead faith , and not a true liuing faith according as was proposed . v. 20. now for a close of this whole dispute he againe repeates that conclusion , adding thereto anew similitude to illustrate it by , in the last verse of the chapter . for as the body without the spirit is dead , so faith without workes is dead , that is , as the body without the spirit , i. e. the souls , or the breath and other motion ( is dead ) vnable to performe any liuing action whatsoeuer : so faith without workes is dead ; that is , vtterly vnable to performe these liuing actions , which belong vnto it . what are those ? two. 1. to repose it stedfastly vpon the promise of life in christ , which is the proper immediate liuing action of faith. 2. to justifie a man in the sight of god , which by a speciall priuiledge is the consequent of the former . these liuing actions cannot be performed by that faith which is dead , being destitute of good workes . that faith which hath not power to bring forth obedience , is thereby declared to be a dead faith , deuoide of all power to embrace the promise with confidence and relyance as also to justifie . a man would thinke this were plaine enough , and needed not to be troubled with any further c●villations . but 't is strange what a coile our adversaries make with this similitude , writhing and straining it to such conclusions as the apostle neuer intende● ▪ hence they gather . 1. that as the soule giues life to the body , as the ●●rme of the body : so workes giue life to faith as the forme of it 2 that as the body is the same true body without the soule & with it : so faith is one and the same true faith without workes and with them , which are nothing but sophisticall speculati●●● besides the purpose of the text. the apostle intends nothing but to shew the necessity of the copulation of a liuing faith and obedience together : by the similitude of the like necessitie of the vnion of a liuing body , and the soule . but his purpose is not to shew , that the manner of their connection is the same , that just in euery point as the soule is to the body , or the body to the soule : so workes are vnto faith , and faith vnto works . it sufficeth to his intent , that as in the absence of the soule , the body : so in the absence of obedience , faith is dead . but thence it followes not , that workes by their presence doe the same thing to faith ; as the soule to the body by it's presence ; or that faith in the absence of workes remaines the same ; as the body doth in the absence of the soule . if we must needs be tied to the strict termes of the similitude : let vs a little examine the comparison , and we shall see our aduersaries all flye off first from it . let the comparison be first thus . betweene the body and the soule , faith and workes as the termes be in the text. as the body without the soule is dead because the soule giues life , i. e sense , breathing , and all other motion to the body . so faith without workes is dead , because workes giue life vnto faith. but now this comparison will not runne on all foure . for workes are not vnto faith as the soule is to the body ; but as sense and motion is to the body . seeing workes are externall acts , not internall habits : and so are proportionable not to the soule , but to the liuing actions thence issuing . wherefore 't is as absurd to say , that workes giue life vnto faith , as 't is ridiculous to affirme , that sense & motion giue life to the body , which are not causes ; but effects & signes of life . therefore when faith without workes is dead , 't is not spoken in that sense , because workes giue life to faith , as the soule doth to the body . l●● then the comparison bee thus . between the body and the soule . faith and charity . as the body without the soule is dead , because the soule is the forme of the body , and giues life to it . so faith without charity is dead , because charity is the forme of faith , and giues life to it . but neither will the comparison hold vpon these termes . for 1. our adversaries here put in charity the habit , for workes the act : which is more then themselues ought to doe , seeing they will tye vs at short bitts , to the very letter of the text. for though we can be content to admit that interpretation , would they admit of the apostle's plaine meaning , & not straine for querkes : yet seeing they argue so precisely from the words of the comparison , they must not now haue libertie from vs to goe from them , but be content to take the words as they lie in the text , and make their best of them . yet seeing 't is most senselesse to make workes ( that is ) externall actions the forme of faith an internall habit : let them take charity insteed of them , an internall habit likewise , wil it be any better now ? belike so . thē 't is thus . as the soule is the forme of the body : so charity is the forme of faith. and as the soule giues life and action to the body , so charity vnto faith. will they stand to this ? no. here againe they fly off in both comparisons . charity is one habit , faith another distinct betweene themselues , and therefore they deny , as there 's good reason , that charity is either the essentiall forme of faith , as the soule of the liuing body : or the accidentall forme , as whitenes of paper . they say 't is onely an externall forme . but this now is not to keepe close to the apostle's comparison , but to runne from it at their pleasure , when they fall vpon an absurdity in pressing of it so strictly . the soule is no externall , but an internall essentiall forme , & therefore charitie must be so , if all runne round . againe doth charitie giue life or liuing actions vnto faith as the soule doth vnto the body ? neither dare they hold close to this comparison . for the proper worke or action of faith is to assent vnto the trueth of diuine reuelations , because of gods authoritie , as themselues teach . whence now comes this assent ? from the habit of faith , or of charity ? they grant that it comes immediatlie from the habit of faith , which produceth this action , euen when it s seuered from charity . then 't is plain that it is not charitie that giues life to faith , which can performe the proper action that belongs to it , without it's helpe . how then doth charity giue life vnto faith ? for this , they haue a sillie conceit . charity giues life , that is merite vnto faith. the beleefe , or assent vnto diuine trueth is meritorious if it be with charity . if without , then 't is not meritorious , this is a fine toy , wherein againe they runne quite from the comparison of the apostle . for the soule giues liuing actions to the body , not only the qualifications of the actions : and so charitie is not like the soule , because it giues only the qualification of merit vnto the action of faith , & not the action it selfe . beside . a most vaine interpretation it is , without any ground from scripture , to say a liuing faith , ( that is ) a meritorious faith : when euen in common sense , the life of any habit consists onelie in a power to produce those actions , that naturallie and immediatlie depend vpon that habit. and what reason is there in the world why the habit of charity should make the actions of faith meritorious , or , why charity should make faith meritorious , rather then faith make charity meritorious , seing in this life there is no such praeeminency of charity aboue faith ? wherefore we despise these speculatiue sophismes , which with much faire glozing , our aduersaries draw from the text : but yet when all comes to the triall , themselues will not stand to the strict application of the similitude , because it breeds absurdities , which euen themselues abhorre . now if they take liberty to qualifie and interpret , they must giue vs leaue to doe so too , or if they will not we shall take it . to shut vp all . their other collection is as weake as the former : namely . a dead body is a true body . ergo a dead faith is true faith. this argument forceth the similitude , and so is of a force . in materiall things which haue a diuerse being from different causes , it may hold . but 't is not so in vertues and graces . trueth and life are both essentiall to such qualities . true charity is a liuing charity ( i. e. ) actiue , as the apostle himselfe proues . v. 15. true va valour . and so of euery vertuous quality , if it be true , 't is liuing and stirring in action : if it be otherwise , 't is counterfeit , some other thing that hath onely a shadow of it . all these trickes are pin vpon the apostle to pervert his plaine meaning ; viz : that as it is necessary to the being of a liuing body that it be coupled with the ●oule , so 't is necessary to the being of a liuing true christian faith , that it bring forth workes of obedience . sect . 7. chap. i. none can be iustified by their owne satisfaction for the transgression of the law. a briefe summe of popish doctrine , concerning humane satisfactions for sinne . thus we haue the resolution of the dispute of s. iames , together with such cauils , as our adversaries make vpon the seuerall passages thereof . by the whole order whereof it appeares sufficiently that saint iames disputing against faith , meanes thereby that false and bastard faith which hypocrites pleased themselues withall insteed of a true faith : and that disputing for workes , he meanes nothing but a working faith. and it appeares also that the drift of the apostle is not in this place to dispute directly of man's iustification : but only to bring that in , as an argument to proue his principall conclusion . that faith without workes is dead , because it will not iustifie . in summe it 's euident , that neither these apostles doe disagree between themselues , nor ye● either of them doe agree with our adversaries in teaching iustification by the the workes of the morall law. of the impossibility of man's iustification by which meanes , hitherto . the●r ex● proposition is , that [ none can be iustified by their owne safisfaction for the transgression of the law ] for this is this is the only way 〈◊〉 for an offender to obtaine iustification and absolution : vi● : to alleage that he hath satisfied for his offence committed , by doing or suffering so much as the party offended could in justice exact of him . which satisfaction being made , he is no longer debter vnto him , but deserues his absolution and his fauour , as if he had not offended at all . now then the question is . whether a sinner may , by any thing done , or endured by himselfe , satisfie the iustice of god , & so obtaine absolution at the barre of god's iudgment . we defend the negatiue . that it is impossible for a sinner , by any action or passion of his own to doe so much as shall be aequivalent vnto the wrong which he hath done vnto the glorious iustice of god : that there with he may rest satisfied and exact no further paenalty . which point is so euident vnto the conscience of euery one that knowes himselfe to be , either a creature , or a man , or a sinner : that it needes not any confirmation . if we be considered as creatures , there 's nothing that a finite strength in a finite time can performe , which can hold proportion with the offence of an infinite goodnes and iustice , and the eternal punishment thereby deserued . consider vs as men , so we are bound to fulfill the law of god in all perfection , nor is there any thing so true , so honest , so just , so pure , so worthy loue and good report : but the law one way or other obliges vs vnto the thought and practise of it . so that besides our due debt of obedience , we haue nothing to spare ouer and aboue , whereby to satisfie god for those trespasses that we haue committed vpon his honour and iustice. lastly consider vs as sinners , so we are tyed in a double obligation , 1. of punishment to be suffered for sinne committed . 2. another of obedience to be perpetually performed . both these debts of punishment and obedience , are equally exacted of sinfull men , and ergo 'tis as absurd in diuinity to say , the obedience of the law or good workes , will satisfie for the transgression of the law : as 't is in ciuill dealing to account the payment of one band the discharge also of another . wherefore euery one that is not blinde and proud in heart will here be soone perswaded to relinquish all claime of heauen by his own satisfaction , running vnto him onely , who alone without the helpe of man or angell hath troden the winepresse of the fiercenesse of god's wrath , bearing our sinnes in his body on the tree , suffering the vtmost , whatsoeuer was due to the punishment of them . our adversaries in this busines are at a stand , mistrusting their owne , yet not daring wholly to trust to christ's satisfactions . they will giue him leaue to haue his part : but , by his leaue , they will haue one share too in satisfying for sinnes . for they are a generation of men that are resolued to be as litle beholding to god , as may be , for grace , or for glory . and if there be any article of religion wherein scripture and reason would giue the honour of all vnto god , they looke at it with an euill eye , and cast about which way to thrust in themselues for copartners . 't is strange to see to what passe pride and couetousnesse haue brought the doctrine of satisfaction , as it is now taught and practised in the romish church . with you patience i shall take a short survey of it , that you may see whether of v●twaine rest our consciences vpon the surer and more stedfast anchor : we that trust onely to christ's satisfactions ; or they that joine their owne together with his . the summe of their doctrine , as it is deliuered vnto vs by the councell of trent . sess. 6. cap. 14 , 16. & sess 14 cap. 8. 9. with the romish catechisme . part . 2. cap. 5. quaest . 52. & seq . and explained at large by bellarmine in his two bookes de purgatorio in his 4th booke de poenitentia , and his bookes de indulgentijs : is this . sinnes are of two sorts . 1. sinne committed before baptisme : as originall sinne in all that are baptized infants : and actuall sinnes in those that are baptized at yeares of discretion . 2. sinne committed after baptisme , when after the grace of the holy ghost receiued in baptisme ; men fall into sin , polluting the temple of god , and grieuing his spirit . touching the former sort of sinnes , they are agreed that men are freed from them both , the fault and punishment , by the merits and satisfaction of christ only without any satisfaction on our part . but now for sinnes after baptisme , in obtaining of remission of them , christ and we part stakes . which copartnership is declared vnto vs in this manner . in 〈◊〉 sinnes ( we must know ) there are three things considerable . 1. the fault in the offence of god's maiesty , and violation of our friendship with him . here they grant also , that man can not satisfie for the fault , doing any thing that may appease god's displeasure ; and procure his loue . christ onely hath done this for vs , for whose onely satisfaction . god of his mercy freely returnes into fauour and friendship with vs. but this must be vnderstood in a catholique sense , viz : for fault of mortall sinnes ; as for veniall sinnes god is but slightly angry with them , and so we may satisfie him for the fault thereof , both in this life , and in purgatory 2. the staine or corruption of sinne , called the reliques of sinne abiding in the soule . for the purging out of which , there is great force in such satisfactions , as are made by prayers , fastings , almesdeed●s , and other laborious workes , although the heretiques say otherwise . that the abolishing of inhaerent corruption is by the gift of grace freely bestowed on vs by degrees , in the vse of all godly meanes . 3. the punishment of sinne , which after the fault is pardoned , remaines yet to be suffered . for although it be true that god in some causes doth pardon both fault and punishment wholy , as in cause of martyrdome , which sweepes all cleane , and makes a● l reckonings euen ; and although god might , if it had so pleased him , alwaies for christ's sake haue pardoned the whole debt : yet holy mother church hath d●t●rmined , that he doth not so vse to doe . but after that in mercy he hath forgiuen the faul●● yet there 's an after reckoning , and we must come to coram for the punishment , by which his iustice is to receaue satisfaction . but ( ye must know ) the punishment of sinne is two fold . ● . eternall ▪ in the destruction of soule and body in hell-fire to endure for euer . heere now christ's satisfaction comes in againe . by whose merits alone they grant , we are deliuered from the eternity of the punishment of sinne. which must be noted , that christ's satisfaction hath not eased vs of the substance of the punishment it selfe : but only in the continuance of it . 2. temporall ; to endure onely for a time , whereof there are also two degrees . 1. one in this life , as namely all calamities and afflictions vpon the body , soule , name , goods , &c. together with death the last and greatest of euills . all which are inflicted vpon m●n ; as punishments of ●inne . of these some come vpon vs inui●●bly as death vpon all men , or as death in the wildernes on the children of israel , with the like punishments , certainly and irreuocably denounced . now here 's no remedy but patience , and that 's an excellent remedy too . for ( as the ghostly fathers of tre●t informe vs ) if they be borne willingly with patience , they be satisfactions for sinnes : but if vnwillingly they be god's just revenge vpon vs. other some come , euitably . and heere such a course may be taken , that we need not suffer the punishment it selfe : but we may buy it out and make satisfaction for it vnto god by other meanes . which meanes are principally foure . 1. by the vehemency of contrition , or inward sorrow . which may be so intensiue as to satisfie for all punishments , both in this life and also in purgatory . 2. by other outward laborious workes . whereby we may buy out the obligation to temporall punishments . such workes are these . 1. praier with confession , thankesgiuing . &c. for , if we beleeue the cathol●que doctors 't is a very good satisfaction to a creditour , if the debter pray vnto him for the forgiuenes of his dept . according to that text . psal. 50. 15. call vpon me in the day of trouble and i will d●liuer thee . ergo , praier is a satisfaction for the punishment of sinne . 2. fasting , vnder which is comprehended the sprinkling of ashes , wearing of haire cloth , whippings , goeing bare-foote and such other paenall workes . these also satisfie for sinnes as 't is written 2. sam. 12. dauid fasted , lay vpon the ground and wept all night . therefore he satisfied for his sinnes of murther and adultery . and againe . paul saieth 1. cor. 9. 27. i beat downe my body . that is , i whippe and cudgell my selfe to satisfie for my sinnes . and againe . luk. 18. 13. the publican smote vpon his breast . ergo. corporall chastisement is a good satisfactions for sinnes . 3. almesdeedes : comprehending all kind whatsoeuer workes of mercy . these also buy out the punishments of sinne according to the text dan. 4. 24. breake off thy sin by righteousnes : and thine iniquity by mercy towards the poore . that is . by almesdeeds satisfie for the temporall punishmens of thy sinnes . and againe . luk. 11. 41. giue almes of that which you haue and behold all things shall be cleane vnto you . that is to say ( in the language of babell . ) the temporall punishment of sin shall be taken away . now all such workes as these are either . 1. voluntarily vndertaken of our owne accord , as voluntary pilgrimage , scourgings , fastes , sackloth , weepings , and praiers of such a number and measure , with the like rough punishments , which we take vpon our selues to pacifie god. all which being done with an intent to satisfie for the punishment of our sinnes ; must needs be accepted of god almighty for good payment : because in so doeing , we doe more then he hath required of our hands . now 't is very pleasing to god to doe what he bids vs not : or what he bids vs , to doe to another end of our devising . he therefore that voluntarily vndertakes such needlesse paines , giues god high satisfaction . according to the text. 1. cor. 11. 31. if wee would iudge our selues , we should not be iudged . 2 inioyned by the priest. who by vertue of the keies committed vnto him might iudicially absolue the paenitent from the whole debt , were it not thought fit vpon speciall considerations to keepe backe a part . wherefore when he hath absolued him from the fault and aeternall punishment , he binds him vnto satisfaction for the temporall punishment , and therefore he enjoynes him what he shall doe to buy it out . let him goe visit the shrine of such and such a saint , say so many aues & paternosters before such an image , whip himselfe so many times , fast so many daies , giue so much almes with such like paenalties . and when he in humble obedience hath done these things commanded by the preist : then 't is certaine his sinnes be satisfied for . for 't is to be noted that in enioyning this canonicall satisfaction , as 't is called , the priest and god almighty be just of the same mind . looke how much the preist enioynes for satisfaction , god must be content to take the same , or else the paenitents conscience will not be quiet , because , it may be , god expected more to be done for satisfaction : then the party hath done by the priests iniunction . but it is to be supposed , that as the pope , so euery priest in his chaire of confession hath an infallible spirit , whereby he is able exactly to calculate the just propo●tion betweene the sinne and the punishment , and the price of the punishment , that so he may enjoyne just somuch penance , as will buy it out ; neither more lest the paenitent be wronged : nor lesse , lest god be not satisfied . all which is trimly founded vpon that text which saieth . whatsoeuer yee binde on earth shall be bound in heauen , and whatsoeuer yee loose on earth shall be loosed in heauen . mat : 16 , 19. & 18. 18. that is . priests may forgiue the fault and retaine the punishment , and what satisfaction they enioyne on earth to expiate the punishment , that will god accept in heauen : or else they be deceaued . this is the second meanes to satisfie for temporall punishments . the 3. meanes is by pardons and indulgences . wherin the superabundant merits of christ and the saints are out of the treasury of the church granted by speciall grace of the b● . of rome vnto such as are liable to suffer the temporall punishment of their sinnes . so that they hauing got by his grant a sufficient portion of satisfactory workes , out of the common stocke , they are fre●d thereby from satisfying gods iustice , by their owne workes . which is a rare priviledge no doubt . 4. the fourth meanes is by another liuing mans satisfaction for them . for not onely the superabundant works of christ and saints departed : but the good workes of iust men aliue will satisfie for another , being done with that intent . so great is god's clemency towards good catholiques , that , though one man cannot confesse , nor be contrite for another ; yet satisfie he may the iustice of god for his sinnes . both these meanes are grounded vpon pregnant places of scripture . gal. 6. 2. bea●e yee one anothers burthen , that is , satisfie one for another . againe 2 cor. 12. 15. i will most gladly bestow and be bestowed for your sakes : that is , to satisfie for your sinnes . againe 2 tim. 2. 10. i suffer all things for the elects sake : that is , that my sufferings may be their satisfactions . so col. 1. 24. i reioyce in my sufferings for you and fulfill the rest of the afflictions of christ in my flesh , for his bodies sake , which is the church . that is . my sufferings with christ's sufferings make vp a treasurie for the church , that such as want of their owne , may make vse of his satisfaction and mine . againe rom. 12. 15. we being many are one anothers members ergo , we may impart sati●factory workes one to another , as one member doth heate to another . to conclude . 't is in our creede , i beleeue a communion of saints . ergo , there is a communion of satisfactions . and so the point is very fitly proued . whereby it appeares that the ch●l●ren of the romish church are reasonable well prouided of meanes to recompense god's , iustice , and redeeme the temporall punishment of their sinnes in this life . the other degree of the temporall punishment is in the life to come , namely , in ●urgatory , whereinto all they drop who die in veniall sinnes , the fault whereof was not forgiuen in this life ; or in mortall sinnes , the fault whereof was forgiuen in this life ; but full satisfaction was not made for the punishment before death . such must fry awhile in purgatory longer or shorter time according as their sinnes are more or lesse haynous ; or as mens hearts on earth be more or lesse pitifull towards them . but howeuer there they must be till the temporall punishment of their sinnes be fully suffered : or bought out by something else that may satisfie god's iustice . this punishment of sinne inflicted in purgatory , is twofold . 1. poena damni . of losse ( viz. ) of the beautifull vision of god , and ioyes of heauen . 2. poena sensus . of sense or smart . viz. the bitter paines of god's wrath sensibly tormenting the powers of the soule , inflicted vpon them either immediatly by god himselfe , or by the ministery of the diuels as his instruments . for 't is a doubt not yet resolued among the patrons of purgatory , whether the diuels haue not to doe there also as well as in hell . but whether their tormentours be diuels or not , this is agreed vpon , that the torment and punishment which the soules do suffer in purgatory , is for the substance of it the very same with the torments of hell , differing only from it in continuance . those of purgatory be temporall , these of hell aeternall . well now , such as haue not bestirred themselues then , well in this life to make all euen by full satisfactions , such must be arrested in the mid way to heauen , and cast into this prison . out of which two meanes there be to be deliuered . 1. by suffering all this temporall punishment for so many yeares and dayes as 't is to continue . how many that is , you must inquire of st michael , the church knowes not that . but yet sure shee is , that many soules shall continue in purgatory till the day of iudgement , so there shall be the same period of the world , and of their torments . these haue a hard time of it ; 't is easier haply with others . but be it as 't will be , such as these pay the vtmost farthing , where they endure in the flames of purgatory , so long till the time of their whole punishment be runne out . then god is satisfied , and they deliuered . 2. by buying out this punishment by some other satisfactory price . for although god could so haue ordered it , that euery soule being once in purgatory , should suffer all the temporall punishments due : yet he is content to bee intreated to commute poenance , and take some other valueable consideration by way of satisfaction for this punishment . but this satisfactory payment cannot be made by the soules themselues : it must be made by some on earth for them . which is done . 1. either by laborious workes of any one iust and godly catholique , whether he be a friend of the deceased , or other touched with a charitable pitty toward a poore soule . who by store of deuout prayers , almes , masses , pilgrimages , founding of coue●ts and hospitals , &c. may procure a gaole-deliuery for that soule for which he intends those good workes . 2. or by the pope who is purse-bearer to the church , and hath the treasurie thereof vnder lock and key . he now , though he cannot directly absolue the soules in purgatory from their punishment , as he can men liuing on the earth , yet he may helpe them another way by bestowing on them so much of the superfluous sufferings of christ and of the saints , that thereby god's iustice may be satisfied , for the whole punishment , which otherwise they should haue endured . yea such is the power of his indulgences to infuse a vertue into such and such alt●● ▪ shrines , 〈◊〉 &c. that whosoeuer shall frequent such places , or vse such prayers , all complements duely obserued : he may at his pleasure free one , two , three , or more soules our of purgatory . nay did not couetousnes coole the heare of his apostolical charity , he might so bountifully powre out the treasures of the church vpon these prisoners in purgatory , that they should all haue enough to weigh down the feales , & deserue a passe-port for heauen . such efficacie there is in that spirituall picke locke which the pope hath in keeping . all which is very properly proued by the former places of scripture , and others also , were it needfull now to alleage them . but thus we see the catholiques are euery way furnished for satisfactions , that what christ hath not done for them , they can doe for themselues , either to suffer and ouercome the temporall punishments of their sinnes , or else , which is the easier course , to buy out that punishment at a valuable price of other satisfactionary workes , wherewith gods iustice shal be abundantly contented . now whereas those whom they terme heretiques , cry out aloud that such satisfactions to god's iustice be indeed no satisfactions at all , because they are no wayes equall vnto the offence committed : and so no full recompence of wrong offered vnto god : for the assoiling of this doubt , they giue vs this distinction very necessary to be obserued . satisfaction is double . 1. iustitiae : ex rigore iustitiae , ad absolutam & perfectam aequalitatem quantitatis . that is . there is a satisfaction of iustice consisting in a perfect aequality between the offence and wrong , and the recompence made , when so much is done , or suffered , as the offended party can in iustice exact . now they grant that man cannot satisfie god in this sort in rigour of iustice. only christ hath satisfied so ; for vnto such a satisfaction it is required that it be done . 1. ex proprijs . by that which is our owne . 2. ex indebitis . by that which is not debt of it selfe . 3. ad aequalitatem . by that which is of aequall worth and value . now none of these wayes can our satisfaction passe in strict iustice because whatsoeuer we haue , 't is god's free gift : whatsoeuer we can doe , 't is our due obedience , & when we haue done all , yet we cannot by any finite act doe such honour to god , as shal be equall to that iniury we haue offered to his infinite maiestie . euen the right of nature teacheth . as bellarmine grants , that man cannot parca reddere deo , giue him quid pro'quo . 2. acceptationis facti ex gratiâ donante ad imperfectam aequalitatem proportionis & ex condigno . i , e. there is a satisfaction of fauourable acceptance , wherein there is a kinde of imperfect proportion betweene the offence and the recompence , when so much is done or suffered , as god is content in gentlenes to take for good satisfaction . thus then a man may satisfie god's iustice , because god giues him grace to doe so much as he will accept for satisfactiō . which grace is threefold . 1. the grace of iustification , whereby the holy ghost dwels in vs and we are made members of christ , and christ is become our head. by meanes of which vnion with christ , and inhabitation of the spirit , it comes to passe that our workes haue a singular vertue . for christ communicates vnto vs his satisfaction ▪ and by merits of them , makes our workes meritorious and satisfactorie vnto god. so that whereas all things whatsoeuer we could haue done , where of no worth at all in the sight of god : now christ hath deserued such a grace for vs that the spotted ragges of our righteousnes and good workes being tincta christi sanguine ( i. e. ) died in the bloud of christ receaue such a colour , that they will passe for reasonable good cloth . in a word , our money is now good siluer which before was but brasse . againe , because the holy ghost dwels in the just , ergo ( as bellar : profoundly argues ) their workes proceeding from the holy ghost haue [ quandam infinitatem ] a kind of infinitenes in them , and thereby , quandam aequalitatem , a kind of aequality with the injury which by sinning we offered vnto god. euen as a man may say , that a fly or a spyder is a kind of infinite creature because 't is of gods making : and god you know is infinite . this is the first grace of iustification . the 2 ye may call . 2 the grace of euangelicall counsailes . for although god might of right challenge all our workes as due vnto him : yet so it is that he commands not all , but onely persuades and exhortes vnto some ▪ by which bounty of god , it comes to passe that we haue certaine workes propria & indebita , of our owne which we owe him not ; and by these we onely make satisfaction . yea such is the bounty of god that he suffers vs to merit by those things which be of his free gift , and is willingly content that what we receaue at his hand , we giue it him backe againe for a satisfactorie payment to his iustice. which is very strange i tell you . 3 lastly one grace more god giues vs. namely . when hee pardons the fault he remoues the aeternity of the punishment , and makes it temporall that so it may be more easily satisfied for . all which particulars and priuiledges are sure and certaine , because the catholique doctors haue firmely proued them out of their owne heads without the helpe of the scripture . so then they are agreed . that our workes are not satisfactorie in rigour of iustice : but only in favourable acceptance , by grace giuen to doe them , and gods clemency in accepting them being done . chap. ii. all sinne is remitted vnto vs wholy in the fault and punishment . for the onely satisfaction of iesus christ. thus i haue somewhat largely set forth vnto you the popish doctrine of humane satisfaction for sinne : wherein it is plaine to all that can see any thing , that their aime hath bin to lay a plot to delude mens soules and pi●ke their purses . it would require a large discourse to prosecute their arguments , whereby they seeke to couer their fraud . but they are not of that moment as to spend time about them , being too hasten to other matters . the summe of them all comes vnto this . 1. that those afflictions and temporall chastisements which god hath laied vpon his children ( for the triall of their faith and patience , for their humiliation for sinnes past by hearty repentance , for their admonition for the time to come , for the example of others . &c. ) they must needs be , in these mens imaginations , true satisfactions to gods iustice to expiate their sinnes past . 2. that such good workes as the godly haue performed for declaration of their piety ; testification of their thankfulnes vnto god ; for to expresse the sorrow of heart ; for to bring themselues to a greater measure of true humiliation by much praier , fasting , &c. for to obtaine victorie ouer some corruption , and temptation ; for to get some grace which they wanted ; for to preuent or fit themselnes for some iudgement feared ; &c. all this now must be conceaued presently to be meritorious and satisfactorie to gods iustice for sinne. 3. that such pennance , as in the primitiue church was enjoyned vnto those that after their conversion and baptisme , relapsed againe to heathenisme ; or otherwise for such as for scandalous offences were excommunicated : i say that such pennance enjoyned to these for testification of their hearty sorrow for their offence , and for satisfaction to the congregation , before they might be againe admitted into it : must now be turned into a direct and proper satisfaction for the sinne it selfe . 4. that such indulgence or fauour as was then sometimes vsed toward such relapsed and excommunicate persons ( in remitting vnto them some part of their enioyned pennance vpon euident tokens of their vnfained repentance ) this is now by these men turned quite to another vse . namely , to the freeing of men from further satisfaction to gods iustice by applying vnto them certaine phantasticall supererogations treasured vp in the popes cabbinet . these are the maine issues and errors of their disputes , wherein i will proceed no farther : but onely lay downe one generall conclusion opposite vnto their doctrine , and so end this point with a few reasons , for the confirmation of the trueth and confutation of this error . the position is this . all sinne whatsoeuer ; originall or actuall is remitted vnto vs wholy in the fault and punishment , aswell temporall as aeternall for the only satisfaction of iesus christ : and not any satisfaction made by vs vnto the iustice of god. for confirmation of this sacred trueth deliuered vnto vs in the word and generally embraced by the reformed churches ( yea by our aduersaries themselues when the agonies of consciences ; the app●ehension of death and of gods iudgement doe cleere vp their eyes , a litle to behold the vanity of their poore satisfactions . ) obserue we these reasons . first the innumerable testimonies of scripture ascribing the remission of sinne , onely to the mercy of god in christ crucified . that christ hath borne a our sinnes ; his bloud hath purged b vs of all sinne ; his death c redeemed vs from all iniquity ; his d stripes healed vs ; that he hath e paied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of our ransome ; that god for his f sake hath for giuen vs our trespasses ; blotted out g our sinnes ; cast them h behind his backe ; forgotten i them ; with store of the like sayings , ascribing the doeing away of all sinnes to the grace of god through the satisfaction of christ without limi●ing it to any sinne , or mentioning any satisfactorie workes of ours . now what say our aduersaries to this ? by a shift they turne of all scriptures tending to this purpose . thus christ hath satisfied for the fault of our sinnes ; and so reconciled vs vnto god , and for the aeternity of the punishment : but he satisfied not for temporall punishment : we must endure torment's though but for a while . this is a meere cavill without any apparant ground from such texts of scripture ; or necessary deduction from other . we deny it therefore as they affirme it . and that it may appeare to be but a forged devise . let vs inuert the distinction and we shall hold it with as good probability the other way . christ satisfied for the fault , not for the punishments ( say they . ) we will goe contrary and say , christ satisfied for the punishment : but not for the fault . we by our owne satisfaction must procure gods fauour . now let them object what they can against this : if we list to ca●ill as they doe : it may be shifted off with as faire probabilitie ; as they doe our arguments on the other part . let them name all the places that say , christ hath k reconciled vs to god his father . this is easily put off . christ hath reconciled vs. that is , christ deserued such grace for vs : that we by our workes may reconcile ourselues . iust as they say . christ hath satisfied . that is . procured grace for vs : that we by our workes might satisfie . let them object , our workes can be of no worth to appease gods anger . we will say . true. of themselues they are not : but christ hath merited that they should be of sufficient worth . iust as themselues say vnto vs objecting , that our workes be not of value to satisfie gods iustice. true , say they . of themselues they be not : but christ hath deserued for them to make them satisfactorious . thus if euery idle distinction not fortified by necessary deduction from scripture might passe for a good answere , the certainty of diuine doctrine were soone shaken to pieces : and no position so absurd , but would be defended with much facility . 2. that assertion of theirs . namely . that the fault is forgiuen and the punishment required , is most false and absurd ; euen in common sense . to pardon a fault and be friends and yet require full satisfaction ; to forgiue the debt , yet to exact the payment , be not these trimme kindnesses ? a bellarmine tels vs , there be some offences of so grieuous nature : that satisfaction cannot be made , but in a long time . now in this case the partie wronged may pardon the other , and be reconciled to him : yet the offender remaine still bound to make entire satisfaction for the wrong . but now the iesuite doth not name any such case : neither indeed can doe . for suppose a subject hath offended his prince and the fault deserued 7. yeares close imprisonment for satisfaction . if the prince should say vnto him i pardon your offence , you haue my loue ; but yet you shall lie by it to the last daie : were it not a mockerie , would any man thank him for such a kindnes ? it is to be thought the iesuites , the incendiaries of christendome would not thanke christian princes for such a courtesie , if they should pardon them their fault , and hang them vp . the like absurditie there is in this , when they say ; that after the fault pardoned ; yet in this life and in purgatory , the temporall punishment must be suffered . for wherefore must it be suffered ? for satisfaction say they , to what ? to god's iustice. for what now ? is it for the fault and offence committed ? no , that 's pardoned . for what then ? for just nothing . againe , this assertion is contrary to good reason . for god's friendship , and his iustice may not be diuided in this sort , as if he were reconciled and well pleased with that creature , which hath violated his iustice , and not made satisfaction for it . god's friendship with man followes satisfaction to his iustice : euen as his enmity with man is a consequent of the breach of his iustice. his righteous will is transgressed , therefore he is offended . his righteous will must be satisfied before he be pleased . so that it is a vaine speculation to thinke . christ hath appeased god's anger , but not satisfied his iustice , for as much as his fauour is purchased onely by satisfaction to his iustice offended . 3. this doctrine of humane satisfactions , obscures the dignity , and ouerthrowes the force of christ's satisfactions . if we haue a share , he hath not all the glory . nay , he hath scarse any at all . for aske wee . for what hath christ satisfied ? they say , to procure god's loue to vs. but that cannot be , vnlesse he hath satisfied his iustice. hath he done this , or no ? yes , he hath satisfied for the aeternity of the punishment . yea. but how know they that ? what if we vpon their grounds say , that he hath not satisfied for the aeternity of it : but only merited , that our sufferings and satisfactions should be aequivalent to the aeternity of the punishment ? especially considering that our workes according to bellarmine , haue a certaine kinde of infinite value in them . againe , aeternity is but an accident of punishment of sinne : the essentials of it are the losse of ioy , and the sense of paine : if therefore christ haue satisfied only for that , he hath done but the least part . neuerthelesse our adversaries will needes perswade vs , that humane satisfactions doe not so much eclipse as illustrate the glory of christ's satisfactions : in as much as thereby he hath not only satisfied himself : but made vs able also to satisfie . a great matter doubtlesse . but where saith the scripture any such matter , that christ hath merited that we might merit and satisfie . and moreouer by this tricke , whilest christ makes vs able to merit and satisfie : his owne satisfaction is plainly excluded . for come to the point , and aske . who is it satisfies god's iustice for sin ? christ , or wee ? heere b bellarmine stumbles like a blind horse , and of three answeres takes the very worst . some say 't is christ , and he only satisfies properly : but we improperly . our works being only a condition without which christ's satisfaction is not applied vnto vs. but such smell of the fagot . for 't is a perilous haeresie to say , christ onely satisfies for sinnes . well others say , that both christ and we our selues doe satisfie , & also there 's two satisfactions for the same offence . but this mettall clinketh not well neither . wherefore others are of opinion , and bellarmine likes it . that wee only satisfie , not christ. tertius tamen modus probabilior videtur [ quòd una tantum sit actualis satisfactio , & easit nostra . ] yea this is as it should be , thrust out christ , and let vs only satisfie while he stands by and holds the candle . yet the iesuite will not doe iesus so much wrong : for marke , to mend the matter hee adds . [ neque tamen excludit●r christus , vel satisfactio eius . nam per eius satisfactionem habemu● gratiam , vnde satisfacimus . et hoc modo nobis dicitur applicari christi satisfactio ; non quòd immediatè ipsae eius satisfactio tollat poenam temporalem nobis debitam : sed quod mediate eam tollat , quatenùs gratiam a● ea habemus , sine qu● nihil valeret nostra satisfactio . ] which wordes they may vnderstand that can ; for i cannot . the iesuite . walkes in the darke : seeking to hide this shamefull injury to the merits of christ , but it will not be . 't is too apparant that christ is to them of no account . only for a fashion they make vse of his name , when they haue reckoned vp a bedrol of their own merits , & s t s merits , and such other trash , then to conclude all with a [ per iesum christum dominum nostrum . ] that 's the burden of the song , and the oyle that seasons all the salet : as a marnix merily . 4. that distinction of satisfaction in strict iustice , and satisfaction in fauourable acceptance is vaine in this businesse . we grant indeed that our good workes done out of faith , are pleasing to god , and graciously accepted of him : but can it appeare , that god accepts them as satisfactions to his iustice ? no scripture intimates any such thing , that god's fauour doth thus dispense with his iustice , and make that satisfaction acceptable , which is in it selfe no full satisfaction of his iustice. shall we thinke that god in this case is put vpon those termes of necessity , and complement which fall out in humane satisfactions , betweene man and man ? it may so fall out that a creditor ( to whom 1000 crowns are owing ) may be content if the debtor will yeeld vp his whole estate , though not worth 50. because no more can be had . so in case of offence , sometime , a litle formality , or a word or two of confession of the wrong may be accepted for satisfaction . but god wants no meanes to receiue full satisfaction of vs , either vpon our owne persons , or vpon christ for vs. and therefore 't is without ground to imagine such a facility and partiality of his iustice , as to be satisfied with a few poore complementall formalities . satisfactions to god's iustice wee acknowledge none ; but such as are in iustice sufficient . such are christ's satisfactions . but as for vs , we haue nothing to doe with satisfactions , but with free pardons . 5. this doctrine of humane satisfactions taught in the church of rome is altogether full of vncertainty , and ergo , brings no rest and peace vnto mens consciences , at all . god pardons the fault : but requires the punishment say they . but when is this ? is it alwaies ? no , sometimes he pardons both . but can they tell certainly when he doth ? when not ? at martyrdome he pardons all . how know they that ? or how know they he doth it not at other times too ? contrition ( say they ) if it be vehe●nen● , satisfies for all . but can they tell vs the i●st asure of that contrition which is satisfactorie ? it may be the partie is contrite enough : yet the pre●st enioynes penance when 't is needlesse . it may be he is not co●●●ite enough : yet no penance enioyned . where 's the certainty , what 's to be done in such a case ? christ ( say they ) hath satisfied for the aeternity of hell punishments . well . but can they tell how many yeares or daies are left vnsatisfied for ; that so all things may be fitted according to the race of time ? laborious workes , of praiers , fastings , almes-de●ds , satisfie for temporall punishments in this life ( say they ) sup●ose it be so . are they sure they can also satisfie the paines of pu●gatorie ? the priest enjoynes satisfactorie penance . but is he sure he enioynes iust so much as will doe the feate ? is he certaine that god will take that for paiment , which he decrees to be paied ? what if there be not aue-maries enough & c ? againe suppose there were evangelicall counsailes , as vowes of chastity , pouerty &c. and that to doe these things were pleasing vnto god. are they sure they shall passe for satisfactions presently ? thou saiest i giue this almes , i vow poverty , i doe this and that to satisfie gods iustice for such or such a sinne . what ? is it a match presently , that god must doe as thou desirest : and take what thou offerest for paiment ? soft there , a while . where 's the warrant for that ? those that are in purgatory , when haue they satisfied enough ? who brings word , when they are deliuered ? how knowes the pope when he hath bestowed vpon them sufficient supererogatiue money to pay the fees of the prison ? or doth s. michael that hold's , the scales send him word , when their satisfactions weigh downe their sinnes ? not to reckon more vp ; there is in all this doctrine no firme ground whereon a distressed soule may cast anchor : but when it hath once let slip that maine cable , wherevpon it might rid it out in all stormes ( the satisfaction of christ ) afterwards it is carried a d●ift vpon all hazards of windes and seas . 6. the-●rpractise betraies their opinion . did they indeed thinke that there were any seueritie in gods iustice , any necessitie or sufficiencie in such their satisfactions , 't is not possible , they would prostitute such thing 's in so base a manner , as they doe . but when an aue maria , a pater noster before such or such an altar ; a wax-candle to such a saint ; a kisse of such a cold stone ; a pilgriamage to compostella for cockle-shels ; a lash or twaine vpon the bare ; two or three meales meat forborne ; a pardon purchased at a few deniers ; yea when the roughnes and meanesse of adams figgleaue breeches shall be accounted a worthy matter to satisfie for his sinne , as a bellarmine most ridiculously doates ; i say , when such base trifles shal be reckoned to be valuable satisfactions to gods iustice : they must pardon vs if we guesse at their meaning . they may dispute and talke while they will in big wordes and faire glosses of bridles against sinnes , and i know not what : but in fine all proues but gins to catch money : but such as serue themselues thus , vpon god ; and play with his iustice , as the flie with the candle ; let them take heed , lest in the end , they be consumed by it . to leaue then these vaine inuentions . let vs giue to god the glory that 's due to his name : and so we shall well provide for the peace of our soules . trusting entirely and onely vnto that name of b iesus christ. besides which , there is not in heauen , or in earth ( in man or angell ) any name , merit , power , satisfaction , or whatsoeuer else , whereby we may be saued . and thus much touching the first maine branch of the matter of our iustification , namely our owne righteousnes , whereby , it appeares sufficiently , that we shall neuer be justified in gods sight . μόνῳ τῷ θεῷ δόξα . finis . the contents of every section and chapter in this booke . section 1. chap. i. the explication of these termes . first , iustice , or righteousnesse . secondly , iustification . chap. ii. in what sense the word iustification ought to be taken in the present controuersie , and of the difference betweene vs and our adversaries therein . chap , iii. the confutation of our adversaries cauils against our acception of the word iustification . sect . 2. chap. i. the orthodoxe opinion concerning the manner of iustification by faith , and the confutation of popish errours in this point . chap. ii. the confutation of the arminian errour , shewing that faith doth not justifie , sensu proprio , as it is an act of ours . chap. iii. the confutation of popish doctrines , that other graces doe justifie vs , and not faith alone . sect . 3. chap. i. of the righteousnes whereby a man is justified before god ; that is not his owne inhaerent in himselfe : that in this life no man hath perfection of holinesse inhaerent in him . chap. ii. no man can perfectly fulfill the law in performing all such workes , both inward and outward , as each commandement requires , against which truth , popish objections are answered . chap. iii. no man in this life can performe any particular good worke , so exactly that in euery point it shall answer the rigour of the law , proued by conscience , scriptures , reason , and popish objections answered . chap. iiii. three seuerall exceptions against the truths deliuered in this 3 section . sect . 4. chap. i. iustification by workes makes voide the couenant of grace . of the difference betweene the law and the gospell . of the vse of the law. of the erronecus conceit of our adversaries in this point . chap. ii. of bellarmine's erroneous distinction of the word gospell . sect . 5. chap. i. iustification by fulfilling the law , ouerthrowes christian libertie . the parts of our christian libertie . chap. ii. iustification by workes , subjects vs to the rigour and curse of the law. sect . 6. chap. i. the reconciliation of that seeming opposition , betweene s. paul , and s. iames in this point of iustification . chap. ii. the confirmation of the orthodoxe reconciliation of s. paul , and s. iames , by a logicall analysis of s. iames his disputation in his second chapter . sect . 7. chap. i. none can be justified by their owne satisfaction for the transgression of the law. a briefe s●mme of popish doctrine , concerning humane satisfactions for sinne . chap. ii. all sinne is remitted vnto vs wholy in the fault and punishment . for the onely satisfaction of iesus christ. notes, typically marginal, from the original text notes for div a09274-e390 sect. l. ● . 1. rom. 8. 30. heb. 9. lib. 1. de iust , cap. 1 ▪ see luke 18. 14 this man went downe to his house iustified rather then the other . his prayer was for pardon . god be mercifull , &c. for he went home iustified ( i. e ) pardoned and absolued rather then the pharisee . which is referred , ad gratiam regenerationis . tom. 2. tract . 4. cap. 2. parag. ● . rom 6. 7. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] significat liberatur : sed sersus loci d●scrimen indicat . 〈…〉 a eph● . 4. 24. col. 3. 9. a eph● . 4. 24. col. 3. 9. b 1 cor. 3. 16. 6. 19. 2 cor. 6. 16. rom. 8. c rom. 12. 5. 1 cor. 12. 11. d ioh. 15. 4. e ioh. 4. 14. 1 cal. iustit . lib. 3 cap. 1● . rom. 8. 30. 〈◊〉 . ibid. parag. 9. sect. 2. ● . ● . ● gen. head● . ● cap. 7. generall head . a gal. 2. 16. b rom. 5. 1. c rom. 28. d rom. 4. 2. & 3. 20. gal 2. 16. iam. 2. a luke 7. 5● . b mat. 9. 22. c ma● . 10. 52. d mat. 15. 21. e mat. 7. 29. f rom. 4. 20. g heb. 21. 5 ▪ 6. i rom. 3. 24. k heb. 1. 3. n act. 6. 7. & 6. 5. o 1 tim. 3. 9. & 4. 6. virg. georg. 1. p gal. 3. 23. act. 13. 38. rom. 11. 6. 〈…〉 thes. 48. 2. 3. pag 6● . c a●tibell . pag. 106. d collat. cu● sib. lubber . e thesibu , de ●ustific . f r●monstr●nt . in cell . delphensi . art. 2. antith . 2. [ statuimus deum fidem no●iram nobis imputare per obedientiam : ea●que ( & nos in illa ) acceptos habere . we are saued by grace thorough faith . ephes. 2. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 arg. bell. b lib. 1. cap. 13. a lib. 1. cap. 2● . nectamen est a deo intus inhabitante , per gra●●am sanctificari : sidextrins●cus ad●●vante , & exitonte . a et cap : 13. pag. 311. h. a feare . feare . b psal ●11 . 10. pro. ● . 7. faith is radix : a part of the tree . hope . c rom. 5. 5. d heb. 6. 18. loue. e rom. 5. 5. a rom. 5. 5. repentance . reformation . not of ahab or iudas . a tom. 2. tract . ● cap. 3. quest. 3. bell. lib. 1. c. 14. 2 arg. a 〈◊〉 antid . ●onc . trid. sess. 6 cap. ii. b cap. 15. eiu●dem lib. primi . 3 argu● bell. lib. 1 cap. 16. [ allein durch ●en gsaubren . ] bell. quotes lu●beri resp. ad duos art. ad ami●●m quendam . a tit. 3. 5. 6. 7. b rom. 3. 〈◊〉 . c rom. 9. 31. 32 how knowes bellarm●ne that ? bell. lib. 1. c. 19 ▪ ●ello . cap. 16. a bell lib. 1. ● . 19. b 〈◊〉 . tom. 2 , tract . 4. cap. 2 ▪ quest . 6. §. 15. c bell. cap. 19 ▪ d as adam . a so bellarmin● cap. 19. answering that place ▪ gal. 2. [ if righ●teousnesse be by the law , then christ dyed in vaine ] saith : nay , seeing we are iustified by faith ▪ and workes following it , christ died to purpose , that god might giue vs grace so to be iustified . b workes without grace doe not iustifie . h why ? because imperfect , or because done by natures strength . not the later : for then adam not iustified . not the former forse all good works of the best are imperfect . sect. 3. c. 1. 2 generall . heads . a 〈…〉 〈…〉 conclusion . arg. a rom. 3. gal. 2. b iohn 1. 8. c verse 10. 2 argument . pure in heart vndefiled 〈◊〉 the way , 2 cap. ● . 3 cap. 3. proposition . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euen i my selfe . b 〈…〉 c iohn 1. 29. d heb 9. 28. e acts 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. f micah . 7. 19. a ezek. 16. 2● . apoc 1. 6. 1 iohn 1. ●7 . c col. 1. 13. d tit. 2. 14. e rom. 6. 18. 2● f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h heb. 4. 14 a rom. 6. 12. 14. b psal. 103. 3. 2 proposition . lib. 4. cap. ●0 . bell. lib. 4. de iust. cap. 1. 10. 11. 12 13. bec●tom 2. tract 4. cap. 4. quest . 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈…〉 〈…〉 b rom. 〈◊〉 . c psal. 119. per 〈◊〉 d verse . ● 〈◊〉 a lib. 4. cap. 1● . 3 arg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 a iam. 1. 25. psal. 197. ● argu. 6 arg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 7 argu. b gen. 17. 1. c gen. 6. 9. d 1 king 14. 8. e 2 king 23. 25. f 2 chro. 15. 17. g luke 1. 6. h iohn . 17 6. i phil. 3. 15. a gen. 15. ● . 3. b gen. 20. 11. c gen. 9. 21. d 2 sam. 11. e 2 chron. 25. v. 20. 21 22. f 2 chron. 16. 7 g ver. 10. h ver. 12. i luke 1. 18. k mar. 14. 50 ▪ 66. &c. l 〈◊〉 20. 30. 31. m gal. 3. 10. n deut. 27. 26. proposition . a iob 16. ●1 . b iob 17. 3. c iob. 23. 3. 4. ● . a lib. 1. cap. 20. n●li iudica●e ex his quae in me 〈◊〉 . a bill ▪ lib. 〈◊〉 . 17. 〈…〉 4. c. 13. 17. be 〈◊〉 . 2. tract . 2. cap 2. 〈◊〉 4 & cap 4. quest . 1. a 〈…〉 3. c. 14. §. ● . b bell lib. 4. c. 77. erres in saying . [ opera b●na●x gen●●e ●ue ex obiecto , sed 〈◊〉 circumsta●●● 〈…〉 and it is false which he addes that god doth simply condemne ( facto ) almes-deeds , &c done with a●●d intention for vaine glory , &c. god doth not simply cōdemne the the wo●●● b●● them for their ill doing of it . b su●t vitata 〈…〉 . bell. lib. 4. cap. 1● . & passim aubi . ● exceptio●● . conclusion . 〈…〉 . 3. 12. 13. 〈◊〉 . 4. 8. ●ense your ●nds : purge ●ur hearts . tom. 2. pag. 885. marke them that walke disorderly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i e. sinfull , otherwise according to the law. 1 arg. adu . 2 arg. adu . 3 arg. adu ▪ 〈…〉 b iam. 1. 〈◊〉 4 arg. bell. c lib. 4. cap. 1● . excep●ion . be● lib. 4 c. 10. ● 17. ● cap. 〈◊〉 . conclusion . contr . a 〈…〉 b lib. de perfect . 〈…〉 . 15 3 exception . bell. lib. 4 c. 17. conclusion contr . 〈◊〉 . 4. cap. 14. ●●t●er meaning of these words [ against ] ●nd [ besides ] there can be 〈…〉 lib. 4. cap. vse . c 〈…〉 bernard de praecept●● dispen . a tom. 2. tract . 2 cap 2 q. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man. confess praelud . ● . num. 16. 3 〈◊〉 . couenant of grace . 〈◊〉 . couenant . 2 workes . a 〈◊〉 . 1 cor. ● . iohn 1. 17. 〈◊〉 . 20. iohn 13. 17. if ye know those things , &c. iohn 15. 14. ye are my friends ●ye do what●uer i com●●d you . a ●om 8. 15. 〈◊〉 4. 24. 25. b rom. 12. 16. at that day when god shall iudge , the secrets of men by iesus christ according to my gospell . a calv. i●st . lib. ● . cap. 18. § 9. a 2 cor. 3. 7. b 2 cor. 3. 6. d gal. 5. 1. d gal. 5. 1. c rom. 4. 15. 1 cor. 15. 56. e gal. 4. 24. f 2 cor. 3. 6. g 2 cor 5. 19. h 2 cor 3. 6. 7. 17. gal. 4. 16. thou art our father b see beca●●● tom. 2. tract . 4. cap. ● quest. 1. 2. 3. 4. argument , heb. 9. 10. b 1 ti● . 1. 15. 1 cor. 10. 23. this liberty from humane constitutions binding the conscience , is 〈…〉 rom. 13. 5. 1 cor. 〈…〉 a lib. 4. de iustif . cap. 5. b ibid 〈◊〉 a lib. 4. cap. 2. b lib. 4. cap. 7. ( si promissio vitae aeternae est conditionata , ut cap. 1. probavimus , certè necessarium est implere conditionem , si quis sal●us fieri vel●● . ●●s ; ● iustus non est liber ab ebligatione legis divine : certè nisi eam impleat ●onsaluabitur , ) if the law still rule ouer vs as seruants requiring the praescribed taske : or else shaking the whip , and threatning stripes , & not as ouer sonne commanding obedience . so a king in vnder the direction : not the compulsion of the law ; because not tyed to the penalty . cum v. 11. b rom. 7. 1. 2. &c. 2 conclusion . a hist. eccl. 2. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a lib. 4 dé iust. cap. 18. lorin 〈◊〉 iac. b iackson of lust . faith. s. 2. cap. 6. c leeo supra ●●tat . a lor●● in lacob . b lib. 4 cap. 18. gal. 5. 6. a bell. lib. 1. de ●ust . cap 15. 1 arg. of s. iames. a lib. 1. de iust. cap. 15. 2 2d arg. of s. iames. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the former reading is most agreeable to the art gument of the apostle ▪ so the syriack-beza , the vulgar , the french , our last translators . pareus ●ollowes the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so piscator . but they giue no good reason of this she is so doing . the change was easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a de lib. arbi● 3 arg of ● . iames. a bell. lib. 1. d● iustif. cap. 15. b 〈◊〉 c becanus . 4 〈◊〉 of s. iames. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an empty vessell without liquor a 〈…〉 b 〈…〉 〈…〉 2 example , a heb. 11. 31. 2 conclu●●●● proued . phil. 4. ● . deut. 5. 6. a 1 pet. 2. 24. b heb. 13. c tit. 2. 14. d isa : 53 : 5. 1 pet 2 24. e 1 tim. 2. 6. f coll. 2. 13. g ibid v. 14. h isa 38. 17. i ier. 31. 34. k coll. 1. 10. a bell. de poen . lib. 4. cap. 1. b bel. lib 1. de purga● : cap. 14. §. quarta ratio . a tabula de differentia 4 part . tom. 2. cap. 15. 16. bell. lib. 4. de paenit . cap. 1. a de po●nit . lib 4. cap. 9. sect . 5. irenaeus . b acts apost , cap , 4. v. 1● . of sincerity and constancy in the faith and profession of the true religion, in several sermons by the most reverend dr. john tillotson ... ; published from the originals, by ralph barker. ... tillotson, john, 1630-1694. 1695 approx. 521 kb of xml-encoded text transcribed from 246 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a62570 wing t1204 estc r17209 12210364 ocm 12210364 56284 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62570) transcribed from: (early english books online ; image set 56284) images scanned from microfilm: (early english books, 1641-1700 ; 617:4) of sincerity and constancy in the faith and profession of the true religion, in several sermons by the most reverend dr. john tillotson ... ; published from the originals, by ralph barker. ... tillotson, john, 1630-1694. barker, ralph, 1648-1708. [14], 473, [4] p. printed for ri. chiswell ..., london : 1695. errata: p. 473. advertisement: p. [1]-[3] at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. faith. 2004-08 tcp assigned for keying and markup 2004-08 aptara keyed and coded from proquest page images 2004-09 judith siefring sampled and proofread 2004-09 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion of sincerity and constancy in the faith and profession of the true religion , in several sermons . by the most reverend dr. john tillotson . late lord arch-bishop of canterbury . published from the originals , by ralph barker , d. d. chaplain to his grace . london , printed for ri. chiswell , at the rose and crown in st. paul's church-yard , mdcxcv . imprimatur , febr. 16. 169● . tho. cantuar. to his sacred majesty , king william , these sermons are most humbly dedicated , by the author's relict , elizabeth tillotson . the publisher to the reader . the author of these sermons was so well known , particularly for his most excellent and useful discourses from the pulpit , that i shall not attempt , by any thing i can say , to recommend them to the publick . i know very well , they have already that credit in the world , which will render any apologie needless ; especially when by this publication of them , they shall speak for themselves . i think it requisite , only to assure the reader , that they are what they pretend to be , the genuine works of that great man. whilst i had the happiness of conversing with him , he was pleas'd ( at my request ) to instruct me in the character in which he wrote all his sermons ; and some of these now published , having been transcrib'd by me some years since , were found amongst his papers , corrected with his own hand . by what he had been pleas'd to say , that i was master of his character , and by the few errata he observ'd in my first performance , i was encouraged to set about this work ; in which i can solemnly profess , that i have observ'd a religious care and strictness , neither to omit nor add any thing , but an of , a the , or the like , when the sense plainly requir'd it ; and of that too i have given notice , by affixing this mark [ `` ] upon the word which i did not find in the original ; so that the reader is left to judge of the fitness of such additions ; which , after all , are so very few and inconsiderable , as scarcely to deserve this notice ; only that he might be satisfied ( in case the printer do his part ) that he hath here , what he expects , a perfect transcript of these sermons ; and in them a true and lively strain of christian piety and eloquence , so fitted to all capacities , that i cannot but hope , all that shall read them will be the better for them , even those not excepted ( if there be any such ) who may have entertain'd any unreasonable prejudices against them , or their most reverend author . i have alwaies thought , and often said it , that if any were leaven'd with prejudice against him , they were , to be sure , such as did not know him ; and the farther i go in his writings , the more i am assur'd , that it must be so . but because the sermons themselves , to which i refer , are not yet all of them published , i must leave this to the judgment of the impartial reader , when the whole shall be finish'd , which is design'd with all convenient speed . lambeth , april 2. 1695. ra. barker . the texts of each sermon in this volume . sermon i. john i. 47. jesus saw nathanael coming to him , and saith of him , behold an israelite indeed , in whom is no guile . pag. 1 serm. ii. heb. xi . 17 , 18 , 19. by faith abraham , when he was tried , offered up isaac ; and he that had received the promises , offered up his only begotten son ; of whom it was said , that in isaac shall thy seed be called : accounting that god was able to raise him up , even from the dead ; from whence also he received him in a figure . p. 39 serm. iii. heb. xi . 24 , 25. by faith moses when he was come to years , refused to be called the son of pharaoh's daughter ; choosing rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season . p. 77 serm. iv. v. vi. vii . viii . x. heb. x. 23. let us hold fast the profession of our faith without wavering ; for he is faithful that hath promised . p. 109 136 , 171 , 209 , 239 , 277. there is a mistake in numbering of these sermons : the tenth should be called the ninth , and so on to the end . for there are but fifteen sermons in this volume , and should be no more . serm. xi . 2 cor. v. 7. for we walk by faith , not by sight . p. 309 serm. xii . heb. x. 38. but if any man draw back , my soul shall have no pleasure in him . p. 337 serm. xiii . xiv . matth . xvi . 24. then said jesus unto his disciples ; if any man will come after me , let him deny himself , and take up his cross and follow me . p. 367 , 395 serm. xv. xvi . heb. xi . 13. and confessed that they were strangers and pilgrims on the earth . p. 421 , 449 a sermon preached at kingston , july 29. 1694. the last his grace preached . john i. 47. jesus saw nathanael coming to him , and saith of him , behold an israelite indeed , in whom is no guile . who this nathanael was , upon whom our saviour bestows this extraordinary character , doth not certainly appear , his name being but once more mention'd in the whole history of the gospel : for certain , he was a good man , who deserved this extraordinary commendation ; and none but our saviour , who knew what was in man , and needed not that any should tell him , could have given it , especially of one , whom he had never seen before that time ; for when jesus saw him coming to him , he saith of him behold an israelite indeed . the whole nation of the jews were israelites , by natural descent , being the seed of jacob , or israel ; but in a special , and more excellent sense , none are esteemed the true posterity of israel , but those , who resembled this father of their nation , in true piety , and goodness ; for ( as the apostle reasons ) they are not all israel , who are of israel ; they only are israelites indeed , who resemble good old jacob , in the sincerity of his piety , and the simplicity of his temper , and disposition ; for our saviour seems here to allude to that character which is given of jacob ( gen. 25. 27. ) that he was a plain man , or as the hebrew word signifies , a perfect and sincere man , in opposition to his brother esau , who is said to be cunning ; so that to be an israelite indeed , is to be a downright honest man , without fraud , and guile , without any arts of hypocrisie and deceit . in speaking of this vertue of sincerity , which is the highest character and commendation of a good man , i shall consider it , as it respects god , and man. as it respects god , so it imports the truth and sincerity of our piety and devotion towards him . as it regards men , so it signifies a simplicity of mind and manners , in our carriage and conversation , one towards another ; both these are included , and very probably were intended , in the character which our saviour here gives of nathanael . i. i shall consider this grace , or vertue of sincerity , as it respects god ; and so it imports the truth and sincerity of our piety toward him , that we heartily believe , and fear , and honour him , and that the outward expressions of our piety and obedience to him , are the genuine issue of our inward apprehensions of him , and affections towards him ; and this no doubt our saviour intended in the first place in the character of this good man , that he was a man of a real and substantial and unaffected piety , and in truth , what he appeared to be ; that he did sincerely love god , and his truth , and was ready to embrace it , whenever it was fairly proposed to him , as did plainly appear in his carriage towards our saviour ; for when philip invited him to come and see him , he did not conceal the prejudice and objection he had against him , grounded upon a common , but uncharitable proverb , that out of nazareth ariseth no prophet , but having an honest and sincere mind , he was not so carried away by a popular prejudice , as not to have patience to be better informed , and therefore was easily perswaded to go and see our saviour , and to discourse with him himself , and being satisfied that he was the messias , he presently owns him for such , calling him the son of god , and the king of israel ; and because sincerity is the very heart and substance of religion , it concerns us not only to endeavour after this temper and disposition , but to enquire into the nature and properties of it , that we may know when we have it , and may have the comfort of it . i shall mention five or six properties of a sincere piety , by which men may sufficiently know the integrity of their hearts towards god. 1. our piety is then sincere when the chief reasons and predominant motives of it are religious ; and i call that a religious or rational motive , which regards god , and another world , in opposition to men , and to our present temporal advantages ; when the principal and swaying motives of our piety , are a sense of god's authority over us , and of our duty and obligation to him ; a fear of his displeasure and threatnings , and the hopes of the glorious reward which he hath promised to obedience ; these motives are properly religious , because they respect god , and are the arguments to obedience , which he himself offers to us , to perswade us to our duty ; and that is a sincere piety , which is wrought in us by these considerations , how unequally soever mixed ; for even in the most of men fear does many times prevail more than love , and in case of great temptation , may preserve men from sin , when perhaps no other consideration will do it . on the contrary , that is an unsincere piety , to which we are moved , meerly by the regard of men , and the consideration of some temporal advantages ; and when these have the chief influence upon us , it is easie for any man to discern in himself ; for he that will carefully observe himself , can hardly be ignorant of the true spring and motive of his own actions ; but there is one sign , whereby a man may certainly know that his heart is not right towards god , and that is , if when these motives are absent , our piety and zeal for the true religion doth either cease , or be sensibly cooled and abated , as if impiety , or popery , or any thing else that is bad , begin to be in fashion , and to have the countenance of great examples ; if those whom we fear , and upon whom we depend , do discover any inclination that way , if the garb of religion cease to be for our interest , or in the revolution of things , happen to be contrary to it ; if in any of these cases , we let fall the profession of our religion , or neglect the practice of it , this is a plain , and undeniable demonstration of the insincerity of our former piety . 2. a sincere piety must be rooted in the heart , and be a living principle within us ; for as the apostle reasons in another case , he is not a jew who is one outwardly , but he who is one inwardly , and in the heart ; and without this all outward acts of piety and devotion , are hypocrisie , a picture of religion and a form of godliness , without the life and power of it . 3. a third evidence of a sincere piety is , when men are religious in private and in secret , as well as in publick and in the open view of men ; he is truly devout , who is so in his family , and in his closet , where he hath no witness , but god , and his own soul , as well as in the church ; he is a downright honest man , who will make good his word , and perform his promise ( when no proof can be made of it , and no law compel him to it ) as readily as if there had been an hundred witnesses of it ; he is sincerely just , who will not detain from another his right , though he be ignorant of it , nor wrong any man , tho' he could do it with all the secresie and safety in the world ; who will not impose upon anothers ignorance or unskilfulness , tho never so much to his own benefit and advantage ; he is truly charitable , who would not only as soon , but rather sooner give his alms in secret , than in the sight of men ; and he is truly grateful , who when there is occasion and opportunity , will acknowledge a kindness and requite a benefit to the relations of his deceased friend , though he be sure that all memory of the obligation dyed with him , and that none are conscious to it , but god and his own conscience : and indeed there is scarce any act of piety , and vertue , the sincerity of which may not by this evidence be known to us : as on the contrary a man may for certain conclude himself a hypocrite , if he be not the same , in the presence of god , and his own conscience that he is in the sight of men. 4. another evidence of a sincere piety is a constant tenour of goodness in the general course of our lives : i do not now speak of the first beginnings of piety , in new converts , which are many times very imperfect , and such as afford little or no evidence of a man's sincerity ; but in those who have made any considerable progress in goodness ; the habits of any known sin , and the wilful and deliberate neglect of our duties , and even the single acts of more hainous crimes , will bring in question our sincerity , and are by no means to be sheltred under the name of infirmity ; for these the grace of god , if we be not wanting to our selves , will inable us to subdue ; and he is not sincerely good , who doth not seriously endeavour to be as good as he can , and does not make use of that grace which god is ready to afford to all the purposes , ( though not of a perfect , yet ) of a sincere obedience to the laws of god. 5. another evidence of a sincere piety is , that our obedience to god be uniform and universal , equally respecting all the laws of god , and every part of our duty ; that it do not content it self with an especial regard to some precepts of the law , though never so considerable , and allow it self in the breach , or neglect of the rest ; no nor with observing the duties of one table of the law , if it overlook the other , no nor with obedience to all the commandments of god , one only excepted . st. james puts this case , and determines , that he that keeps the whole law , saving that he offends in one point , is guilty of all , that is , is not sincere in his obedience to the rest ; and therefore we must take great heed , that we do not set the commandments of god at odds , and dash the two tables of the law , against one another , lest as st. james says , we break the whole law : and yet i fear this is too common a fault , even amongst those who make a great profession of piety , that they are not sufficiently sensible of the obligation and necessity of the duties of the second table , and of the excellency of those graces , and vertues , which respect our carriage and conversation with one another : men do not seem to consider , that god did not give laws to us , for his own sake , but ours ; and therefore that he did not only design that we should honour him , but that we should be happy in one another ; for which reason , he joyns with our humble and dutiful deportment towards himself , the offices of justice and charity towards others , mich. 6. 8. he hath shewed thee , o man , what is good ; and what doth the lord require of thee , but to do justice , and to love mercy , and to walk humbly with thy god ? and 1 john 4. 21. this commandment have we from him , that he who loveth god , love his brother also . and yet it is too visible that many , who make a great profession of piety towards god , are very defective in moral duties ; very unpeaceable , and turbulent in their spirits , very peevish and passionate , very conceited and censorious , as if their profession of godliness did exempt them from the care and practice of christian vertues : but we must not so fix our eye upon heaven , as to forget that we walk upon the earth , and to neglect the ordering of our steps and conversation among men , lest while we are gazing upon the stars , we fall into the ditch of gross and foul immorality . it is very possible , that men may be devout and zealous in religion , very nice , and scrupulous about the worship and service of god , and yet because of their palpable defect in points of justice and honesty , of meekness and humility , of peace and charity , may be gross and odious hypocrites ; for men must not think for some acts , either of outward or inward piety , to compound with god for the neglect of mercy and judgment , or to demand it as a right from men to be excused from the great duties and vertues of humane conversation ; or pretend to be above them , because they relate chiefly to this world , and to the temporal happiness of men ; as if it were the priviledge of great devotion , to give a license to men to be peevish and froward , sower and morose , supercilious and censorious in their behaviour towards others : men must have a great care , that they be not intent upon the outward parts of religion , to the prejudice of inward and real goodness , and that they do not so use the means of religion , as to neglect and lose the main end of it ; that they do not place all religion in fasting and outward mortification ; for though these things be very useful and necessary in their place , if they be discreetly managed , and made subservient to the great ends of religion ; yet it is often seen that men have so unequal a respect to the several parts of their duty , that fasting and corporal severity , those meager and lean duties of piety , in comparison , do like pharaoh's lean kine , devour and eat up almost all the goodly and well-favoured , the great and substantial duties of the christian life ; and therefore men must take great heed , lest whilst they are so intent upon mortifying themselves , they do not mortifie vertue and good nature , humility and meekness and charity , things highly valuable in themselves and amiable in the eyes of men , and in the sight of god of great price . for the neglect of the moral duties of the second table is not only a mighty scandal to religion , but of pernicious consequence many other ways : a fierce and ill governed , an ignorant and injudicious zeal for the honour of god , and something or other belonging necessarily , as they think , to his true worship and service , hath made many men do many unreasonable , immoral and impious things , of which history will furnish us with innumerable instances , in the practice of the jesuits , and other zealots of the church of rome ; and there are not wanting too many examples of this kind amongst our selves ; for men that are not sober , and considerate in their religion , but give themselves up to the conduct of blind prejudice , and furious zeal , do easily perswade themselves , that any thing is lawful , which they strongly fancy to tend to the honour of god , and to the advancement of the cause of religion ; hence some have proceeded to that height of absurdity , in their zeal for their religion and church , as to think it not only lawful , but highly commendable and meritorious , to equivocate upon oath , and break faith with hereticks , and to destroy all those that differ from them ; as if it were piety in some cases , to lie for the truth , and to kill men for god's sake . so that if we would approve the integrity of our hearts to god , and evidence to our selves the sincerity of our obedience , we ought impartially to regard all the laws of god , and every part of our duty ; and if we do not , our heart is not upright with god : 't is observable that sincerity in scripture is often call'd by the name of integrity , and perfection , because it is integrated , and made up of all the parts of our duty . 6. the last evidence i shall mention of the sincerity of our religion is , if it hold out against persecution , and endure the fiery tryal ; this is the utmost proof of our integrity , when we are called to bear the cross , to be willing then to expose all our worldly interest , and even life it self , for the cause of god , and religion ; this is a tryal which god doth not always call his faithful servants to , but they are always to be prepared for it , in the purpose and resolution of their minds ; this our saviour makes the great mark of a true disciple , if any man ( saith he ) will be my disciple , let him deny himself , and take up his cross , and follow me ; this is a certain sign , that men have received the word into good ground , and are well rooted in their religion , when they are not shaken by these fierce assaults ; for many ( as our saviour tells us ) hear the word , and with joy receive it , but having not root in themselves , they endure but for a while , and when persecution , or tribulation ariseth , because of the word , presently they are offended ; nay , some when they see persecution coming at a distance , wheel off , and bethink themselves of making their retreat in time , and of agreeing with their adversary whilst he is yet in the way . so that constancy to our religion in case of danger , and suffering for it , is the best proof of our sincerity : this is the fiery tryal , as the scripture calls it , which will try what materials we are made of , and whether we love god and his truth in sincerity . and thus i have considered sincerity as it respects god , and imports true piety and religion towards him ; and i proceed to the second consideration ii. of sincerity as it regards men , and so it signifies a simplicity of mind and manners in our conversation , and carriage one towards another , singleness of heart , discovering it self in a constant plainness and honest openness of behaviour , free from all insidious devises , and little tricks , and fetches of craft and cunning ; from all false appearances and deceitful disguises of our selves in word or action ; or yet more plainly , it is to speak as we think , and do what we pretend and profess , to perform and make good what we promise , and in a word , really to be , what we would seem and appear to be . not that we are obliged to tell every man all our mind , but we are never to declare any thing contrary to it ; we may be silent , and conceal as much of our selves , as prudence , or any other good reason requires ; but we must not put on a disguise , and make a false appearance and empty show of what we are not , either by word or action . contrary to this vertue is ( i fear ) most of that compliment , which is current in conversation , and which for the most part is nothing but words , to fill up the gaps , and supply the emptiness of discourse , and a pretence to that kindness and esteem for persons , which either in truth we have not , or not to that degree which our expressions seem to import , which if done with design , is that which we call flattery , a very odious sort of insincerity ; and so much the worse , because it abuseth men into a vain , and foolish opinion of themselves , and an ill grounded confidence of the kindness and good-will of others towards them ; and so much the more dangerous , because it hath a party within us , which is ready to let it in ; it plays upon our self-love , which greedily catcheth at any thing that tends to magnifie and advance us ; for god knows , we are all too apt to think and make the best of our bad selves , so that very few tempers have wisdom and firmness enough to be proof against flattery ; it requires great consideration , and a resolute modesty and humility to resist the insinuations of this serpent ; yea , a little rudeness and moroseness of nature , a prudent distrust and infidelity in mankind to make a man in good earnest to reject and despise it . now besides that all hypocrisie and insincerity is mean in it self , having falsehood at the bottom , it is also often made use of , to the prejudice of others , in their rights and interests ; for not only dissimulation is contrary to sincerity , because it consists in a vain shew of what we are not , in a false muster of our vertues and good qualities , in a deceitful representation and undue character of our lives ; but there are likewise other qualities and actions more inconsistent with integrity , which are of a more injurious and mischievous consequence to our nature , as falshood , and fraud , and perfidiousness , and infinite little crafts and arts of deceit , which men practise upon one another in their ordinary conversation and intercourse ; the former is great vanity , but this is gross iniquity . and yet these qualities dexterously managed , so as not to lie too plain and open to discovery , are look'd upon by many , as signs of great depth and shrewdness , admirable instruments of business , and necessary means for the compassing our own ends and designs ; and though in those that have suffered by them , and felt the mischief of them , they are always accounted dishonest , yet among the generality of lookers on , they pass for great policy , as if the very skill of governing and managing humane affairs , did consist in these little tricks and devices : but he that looks more narrowly into them , and will but have the patience to observe the end of them , will find them to be great follies , and that it is only for want of true wisdom and understanding , that men turn aside to tricks , and make dissimulation and lies their refuge . it is solomon's observation , that he that walketh uprightly walketh surely , but the folly of fools is deceit : the folly of fools , that is , the most egregious piece of folly that any man can be guilty of , is to play the knave ; the vulgar translation renders this clause a little otherwise , but yet towards the same sense , sed stultus divertit ad dolos , but the fool turns aside to tricks ; to make use of these is a sign the man wants understanding to see the plain and direct way to his end : i will not deny but these little arts may serve a present turn , and perhaps successfully enough , but true wisdom goes deep , and reacheth a great way further , looking to the end of things and regarding the future as well as the present , and by judging upon the whole matter and sum of affairs , doth clearly discern , that craft and cunning are only useful for the present occasion , whereas integrity is of a lasting use , and will be serviceable to us upon all occasions , and in the whole course of our lives ; and that dissimulation and deceit , though they may do some present execution in business , yet they recoil upon a man terribly afterwards , so as to make him stagger , and by degrees to weaken , and at last to destroy his reputation , which is a much more useful and substantial and lasting instrument of prosperity and success in humane affairs than any tricks and devices whatsoever . thus have i considered this great vertue of sincerity , both as it regards god , and the mutual conversation and intercourse of men one with another . and now having explained the nature of sincerity to god and man , by declaring the properties of it , and in what instances we ought chiefly to practise it , and what things are contrary to it ; that which now remains , is to perswade men to endeavour after this excellent quality , 〈◊〉 to practise it in all the words and 〈◊〉 of their lives . let us then in the first place be sincere in our religion , and serve god in truth and uprightness of heart out of conscience of our duty and obligations to him , and not with sinister respects to our private interest or passion , to the publick approbation or censure of men ; let us never make use of religion to serve any base and unworthy ends , cloaking our designs of covetousness , or ambition , or revenge , with pretences of conscience and zeal for god ; and let us endeavour after the reality of religion , always remembring that a sincere piety doth not consist in shew , but substance , not in appearance , but in effect ; that the spirit of true religion is still and calm , charitable and peaceable , making as little shew and stir as is possible ; that a truly and sincerely good man does not affect vain ostentation , and an unseasonable discovery of his good qualities , but endeavours rather really to be , than to seem religious ; and of the two rather seeks to conceal his piety than to set it out with pomp ; gives his alms privately , prays to god in secret , and makes no appearance of religion but in such fruits and effects as cannot be hid ; in the quiet and silent vertues of humility , and meekness , and patience , of peace and charity ; in governing his passions , and taking heed not to offend with his tongue by slander and calumny , by envious detraction , or rash censure , or by any word or action that may be to the hurt and prejudice of his neighbour : but on the contrary , it is a very ill sign if a man affect to make a great noise and bustle about religion , if he blow a trumpet before his good works , and by extraordinary shews of devotion summon the eyes of men to behold him , and do , as it were , call aloud to them to take notice of his piety , and to come to see his zeal for the lord of hosts : it is not impossible but such a man with all his vanity and ostentation may have some real goodness in him ; but he is as the hypocrites are , and does as like one as is possible ; and by the mighty shew that he makes to wise and considerate men , greatly brings in question the sincerity of his religion . and with the sincerity of our piety towards god , let us joyn the simplicity and integrity of manners in our conversation with men ; let us strictly charge our selves to use truth and plainness in all our words and doings ; let our tongue be ever the true interpreter of our mind , and our expressions the lively image of our thoughts and affections , and our outward actions exactly agreeable to our inward purposes and intentions . amongst too many other instances of the great corruption and degeneracy of the age wherein we live , the great and general want of sincerity in conversation is none of the least ; the world is grown so full of dissimulation and complement , that mens words are hardly any signification of their thoughts ; and if any man measure his words by his heart , and speak as he thinks , and do not express more kindness to every man than men usually have for any man , he can hardly escape the censure of rudeness and want of breeding : the old english plainness and sincerity , that generous integrity of nature and honesty of disposition which always argues true greatness of mind , and is usually accompanied with undaunted courage and resolution , is in a great measure lost amongst us ; there hath been a long endeavour to transform us into foreign manners and fashions , and to bring us to a servile imitation of none of the best of our neighbours in some of the worst of their qualities : the dialect of conversation is now adays so swell'd with vanity and complement , and so surfeited ( as i may say ) of expressions of kindness and respect , that if a man that lived an age or two ago should return into the world again , he would really want a dictionary to help him to understand his own language , and to know the true intrinsick value of the phrase in fashion , and would hardly at first believe at what a low rate the highest strains and expressions of kindness imaginable do commonly pass in currant payment ; and when he should come to understand it , it would be a great while before he could bring himself , with a good countenance and a good conscience to converse with men upon equal terms and in their own way . and in truth it is hard to say whether it should more provoke our contempt or our pity to hear what solemn expressions of respect and kindness will pass between men , almost upon no occasion ; how great honour and esteem they will declare for one whom perhaps they never heard of or saw before , and how entirely they are all on the sudden devoted to his service and interest for no reason ; how infinitely and eternally obliged to him for no benefit , and how extremely they will be concerned for him , yea , and afflicted too for no cause . i know it is said in justification of this hollow kind of conversation , that there is no harm , no real deceit in complement , but the matter is well enough so long as we understand one another , et verba valent ut nummi , words are like money , and when the currant value of them is generally understood , no man is cheated by them ; this is something if such words were any thing , but being brought into the account they are meer cyphers . however it is still a just matter of complaint , that sincerity and plainness are out of fashion , and that our language is running into a lye ; that men have almost quite perverted the use of speech , and made words to signifie nothing ; that the greatest part of the conversation of mankind , and of their intercourse with one another , is little else but driving a trade of dissimulation , insomuch that it would make a man heartily sick and weary of the world , to see the little sincerity that is in use and practice among men , and tempt him to break out into that melancholy complaint and wish of the prophet ( jer. 9. ) o that i had in the wilderness a lodging-place of way-faring men , that i might leave my people and go from them ; for they are all adulterers , and an assembly of treacherous men ; and they bend their tongue like their bow for lies , but have no courage for the truth upon earth . take ye heed every one of his neighbour , and trust ye not in any brother ; for every brother will utterly supplant , and every neighbour will walk with slanders . thine habitation is in the midst of deceit ; one speaketh peaceably to his neighbour , but in his heart he lieth in wait : shall not i visit for these things , saith the lord ; and shall not my soul be avenged of such a nation as this ? such were the manners of the people of israel at that time , which were both the forerunner and the cause of those terrible calamities which befell them afterwards ; and this character agrees but too well to the present age , which is so wretchedly void of truth and sincerity , for which reason there is the greater need to recommend this virtue to us , which seems to be fled from us , that truth and righteousness may return , and glory may dwell in our land , and god may shew his mercy upon us and grant us his salvation , and righteousness and peace may kiss each other . to this end give me leave to offer these following considerations . first , that sincerity is the highest commendation and the very best character , that can be given of any man ; it is the solid foundation of all virtue , the heart and soul of all piety and goodness ; it is in scripture called perfection , and frequently joyned with it ; and throughout the bible , there is the greatest stress and weight laid upon it ; it is spoken of as the sum and comprehension of all religion : only fear the lord and serve him in sincerity and truth , says joshua to the people of israel , ( jos. 24. 14. ) god takes great pleasure in it ; so david assures us , ( 1 chron. 29. 17. ) i know my god that thou tryest the heart , and hast pleasure in uprightness : and again , thou lovest truth in the inward parts . to this disposition of mind the promises of divine favour and blessing are particularly made , psal. 15. 1 , 2. lord who shall dwell in thy tabernacle , who shall dwell in thy holy hill ? he that walketh uprightly , and worketh righteousness , and speaketh the truth from his heart . psal. 32. 2. blessed is the man , unto whom the lord imputeth no sin , and in whose spirit there is no guil . and 't is observable that this character of our saviour here given of nathaniel , is the only full and perfect commendation that we read was ever given by him of any particular person . he commends some particular acts of piety and virtue in others , as st. peter's confession of him , the faith of the centurion , and of the woman that was healed by touching the hem of his garment , the charity of the woman that cast her two mites into the treasury , and the bounty of that other devout woman who poured upon him a box of precious oyntment : but here he gives the particular character of a good man when he says of nathaniel that he was an israelite indeed , in whom was no guil : and the apostle mentions this quality , as the chief ingredient into the character of the best man that ever was , our blessed saviour , who did no sin , neither was guil found in his mouth . secondly , the rarity of this virtue is a farther commendation of it . a sincerely pious and good man , without any guil or disguise is not a sight to be seen every day : our saviour in the text , speaks of it , as a thing very extraordinary and of special remark and observation , and breaks out into some kind of wonder upon the occasion , as if to see a man of perfect integrity and simplicity were an occurrence very rare and unusual , and such as calls for our more especial attention and regard , behold ( saith he ) an israelite indeed in whom there is no guil. thirdly , the want of sincerity will quite spoil the virtue and acceptance of all our piety and obedience , and certainly deprive us of the reward of it : all that we doe in the service of god , all our external obedience to his laws , if not animated by sincerity , is like a sacrifice without a heart , which is an abomination to the lord. fourthly , hypocrisy and insincerity is a very vain and foolish thing ; it is designed to cheat others , but is in truth a deceiving of our selves : no man would flatter or dissemble , did he believe he were seen and discover'd ; an open knave is a great fool , who destroys at once both his design and his reputation ; and this is the case of every hypocrite ; all the disagreement which is between his tongue and his thoughts , his actions and his heart , is open to that eye , from which nothing can be hid ; for the ways of man are before the eyes of the lord , and he seeth all his goings ; there is no darkness nor shadow of death where the workers of iniquity may hide themselves . fifthly , truth and reality have all the advantages of appearance , and many more ; if the shew of any thing be good for any thing , i am sure sincerity is better ; for why does any man dissemble , or seem to be that which he is not , but because he thinks it good to have such a quality as he pretends to ? for to counterfeit and dissemble , is to put on the appearance of some real excellency : now the best way in the world for a man to seem to be any thing , is really to be what he would seem to be : besides , that it is many times as troublesome to make good the pretence of a good quality , as to have it ; and if a man have it not , it is ten to one , but he is discovered to want it , and then all his pains and labour to seem to have it is lost . there is something unnatural in painting , which a skilful eye will easily discern from native beauty and complexion . it is hard to personate and act a part long ; for where truth is not at the bottom , nature will always be endeavourring to return , and will peep out and betray herself one time or other ; therefore if any man think it convenient to seem good , let him be so indeed , and then his goodness will appear to every body's satisfaction ; for truth is convincing and carries it 's own light and evidence along with it , and will not only commend us to every man's conscience , but , which is much more , to god , who searcheth and seeth our hearts ; so that upon all accounts sincerity is true wisdom : particularly as to the affairs of this world integrity hath many advantages over all the fine and artificial ways of dissimulation and deceit ; it is much the plainer and easier , much the safer and more secure way of dealing in the world ; it hath less of trouble and difficulty , of entanglement and perplexity , of danger and hazard in it ; it is the shortest and nearest way to our end , carrying us thither in a straight line , and will hold out and last longest . the arts of deceit and cunning do continually grow weaker and less effectual and serviceable to them that use them , whereas integrity gains strength by use , and the more and longer any man practiseth it , the greater service it does him , by confirming his reputation , and encouraging those with whom he hath to do , to repose the greater trust and confidence in him , which is an unspeakable advantage in the business and affairs of life . but a dissembler must always be upon his guard and watch himself carefully , that he doth not contradict his own pretence , for he acts an unnatural part , and therefore must put a continual force and restraint upon himself . truth alwayes lies uppermost , and if a man do not carefully attend , he will be apt to bolt it out : whereas he that acts sincerely , hath the easiest task in the world , because he follows nature , and so is put to no trouble and care about his words and actions ; he needs not invent any pretences before-hand , nor make excuses afterwards for any thing he hath said or done . but insincerity is very troublesome to manage ; a man hath so many things to attend to , so many ends to bring together , as make his life a very perplext and intricate thing : oportet mendacem esse memorem , a lyar had need have a good memory , lest he contradict at one time what he said at another ; but truth is always consistent with it self , and needs nothing to help it out ; it is always near at hand , and sits upon our lips , and is ready to drop out before we are aware , whereas a lye is troublesome and sets a mans invention upon the rack , and one trick needs a great many more to make it good : it is like building upon a false foundation , which continually stands in need of props to shoar it up , and proves at last more chargable , than to have raised a substantial building at first upon a true and solid foundation ; for sincerity is firm and substantial , and there is nothing hollow and unsound in it , and because it is plain and open , fears no discovery , of which the crafty man is always in danger , and when he thinks he walks in the dark , all his pretences are so transparent , that he that runs may read them ; he is the last man that finds himself to be found out , and whilst he takes it for granted that he makes fools of others , he renders himself ridiculous . add to all this , that sincerity is the most compendious wisdom , and an excellent instrument for the speedy dispatch of business ; it creates confidence in those we have to deal with , saves the labour of many enquiries , and brings things to an issue in few words : it is like travelling in a plain beaten road , which commonly brings a man sooner to his journeys end , than by-ways in which men often lose themselves . in a word , whatsoever convenience may be thought to be in falshood and dissimulation , it is soon over ; but the inconvenience of it is perpetual , because it brings a man under an everlasting jealousie and suspicion , so that he is not believed when he speaks truth , nor trusted when perhaps he means honestly : when a man hath once forfeited the reputation of his integrity , he is set fast , and nothing will then serve his turn , neither truth nor falshood . and i have often thought , that god hath in great wisdom hid from men of false and dishonest minds the wonderful advantages of truth and integrity to the prosperity even of our worldly affairs ; these men are so blinded by their covetousness and ambition , that they cannot look beyond a present advantage , nor forbear to seize upon it , tho by ways never so indirect : they cannot see so far , as to the remote consequences of a steady integrity , and the vast benefit and advantages which it will bring a man at last . were but this sort of men wise and clear-sighted enough to discern this , they would be honest , out of very knavery , not out of any love to honesty and vertue , but with a crafty design to promote and advance more effectually their own interests ; and therefore the justice of the divine providence hath hid this truest point of wisdom from their eyes , that bad men might not be upon equal terms with the just and upright , and serve their own wicked designs by honest and lawful means . indeed , if a man were only to deal in the world for a day , and should never have occasion to converse more with mankind , never more need their good opinion , or good word , it were then no great matter ( speaking as to the concernments of this world ) if a man spent his reputation all at once , and ventured it at one throw ; but if he be to continue in the world , and would have the advantage of conversation whilst he is in it , let him make use of truth and sincerity in all his words and actions , for nothing but this will last and hold out to the end ; all other arts will fail , but truth and integrity will carry a man through , and bear him out to the last . 't is the observation of solomon ( prov. 12. 19. ) the lip of truth is established , for ever , but a lying tongue is but for a moment . and the wiser any man is , the more clearly will he discern , how serviceable sincerity is to all the great ends and purposes of humane life ; and that man hath made a good progress , and profited much in the school of wisdom , who valueth truth and sincerity according to their worth : every man will readily grant them to be great vertues and arguments of a generous mind ; but that there is so much of true wisdom in them , and that they really serve to profit our interest in this world seems a great paradox to the generality of men , and yet i doubt not but it is undoubtedly true , and generally found to be so , in the experience of mankind . lastly , consider that it is not worth our while to dissemble , considering the shortness and especially the uncertainty of our lives . to what purpose should we be so cunning , when our abode in this world is so short and uncertain ? why should any man by dissembling his judgment , or acting contrary to it , incur at once the displeasure of god , and the discontent of his own mind ? especially if we consider , that all our dissimulation shall one day be made manifest and published on the open theatre of the world , before god angels and men , to our everlasting shame and confusion ; all disguise and vizards shall then be pluckt off , and every man shall appear in his true colours . for then the secrets of men shall be judged , and god will bring every work into judgment , and every secret thing , whether it be good , or whether it be evil. nothing is now covered , which shall not then be revealed , nor hid which shall not then be known . let us then be now what we would 〈◊〉 glad to be found in that day , when all pretences shall be examined , and the closest hypocrisie of men shall be laid open and dasht out of countenance ; when the secrets of all hearts shall be disclosed , and all the hidden works of darkness shall be revealed , and all our thoughts , words and actions shall be brought to a strict and severe tryal , and be censured by that impartial and infallible judgment of god , which is according to truth : in the day when god shall judge the secrets of men , by jesus christ , to whom , with the father and the holy ghost , be glory now and for ever . amen . a sermon preached at white-hall mdclxxxvi . before the princess ann. heb. xi . 17 , 18 , 19. by faith abraham when he was tryed offered up isaac : and he that had received the promises offered up his only begotton son ; of whom it was said , that in isaac shall thy seed be called : accounting that god was able to raise him up , even from the dead ; from whence also he received him in a figure . the design of this epistle to the hebrews , is to recommend to them the christian religion , to which they were but newly converted , and to encourage them to constancy in the profession of it , notwithstanding the sufferings which attended it . he sets before them in this chapter several examples in the old testament of those , ( who tho ? they were under a much more imperfect dispensation ) yet by a stedfast belief in god and his promises , had performed such wonderful acts of obedience and self-denyal . he begins with the patriarchs before the flood , but insists chiefly upon the examples of two eminent persons of their own nation , as nearest to them , and most likely to prevail upon them , the examples of abraham and moses , the one the father of their nation , the other their great lawgiver , and both of them the greatest patterns of faith , and obedience , and self-denyal , that the history of all former ages , from the beginning of the world , had afforded . i shall at this time , by god's assistance , treat of the first of these , the example of abraham , the constancy of whose faith , and the cheerfulness of whose obedience , even in the difficultest cases , is so remarkable above all the other examples mentioned in this chapter . for at the command of god , he left his kindred and his country , not knowing whither he should go . by which eminent act of obedience , he declared himself to be wholly at god's disposal , and ready to follow him : but this was no tryal in comparison of that here in my text , when god commanded him to offer up his only son. but such was the immutable stedfastness of his faith , and the perfect submission of his obedience , that it does not appear that he made the least check at it ; but out of perfect reverence and obedience to the authority of the divine command , he went about it as readily and cheerfully , as if god had bid him do some small thing : by faith abraham when he was tryed offered up isaac . for the explication of which words , it will be requisite to consider two things . first , the tryal or temptation in general . secondly , the excellency of abraham's faith and obedience upon this tryal . first , the tryal or temptation in general : it is said that abraham when he was tryed , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being tempted : that is , god intending to make tryal of his faith and obedience ; and so it is exprest gen. 22. 1. where it is said , that god did tempt abraham , and said unto him , take now thy son , thine only son. now there are two difficulties concerning this matter : it seems contrary to scripture , that god should tempt any man ; and contrary to reason , because god who knows what every man will do , needed not to make tryal of any man's faith or obedience . first , it seems contrary to scripture , which say's , god tempts no man : and 't is most true , that god tempts no man , with a design to draw him into sin ; but this doth not hinder , but he may try their faith and obedience with great difficulties , to make them the more illustrious . thus god tempted abraham ; and he permitted job , and even our blessed saviour himself to be thus tempted . secondly , it seems contrary to reason , that god , who knows what any man will do in any circumstances , should go to make tryal of it . but god does not try men for his own information , but to give an illustrious proof and example to others of faith and obedience : and tho after this tryal of abraham , god says to him , now i know that thou lovest me , because thou hast not withheld thy son , thine only son from me ; yet we are to understand this as spoken after the manner of men ; as god elsewhere speaks to abraham concerning sodom ; i will go down now to see whether they have done altogether aecording to the cry which is come up unto me , and if not , i will know . i proceed to the second thing i proposed , the excellency of abraham's faith and obedience upon this tryal : by faith abraham when he was tryed offered up isaac . god accepts of it , as if he had done it , because he had done it in part , and was ready to have performed the rest , if god had not countermanded him . and this act of faith and obedience in abraham will appear the more illustrious , if we consider these three things . first , the firmness and stedfastness of his faith , notwithstanding the objections against it . secondly , the constancy of his resolution , notwithstanding the difficulty of the thing . thirdly , the reasonableness of his faith , in that he gave satisfaction to himself in so hard and perplext a case . first , the firmness and stedfastness of his faith will appear , if we consider what objections there were in the case , enough to shake a very strong faith. there were three great objections against this command , and such as might in reason make a wise and good man doubtful whether this command were from god. the horrid nature of the thing commanded . the grievous scandal that might seem almost unavoidably to follow upon it . and the horrible consequence of it , which seemed to make the former promise of god to abraham void . first , the horrid nature of the thing commanded , which was for a father to kill his own child ; this must needs appear very barbarous and unnatural , and look liker a sacrifice to an idol , than to the true god. it seemed to be against the law of nature , and directly contrary to that kindness and affection which god himself had planted in the hearts of parents towards their children . and there is no affection more natutural and strong than this , for there are many persons that would redeem the lives of their children with the hazard of their own . now that god hath planted such an affection in nature , is an argument that it is good , and therefore it could not but seem strange that he should command any thing contrary to it : and in this case , there were two circumstances that increased the horrour of the fact ; that his son was innocent ; and that he was to slay him with his own hands . first , that his son was innocent . it would grieve the heart of any father to give up his son to death , tho he were never so undutiful and disobedient . so passionately was david affected with the death of his son absolom , as to wish he had dyed for him , tho he dyed in the very act of rebellion , and tho the saving of his life had been inconsistent with the peace of his government . how deep then must it sink into the heart of a father to give up his innocent son to death ? and such a son was isaac , for any thing appeared to the contrary . god himself gave him this testimony , that he was the son whom his father loved , and there is no intimation of any thing to the contrary : now this could not but appear strange to a good man , that god should command an innocent person to be put to death . but , secondly , that a father should be commanded , not only to give up his son to death , but to slay him with his own hands ; not only to be a spectator , but to be the actor in this tragedy ; what father would not shrink , and start back at such a command ? what good man , especially in such a case , and where nature was so hard prest , would not have been apt to have looked upon such a revelation as this , rather as the suggestion and illusion of an evil spirit , than a command of god ? and yet abraham's faith was not staggered , so as to call this revelation of god in question . secondly , the grievous scandal that might seem almost unavoidably to follow upon it , was another great objection against it ; the report of such an action would in all appearance blemish the reputation , even of so good a man , amongst all sober and considerate persons , who could hardly forbear to censure him , as a wicked and unnatural man. and this was a hard case , for a man to be put to sacrifice at once , two of the dearest things in the world , his reputation and his son ; nor could he have easily defended himself from this imputation , by alledging an express revelation and command of god for it ; for who would give credit to it ? a revelation to another man is nothing to me , unless i be assured that he had such a revelation , which i cannot be , but either by another immediate revelation , or by some miracle to confirm it . the act had an appearance of so much horrour , that it was not easily credible that god should command it ; and if every mans confident pretence to revelation be admitted , the worst actions may plead this in their excuse . so that this pretence would have been so far from excusing his fault , that it must rather have been esteemed a high aggravation of it , by adding the boldest impiety to the most barbarous inhumanity . but abraham was not stumbled at this , nor at the advantage which the enemies of his religion would make of such an occasion , who would be ready to say , here is your excellent good man , and likely to be a friend of god , who was so cruel an enemy to his own son. all this 't is probable he might consider , but it did not move him , being resolved to obey god , and to leave it to his wisdom to provide against all the inconveniencies that might follow upon it . thirdly , the strongest objection of all , was the horrible consequence of the thing , which seemed to clash with former revelations , and to make void the promise which god had before made to abraham , that in his seed all the nations of the earth should be blessed , which promise was expresly limited to isaac and his posterity , who had then no son. and of this difficulty the apostle takes express notice in the text , that he that had received the promises ( that is , was persuaded of the truth and faithfulness of them ) offered up his only begotten son , of whom it was said , that in isaac shall thy seed be called . and this objection is really so strong , that if abraham could not have given himself satisfaction about it , he might justly have questioned the truth of the revelation ; for no man can possibly entertain two contradictory revelations , as from god , but he must of necessity question one or both of them ; but so strong was abraham's faith , as not to be shaken by the seeming contradiction of these two revelations . ii. we will consider the constancy of his resolution to obey god , notwithstanding the harshness and difficulty of the thing . tho abraham were firmly persuaded that this command to kill his son , was really from god ; yet it is no easie matter for a man to bring himself to obey god in so difficult a case , and out of meer reverence to the divine authority , to divest himself of his nature , and to thwart the strongest inclinations of it ; a man would be very apt to confer with flesh and blood in such a case . let but any man that knows what it is to be a father , lay his hand upon his heart and consider his own bowels , and he will be astonished at abraham's obedience as well as his faith. to take his son , his only son , his son whom he loved , and in whom he placed all his hopes of a happy posterity , and with his own hands to destroy him and all his hopes together ; it must be a strong faith that will engage a man to obedience in so difficult an instance . there is one circumstance more especially , which renders abraham's obedience very remarkable ; the deliberateness of the action . it had not been so much , if so soon as he had received this command from god , he had upon a suddain impulse and transport of zeal done this . but that his obedience might be the more glorious , and have all the circumstances of advantage given to it , god would have it done deliberately , and upon full consideration ; and therefore he bad him go to the mountain three daies journey from the place where he was , and there to offer up his son. it is in acts of virtue and obedience , as in acts of sin and vice ; the more deliberate the sin is , and the more calm and sedate temper the man is in when he commits it , the greater is the fault ; whereas what is done by surprize , in the heat of temptation or transport of passion , hath some excuse from the suddainness and indeliberateness of it . so is it in acts of virtue and obedience , especially if they be attended with considerable difficulty , the more deliberately they are done , the more virtuous they are , and the greater praise is due to them . now that abraham's obedience might want nothing to highten it , god seems on purpose to have put so long a space betwixt the command and the performance of it ; he gives him time to cool upon it ; to weigh the command , and to look on every side of this difficult duty ; he gives scope for his reason to argue and debate the case , and opportunity for natural affection to play its part ; and for flesh and blood to raise all its batteries against the resolution which he had taken up . and now we may easily imagin , what conflict this good man had within himself , during those three daies that he was travelling to the mountain in moriah ; and how his heart was ready to be rent in pieces , betwixt his duty to god , and his affection to his child ; so that every step of this unwelcome and wearisome journey , he did as it were lay violent hands upon himself . he was to offer up his son but once , but he sacrificed himself and his own will every moment for three days together ; and when he came thither , and all things were ready , the altar , the wood , and the fire , and the knife , it must needs be a stabbing question , and wound him to the heart , which his innocent son so innocently askt him , where is the lamb , for a burnt-offering ? it must be a strong faith indeed , and a mighty resolution , that could make him to hold out three days against the violent assaults of his own nature , and the charming presence of his son , enough to melt his heart , as often as he cast his eyes upon him ; and yet nothing of all this , made him to stagger in his duty , but being strong in faith , he gave glory to god , by one of the most miraculous acts of obedience that ever was exacted from any of the sons of men. iii. in the third and last place , i come to consider the reasonableness of his faith , in that he was able to give satisfaction to himself in so intricate and perplext a case . the constancy of abraham's faith , was not an obstinate and stubborn persuasion ; but the result of the wisest reasoning , and soberest consideration . so the text says , that he counted ( the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he reasoned with himself ) that god was able to raise him up from the dead ; so that he debated the matter with himself , and gave himself satisfaction , concerning the objections and difficulties in the case ; and being fully satisfied that it was a divine command , he resolved to obey it . as for the objections i have mentioned . 1. the horrid appearance of the thing , that a father should slay his innocent son. why should abraham scruple the doing this , at the command of god , who being the author of life , hath power over it , and may resume what he hath given , and take away the life of any of his creatures when he will , and make whom he pleaseth instruments in the execution of his command ? it was indeed a hard case , considering natural affection ; and therefore god did not permit it to be executed . but the question of god's right over the lives of men ; and of his authority to command any man to be the instrument of his pleasure in such a case , admits of no dispute . and the god hath planted strong affections in parents towards their children ; yet he hath written no law in any man's heart , to the prejudice of his own soverign right : this is a case alwaies excepted , and this takes away the objection of injustice . 2. as to the scandal of it , that could be no great objection in those times , when the absolute power of parents over their children was in it's full force , and they might put them to death without being accountable for it . so that then it was no such startling matter , to hear of a father putting his child to death ; nay , in much later times we find that in the most ancient laws of the romans ( i mean those of the 12 tables ) children are absolutely put in the power of their parents , to whom is given , jus vitae & necis , a power of life and death over them ; and likewise to sell them for slaves . and tho amongst the jews this paternal power was limited by the law of moses ; and the judgment of life and death was taken out of the fathers hands , except in case of contumacy and rebellion ; ( and even in that case the process was to be before the elders of the city ) yet it is certain , that in elder times the paternal power was more absolute and unaccountable , which takes off much from the horror and scandal of the thing , as it appears now to us who have no such power . and therefore we do not find in the history , that this objection did much stick with abraham : it being then no unusual thing for a father to put his child to death , upon a just account . and the command of god , who hath absolute dominion over the lives of his creatures , is certainly a just reason ; and no man can reasonably scruple the doing of that , upon the command of god , which he might have done by his own authority , without being accountable for the action , to any but god only . 3. as to the objection from the horrible consequence of the thing commanded , that the slaying of isaac seemed to overthrow the promise , which god had made before to abraham , that in isaac his seed should be called : this seems to him to be the great difficulty , and here he makes use of reason , to reconcile the seeming contradiction of this command of god , to his former promise . so the text tells us , that he offered up his only begotten son , of whom it was said , that in isaac , shall thy seed be called ; reasoning that god was able to raise him up from the dead . so that tho' isaac were put to death , yet he saw how the promise of god might still be made good by his being raised from the dead , and living afterwards to have a numerous posterity . there had then indeed been no instance , or example of any such thing in the world , as the resurrection of one from the dead , which makes abraham's faith the more wonderful , but he confirmed himself in this belief , by an example as near the case as might be . he reasoned , that god was able to raise him from the dead , from whence also he had received him in a figure . this i know is by interpreters generally understood of isaac's being delivered from the jaws of death , when he was laid upon the altar , and ready to be slain . but the text seems not to speak of what happend after , but of something that had passed before : by which abraham confirmed himself in this peruasion , that if he were slain , god would raise him up again . and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be rendred , in the past time , from whence also he had received him , in a figure . so that this expression plainly refers to the miraculous birth of isaac , when his parents were past the age of having children ; which was little less than a resurrection from the dead . and so the scripture speaks of it . rom. 4. 17. abraham believed god , who quickeneth the dead , and calleth the things which are not , as if they were , and not being weak in faith , he considered not his own body which was dead ; and a little before the text , ( speaking of the miraculous birth of isaac ) and therefore sprang there of one , and him as good as dead , as many as the stars of heaven . from whence ( as the apostle tells us ) abraham reasoned thus ; that god who gave him isaac at first , in so miraculous a manner , was able by another miracle to restore him to life again , after he was dead , and to make him the father of many nations . he reasoned , that god was able to raise him up from the dead , from whence also he had received him in a figure . thus you see the reasonableness of abraham's faith ; he pitched upon the main difficulty in the case , and he answered it , as well as was possible : and in his reasoning about this matter , he gives the utmost weight to every thing , that might tend to vindicate the truth and faithfulness of god's promise , and to make the revelations of god consistent with one another ; and this tho' he had a great interest , and a very tender concernment of his own , to have biassed him . for he might have argued with great appearance and probability the other way : but as every pious and good man should do , he reasoned on god's side , and favoured that part . rather than disobey a command of god , or believe that his promise should be frustrate , he will believe any thing that is credible and possible , how improbable soever . thus far faith will go , but no farther : from the believing of plain contradictions and impossibilities , it alwayes desires to be excused . thus much for explication of the words ; which i hope hath not been altogether unprofitable , because it tends to clear a point which hath something of difficulty and obscurity in it , and to vindicate the holy scripture , and the divine revelation therein contained , from one of the most specious objections of infidelity . but i had a farther design in this text ; and that is to make some observations and inferences from it , that may be of use to us . as first , that humane nature is capable of clear and full satisfaction , concerning a divine revelation ; for if abraham had not been fully and past all doubt assured that this was a command from god , he would certainly have spared his son. and nothing is more reasonable , than to believe that those to whom god is pleased to make immediate revelations of his will , are some way or other assured that they are divine , otherwise they would be in vain , and to no purpose . but how men are assured concerning divine revelations made to them , is not so easy to make out to others : only these two things we are sure of . 1. that god can work in the mind of man , a firm persuasion of the truth of what he reveals , and that such a revelation is from him . this no man can doubt of , that considers the great power and influence which god , who made us , and perfectly knows our frame , must needs have upon our minds and understandings . 2. that god never offers any thing to any man's belief , that plainly contradicts the natural and essential notions of his mind . because this would be for god to destroy his own workmanship , and to impose that upon the understanding of man , which whilst it remains what it is , it cannot possibly admit . for instance , we cannot imagin , that god should reveal to any man any thing , that plainly contradicts the essential perfections of the divine nature ; for such a revelation can no more be supposed to be from god , than a revelation from god , that there is no god ; which is a downright contradiction . now to apply this to the revelation , which god made to abraham concerning the sacrificing of his son. this was made to him by an audible voice , and he was fully satisfied by the evidence which it carried along with it , that it was from god. for this was not the first of many revelations that had been made to him , so that he knew the manner of them , and had found by manifold experience , that he was not deceived , and upon this experience , was grown to a great confidence in the truth and goodness of god. and it is very probable , the first time god appeared to abraham , because it was a new thing , that to make way for the credit of future revelations , god did shew himself to him in so glorious a manner , as was abundantly to his conviction . and this st. stephen does seem to intimate acts 7. 2. the god of glory appeared to our father abraham , when he was in mesopotamia . now by this glorious appearance of god to him at first , he was so , prepared for the entertainment of after revelations , that he was not staggered even at this , concerning the sacrificing of his son , being both by the manner of it , and the assurance that accompanied it , fully satisfied that it was from god. secondly , i observe from hence the great and necessary use of reason , in matters of faith. for we see here that abraham's reason , was a mighty strengthning and help to his faith. here were two revelations made to abraham , which seemed to clash with one another ; and if abraham's reason could not have reconciled the repugnancy of them , he could not possibly have believed them both to be from god ; because this natural notion , or principle , that god cannot contradict himself , every man does first , and more firmly believe , than any revelation whatsoever . now abraham's reason relieved him in this strait ; so the text expresly tells us , that he reasoned with himself , that god was able to raise him from the dead . and this being admitted , the command of god , concerning the slaying of isaac , was very well consistent with his former promise , that in isaac his seed should be called . i know there hath a very rude clamour been raised by some persons , ( but of more zeal i think than judgment ) against the use of reason in matters of faith ; but how very unreasonable this is , will appear to any one that will but have patience to consider these following particulars . 1. the nature of divine revelation : that it doth not endow men with new faculties ; but propoundeth new objects to the faculties , which they had before . reason is the faculty whereby revelation is to be discerned ; for when god reveals any thing to us , he reveals it to our understanding , and by that we are to judge of it : therefore st. john cautions us 1 jo. 4. 1. not to believe every spirit , but to try the spirits , whether they are of god , because many false prophets are gone out into the world : that is , there are many that falsly pretend to inspiration ; but how can these pretenders be tryed and discerned from those that are truly inspired , but by using our reason , in comparing the evidence for the one and the other ? 2. this will farther appear , if we consider the nature of faith. faith ( as we are now speaking of it ) is an assent of the mind to something as revealed by god : now all assent must be grounded upon evidence , that is , no man can believe any thing , unless he have , or thinks he hath some reason to do so . for to be confident of a thing without reason , is not faith , but a presumptuous persuasion , and obstinacy of mind . 3. this will yet be more evident , if we consider the method , that must of necessity be used to convince any man of the truth of religion . suppose we had to deal with one that is a stranger , and enemy to christianity , what means are proper to be used to gain him over to it ? the most natural method surely were this , to acquaint him with the holy scriptures , which are the rule of our faith and practice . he would ask us , why we believe that book ? the proper answer would be , because it is the word of god ; this he could not but acknowledge to be a very good reason , if it were true : but then he would ask , why we believed it to be the word of god , rather than m●homet ' s alchoran , which pretends no less to be of divine inspiration . if any man now should answer , that he could give no reason why he believed it to be the word of god , only he believed it to be so , and so every man else ought to do , without enquiring after any further reason , because reason is to be laid a side in matters of faith ; would not the man presently reply , that he had just as much reason as this comes to , to believe the alchoran , or any thing else ; that is none at all ? but certainly the better way would be , to satisfie this man's reason , by proper arguments ; that the scriptures are a divine revelation , and that no other book in the world can with equal reason pretend to be so ; and if this be a good way , then we do and must call in the assistance of reason for the proof of our religion . 4. let it be considered farther , that the highest commendations that are given in scripture to any ones faith , are given upon account of the reasonableness of it . abraham's faith is famous , and made a pattern to all generations , because he reasoned himself into it , notwithstanding the objections to the contrary ; and he did not blindly break through these objections , and wink hard at them , but he look'd them in the face , and gave himself reasonable satisfaction concerning them . the centurian's faith is commended by our saviour , math. 8. 11. because when his servant was sick , he did not desire him to come to his house , but to speak the word only , and his servant should be healed : for he reasoned thus , i am a man under authority , having souldiers under me , and i say to this man go and he goeth , and to another come and he cometh ; and to my servant do this , and he doth it . now if he that was himself under authority , could thus command those that were under him ; much more could he that had a divine power and commission , do what he pleased by his word . and our saviour is so far from reprehending him for reasoning himself into this belief , that he admires his faith so much the more for the reasonableness of it , v. 10. when jesus heard this , he marvelled , and said to them that followed him , verily , i say unto you , i have not found so great faith , no not in israel . inlike manner our saviour commends the woman of canaan's faith , because she enforc't it so reasonably . matthew 15. 22. she sued to him to help her daughter , but he answered her not a word ; and when his disciples could not prevail with him to mind her , yet still the prest him , saying , lord help me ; and when he repulsed her with this severe answer , it is not meet to take the childrens bread and cast it to dogs , she made this quick and modest reply , truth lord , yet the dogs eat of the crumbs which fall from their masters table . she acknowledgeth her own unworthiness , but yet believes his goodness to be such , that he will not utterly reject those who humbly seek to him ; upon which he gives her this testimony , o woman great is thy faith . the apostles were divinely inspired , and yet the bereans are commended , because they enquired and satisfied themselves in the reasons of their belief , before they assented to the doctrine which was delivered to them , even by teachers that certainly were infallible . 5. none are reproved in scripture for their unbelief , but where sufficient reason and evidence was offered to them . the israelites are generally blamed for their infidelity ; but then it was after such mighty wonders had been wrought for their conviction . the jews in our saviours time , are not condemned simply for their unbelief , but for not believing when there was such clear evidence offered to them . so our saviour himself says , if i had not done amongst them , the works which no other man did , they had not had sin . thomas indeed is blamed for the perverseness of his unbelief , because he would believe nothing but what he himself saw . lastly , to shew this yet more plainly , let us consider the great inconvenience , and absurdity of declining the use of reason in matters of religion : there can be no greater prejudice to religion , than to decline this tryal . to say we have no reason for our religion , is to say it is unreasonable . indeed it is reason enough for any article of our faith , that god hath revealed it , because this is one of the strongest and most cogent reasons for the belief of any thing . but when we say god hath revealed any thing , we must be ready to prove it , or else we say nothing . if we turn off reason here , we level the best religion in the world with the wildest and most absurd enthusiams . and it does not alter the case much , to give reason ill names , to call it blind , and carnal reason . our best reason is but very short and imperfect : but since it is no better , we must make use of it as it is , and make the best of it . before i pass from this argument , i cannot but observe , that both the extremes of those who differ from our church , are generally great declamers against the use of reason in matters of faith : if they find their account in it , 't is well ; for our parts we apprehend no manner of inconvenience , in having reason on our side ; nor need we to desire a better evidence , that any man is in the wrong , than to hear him declare against reason , and thereby to acknowledge that reason is against him . men may vilifie reason as much as they please ; and tho being reviled she reviles not again , yet in a more still and gentle way , she commonly hath her full revenge upon all those that rail at her . i have often wonder'd that people can with patience endure to hear their teachers and guides talk against reason ; and not only so , but they pay them the greater submission and veneration for it . one would think this but an odd way to gain authority over the minds of men ; but some skilful and designing men , have found by experience , that it is a very good way to recommend them to the ignorant , as nurses use to endear themselves to children , by perpetual noise and nonsense . iii. i observe , that god obligeth no man to believe plain and evident contradictions , as matters of faith. abraham could not reasonably have believed this second revelation to have been from god , if he had not found some way to reconcile it with the first . for tho a man were never so much disposed to submit his reason to divine revelation ; yet it is not possible for any man to believe god against god himself . some men seem to think that they oblige god mightily , by believing plain contradictions . but the matter is quite otherwise . he that made man a reasonable creature , cannot take it kindly from any man , to debase his workmanship , by making himself unreasonable . and therefore , as no service , or obedience ; so no faith is acceptable unto god , but what is reasonable ; if it be not so , it may be confidence or presumption , but it is not faith ; for he that can believe plain contradictions , may believe any thing how absurd soever ; because nothing can be more absurd , than the belief of a plain contradiction ; and he that can believe any thing , believes nothing upon good grounds , because to him truth and falsehood are all one . 4. i observe that the great cause of the defect of mens obedience is the weakness of their faith. did we believe the commands of god in the gospel , and his promises and threatnings , as firmly as abraham believed god in this case ; what should we not be ready to do , or suffer in obedience to him ? if our faith were but as strong and vigorous as his was , the effects of it would be as great and conspicuous ; were we verily persuaded that all the precepts of our religion are the express laws of god , and that all the promises and threatnings of the gospel will one day be verified and made good , what manner of persons should we be in all holy conversation and godliness ? how would the lively thoughts of another world , raise us above the vanities of this present life ; and set us out of the reach of the most powerful temptations that this world can assault us withall ; and make us to do all things with regard to eternity , and to that solemn and dreadful account which we must one day make to god the judge of all ? it is nothing but the want of a firm and steady belief of these things , that makes our devotion so dead and heartless , and our resolutions of doing better so weak and inconsistent . this it is , that makes us so easie a prey to every temptation ; and the things of this world to look so much bigger than they are ; the enjoyments of it more tempting , and the evils of it more terrible than in truth they are . and in all disputes betwixt our conscience and our interest , to hold the balance so unequally , and to put our foot upon the lighter scale , that it may seem to weigh down the other . in a word , in proportion to the strength or weakness of our faith , our obedience to god will be more or less constant , uniform , and perfect ; because faith is the great source and spring of all the virtues of a good life . 5. we have great reason to submit to the ordinary strokes of god's providence upon our selves , or near relations , or any thing that is dear to us . most of these are easily compared with abraham's case ; it requires a prodigious strength of faith to perform so miraculous an act of obedience . 6. and lastly , we are utterly inexcusable , if we disobey the easie precepts of the gospel . the yoke of christ is easie , and his burden light , in comparison of god's former dispensations . this was a grievous commandment which god gave to abraham , to sacrifice his only son : it was a hard saying indeed ; and which of us could have been able to hear it ? but if god think fit to call us to the more difficult duties of self-denial , and suffering for his truth and righteousness sake , we must after the example of faithful abraham , not think much to deny or part with any thing for him , no not life it self . but even this which is the hardest part of religion , is easier than what god put upon abraham . for it doth not offer near the violence to nature , to lay down our life in a good cause , as it would do , to put a child to death with our own hands . besides the consideration of the extraordinary comfort and support , and the glorious rewards that are expresly promised to our obedience and self denial in such a case ; encouragement enough to make a very difficult duty easie . and whilst i am perswading you and my self to resolution and constancy in our holy religion , notwithstanding all hazards and hardships that may attend it , i have a just sense of the frailty of humane nature , and of humane resolution : but with all , a most firm persuasion of the goodness of god , that he will not suffer those who sincerely love him and his truth , to be tempted above what they are able . i will add but one consideration more , to shew the difference betwixt abraham's case and ours . god commanded him to do the hardest thing in the world , to sacrifice his only son ; but he hath given us an easie commandment ; and that he might effectually oblige us to our duty , he hath done that for us which he required abraham to do for him ; he hath not spared his own son , his only son , but hath given him up to death for us all : and hereby we know that he loveth us , that he hath given his son for us . what god required of abraham , he did not intend should be executed ; but one great design of it was to be a type and figure of that immense love and kindness which he intended to all mankind , in the sacrifice of his son , as a propitiation for the sins of the whole world . and as the most clear and express promise of the messias was made to abraham ; so the most express and lively type of the messias that we meet with in all the old testament , was abraham's offering up his son. and as st. hierom tells us ( from an ancient and constant tradition of the jews ) the mountain in moriah , where abraham was commanded to sacrifice isaac , was mount calvary , where our lord also was crucified and offered up , that by this one sacrifice of himself once offered , he might perfect for ever them that are sanctified , and obtain eternal redemption for us . now to him that sitteth upon the throne , and to the lamb that was slain , to god even our father , and to our lord jesus christ the first begotten from the dead ; to the prince of the kings of the earth ; to him that loved us , and washed us from our sins in his own blood ; to him be glory and honour , thanksgiving and power , now and for ever . amen . a sermon preached at white-hall mdclxxxvii . before the princess ann. heb. xi . 24 , 25. by faith moses when he was come to years , refused to be called the son of pharaoh's daughter ; chusing rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season . the text sets before us a great pattern of self-denial ; for our better understanding whereof , i will give a brief account of the history of moses , to which our apostle in this passage doth refer . when moses was born , his parents ( for fear of the cruel law which pharaoh had made , that all the male children of the hebrews , so soon as they were born , should be put to death ) after they had hid him three months , did at last expose him in an ark of bulrushes , upon the river nile , and committed him to the providence of god , whom they despair'd to conceal any longer by their own care . pharaoh's daughter coming by the river side , espied him , and had compassion on him ; and guessing him to be one of the hebrew children , called for an hebrew nurse , to take care of him , who , as the prviodence of god had ordered it , proved to be the child 's own mother . as he grew up , pharaoh's daughter took care of his education in all princely qualities , and adopted him for her son ; and pharaoh ( as josephus tells us ) being without son , designed him heir of his kingdom . moses refused this great offer . but why did he refuse it , when it seem'd to be presented to him by the providence of god , and was brought about in so strange a manner , and when by this means he might probably have had it in his power to have eased the israelites of their cruel bondage , and perhaps have had the oportunity of reducing that great kingdom from the worship of idols to the true god ? why would he refuse a kingdom which was offered to him with so fair an oportunity of doing so much good ? that which seems to have prevailed with moses , was this , that he could not accept the offer , without forsaking god , and renouncing his religion ; for considering how strangely the egyptians were addicted to idolatry , he could never hope to be accepted for heir of that kingdom , unless he would violate his conscience , either by abandoning or dissembling his religion . and how unlikely it was that he should prevail with them to change their religion , he might easily judge by the example of joseph , who tho he had so much authority and esteem amongst them , by having been so great a benefactor to their nation ; yet he could never move them in the least , in that matter . now seeing he had no hopes of attaining , or enjoying that dignity without sinning grievously against god , he would not purchase a kingdom at so unconscionable a price . and as for the deliverance of his people , he was content to trust the providence and promise of god for that ; and in the mean time was resolved rather to take a part in the afflictions of god's people , than to enjoy the pleasures of sin for a season . from the words thus explained , i shall take occasion to consider these four things . i. moses's self-denial , in preferring and choosing a state of afflicted piety , before any sinful enjoyments whatsoever ; before the greatest earthly happiness and prosperity , when it was not to be attained and enjoyed upon other terms than of sinning against god. ii. i shall consider those circumstances of this self-denial of moses , which do very much commend and set off the virtue of it . iii. the prudence and reasonableness of this choice , in preferring a state of afflicted piety and virtue , before the greatest prosperity and pleasure of a sinful course . iv. supposing this choice to be reasonable , i shall inquire how it comes to pass that so many make another choice . i. we will consider moses his self-denial , in preferring a state of afflicted piety , before the greatest earthly happiness and prosperity , when it is not to be enjoyed upon other terms , than of sining against god. he was adopted heir of the kingdom of egypt , ( one of the greatest and most flourishing kingdoms then in the world ; ) but he could not hope to attain to this dignity , and to secure himself in the possession of it , upon other terms than of complying with that nation , in their idolatrous religion and worship . now being brought up in the belief of the true god , the god of israel , by his mother , to whom pharaoh's daughter had committed him , he could not without great violence to his conscience , and the principles of his education , renounce the true god , and fall off to the idolatry of the egyptians : and for this reason he refused to be called the son of pharaoh's daughter , chusing rather to suffer affliction with the worshipers of the true god , than to have the temporary enjoyment of any thing that was not to be had without sin ; for so the word ought to be render'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than to have the temporary enjoyment of sin . so here was moses his self-denial , that he chose rather to suffer affliction with the worshipers of the true god , than to gain a kingdom , by the renouncing of god and religion . ii. we will consider those circumstances of his self denial , which do very much commend and set off the virtue of it . 1. what it was he refused to be called ; the son of pharaoh ' s daughter ; that is , to be heir of one of the greatest and most flourishing kingdoms in the world : a temptation so great , that the devil himself could not find out one much greater , when he set upon the son of god , to tempt him to fall down and worship him . and when we consider for what inconsiderable things some men sell their religion and their consciences , we shall think it no small temptation which moses here resisted . si violandum est jus , regnandi causâ violandum est ; if a man would do any unjust thing , and violate his religion and conscience , he would not do it for less than a kingdom ; and it would be a very hard bargain , even upon those terms . 2. consider not only what he refused ; but what he chose in the place of it ; a state of great affliction and suffering . had he refused a kingdom , and chosen the quiet condition of a subject of middle rank ( beneath envy and above contempt , ) his self-denial had not been so great ; nay perhaps he had made a wise choice , in the account of the wiseest men , in preferring a plentiful and quiet retirement , before the cares of a crown , and the burthen of publick government . but it is very rare to find a man , that would choose rather to be opprest and persecuted ; than to be a prince , and to have the sweet power to use others as he pleased . 3. consider how fair a prospect he had of enjoying this kingdom , if he could but have come up to the terms of it . he did not reject it , because he despaired of attaining it : for he had all the right that a good title could give him , being adopted heir to it ; and yet he refused it . to which i may add , that his breeding was such , as might easily kindle ambitious thoughts in him . he was brought up in pharaoh's court , and was the darling and favourite of it ; exceeding beautiful ( as josephus tells us ) and learned in all the wisdom of the egyptians ; than which no two qualities are more apt to puff up , and swell a man with big thoughts of himself . they that are bred in a low condition , never think of a kingdom ; men not being apt to aspire to things which are remote , and at a great distance from them . but nothing is more rare in persons of great and generous minds , than such a self-denial as this . 4. let it be considered in the last place , that this was a deliberate choice , not any rash and sudain determination made by him , when he was of incompetent age to make a true judgment of things . and this the apostle takes notice of in the text , as a very memorable circumstance , that when he was come to years , he refused to be called the son of pharaoh's daughter . and st. stephen tells us , that he was full forty years old when he made this choice , acts 7. 23. when he was full forty years old , it came into his heart , to visit his brethren , the children of israel . when he was of ripest judgment , and in the height of his prosperity , and reputation , he made this choice : for it is said in the verse before , that moses was learned in all the wisdom of the egyptians , and mighty in word and deed ; that is , he was in great reputation for his wisdom and valour . this seems to refer to other passages of his life , which are not recorded in the scripture history , but related at large by josephus out of historians extant in his time . for he tells , that when the ethiopians had invaded egypt , and almost over-run it , that pharaoh was directed by the oracle at memphis , to make moses his general , who by his extraordinary conduct and courage overthrew the ethiopians , and drave them out of egypt . this moses did not think fit to relate of himself ; but st. stephen seems to allude to it , when he says , that he was mighty in word and deed : and then it follows ; and when he was full forty years old , it came into his heart to visit his brethren the children of israel ; that is , when he was at full maturity of judgment , and in the hight of his prosperity , and reputation , he quitted the court of egypt , and went to visit his afflicted brethren , and chose rather to take part with them in their sufferings , than to accept those great offers that were made to him . there is likewise another passage in josephus concerning moses , which seems to be a forerunner of the contempt which he shewed afterward of the crown of egypt ; that when moses was about three years old , thermuthis , the daughter of pharaoh , brought the child to him , who took him in his arms and put his diadem upon his head , but moses took it off , and cast it to the ground , and trampled it under his feet . this was but a childish act , and they who saw it , would easily believe , that for all his childish contempt of it then , it it were put upon his head in good earnest , when he came to be a man , he would hold it on faster , and use it with more respect . and it is not improbable , but that the apostle might have some regard to this , when he says , that moses when he came to years ; intimating that he did not only trample upon the diadem of pharaoh , when he was a child ; but when he was come to years , and was capable of judging better of those things , he refused to be called the son of pharaoh's daughter . but before i proceed any farther , i cannot but take notice of an objection , which may seem to reflect greatly upon the integrity of moses . can we think him so very conscientious a man , who persuaded the people of israel ( and pretended god's direction in the case ) to cheat the egyptians of their jewels , under a fraudulent pretence of borrowing them ? there is some difficulty in the thing , as at first sight it appears : and yet i doubt not , with your favourable attention , and free from prejudice , to vindicate moses clearly in this matter . and i shall not insist upon that , which is commonly and truly said in this case ; that god , who is the supream lord of all things , may transfer the rights of men from one to another : because the objection doth not lye against god's right to take away from any man what he hath given him ; but against the fraudulent manner of doing it , which seems unworthy of god to command or encourage . now this matter i think is capable of another , and much clearer answer ; which in short , is this , and grounded upon the history , as we find it related , ex. 12. the providence of god did , it seems , design by this way to make some reparation to the israelites , for the tyrannical usage which they had received from the egyptians : and that first ( as the text expresly tells us ) in giving them favour with the egyptians , who in truth , for their own ends , and to get rid of such troublesome guests , were disposed to lend them any thing they had . thus far all is right . here is nothing but fair borrowing and lending : and if the israelites acquired a right to those things afterwards , there was then no obligation to restitution . let us see then how the providence of god brought this about : namely , by permitting the egyptians afterwards , without cause , and after leave given them to depart , to persue them , with a design to have destroyed them ; by which hostility and perfidiousness they plainly forfeited their right to what they had only lent before . for this hostile attempt , which would have warranted the israelites , to have spoiled them of their jewels , if they had been in the possession of the egyptians , did certainly warrant them to keep them when they had them ; and by this means they became rightful possessors of what they had only by loan before , and could not have detained without fraud and injustice , if this hostility of the egyptians had not given them a new title and clear right to them . but i proceed to the third thing i proposed , which was to vindicate the prudence and reasonableness of this choice . and in speaking to this , i shall abstract from the particular case of moses , and shew in general , that it is a prudent and reasonable thing , to prefer even an afflicted state of piety and virtue , before the greatest pleasures and prosperity of a sinful course : and this will appear , if we consider these two things . 1. the sufferings of good men upon account of religion , together with the the reward of them . 2. the temporary enjoyment of sin , with the mischiefs and inconveniencies consequent upon them . 1. the sufferings of good men , upon the account of religion , together with the reward of them . this moses had in his eye , when he made this choice ; for therefore he chose to suffer affliction with the people of god , rather than to enjoy the pleasures of sin , which are but for a season , because he had respect to the recompence of reward : and tho he had but a very imperfect discovery , in comparison of the future state , yet it seems he had so much assurance of the goodness of god , as firmly to believe that he should be no loser at the last , by any thing that he suffered for god and religion . indeed if there were no life after this , and we had no expectation beyond this world , the wisest thing we could do , would be to enjoy as much of the present contentment of this world , as we could make our selves masters of . but if we be designed for immortality , and shall be unspeakably happy , or intorably miserable in another world , according as we have demeaned our selves in this life ; then certainly it is reasonable that we should take the greatest care of the longest duration , and be content to dispense with some present inconveniences , for an eternal felicity ; and be willing to labour and take pains for a little while , that we may be happy forever . and this is accounted prudence in the account of the wisest men , to part with a little in present , for a far greater future advantage . but the disproportion betwixt time and eternity is so vast , that did we but firmly believe , that we shall live for ever , nothing in this world could reasonably be thought too good to part withall , or too grievous to suffer for the obtaining of a blessed immortality . and upon this belief and persuasion of a mighty reward , beyond all their present sufferings , and that they should be infinite gainers at the last , the primitive christians were kept from sinking under their present sufferings , and fortified against all that the malice and cruelty of the world could do unto them . and if we would consider all things together , and mind the invisible things of another world , as well as the things which are seen , we should easily discern that he who suffers for god and religion , does not renounce his happiness , but put it out to interest , upon terms of greatest advantage ; and does wisely consider his own best , and and most lasting interest . this is the first . ii. this will yet more evidently appear , if we consider the temporary injoyments of sin , together with the mischiefs and inconveniencies attending , and consequent upon them : that as to the nature of them , they are mixt , and imperfect ; as to the duration of them , they are short , and but for a season ; and as to the final issue and consquence of them , that they end in misery and sorrow . 1. as to the nature of them , all the pleasures and enjoyments of sin are mixt and imperfect . a wicked man may make a shew of mirth and pleasure , but even in laughter his heart is sorrowful , and the end of that mirth is heaviness . there can be no true and sincere pleasure in any sinful and vitious course , tho it be attended with all the pomp and splendor of outward happiness and prosperity ; for where ever sin and vice is , there must be guilt ; and whereever guilt is , the mind will be restless and unquiet . for there are two very troublesome and tormenting passions , which are naturally consequent upon guilt ; shame and fear . shame , arising from the apprehension of the danger of being discovered ; and fear , from the apprehension of the danger of being punisht : and these do continually haunt the sinner , and fill him with inward horror and confusion , in his most secret retirements . and if sin were attended with no other trouble but the guilt of it , a wise man would not commit it , if it were for no other reason , but meerly for the peace and quiet of his own mind . 2. the enjoyments of sin , as to the duration of them are but short . upon this consideration , moses set no great price and value upon them , but preferred affliction and suffering in good company , and in a good cause , before the temporary enjoyments of sin . if the enjoyments of this world were perfect in their nature , and had no mixture of trouble and sorrow in them : yet this would be a great abatement of them , that they are of so short and uncertain a continuance . the pleasure of most sins expires with the act of them ; and when that is done , the delight vanisheth . i cannot deny but there are several worldly advantages to be purchased by sin , which may perhaps be of a longer continuance ; as riches and honours , the common purchase of covetousness and ambition , and of that long train of inferiour vices which attend upon them , and minister unto them ; but even these enjoyments are in their own nature of an uncertain continuance , and much more uncertain for being purchased by indirect and ill means . but if the enjoyment of these things were sure to be of the same date with our lives , yet how short a duration is that compared with eternity ? make the utmust allowance to these things , that can be ; yet we can but enjoy them whilst we are in this world . when we come into the world of spirits , it will signifie nothing to us to have been rich or great in this world . when we shall stand before that highest tribunal , it will not avail us in the least to have been princes , and great men , and judges on the earth ; the poorest man that ever lived in this world , will then be upon equal terms with the bigest of us all . for all mankind shall then stand upon a level , and those civil distinctions of rich and poor , of base and honourable , which seem now so considerable , and make such a glaring difference amongst men in this world , shall all then be laid aside , and moral differences shall only take place . all the distinctions which will then be made , will be betwixt the good and the bad ; the righteous and the wicked ; and the difference betwixt a good and bad man , will be really much greater than ever it seemed to be , betwixt the highest and meanest persons in this world . and if this be so , why should we value the enjoyments of sin at so high a rate , which at the best are only considerable ( and that only in the imagination of vain men ) during our abode in this world , but bear no price at all in that country where we must live for ever : or if they did , we cannot carry them along with us . the guilt of them indeed will follow us with a vengance ; the injustice and all the ill arts we have used for the getting or keeping of them , especially , if at once we have made shipwreck of faith and a good conscience . if we have changed our religion , or which is much worse , if continuing in the profession of it , we have betrayed it , and the interest of it , for the gaining or securing of any of these things ; we shall find to our sorrow , that tho the enjoyments of sin were but for a season , the guilt of it will never leave us , nor forsake us , but will stick close to us , and make us miserable for ever . but this belongs to the iii. thing i proposed to speak to , namely , the final issue , and consequence of a sinful course , which is misery and sorrow , many times in this world ; but most certainly in the next . 1. in this world , the very best issue and consequence of a sinful course , that we can imagin , is repentance : and even this hath a great deal of sensible pain and trouble in it ; for it is many times ( especially after great sins , and a long continuance in them , ) accompanied with much regret and horror ; with deep and piercing sorrow ; with dismal and despairing thoughts of god's mercy ; and with fearful apprehensions of his wrath and vengeance . so that if this were the worst consequence of sin ( which indeed is the best ) no man that considers and calculates things wisely , would purchase the pleasure of any sin , at the price of so much anguish and sorrow , as a true and deep repentance will cost him ; especially , since a true repentance , does in many cases oblige men to the restitution of that which hath been gained by sin , if it hath been got by the injury of another . and this consideration quite takes away the pleasure and profit of an ill gotten estate . better never to have had it , than to be obliged to refund it . a wise man will forbear the most pleasant meats , if he know before-hand that they will make him deadly sick ; and that he shall never be at ease , till he have brought them up again . no man that believes the threatnings of god , and the judgment of another world , would ever sin , but that he hopes to retrieve all again by repentance . but it is the greatest folly in the world to commit any sin upon this hope ; for that is to please ones self for the present , in hopes to have more trouble afterwards than the pleasure comes to . but especially , no man would be guilty of an act of injustice and oppression , in hopes to repent of it afterwards ; because there can be no repentance for such sins without restitution ; and 't is perfect madness for a man to run the hazard of his soul , to get an estate , in hopes of restoring it again ; for so he must do that truly repents of such a sin . but , 2. in the other world , the final issue and consequence of all the pleasures of sin unrepented of , will certainly be misery and sorrow . how quietly soever a sinner may pass through this world , or out of it , misery will certainly overtake him in the next , unspeakable and eternal misery , arising from an apprehension of the greatest loss , and a sense of the sharpest pain ; and those sadly aggravated by the remembrance of past pleasure , and the despair of future ease . from a sad apprehension and melancholy reflection upon his inestimable loss . in the other world ; the sinner shall be eternally separated from god , who is the fountain of happiness . this is the first part of that miserable sentence which shall be past upon the wicked ; depart from me . sinners are not now sensible of the joyes of heaven , and the happiness of that state , and therefore are not capable of estimating the greatness of such a loss : but this stupidity and insensibleness of sinners , continues only during this present state , which affords men variety of objects and pleasures , to divert and entertain them : but when they are once enter'd upon the other world , they will then have nothing else to take up their thoughts , but the sad condition , into which by their own wilful negligence and folly , they have plunged themselves . they shall then , lift up their eyes , and with the rich man in the parable , at once see the happiness of others , and feel their own misery and torment . but this is not all . besides the apprehension of so great a loss , they shall be sensible of the sorest and sharpest pains ; and how grievous those shall be , we may conjecture by what the scripture says of them in general ; that they are the effects of a mighty displeasure , of anger and omnipotence met together , far greater than can be described by any pains and sufferings which we are acquainted withall in this world : for who knows the power of gods anger , and the utmost of what omnipotent justice can do to sinners ? it is a fearful thing to fall into the hands of the living god. one would think this were misery enough , and needed no frather aggravation ; but yet it hath two terrible ones ; from the remembrance of past pleasures , and the despair of any future ease and remedy . the remembrance of past pleasure makes present sufferings more sharp and sensible . for as nothing commends pleasure more , and gives a quicker relish to happiness , than precedent pain and suffering : ( for perhaps there is not a greater pleasure in the world , than in the suddain ease which a man finds after a sharp fit of the stone ) so nothing enrageth affliction more , and sets a keener edg upon misery , than to pass into great pain immediately out of a state of ease and pleasure . this was the stinging aggravation of the rich man's torment , that in his life time he had received his good things , and had faired so deliciously every day . but the greatest aggravation of all is , the despair of any future ease and remedy . the duration of this misery , is set forth to us in scripture , by such expressions as do signifie the longest and most interminable duration . depart ye cursed , into everlasting fire , matth. 25. and mark 9. 43. where the worm dies not , and the fire is not quenched . and in the revel . it is said , that the wicked shall be tormented , day and night , for ever and ever ; without intermission , and without end . and this surely is the perfection of misery , for a man to lye under the greatest torments , and to be in despair of ever finding the least ease . let us now compare things together : on the one hand , the sufferings of good men , for a good conscience , and the reward that follows them ; and on the other hand , the enjoyments of sin , with the mischief and misery that attends them , and will certainly overtake them in this world , or the next : and then we shall easily discern which of these is to be preferred in a wise man's choice . and indeed the choice is so very plain , that a man must be strangely forsaken of his reason , and blinded by sense , who does not prefer that course of life , which will probably make him happier in this world , but most certainly in the next . there remains now only the fourth and last particular to be spoken to ; viz. supposing this choice to be reasonable , to enquire whence it comes to pass , that so many make a quite contrary choice . how is it that the greatest part of mankind are so widely mistaken , as to prefer the temporary enjoyments of sin , before conscience and religion ; especially , if it be attended with great afflictions and sufferings ? and of this i shall give you as brief an account as i can , and so conclude this discourse . this wrong choice , generally proceeds from one or both of these two causes ; from want of faith ; or from want of consideration ; or of both . 1. one great reason why men make so imprudent a choice , is unbelief ; either the want of faith , or the weakness of it . either men do not believe the recompences of another life , or they are not so firmly persuaded of the reality of them . if men do not at all believe these things , there is no foundation for religion ; for he that cometh unto god ( that is , he that thinks of being religious ) must believe that god is , and that he is a rewarder of them that diligently seek him , as the apostle reasons in the beginning of this chapter . but i hope , there are but few that are , or can be infidels , as to these great and fundamental principles of religion . but it is to be feared , that the faith of a great many , is but weak and wavering ; their faith is rather negative ; they do not disbelieve these things , but they are not firmly persuaded of them ; their faith is rather an opinion , than a rooted and well grounded persuasion ; and therefore no wonder ; if it be not so strong , and vigorous a principle of action , and like the faith of abraham and moses , and other worthies mentioned in this chapter . for where faith is in its full strength and vigour , it will have proportionable effects upon the resolutions and wills of men : but where it is but weak , it is of little or no efficacy . and this is the true reason , why so many forsake religion , and cleave to this present world ; and when it comes to the push , choose rather to sin , than to suffer ; and will rather quit the truth , than endure persecution for it . these are they , whom our saviour describes , who receive receive the word with joy , and endure for a while ; but when tribulation and persecution ariseth because of the word , presently they are offended : not that they did not believe the word ; but their faith had taken no deep root , and therefore it withered . the weakness and wavering of mens faith , makes them unstable and inconstant in their course ; because they are not of one mind , but divided betwixt two interests , that of this world , and the other ; and the double minded man ( as st. james tells us ) is unstable in all his ways . it is generally a true rule ; so much wavering as we see in the actions and lives of men , so much weakness there is in their faith ; and therefore he that would know what any man firmly believes , let him attend to his actions more than to his professions . if any man live so , as no man that heartily believes the christian religion can live , it is not credible that such a man doth firmly believe the christian religion . he says he does ; but there is a greater evidence in the case than words ; there is testimonium rei , the man's actions are to the contrary , and they do best declare the inward sense of the man. did men firmly believe , that there is a god that governs the world , and that he hath appointed a day , wherein he will judge it in righteousnes ; and that all mankind shall shortly appear before him , and give an account of themselves , and all their actions to him ; and that those who have kept the faith and a good conscience , and have lived soberly , and righteously , and godly in this present world , shall be unspeakably and eternally happy ; but the fearful and unbelieving , those who out of fear or interest , have deserted the faith , or lived wicked lives , shall have their portion in the lake , which burns with fire and brimstone ; i say , were men firmly persuaded of these things , it is hardly credible that any man should make a wrong choice , and forsake the ways of truth and righteousness , upon any temptation whatsoever . faith , even in temporal matters , is a mighty principle of action , and will make men to attempt and undergo strange and difficult things . the faith of the gospel ought to be much more operative and powerful ; because the objects of hope and fear , which it presents to us , are far greater , and more considerable , than any thing that this world can tempt or terrifie us withall . would we but by faith make present to our minds , the invisible things of another world ; the happiness of heaven , and the terrors of hell , and were we as verily persuaded of them , as if they were in our view , how should we despise all the pleasures and terrors of this world ! and with what ease should we resist and repel all those temptations , which would seduce us from our duty , or draw us into sin ! a firm and unshaken belief of these things , would effectually remove all those mountains of difficulty and discouragement , which men fancy to themselves in the ways of religion . to him that believeth , all things are possible , and most things would be easie . 2. another reason of this wrong choice , is want of consideration ; for this would strengthen our faith , and make it more vigorous and powerful : and indeed a faith which is well rooted and establishould doth suppose a wise and deep consideration of things ; and the want of this is a great cause of the fatal miscarriage of men ; that they do not sit down and consider with themselves seriously , how much religion is their interest , and how much it will cost them to be true to it , and to persevere in it to the end . we suffer our selves to be governed by sense , and to be transported with present things ; but do not consider our future and lasting interest , and the whole duration of an immortal soul. and this is the reason , why so many men are hurried away by the present and sensible delights of this world ; because they will not take time to think of what will be hereafter . for it is not to be imagined , but that the man who hath seriously considered what sin is ; the shortness of its pleasure , and the eternity of its punishment ; should resolve to forsake sin , and to live a holy and virtuous life . to conclude this whole discourse . if men did but seriously believe the great principles of religion ; the being and the providence of god ; the immortality of their souls ; the glorious rewards , and the dreadful punishments of another world ; they could not possibly make so imprudent a choice , as we see a great part of mankind to do ; they could not be induced to forsake god and religion for any temporal interest and advantage ; to renounce the favour of heaven , and all their hopes of happiness in another world , for any thing that this world can afford , nay not for the whole world , if it were offered to them . for as our saviour reasons in this very case of forsaking our religion for any temporal interest , or consideration ; what is a man profited if he gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? when ever any of us are tempted in this kind ; let that solemn declaration of our saviour and our judge be continually in our minds ; he that confesseth me before men , him will i confess also before my father which is in heaven ; but whosever shall be ashamed of me and of my words in this adulterous and sinful generation , of him shall the son of man be ashamed , when he shall come in the glory of his father , with his holy angels . and we have great cause to thank god , to see so many in this day of tryal , and hour of temptation , to adhere with so much resolution and constancy to their holy religion , and to prefer the keeping of faith , and a good conscience , to all earthly considerations and advantages . and this very thing , that so many hold their religion so fast , and are so loth to part with it , gives great hopes that they intend to make good use of it , and to frame their lives according to the holy rules and precepts of it ; which alone can give us peace whilst we live , and comfort when we come to die ; and after death secure to us the possession of a happiness large as our wishes , and lasting as our souls . to which , god of his infinite goodness bring us all , for his mercy's sake , in jesus christ : to whom , with the father , and the holy ghost , be all honour and glory , world without end . amen . a sermon on heb. x. 23. let us hold fast the profession of our faith without wavering ; for he is faithful that hath promised . the main scope and design of this epistle to the hebrews , is to persuade the jews , who were newly converted to christianity , to continue stedfast in the profession of that holy and excellent religion which they had embraced ; and not to be removed from it , either by the subtile insinuations of their brethren the jews , who pretended that they were in possession of the true ancient religion , and the only true church of god upon earth ; or by the terrour of heathen persecution which was so hot against them at that time . and to this end the author of this epistle doth by great variety of arguments demonstrate the excellency of the christian religion above the jewish dispensation ; and shews at large , that in all those respects upon which the jews valued themselves and their religion ( as namely upon the account of their lawgiver , their high-priests and their sacrifices ) the christian religion had every way the advantage of them . and having made this clear , he concludes with an earnest exhortation to them to continue stedfast in the profession of this excellent religion , which was revealed to them by the son of god , the true propitiatory sacrifice , and the great high-priest of their profession , and into which they had solemnly been initiated and admitted by baptism ; vers . 19 , 20 , 21 , 22. having therefore , brethren , boldness to enter into the holiest , by the blood of jesus , by a new and living way , which he hath consecrated for us through the vail , that is to say , his flesh ; and having an high-priest over the house of god : let us draw near with a true heart , in full assurance of faith , ( that is , let us sincerly serve god with a firm persuasion of the truth and excellency of this holy religion , into the profession whereof we were solemnly admitted by baptism ; for that is undoubtedly the meaning of the following words ; having our hearts sprinkled from an evil conscience , and our bodies washt with pure water ; the water with which our bodies are washt in baptism , signifying our spiritual regeneration , and the purging of our consciences from dead works , to serve the living god. from all which he concludes , let us hold fast the profession of our faith without wavering : this refers to that solemn profession of faith , which was made by all christians at their baptism , and which is contained in the ancient creed of the christian church , called by the ancient fathers , the rule of faith. let us hold fast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us firmly retain ; the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. 4. 14. seeing then we have a great high-priest which is passed into the heavens , jesus the son of god , let us take fast hold of our profession . so here in the text , the apostle upon the same consideration exhorts christians to retain , or hold fast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the confession or profession of their hope ; that is , the hope of the resurrection of the dead , and everlasting life , which was the conclusion of that faith or creed , whereof in baptism they made a solemn profession . let us hold fast the profession of our faith or hope without wavering ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inflexible , unmoveable , steady , and not apt to waver and be shaken by every wind of contrary doctrine , nor by the blasts and storms of persecution . for he is faithful that hath promised . if we continue faithful and steady to god , he will be faithful to make good all the promises which he hath made to us . in the words thus explained , there are two things which i shall distinctly consider . i. the exhortation ; let us hold fast the profession of our faith without wavering : and ii. the argument or encouragement used to en●●●ce it ; he is faithful that promised . so i begin with the i. the exhortation , to be constant and steady in the profession of the christian religion : let us hold fast the profession of our faith without wavering . in the handling of this , and that we may the better understand the true meaning of this exhortation here in the text , i shall do these two things . 1. i shall shew negatively , wherein this constancy and steadiness in the profession of the true religion , does not consist . and here i shall remove one or two things which are thought by some , to be inconsistent with constancy and steadfastness in religion . 2. i shall shew positively , what is implied in a constant and steady profession of the true religion . 1. i shall shew negatively , what constancy and steadfastness in the profession of the true religion does not imply . and there are two things which are thought by some to be imply'd , in holding fast the profession of our faith without wavering . 1. that men should not take the liberty to examine their religion , and enquire into the grounds and reasons of it . 2. that men should obstinately refuse to hear any reasons that can be brought against the true religion as they think , which they have once entertained . 1. that men should not take the liberty to examine their religion , and to enquire into the grounds and reasons of it . this i think is so far from being forbidden in this exhortation ; that on the contrary , i doubt not to make it appear , that a free and impartial enquiry into the grounds and reasons of our religion , and a thorough tryal and examination of them , is one of the best means to confirm and establish us in the profession of it : i mean , that all persons that are capable of it , should do it . and that they will find great benefit and advantage by it . for i do not think that this is a duty equally and indifferently incumbent upon all ; nor indeed fit and proper for all persons ; because all are not equally capable of doing it . there are two sorts of persons that are in a great measure incapable of doing it . 1. children . 2. such grown persons as are of a very mean and low capacity , and improvement of understanding . children are not fit to examine , but only to learn and believe what is taught them by their parents and teachers : they are fit to have the fear of god , and the principles of the true religion instilled into them ; but they are by no means fit to discern between a true and false religion , and to chuse for themselves , and to make a change of their religion ; as hath of late been allowed to them in a nation not far from us , and by publick edict declared , that children at seven years old , are fit to chuse and to change their religion : which is the first law i ever heard of , that allows children of that age to do any act for themselves , that is of consequence and importance to them , for the remaining part of their lives , and which they shall stand obliged to perform and make good . they are indeed baptized , according to the custome and usage of the christian church , in their infancy ; but they do not enter into this obligation themselves ; but their sureties undertake for them , that when they come to age , they shall take this promise upon themselves , and confirm and make it good . but surely , they can do no act for themselves , and in their own name , at that age , which can be obligatory : they can neither make any contracts that shall be valid , nor incur any debt , nor oblige themselves by any promise , nor chuse themselves a guardian , nor do any act that may bring them under an inconvenience , when they shall come at age. and can we think them of discretion sufficient at that time , to do a thing of the greatest moment and consequence of all other ; and which will concern them to all eternity ; namely , to chuse their religion ? there is indeed one part of one religion ( which we all know ) which children at seven years of age are fit ( i do not say to judge of , but ) to be as fond of , and to practise to as good purpose , as those of riper years ; and that is , to worship images , to tell their beads , to say their prayers , and to be present at the service of god in an unknown tongue ; and this they are more likely to chuse at that age , than those who are of riper and more improv'd understandings ; and if they do not chuse it at that time , it is ten to one , they will not chuse it afterwards . i shall say no more of this , but that it is a very extraordinary law , and such as perhaps was never thought of before , from the beginning of the world. thus much for children . as for grown persons , who are of a very low and mean capacity of understanding , and either by reason of the weakness of their faculties , or other disadvantages which they lye under , are in little or no probability of improving themselves ; these are always to be considered as in the condition of children , and learners , and therefore must of necessity , in things which are not plain and obvious to the meanest capacities , trust and rely upon the judgment of others . and it is really much wiser and safer for them so to do , than to depend upon their own judgments , and to lean to their own understandings ; and such persons , if they be modest and humble , and pray earnestly to god for his assistance and direction , and are careful to practise what they know , and to live up to the best light and knowledge which they have , shall not miscarry , meerly for want of those farther degrees of knowledge which they had no capacity nor opportunity to attain ; because their ignorance is unavoidable , and god will require no more of them than he hath given them , and will not call them to account for the improvement of those talents , which he never committed to them . and if they be led into any dangerous error , by the negligence or ill conduct of those , under whose care and instruction the providence of god permitted them to be placed , god will not impute it to them as a fault : because in the circumstances in which they were , they took the best and wisest course that they could , to come to the knowledge of the truth , by being willing to learn what they could of those , whom they took to be wiser than themselves . but for such persons , who by the maturity of their age , and by the natural strength and clearness of their understandings , or by the due exercise and improvement of them , are capable of enquiring into , and understanding the grounds of their religion , and discerning the difference betwixt truth and error ( i do not mean in unnecessary points and matters of deepest learning and speculation , but in matters necessary to salvation ) it is certainly very reasonable , that such persons should examine their religion , and understand the reasons and grounds of it . and this must either be granted to be reasonable ; or else every man must continue in that religion in which he happens to be fixt by education , or for any other reason to pitch upon , when he comes to years and makes his free choice . for if this be a good principle , that no man is to examine his religion , but take it as it is , and to believe it , and rest satisfied with it : then every man is to remain in the religion which he first lights upon , whether by choice or the chance of his education . for he ought not to change but upon reason ; and reason he can have none , unless he be allowed to examine his religion and to compare it with others , that by the comparison he may discern which is best , and ought in reason to be preferred in his choice . for to him that will not , or is not permitted to search into the grounds of any religion , all religions are alike ; as all things are of the same colour , to him that is always kept in the dark , or if he happens to come into the light , dares not open his eyes , and make use of them to discern the different colours of things . but this is evidently and at first sight unreasonable ; because at this rate , every man that hath once entertained an errour , and a false religion , must forever continue in it : for if he be not allowed to examine it , he can never have reason to change ; and to make a change without reason , is certainly unreasonable , and mere vanity and inconstancy . and yet for ought i can see , this is the principle which the church of rome doth with great zeal and earnestness inculcate upon their people ; discouraging all doubts and inquiries about their religion , as temptations of the devil ; and all examinations of the grounds and reasons of their religion , as an inclination and dangerous step towards heresie . for what else can they mean , by taking the scriptures out of the hands of the people , and locking them up from them in an unknown tongue ; by requiring them absolutely to submit their judgments , and to resign them up to that which they are pleased to call the catholick church , and implicitly to believe as she believes , tho they know not what that is ? this is in truth , to believe as their priest tells them ; for that is all the teaching part of the church , and all the rule of faith that the common people are acquainted with . and it is not sufficient to say in this matter ; that when men are in the truth , and of the right religion , and in the bosom of the true church , they ought to rest satisfied , and to examine and enquire no farther : for this is manifestly unreasonable , and that upon these three accounts . 1. because this is a plain and shameful begging of the thing in question ; and that which every church , and every religion doth almost with equal confidence pretend to ; that theirs is the only right religion , and the only true church : and these pretences are all alike reasonable to him that never examined the grounds of any of them , nor hath compar'd them together . and therefore it is the vainest thing in the world , for the church of rome to pretend , that all religions in the world ought to be examined , but theirs ; because theirs , and none else , is the true religion . for this which they say so confidently of it , that it is the true religion , no man can know till he have examined it , and searched into the grounds of it , and hath considered the objections which are against it : so that it is fond partiality to say that , their religion is not to be examined by the people that profess it ; but that all other religions ought to be examined , or rather , because they are different from that which they presume to be the only true religion , ought to be condemned at all adventures , without any farther enquiry . this i say is fond partiality ; because every religion and every church may ( for ought that appears to any man that is not permitted to examine things impartially ) say the same for themselves , and with as much reason ; and if so , then either every religion ought to permit it self to be examined ; or else no man ought to examine his own religion whatever it be ; and consequently jews and turks , and heathens , and hereticks , ought all to continue as they are , and none of them to change ; because they cannot reasonably change , without examining both that religion which they leave , and that which they embrace instead of it . 2. admitting this pretence were true ; that they are the true church , and have the true religion ; this is so far from being a reason why they should not permit it to be examined , that on the contrary , it is one of the best reasons in the world why they should allow it to be examined , and why they may safely suffer it to be so . they should permit it to be tryed ; that men may upon good reason be satisfied , that it is the true religion : and they may safely suffer it to be done ; because , if they be sure that the grounds of their religion be firm and good , i am sure , they will be never the worse for being examined and look'd into . but i appeal to every man's reason ; whether it be not an ill sign , that they are not so sure that the grounds of their religion are solid and firm , and such as will abide the tryal ; that they are so very loth to have them searcht into and examined ? this cannot but tempt a wise man to suspect , that their church is not founded upon a rock ; and that they themselves know something that is amiss in their religion , which makes them so loth to have it try'd , and brought to the touch. 3. it is certain among all christians , that the doctrine preached by the apostles was the true faith of christ ; and yet they never forbad the christians to examine whether it were so or not : nay , on the contrary , they frequently exhort them to try and examine their religion , and whether that doctrine which they had delivered to them was the true faith of christ. so st. paul ; 2 corinth . 13. 5. examine your selves , whether ye be in the faith ; prove your own selves . and again , 1 thes. 5. 21. prove all things , hold fast that which is good intimating to us , that in order to the holding fast the profession of our faith , it is requisite to prove and try it . and so likewise st. john's ep. 1. 4. 1. beloved , believe not every spirit ; but try the spirits whether , they are of god ; because many false prophets are gone out into the world . and he gives a very notable mark , whereby we may know the spirit of truth , and the spirit of error . the spirit of error carries on a worldly interest and design ; and the doctrines of it tend to secular power and greatness ; vers . 5. they are of the world ; therefore speak they of the world , and the world heareth them . acts 17. 11. st. luke commends it as an argument of a more noble and generous spirit in the beroeans ; that they examined the doctrine which the apostles preacht , whether it were agreeable to the scriptures ; and this without disparagement to their infallibility ; these , saith he , were more noble , than those of thessalonica , in that they received the word with all readiness of mind , and searched the scriptures daily , whether those things were so . they were ready to receive the word ; but not blindly , and with an implicit faith ; but using due care to examine the doctrines which they were taught , and to see if they were agreeable to that divine revelation of the holy scriptures , which they had before received . it seems they were not willing to admit and swallow contradictions in their faith. and we desire no more of the church of rome , than that they would encourage the people to search the scriptures daily , and to examine whether their doctrines be according to them . we would be glad to hear the pope and a general council commend to the people the searching of the scriptures ; and to try their definitions of faith and decrees of worship , by that rule , to see whether what they have defined and decreed to be believed and practised , be agreeable to it ; their worship of images ; their solemn invocation of angels , and of the blessed virgin , and the saints departed ; the sacrament under one kind only ; the publick prayers and service of god in an unknown tongue ; the frequent repetition of the propitiatory sacrifice of christs body and blood in the mass. had the beroeans been at the council of trent and pleaded their right to search the scriptures , whether these things were so ; i doubt they would have been thought very troublesome and impertinent , and would not have been praised by the pope and council for their pains , as they are by st. luke . you see then , upon the whole matter , that it is a very groundless and suspicious pretence of the church of rome , that because they are infallibly in the right , and theirs is the true religion , therefore their people must not be permitted to examine it . the doctrine of the apostles was undoubtedly the true faith of christ ; and yet they not only permitted the people to examine it , but exhorted and encouraged them so to do , and commended them for it : and any man that hath the spirit of a man , must abhor to submit to this slavery , not to be allowed to examine his religion , and to enquire freely into the grounds and reasons of it ; and would break with any church in the world upon this single point ; and would tell them plainly , if your religion be too good to be examined , i doubt it is too bad to be believed . if it be said , that the allowing of this liberty is the way to make people perpetually doubting and unsettled : i do utterly deny this , and do on the contrary with good reason affirm , that it is apt to have the contrary effect ; there being in reason no better way to establish any man in the belief of any thing , than to let him see that there are very good grounds and reasons for what he believes ; which no man can ever see , that is not permitted to examine whether there be such reasons or not . so that besides the reasonablness of the thing , it is of great benefit and advantage to us . and that upon these accounts . 1. to arm us against seducers . he that hath examined his religion , and tryed the grounds of it , is most able to maintain them , and make them good against all assaults that may be made upon us , to move us from our stedfastness : whereas he that hath not examined , and consequently does not understand the reasons of his religion , is liable to be tossed to and fro , and to be carried about with every wind of doctrine , by the slight of men , and the cunning craftiness of those that lie in wait to deceive . for when he is attempted ; he will either defend his religion or not : if he undertake the defence of it , before he hath examined the grounds of it ; he makes himself an easie prey to every crafty man that will set upon him ; he exposeth at once himself to danger , and his religion to disgrace : if he decline the defence of it ; he must be forced to take sanctuary in that ignorant and obstinate principle , that because he is of an infallible church , and sure that he is in the right , therefore he never did nor will examine whether he be so or not . but how is he , or can he be sure , that he is in the right ; if he have no other reason for it , but his confidence , and his being wiser in his own conceit , than seven men that can render a reason ? it is a shameful thing in a wise man , who is able to give a good reason of all other actions and parts of his life , to be able to say nothing for his religion , which concerns him more than all the rest . 2. to examine and understand the grounds of our religion , will be a good means ( by the assistance of gods grace ) to keep us constant to it , even under the fiery tryal . when it comes to this , that a man must suffer for his religion , he had need to be well established in the belief of it ; which no man can so well be , as he that in some good measure understands the grounds and reasons of his belief . a man would be well assured of the truth and goodness of that , for which he would lay down hīs life ; otherwise he dies as a fool dies , he knows not for what . a man would be loth to set such a seal to a blank , i mean , to that which he hath no sufficient ground and reason to believe to be true ; which , whether he hath or not , no man that hath not examined the grounds of his religion can be well assured of . this st. peter prescribes , as the best preparative for suffering for righteousness sake , the 1st . ep. of peter , 3. 14 , 15. but if ye suffer for righteousness sake , happy are ye ; and be not afraid of their terror , neither be troubled : but sanctifie the lord god in your hearts ; ( that is , make him the great object of your dread and trust ) and be ready always to give an answer to every man that asketh you a reason of the hope that is in you . 2. the holding fast the profession of our faith without wavering , doth not imply , that men should obstinately refuse to hear any reason against that religion which they have embraced , and think to be the true religion . as men should examine before they chuse ; so after they have chosen , they should be ready to be better informed , if better reason can be offered . no man ought to think himself so infallible , as to be priviledged from hearing reason , and from having his doctrines and dictates tryed by that test. our blessed saviour himself , the most infallible person that ever was in the world , and who declared the truth which he had heard of god , yet he offered himself and his doctrine to this tryal . john 8. 46. which of you convinceth me of sin ? that is , of falsehood and error ? and if i speak the truth , why do ye not believe me ? he was sure he spake the truth ; and yet for all that , if they could convince him of error and mistake , he was ready to hear any reason they could bring to that purpose . though a man be never so sure that he is in the true religion , and never so resolved to continue constant and stedfast in it ; yet reason is always to be heard , when it is fairly offered . and as we ought always to be ready to give an answer to those who ask a reason of the hope and faith that is in us ; so ought we likewise to be ready to hear the reasons which others do fairly offer against our opinion and persuasion in religion , and to debate the matter with them ; that if we be in the right , and they in the wrong , we may rectifie their mistakes , and instruct them in meekness , if god peradventure may give them repentance to the acknowledgement of the truth . we are not only to examine our religion , before we peremptorily fix upon it ; but after we are , as we think upon the best reason , establisht and settled in it . tho we ought not to doubt and waver in our religion , upon every slight and trifling objection that can be brought against it ; yet we ought always to have an ear open to hear reason , and consider any thing of weight and moment that can be offered to us about it . for it is a great disparagement to truth , and argues a distrust of the goodness of our cause and religion , to be afraid to hear what can be said against it : as if truth were so weak , that in every conflict it were in danger to be baffled , and run down , and go by the worst ; and as if the reasons that could be brought against it , were too hard for it , and not to be encounter'd by those forces which truth has on its side . we have that honest confidence of the goodness of our cause and religion , that we do not fear what can be said against it : and therefore we do not forbid our people to examine the objections of our adversaries , and to read the best books they can write against it . but the church of rome are so wise in their generation , that they will not permit those of their communion to hear or read what can be said against them : nay , they will not permit the people the use of the holy scriptures , which they , with us , acknowledge to be at least an essential part of the rule of faith. they tell their people , that after they are once of their church and religion , they ought not to hear any reasons against it ; and though they be never so strong , they ought not to entertain any doubt concerning it ; because all doubting is a temptation of the devil , and a mortal sin. but surely that church is not to be heard , which will not hear reason ; nor that religion to be much admired , which will not allow those that have once embrac'd it , to hear it ever after debated and examined . this is a very suspicious business , and argues , that either they have not truth on their side ; or that truth is a weak , and pitiful , and sneaking thing , and not able to make its party good against error . i should now have proceeded in the second place , to shew positively what is implied in holding fast the profession of our faith without wavering ; and then to have considered the argument and encouragement hereto , because he is faithful that promised . but i shall proceed no farther at this time . a sermon on heb. x. 23. let us hold fast the profession of our faith without wavering ; for he is faithful that promised . i have already made entrance into these words , which i told you do contain in them , i. an exhortation , to hold fast the profession of our faith without wavering . ii. an argument or encouragement thereto ; because he is faithful that promised . if we continue stedfast and faithful to god ; we shall find him faithful to us , in making good all the promises which he hath made to us ; whether of aid and support , or of recompence and reward of our fidelity to him . i have begun to handle the first part of the text , viz. the apoostles exhortation to christians to be constant and steady in their religion : let us hold fast the profession of our faith without wavering . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render , without wavering , signifies inflexible and unmovable , not apt to waver and to be shaken with every wind of contrary doctrine , nor by the blasts and storms of persecution . and that we might the better comprehend the full and true meaning of this exhortation , i propounded to do these two things . 1. to shew negatively , wherein this constancy and steadiness in the profession of the true religion doth not consist . and 2. to shew positively , what is implied and intended here by the apostle , in holding fast the profession of our faith without wavering . 1. to shew negatively , wherein this constancy and the steadiness in the profession of the true religion doth not consist . this i spake to the last day ; and shewed at large , that there are two things which are not contained and intended in this exhortation . 1. that men should not have the liberty to examine their religion , and to enquire into the grounds and reasons of it . such i mean as are capable of this examination and enquiry ; which some , i shewed , are not ; as children , who while they are in that state , are only fit to learn and believe what is taught them by their parents and teachers : and likewise such grown persons , as either by the natural weakness of their faculties , or by some great disadvantage of education , are of a very low and mean capacity and improvement of understanding . these are to be considered as in the condition of children and learners ; and therefore must of necessity trust and rely upon the judgment of others . 2. this holding fast the profession of our faith without wavering , does not imply ; that when men upon examination and enquiry are settled , as they think and verily believe in the true religion , they should obstinately refuse to hear any reason that can be offer'd againg them . both these principles i shew'd to be unreasonable , and arguments of a bad cause and religion . i shall now proceed to explain the meaning of this exhortation , to hold fast the profession of our faith without wavering , by shewing in the second place , what it is that is implied in the constant and steady profession of the true faith and religion ; namely , that when upon due search and examination , we are fully satisfied , that it is the true religion which we have embraced , or as st. peter expresses it , 1st epistle , 5. 12. that this is the true grace of god , wherein we stand ; that then we should adhere stedfastly to it , and hold it fast , and not suffer it to be wrested from us , nor our selves to be moved from it , by any pretences , or insinuations , or temptations whatsoever . for there is a great deal of difference between the confidence and stedfastness of an ignorant man , who hath never considered things , and enquired into the grounds of them ; and the assurance and settlement of one , who hath been well instructed in his religion , and hath taken pains to search and examine to the bottom , the grounds and reasons of what he holds , and professeth to believe . the first is meer wilfulness and obstinacy . a man hath entertained , and drank in such principles of religion by education , or hath taken them up by chance ; but he hath no reason for them ; and yet however he came by them , he is resolved to hold them fast , and not to part with them . the other is the resolution and constancy of a wise man. he hath embraced his religion upon good grounds , and he sees no reason to alter it ; and therefore is resolved to stick to it , and to hold fast the profession of it stedfastly to the end . and to this purpose there are many exhortations and cautions scattered up and down the writings of the holy apostles ; as that we should be stedfast and unmoveable , established in the truth , rooted and grounded in the faith , and that we should hold fast that which is good , and not suffer our selves to be carried to and fro with every wind of doctrine , through the slight of men , and the cunning craftiness of those that lie in wait to deceive ; that we should not be removed from him that hath called us unto the grace of christ , unto another gospel ; that we should stand fast in one spirit and one mind , striving together for the faith of the gospel , and be ●n nothing terrifled by our adversaries ; and that , if occasion be , we should contend earnestly for the faith which was once delivered unto the saints ; and here in the text , that we should hold fast the profession of our faith without wavering . for the explaining of this , i shall do two things : 1. consider what it is that we are to hold fast ; namely , the profession of our faith ; and , 2. how we are to hold it fast , or what is implied in holding fast the profession of our faith , without wavering . 1. what it is that we are to hold fast ; namely , the profession of our faith ; i. e. of the christian faith or religion : for , i told you before , that this profession or confession of our faith or hope ( as the word properly signifies ) is an allusion to that profession of faith which was made by all those who were admitted members of the christian church by baptism ; of which the apostle makes mention immediately before the text , when he says , let us draw near in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water : and then it follows , let us hold fast the profession of our faith without wavering . the profession of faith which we made in our baptisms , and which by the ancient fathers is call'd the rule of faith , and which is now contain'd in that which we call the apostles creed , and which is called by st. paul , rom. 6. 17. the form of doctrine which was delivered to them ; i. e. to all christians ; and 2 tim. 1. 13. the form of sound words ; hold fast , saith he , the form of sound words , which thou hast heard of me , in faith and love which is in christ jesus ; and by st. jude , the faith which was once delivered unto the saints . so that it is the first and ancient faith of the christian church , delivered to them by christ and his apostles , which we are here exhorted to hold fast ; the necessary and fundamental articles of the christian faith ; and by consequence all those truths which have a necessary connexion with those articles , and are implied in them , and by plain consequence are to be deduced from them . it is not the doubtful and uncertain traditions of men , nor the partial dictates and doctrines of any church , since the primitive times , which are not contained in the holy scriptures and the ancient creeds of the christian church , but have been since declared and imposed upon the christian world , though with never so confident a pretence of antiquity in the doctrines , and of infallibility in the proposers of them : these are no part of that faith which we are either to profess or to hold fast ; because we have no reason to admit the pretences , by virtue whereof those doctrines or practices are imposed ; being able to make it good , and having effectually done it , that those doctrines are not of primitive antiquity ; and that the church which proposeth them , hath no more claim to infallibility , than all other parts of the christian church , which since the apostles time is none at all . in a word ; no other doctrines which are not sufficiently revealed in scripture , either in express terms , or by plain and necessary consequence ; nor any rites of worship , nor matters of practice , which are not commanded in scripture , are to be esteemed any part of that faith in re-religion , the profession whereof the apostle here commands all christians to hold fast without wavering ; much less any doctrines or practices , which are repugnant to the word of god , and to the faith and practice of the first ages of christianity ; of which kind i shall have occasion in my following discourse to instance in several particulars . in the mean time i shall only observe , that that faith and religion which we profess , and which by god's grace we have ever held fast , is that which hath been acknowledg'd by all christian churches in all ages , to have been the ancient catholick and apostolick faith , and cannot ( as to any part or tittle of it ) be denied to be so , even by the church of rome her self . i proceed to the ii d thing which i proposed to consider ; namely , how we are to hold fast the profession of our faith , or what is implied by the apostle in this exhortation , to hold fast the profession of our faith , without wavering . and i think these following particulars may very well be supposed to be implied in it . 1. that we should hold fast the profession of our faith , against the confidence of men , without scripture or reason to support their confidence . 2. and much more against the confidence of men , contrary to scripture , and reason , and the common sense of mankind . 3. against all the temptations and terrours of the world. 4. against all vain promises of being put into a safer condition , and groundless hopes of getting to heaven upon easier terms in another religion . 5. against all the cunning arts and insinuations of busie and disputing men , whose design it is to unhinge men from their religion , and to gain proselytes to their own party and faction . i shall go over these with as much clearness and brevity as i can . 1. we should hold fast the profession of our faith , against the confidence of men , without scripture or reason to support that confidence . all religion is either natural or instituted . the rule of natural religion is the common reason of mankind : the rule of instituted religion is divine revelation , or the word of god ; which all christians before the council of trent did agree to be contained in the holy scriptures . so that nothing can pretend to be religion , but what can be proved to be so , one or both of those ways ; either by scripture , or by reason , or by both . and how confident soever men may be of opinions destitute of this proof ; any man that understands the grounds of religion , will without any more ado reject them , for want of this proof ; and notwithstanding any pretended authority or infallibility of the church that imposeth them , will have no more consideration and regard of them , than of the confident dictates and assertions of any enthusiast whatsoever ; because there is no reason to have regard to any man's confidence , if the arguments and reasons which he brings , bear no proportion to it . we see in experience that confidence is generally ill grounded , and is a kind of passion in the understanding , and is commonly made use of , like fury and force , to supply for the weakness and want of argument . if a man can prove what he says by good argument ; there is no need of confidence to back and support it . we may at any time trust a plain and substantial reason , and leave it to make its own way , and to bear out its self . but if the man's reasons and arguments be not good ; his confidence adds nothing of real force to them , in the opinion of wise men , and tends only to its own confusion . arguments are like powder , which will carry and do execution according to its true strength ; and all the rest is but noise . and generally none are so much to be suspected of errour , or a design to deceive , as those that pretend most confidently to inspiration and infallibility : as we see in all sorts of enthusiasts , who pretend to inspiration , although we have nothing but their own word for it ; for they work no miracles . and all pretence to inspiration and infallibility , without miracle , whether it be in particular persons , or in whole churches , is enthusiastical ; i. e. a pretence to inspiration without any proof of it . and therefore st. paul was not moved by the boasting and confidence of the false apostles ; because they gave no proof and evidence of their divine inspiration and commission , as he had done ; for which he appeals to the sense of men , whether he had not wrought great miracles ; which the false apostles had not done , though they had the confidence to give out themselves to be apostles as well as he ; 2 cor. 12. 11 , 12. i am ( says he ) become a fool in glorying , ye have compelled me . and truly the signs of an apostle were wrought among you in all patience , in signs , and wonders , and mighty deeds . and rev. 2. 2. christ there commends the church of ephesus , because she had tried them , which said they were apostles , but were not ; and had found them liars . and as we are not to believe every one that says he is an apostle , so neither every one that pretends to be a successor of the apostles , and to be endued with the same spirit of infallibility that they were : for these also , when they are tried whether they be the successors of the apostles or not , may be found liars , and therefore st. john cautions christians not to believe every spirit , ( that is , every one that pretends to divine inspiration and the spirit of god , ) but to try the spirits , whether they be of god ; because many false prophets are gone out into the world , 1 joh. 4. 1. and therefore the confidence of men in this kind ought not to move us , when their pretence to infallibility is destitute of the proper proof and evidence of it ; which is a power of miracles ; and when their doctrines and practices have neither the evidence of reason or scripture on their side . for instance ; that the church of rome is the mother and mistress of all churches ; which is one of the new articles of pope pius the ivth's creed ; and yet there is not one syllable in scripture tending to this purpose . and in reason it cannot be , that any but that which was the first christian church should be the mother of all churches ; and that the church of rome certainly was not , and the church of jerusalem undoubtedly was . and then that the bishop of rome , as successor of st. peter there , is the supreme and vniversal pastor of christ's church by divine appointment , as he assumes to himself ; and that it is necessary to salvation , for every humane creature to be subject to the bishop of rome , as is declared in their canon-law by a constitution of pope boniface the viiith , which constitution is confirmed in the last lateran council ; of all which there is not the least mention in scripture , nor any divine appointment to that purpose to be found there . and it is against reason , that all the world should be obliged to trudge to rome for the decision of causes and differences , which in many and the most weighty matters are reserved to the decision of that see , and can be determin'd no-where else . and against reason likewise it is to found this universal supremacy in his being successor of st. peter ; and to fix it in the bishop of rome , rather than at antioch ; when it is certain , and granted by themselves , that st. peter was first bishop of antioch , and out of all question that he was bishop of antioch ; but not so , that he was bishop of rome . nor is there any thing in scripture for the deliverance of souls out of purgatory by the prayers and masses of the living . the whole thing is groundless , and not agreeable to the constant suppositions of scripture concerning a future state. nor is there any reason for it , besides that which is not fit to be given , the wealth and profit which it brings in . the invocation and worship of the blessed virgin , and of all the saints departed , is destitute of all scripture-warrant or example , and confessed by themselves not to have been owned or practised in the three first ages of the church , because it looked too like the heathen idolatry ; which deserves to be well considered by those , who pretend to derive their whole religion from christ and his apostles by a continued and uninterrupted succession . and this practice is likewise destitute of all colour of reason ; unless we be assured , that they hear our prayers in all places ; which we cannot be , unless they be present in all places , which they themselves do not believe ; or that god doth some way or other reveal and make known to them the prayers which are made to them , which we cannot possibly be assured of , but by some revelation of god to that purpose ; which we no-where find , nor doth the church of rome pretend to it . but i proceed to the 2 d thing ; namely , that we should much more hold fast the profession of our faith and religion , against the confidence of men , contrary to scripture , and reason , and the common sense of mankind . for these are the chief grounds of certainty , which we can have for or against any thing ; and if these be clearly on our side , we ought not to be much moved by the confidence of men , concerning any doctrines or practices of religion , which are plainly contrary to these . if in points wherein we have this advantage on our side , we do not hold fast the profession of our religion ; our error and folly are capable of no excuse . and this advantage we plainly have in several points and controversies betwixt us and the church of rome . as in the worship of images ; which is as expresly and clearly forbidden in the second commandment , and that without any distinction , as any other thing is forbidden in the whole bible . and that it is so forbidden in this commandment , and that this commandment is still in force among christians , was the universal sense of the ancient christian church . prayers and the service of god in an unknown tongue are directly contrary to the very nature and end of religious worship , which ought to be a reasonable service ; which it cannot be , if it be not directed by our understandings , and accompanied with our hearts and affections . but if it be performed in an unknown tongue , our understanding can have no part in it ; and if we do not understand it , it cannot move our affections . and this likewise is plainly contrary to scripture ; namely , to a large discourse of st. paul's , almost throughout a whole chapter , where he purp sely sets himself to shew the unprofitableness and gross absurdity of praying or celebrating any other part of religious worship , in an unknown tongue . if any part of our religion had been half so clearly condemned in scripture , as this is , ( which yet is the constant and general practice of the church of rome ) we must have lain down in our shame , and confusion would have covered us ; and we must either have rejected the authority of the bible , or have renounced that point of our religion , what-ever it had been : though it had been dear to us as our right hand , and our right eye ; we must upon such plain evidence of scripture against it , have cut it off , and plucked it out , and cast it from us . the like may be said of locking up the scriptures from the people in an unknown tongue ; contrary to the command of the scriptures themselves , and to the great end and design of almighty god in the writing and publishing of them ; and contrary to the perpetual exhortations and counsels of all the ancient fathers of the christian church for a great many ages , not one excepted . they are hardly more frequent , and copious , and earnest in any argument ; than in perswading people of all ranks and conditions , to the constant and careful reaing of the holy scriptures . and contrary to the common reason and sense of mankind . for what should men be perswaded to be acquainted withal ; if not with that which is the great instrument of our salvation ? that book which was written on purpose to reveal and convey to men the knowledge of god , and of his will , and their duty ? what should men be allowed to know ; if not that which is the best and most effectual means , to direct and bring them to heaven , or turn them from sin , and to preserve them from eternal misery ? when our saviour would represent the best and most effectual means of bringing men to happiness , and saving them from the eternal torments of hell , in the parable of the rich man and lazarus ; he brings in abraham , giving the best advice he could to the rich man who was in hell , concerning his brethren that were upon earth , how they might prevent their coming into that place of torment ; and he directs them to the scriptures , as the best and most effectual means to that purpose : they have ( says he ) moses and the prophets : let them hear them . now if in the church of god among the jews , the same course had been taken , that is now in the church of rome ; the rich man might , and in all reason ought to have replyed , nay , father abraham ; but they have not moses and the prophets , nor are they permitted to read them in a language that they can understand ; and therefore this advice is of no vse to them : and then he might with reason have press'd him , as he did , that one might be sent to them from the dead , to testifie unto them . but it appears , that abraham was very positive and peremptory in this advice ; and that he prefers the knowledge of the scriptures , to any other way and means , that could be thought of , and that if this had not its effect to perswade men to repentance , and to preserve them from hell , he did not know any thing else , that was so likely to do it : for he concludes , if they hear not moses and the prophets ; neither will they be perswaded the one rose from the dead . and this is the conclusion of the parable . which plainly shews , what was the main scope and design of our saviour in it ; namely , to recommend to us the use of the holy scriptures , as the best and most effectual means , which the wisdom of god hath provided for the salvation of mankind . and now any man would be apt to think , that the declared judgment of our saviour in the case , should go a great way , even with the most infallible church in the world. however , this we must say , that it is in truth a very hard case , to which the church of rome hath reduced men ; that it will neither allow them salvation out of their church , nor the best and most effectual means of salvation , when they are in it . i might say much more upon this head ; but this i hope may be sufficient . the next instance shall be in the doctrine of transubstantiation ; which is contrary to the scriptures ; which after consecration so frequently call , the elements bread and wine ; and which , without reason or necessity , puts an absurd and impossible sense upon those words of our saviour , this is my body ; which do no more prove transubstantiation than those words , this cup is the new testament , do prove that the material cup which was used in the sacrament , was substantially changed into the new testament ; and no more , than those texts which affirm god to have eyes , and ears , and hands , do prove that he really hath so . but besides the contrariety of this doctrine to scripture , nothing can be more repugnant to reason . it is so big with contradictions , and so surfeited of impossibilities , that it would be endless to reckon them up . and besides all this , it plainly contradicts the clear and constant evidence of four of our five senses ; which whoever contradicts , undermines the foundation of all certainty . and then the communion in one kind is plainly contrary to our saviour's institution of the sacrament in both kinds ; as they themselves acknowledge . and therefore the council of constance being sensible of this , was forced to decree it with an express non obstante to the institution of christ , and the practice of the apostles and the primitive church . and their doctrine of concomitancy ( as if the blood were in the flesh , and together with it ) will not help the matter : because in the sacrament christ's body is represented as broken , and pierced , and exhausted , and drain'd of its blood ; and his blood is represented as shed and poured out ; so that one kind can by no means contain and exhibit both . the next instance is , the repetition of christ's propitiatory sacrifice in the mass , so often as that is celebrated : against all reason ; because the sacrifice of christ , once offered upon the cross , was a full and perfect propitiation for the sins of the whole world ; and therefore ought not , because it needs not , to be again repeated for that end , in any manner whatsoever . and it is directly contrary to the main scope of a great part of this epistle to the hebrews , which shews the excellency of the gospel above the law in this respect , that the expiatory sacrifice of the gospel was offered once for all ; whereas the sacrifices of the law were perpetually repeated . chap. 7. 27. speaking of christ ; who needs not daily , as those high-priests , to offer up sacrifices ; first for his own sins , and then for the peoples : for this he did once , when he offered up himself . chap. 9. 26. but once in the end of the world hath he appeared , to take away sin by the sacrifice of himself : and as it is appointed for all men once to dye ; so christ was once offered to bear the sins of many . and chap. 10. 10. by the which will we are sanctified , through the offering of the body of jesus christ once for all : and verse the 12. but this man , after he had offered one sacrifice for sins , for ever sat down on the right hand of god. and verse the 14. for by one offering he hath perfected for ever them that are sanctified . there cannot be plainer texts for any thing in the bible , than that this propitiatory sacrifice was never to be repeated . and whereas they say , that the sacrifice of the mass is an unbloody sacrifice : this , instead of bringing them off , doth but intangle the matter more . for if blood be offered in the sacrifice of the mass , how is it an unbloody sacrifice ? what can be more bloody than blood ? and if blood be not offered ; how is it propitiatory ? since the apostle lays it down for a certain rule , that without shedding of blood , there is no remission of sins : i. e. there can be no propitiation for the sins of the living or the dead , which the church of rome affirms there is . i might have added one or two instances more ; and then should have proceeded to shew , in the third place , that we are to hold fast the profession of our faith without wavering , against all the temtations and terrors of the world ; which is more especially and principally here intended by the apostle in this exhortation . but i shall proceed no farther at present . a sermon on heb. x. 23. let us hold fast the profession of our faith without wavering ; for he is faithful that promised . in these words , i have told you , are contained i. an exhortation , to hold fast the profession of our faith , or hope , without wavering . ii. an argument or encouragement thereto ; because he is faithful that promised . i am yet upon the first of these ; the exhortation to christians , to be constant and steady in the profession of their religion ; let us hold fast the profession of our faith without wavering . and that we might the better comprehend the true and full meaning of this exhortation , i shewed , 1. negatively , what is not meant and intended by it . and i mentioned these two particulars . 1. the apostle doth not hereby intend , that those who are capable of enquiring into , and examining the grounds of their religion , should not have the liberty to do it . nor , 2. that when upon due enquiry and examination , men are settled , as they think and verily believe , in the true faith and religion , they should obstinately refuse to hear any reason that can be offered against their present persuasion . both these i shewed to be unreasonable , and arguments of a bad cause and religion : and therefore neither of them can be intended by the apostle in this exhortation . 2. i proceeded positively to explain the meaning of this exhortation . and to this purpose i proposed , 1. to consider what it is , that we are to hold fast , viz. the confession or profession of our faith. the antient christian faith , of which every christian makes profession in his baptism : for of that the apostle here speaks , as appears by the context ; not the doubtful and uncertain traditions of men , nor the imperious dictates and doctrines of any church , not contained in the holy scriptures , imposed upon the christian church ; tho with never so confident a pretence of the antiquity of the doctrines proposed , or of the infallibility of the proposers of them . and then i proceeded in the 2. place , to shew how we are to hold fast the profession of our faith without wavering . and i mentioned these following particulars , as probably implied in the apostles exhortation . 1. that we should hold fast the profession of our faith , against the confidence of men , without scripture or reason to support their confidence . 2. and much more against the confidence of men , against scripture and reason , and the common sense of mankind . 3. against all the temptations and terrours of the world. 4. against all vain promises of being put into a safer condition , and groundless hopes of getting to heaven upon easier terms , in another religion . 5. against all the cunning arts and insinuations of busiy and disputing men , whose design it is to unhinge men from their religion , and to gain proselytes to their party and faction . 1. we are to hold fast the profession of our faith , against the confidence of men , without scripture or reason to support their confidence . and of this i gave several instances . as in the pretence of the church of rome to infallibility , without any proof or evidence of it , either by scripture or miracles : i mean such miracles , as are sufficiently attested . for as for their legends , since the wisest among themselves give no credit to them , i hope , they do not expect that we should believe them , or be moved by them . and then their pretence that the church of rome is the mother and mistress of all churches ; which is now made an article of their creed . and that the bishop of rome , as successor of saint peter there , is by divine appointment the supream and vniversal pastor of christs church . and that it is necessary to salvation , for every humane creature to be subject to him . and lastly , their invocation and worship of the blessed virgin , and saints departed ; without any warrant or example of any such thing , either in scripture , or in the practice of the first ages of the christian religion ; and without sufficient ground to believe that they hear the prayers which are put up to them . 2. much more are we to hold fast the profession of our faith , against the confidence of men , contrary to scripture and reason and the common sense of mankind . and here i instanced in the worship of images ; the locking up of the scriptures from the people , and celebrating the publick prayers and service of god in an unknown tongue ; in their doctrine of transubstantiation ; their communion in one kind ; and their daily repetition , in the sacrifice of the mass , of the propitiatory sacrifice of christ ; which was offered once for all , and is of eternal virtue and efficacy , and therefore ought not , because it needs not , like jewish sacrifices under the law ▪ to be repeated . to these instances , which i have already spoken to , i shall add one or two more ; as namely , that to the due administration of the sacraments , an intention in the minister at least to do what the church does , is requisite . this is expresly defined , and under an anathema upon all that shall say otherwise , by the council of trent , sess. the seventh , can. 11th ; which is to make the validity and virtue of the sacraments , to depend upon the intention of the priest or minister . so that if in the administration of baptism , he do not intend to baptize the party he pretends to baptize , then it is no baptism ; and consequently the person baptized is not made a member of christ's church ; nor is any grace or special benefit conferred upon him ; nor is he a christian. so likewise in the sacrament of the lord's supper , if the priest do not intend to consecrate the host , then is it no sacrament ; and they that receive it , receive no benefit by it ; and ( which according to their opinion is a dreadful consequence ) by the words of consecration , there is no change made of the elements into the body and blood of christ ; and consequently they that give adoration to the sacrament in such cases , worship bread and wine , for god ; which is idolatry . and so likewise in their sacrament of penance , though the priest pronounce the words of absolution ; yet if he do not intend to absolve the penitent ; though he be never so truly penitent , and god on his part is ready to forgive him ; yet if the priest do not intend to do so , there is nothing done , and the man is still in his sin. so likewise in ordination , ( which is another of their sacraments ) if the bishop do not intend to ordain the man ; he is no priest , and all that he does as a priest afterwards , either in administration of baptism , or the lords supper , or the absolution of penitents , all is vain and of no effect . nay , in marriage , ( which they will needs have to be a sacrament too ) if the intention of the priest be wanting ; there is nothing done , the contract is null'd , and they that are so married do really live in adultery ; though they do not know it , nor have any suspicion of it . now this is contrary to scripture and the whole tenure of the gospel , which promiseth the benefit and efficacy of the sacraments , to all those that perform the conditions of the covenant which are required on their parts , and declares forgiveness of sins to those who confess them to god , and truly repent of them . and there is not the least intimation given in the bible , that the virtue and efficacy of the sacraments does depend upon the intention of him that administers them ; or that the forgiveness of sins is suspended upon the intention or absolution of the priest ; but only upon the sincere resolution of the penitent . and surely nothing can be more absurd , and contrary to reason , than that when men have performed all the conditions which the gospel requires ; yet they should notwithstanding this be deprived of all the blessings and benefits which god hath promised , and intends to confer upon them ; because the priest hath not the same intention . so that when a man hath done all he can to work out his own salvation , he shall be never the nearer ; only for want of that which is wholly out of his power ; the right intention of the priest. besides , that after all their boasts of the safe condition of men in their church , and the most certain and infallible means of salvation to be had in it ; this one principle ( that the intention of the priest is necessary to the validity and virtue of the sacraments ) puts the salvation of men upon the greatest hazard and uncertainty ; and such as it is impossible for any man either to discover or prevent , unless he had some certain way to know the heart and intention of the priest. for upon these terms , who can know whether any man be a priest , and really ordained ; or not ? nay , whether he be a christian , and have been truly baptized ; or not ? and consequently whether any of his admistrations be valid , and we have any benefit and advantage by them ? because all this depends upon the knowledge of that , which we neither do nor can know . so that when a man hath conscientiously done all that god requires of any man , to make him capable of salvation ; yet without any fault of his , the want of intention in an idle-minded man may frustrate all : and though the man have been baptized , and do truly believe the gospel , and hath sincerely repented of his sins , and lived a most holy life ; yet all this may signifie nothing , and after all he may be no christian ; because his baptism was invalid : and all the promises of god to the means of salvation which his goodness and wisdom hath prescribed , may be of no efficacy ; if the priest do not intend in the administration of the sacraments to do that which god and the church intend . now if this be true ; there is certainly no church in the world , in which the salvation of men runs so many hazards ; and yet all this hazard and uncertainty has its rise , from a scholastical point , which is directly contrary to all the notions of mankind concerning the goodness of god , and to the clear reason of the thing , and to the constant tenor of the gospel ; and which was never asserted by any of the ancient fathers ; much less defined by any council before that of trent : so that it is a doctrine new and needless , and in the necessary consequences of it unreasonable and absurd to the utmost degree . the last instance i shall mention , is their rule of faith. the rule of faith universally received and acknowledged by the christian church in all ages , before the council of trent , was the word of god , contained in the canonical books of holy scripture ; which were therefore by the church called canonical , because they were the rule of faith and manners , of the doctrines to be believed , and the duties to be practised by all christians . but when the errours and corruptions of the romish church were grown to the highth , and the pope and his council at trent were resolved not to retrench and reform them , they saw it necessary to enlarge and lengthen out their rule ; because the ancient rule of the holy scriptures would by no means reach several of the doctrines and practices of that church , which they were resolved to maintain and make good by one means or other : as namely , the doctrine of transubstantiation ; of purgatory ; and of the seven sacracraments : and the practice of the worship of saints , and images ; of the scriptures , and the service of god in an unknown tongue ; of indulgences ; and the communion in one kind : and several other superstitious practices in use among them . now to enlarge their rule to the best advantage for the justification of these doctrines and practices , they took these two ways . 1. they have added to the canonical books of the old testament which were received by the jewish church ( to whom were committed the oracles of god ) i say to these they have added several apocryphal books , not warranted by divine inspiration , because they were written after prophecy and divine inspiration was ceased in the jewish church ; malachi being the last of their prophets , according to the general tradition of that church . but because the addition of these books did not make a rule of faith and practice large enough for their purpose ; in imitation of the jews , in the time of the greatest confusion and degeneracy of that church , they added in the second place to their books of scripture , which they call the written word , an unwritten word which they call oral tradition from christ and his apostles ; which they declare to be of equal authority with the holy scriptures themselves ; and that it ought to be received with the same pious veneration and affection : of which traditions , they being the keepers and judges , they may extend them to what they please , and having them in their own breasts , they may declare whatever they have a mind to , to have been a constant and universal tradition of their church ; tho it is evident to common sense , that nothing can be more uncertain , and more liable to alteration and mistake , than tradition , at the distance of so many ages , brought down by word of mouth , without writing , and passing through so many hands . he that can think these to be of equal certainty and authority with what is delivered by writing , and brought down by books , undertakes the defence of a strange paradox . viz. that general rumour and report of things said and done 1500 years ago , is of equal authority and credit with a record , and a written history . by which proceeding of the council of trent concerning the rule of faith and practice ; it is very evident , that they had no mind to bring their faith to the ancient rule , the holy scriptures . that they knew could not be done ; and therefore they were resolved to fit their rule to their faith. and this foundation being laid in their first decree , all the rest would afterwards go on very smoothly . for do but give men the making of their rule , and they can make good any thing by it . and accordingly the council of trent having thus fixt and fitted a rule to their own purpose ; in the conclusion of that decree , they give the world fair warning , upon what grounds , and in what ways they intend to proceed in their following decrees of practice , and definitions of faith. omnes itaque intelligant , quo ordine & via ipsa synodus post jactum fidei confessionis fundamentum sit progressura , &c. be it known therefore to all men , in what order and way the synod , after having laid this foundation of the confession of faith , will proceed ; and what testimonies and proofs she chiefly intends to make use of , for the confirmation of doctrines , and reformation of manners in the church . and no doubt all men do see very plainly , to what purpose this foundation is laid of so large a rule of faith. and this being admitted , how easie is it for them to confirm and prove whatever doctrines and practices they have a mind to establish ? but if this be a new , and another foundation , than that which the great author and founder of our religion , hath laid and built his church upon , ( viz. ) the foundation of the prophets and apostles ; it is no matter what they build upon it . and if they go about to prove any thing by the new parts of this rule ; by the apocryphal books which they have added to the ancient canon of the scriptures , brought down to us by the general tradition of the christian church ; and by their pretended unwritten traditions : we do with reason reject this kind of proof , and desire them first to prove their rule , before they pretend to prove any thing by it : for we protest against this rule , as never declared and owned by the christian church , nor proceeded upon by the ancient fathers of the church , nor by any council whatsoever , before the council of trent . in vain then doth the church of rome vaunt it self of the antiquity of their faith and religion ; when the very foundation and rule of it is but of yesterday ; a new thing , never before known or heard of in the christian world : whereas the foundation and rule of our religion is the word of god , contained in the holy scriptures ; to which christians in all ages have appealed , as the only rule of faith and life . i proceed now to the 3. thing i proposed , viz. that we are to hold fast the profession of our faith without wavering , against all the temptations and terrours of the world. and this seems more especially and principally to be here intended by the apostle in this exhortation . i shall first speak of the temptations of the world. and they are chiefly these two ; the temptation of fashion and example : and of worldly interest and advantage . 1. of fashion and example . this in truth and reality is no strong argument ; and yet in experience and effect it is often found to be very powerful . it is frequently seen , that this hath many times too great an influence upon weak and foolish minds . men are apt to be carried down with the stream , and to follow a multitude in that which is evil . but more especially men are prone to be swayed by great examples ; and to bend themselves to such an obsequiousness to their superiours and betters , that in compliance with them , they are ready not only to change their affection to persons and things , as they do ; but even their judgment also ; and that in the greatest and weightest matters , even in matters of religion , and the great concernments of another world. but this surely is an argument of a poor and mean spirit , and of a weak understanding , which leans upon the judgment of another , and is in truth the lowest degree of servility , that a reasonable creature can stoop to ; and even beneath that of a slave , who in the midst of his chains and fetters doth still retain the freedom of his mind and judgment . but i need not to urge this upon considerate persons , who know better how to value their duty and obligation to god , than to be tempted to do any thing contrary thereto , meerly in compliance with fashion and example . there are some things in religion so very plain , that a wise and good man would stand alone in the belief and practice of them , and not be moved in the least by the contrary example of the whole world. it was a brave resolution of joshua ; though all men should forsake the god of israel , and run aside to other gods , yet he would not do it , joshua 24. 15. if it seem evil unto you to serve the lord ; chuse you this day whom you will serve : but as for me and my house , we will serve the lord. it was well resolv'd of peter , if he had not been too confident of his own strength , when he said to our saviour , though all men forsake thee , yet will not i. 2. another sort of temptation , and which is commonly more powerful than example , is worldly interest and advantage . this is a mighty bait to a great part of mankind , and apt to work very strongly upon the necessities of some , and upon the covetousness and ambition of others . some men are tempted by necessity , which many times makes them do ugly and reproachful things , and like esau , for a morsel of meat to sell their birth-right , and blessing . covetousness tempts others to be of that religion which gives them the prospect of the greatest earthly advantage , either for the increasing or securing of their estates . when they find that they cannot serve god and mammon ; they will forsake the one , and cleave to the other . this was one of the great temptations to many in the primitive times , and a frequent cause of apostacy from the faith ; an eager desire of riches , and too great a value for them ; as st. paul observes , 1 tim. 6. 9 , 10. but they that will be rich , fall into temptation and a snare , and into many foolish and hurtful lusts , which drown men in destruction and perdition . for the love of money is the root of all evil ; which while some have coveted after , they have erred , or been seduced from the faith , and pierced themselves through with many sorrows . this was the temptation which drew off demas from his religion ; as st. paul tells us , 2 tim. 4. 10. demas hath forsaken me , having loved this present world. ambition , is likewise a great temptation to proud and aspiring minds , and makes many men false to their religion , when they find it a hinderance to their preferment ; and they are easily perswaded , that that is the best religion , which is attended with the greatest worldly advantages , and will raise them to the highest dignity . the devil understood very well the force of this temptation , when he set upon our saviour ; and therefore reserv'd it for the last assault . he shewed him all the kingdoms of the earth , and the glory of them ; and said to him , all this will i give thee , if thou wilt fall down and worship me . and when he saw this would not prevail , he gave him over in despair , and left him . but though this be a very dazling temptation ; yet there are considerations of that weight to be set over-against it , from the nature of religion , and the infinite concernment of it to our immortal souls , as is sufficient to quench this fiery dart of the devil , and to put all the temptations of this world out of countenance , and to render all the riches and glory of it , in comparison of the eternal happiness and misery of the other world but as the very small dust upon the balance . what temptation of this world can stand against that argument of our saviour , if it be seriously weighed and considered ; what is a man profited ; if he gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? if we would consider things impartially , and weigh them in a just and equal balance ; the things which concern our bodies , and this present life , are of no consideration , in comparison of the great and vast concernments of our immortal souls , and the happy or miserable condition of our bodies and souls to all eternity . and religion is a matter of this vast concernment ; and therefore not to be bargained away and parted with by us for the greatest things this world can offer . there is no greater sign of a sordid spirit , than to put a high value upon things of little worth ; and no greater mark of folly , than to make an unequal bargain , to part with things of greatest price for a slender and trifling consideration : as if a man of great fortune and estate , should sell the inheritance of it for a picture ; which when he hath it , will not perhaps yield so much as will maintain him for one year . the folly is so much the greater , in things of infinitely greater value ; as for a man to quit god and religion , to sell the truth and his soul , and to part with his everlasting inheritance , for a convenient service , for a good customer , and some present advantage in his trade and profession , or indeed for any condition which the foolish language of this world cal's a high place , or a great preferment . the things which these men part with upon these cheap terms , god , and his truth , and religion , are to those who understand themselves , and the just value of their immortal souls , things of inestimable worth , and not to be parted with by a considerate man , for any price that this world can bid . and those who are to be bought out of their religion , upon such low terms , and so easily parted from it , 't is much to be feared that they have little or no religion to hold fast . 2. as we are to hold fast the profession of our faith without wavering , against the temptations and allurements of this world ; so likewise against the terrors of it . fear is a passion of great force ; and , if men be not very resolute and constant , will be apt to stagger them , and to move them from their stedfastness . and therefore when the case of suffering and persecution for the truth happens , we had need to hold fast the profession of our faith. our saviour in the parable of the sower tells us , that there were many that heard the word , and with joy received it : but when persecution and tribulation arose because of the word , presently they were offended . and though , blessed be god , this be not now our case ; yet there was a time when it was the general case of christians , in the first beginning of christianity , and for several ages after , though with some intermission and intervals of ease . it was then a general rule , and the common expectation of christians , that through many tribulations they must enter into the kingdom of god ; and that if any man will live godly in christ jesus , he must suffer persecution . and in several ages since those primitive times , the sincere professors of religion have , in divers places , been exposed to most grievous sufferings and persecutions for the truth . and even at this day , in several places , the faithful servants of god are exercised with the sharpest and sorest tryals that perhaps were ever heard of in any age ; and for the sake of god , and the constant profession of his true religion , are tormented and killed all the day long , and are accounted as sheep for the slaughter . it is their hard lot to be called to these cruel and bitter sufferings ; and our happy opportunity to be call'd upon for their relief ; those of them , i mean , that have escaped that terrible storm and tempest , and have taken refuge and sanctuary here among us , and out of his majesty's great humanity and goodness are by his publick letters recommended to the charity of the whole nation , by the name of distressed protestants . let us consider how much easier our lot and our duty is , than theirs ; as much as it is easier to compassionate the sufferings , and to relieve the distresses of others , than to be such sufferers , and in such distress our selves . let us make their case our own ; and then we our selves will be the best judges , how it is fit for us to demean our selves towards them , and to what degree we ought to extend our charity and compassion to them . let us put on their case and circumstances ; and suppose that we were the sufferers , and had fled to them for refuge : the same pity and commiseration , the same tender regard and consideration of our sad case , the same liberal and effectual relief that we should desire and expect , and be glad to have shewn and afforded to our selves ; let us give to them ; and then i am sure they will want no fitting comfort and support from us . we enjoy ( blessed be the goodness of god to us ) great peace and plenty , and freedom from evil and suffering : and surely one of the best means , to have these blessings continued to us , and our tranquility prolonged , is , to consider and relieve those who want the blessings which we enjoy ; and the readiest way to provoke god to deprive us of these blessings , is , to shut up the bowels of our compassion from our distressed brethren . god can easily change the scene , and make our sufferings , if not in the same kind , yet in one kind or other equal to theirs ; and then we shall remember the afflictions of joseph , and say as his brethren did , when they fell into trouble , we are verily guilty concerning our brother , in that we saw the anguish of his soul when he besought us , and we would not hear ; therefore is this distress come upon us . god alone knows what storms the devil may yet raise in the world , before the end of it : and therefore it concerns all christians , in all times and places , who have taken upon them the profession of christ's religion , to consider well before-hand , and to calculate the dangers and sufferings it may expose them to , and to arm our selves with resolution and patience against the fiercest assaults of temptation ; considering the shortness of all temporal afflictions and sufferings , in comparison of the eternal and glorious reward of them ; and the lightness of them too , in comparison of the endless and intolerable torments of another world ; to which every man exposeth himself , who forsakes god , and renounceth his truth , and wounds his conscience , to avoid temporal sufferings . and though fear in many cases , especially if it be of death and extream suffering , be a great excuse for several actions ; because it may , cadere in constantem virum , happen to a resolute man : yet in this case , of renouncing our religion ( unless it be very sudden and surprizing , out of which a man recovers himself when he comes to himself ( as st. peter did ) or the suffering be so extream , as to put a man besides himself for the time , so as to make him say or do any thing ; ) i say in this case of renouncing god and his truth , god will not admit fear for a just excuse of our apostacy ; which , if it be unrepented of , ( and the scripture speaks of repentance in that case as very difficult ) will be our ruin. and the reason is ; because god has given us such fair warning of it , that we may be prepared for it , in the resolution of our minds : and we enter into religion upon these terms , with a professed expectation of suffering , and a firm purpose to lay down our lives for the truth , if god shall call us to it . if any man will be my disciple , says our lord , let him deny himself , and take up his cross and follow me : and again , he that loveth life it self more than me , is not worthy of me : and if any man be ashamed of me , and of my words , in this unfaithful generation , of him will i be ashamed before my father and the holy angels . and therefore to master and subdue this fear , our saviour hath propounded great objects of terror to us , and a danger infinitely more to be dreaded , which every man runs himself wilfully upon , who shall quit the profession of his religion , to avoid temporal sufferings ; luke 12. 4 , 5. fear not them that can kill the body , but after that have nothing that they can do : but i will tell you whom you shall fear . fear him , who after he hath killed , can destroy both body and soul in hell : yea , i say unto you , fear him . and to this dreadful hazard every man exposeth himself , who , for the fear of men , ventures thus to offend god. these are the fearful and vnbelievers spoken of by st. john , who shall have their portion in the lake which burneth with fire and brimstone , which is the second death . thus you see how we are to hold fast the profession of our faith without wavering , against all temptations and terrors of this world. i should now have proceeded to the next particular ; namely , that we are to hold fast the profession of our faith , against all vain promises of being put into a safer condition , and groundless hopes of getting to heaven upon easier terms , in some other church and religion . but this i shall not now enter upon . a sermon on heb. x. 23. let us hold fast the profession of our faith without wavering , for he is faithful that promised . in these words , i have told you , are contained these two parts : i. an exhortation , to hold fast the profession of our faith without wavering . ii. an argument or encouragement thereto ; because he is faithful that hath promised . i am yet upon the first of these , the exhortation to christians , to be constant and steady in the profession of their religion ; let us hold fast the profession of our faith without wavering . and that we might the better comprehend the true and full meaning of this exhortation , i shewed , i. negatively , what is not meant and intended by it : and i mentioned these two particulars : 1. the apostle doth not hereby intend , that those who are capable of enquiring into , and examining the grounds and reasons of their religion , should not have the liberty to do it . nor , 2. that when upon due enquiry and examination , men are settled , as they think and verily believe , in the true faith and religion ; they should obstinately refuse to hear any reason that can be offered against their present persuasion ; for reason when it is fairly offered is always to be heard . i proceeded in the second place , positively to explain the meaning of this exhortation : and to this purpose i proposed to consider , 1. what it is that we are to hold fast ; viz. the confession or profession of our faith : the ancient christian faith which every christian makes profession of in his baptism ; not the doubtful and uncertain traditions of men , nor the imperious dictates and doctrines of any church ( which are not contained in the holy scriptures ) imposed upon the christian world , though with never so confident a pretence of the antiquity of the doctrines , or of the infallibility of the proposers of them . and then i proceded , in the second place , to shew how we are to hold fast the profession of our faith without wavering : and i mentioned these following particulars , as probably implied and comprehended in the apostles exhortation . 1. that we should hold fast the profession of our faith , against the confidence of men , without scripture or reason to support that confidence . 2. and much more against the confidence of men , contrary to plain scripture , and reason , and the common sense of mankind ; under both which heads i gave several instances of doctrines and practices imposed with great confidence upon the world , some without , and others plainly against scripture , and reason , and the common sense of mankind . 3. against all the temptations and and terrours of the world ; the temptations of fashion and example , and of worldly interest and advantage ; and against the terrours of persecution and suffering for the truth . thus far i have gone . i shall now proceed to the two other particulars which remain to be spoken to . 4. we are to hold fast the profession of our faith , against all vain promises of being put into a safer condition , and groundless hopes of getting to heaven upon easier terms , in some other church and religion . god hath plainly declared to us in the holy scriptures , upon what terms and conditions we may obtain eternal life and happiness , and what will certainly exclude us from it ; that except we repent , ( i. e. ) without true contrition for our sins , and forsaking of them , we shall perish : that without holiness no man shall see the lord : that no fornicator , or adulterer , or idolater , or covetous person , nor any one that lives in the practice of such sins , shall have any inheritance in the kingdom of god or christ. there is as great and unpassable a gulf fixt between heaven and a wicked man ; as there is betwixt heaven and hell. and when men have done all they can to debauch and corrupt the christian doctrine , it is impossible to reconcile a wicked life with any reasonable and well-grounded hopes of happiness in another world. no church hath that priviledge , to save a man upon any other terms , than those which our blessed saviour hath declared in his holy gospel . all religions are equal in this ; that a bad man can be saved in none of them . the church of rome pretends their church and religion to be the only safe and sure way to salvation ; and yet , if their doctrine be true , concerning the intention of the priest , ( and if it be not , they are much to blame in making it an article of their faith ) i say , if it be true , that the intention of the priest is necessary to the validity and virtue of the sacraments ; then there is no religion in the world , that runs the salvation of men upon more and greater hazards and uncertainties , and such as by no care and diligence of man in working out his own salvation , are to be avoided and prevented . as for the easier terms of salvation which they offer to men , they signifie nothing , if they be not able to make them good ; which no man can reasonably believe they can do , that hath read the bible , and doth in any good measure understand the nature of god , and the design of religion . for instance ; that after the long course of a most lewd and flagitious life , a man may be reconciled to god , and have his sins forgiven at the last gasp , upon confession of them to the priest , with that imperfect degree of contrition for them , which they call attrition , together with the absolution of the priest. now attrition is a trouble for sin , meerly for fear of the punishment of it . and this , together with confession , and the absolution of the priest , without any hatred of sin for the evil and contrariety of it to the holy nature and law of god , and without the least spark of love to god , will do the sinner's business , and put him into a state of grace and salvation , without any other grace or disposition for salvation , but only the fear of hell and damnation . this , i confess , is easie ; but the great difficulty is , to believe it to be true . and certainly , no man that ever seriously considered the nature of god and religion , can ever be persuaded to build the hopes of his salvation upon such a quick-sand . the absolution of all the priests in the world will not procure the forgiveness of god for any man , that is not disposed for his mercy by such a repentance as the gospel requires ; which i am sure is very different from that which is required by the council of trent . they that offer heaven to men upon so very large and loose terms , give great cause to suspect , that they will never make good their offer ; the terms are so unreasonably cheap and easie , that there must be some fraud and false dealing . and on the other hand , nothing ought to recommend our religion more to a wise and considerate man ; than that the terms of salvation which we propose to men , viz. faith , and repentance , and a sincere obedience to the precepts of the gospel , manifested in the tenure of a holy and virtuous life , are not only perfectly agreeable to the plain and constant declaration of holy scripture ; but do likewise naturally tend to engage men most effectually to a good life , and thereby to make them meet to be made partakers of the inheritance of the saints in light. and therefore every body ought to be afraid of a religion , which makes such lavish offers of salvation , and to take heed how he ventures his soul upon them . for if , after all the hopes that are given of salvation upon such and such terms , the sinner do really miscarry and miss of heaven ; it is but very ill comfort to him , to be put into a fools paradise , for a minute or two before he leaves the world , and the next moment after to find himself in the place of torments . i proceed to the 5. and last particular i mentioned , as implied in the exhortation here in the text , viz. that we hold fast the profession of our faith without wavering , against all the cunning arts and insinuations of busie and disputing men , whose design it is to unhinge men from their religion , and to gain proselytes to their party and faction . to this purpose there are several cautions given by our blessed saviour and his apostles . matth. 24. 4. take heed that no man deceive you ; for many shall come in my name , and shall deceive many . eph. 4. 14. that ye henceforth be no more children , tossed to and fro , and carried about with every wind of doctrine , by the slight of men : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the word signifies the cunning of gamesters at dice ; ) by the slight of men , and the cunning craftiness whereby they lye in wait to deceive . and chap. 5. 6. let no man deceive you with vain words . col. 2. 8. beware lest any man spoil you through philosophy and vain deceit ; that is , by sophistry and vain reasoning , under a pretence of philosophy . heb. 13. 9. be not carried about with divers and strange doctrines . 2 pet. 3. 17. beware lest you also , being led away with the error of the wicked , fall from your own stedfastness . and this caution is enforc'd by an express prediction of a great apostasie which should happen in the christian church , by which many should be seduced , by pretence of miracles , and by several arts of deceit and falshood . this apostasie st. paul expresly foretels , 2 thess. 2. 1 , 2 , 3. we beseech you , brethren , by the coming of our lord jesus christ , that ye be not soon shaken in mind , or be troubled , neither by spirit ( that is , by pretence to inspiration ) nor by word ( or message ) nor by letter as from us , as that the day of christ is at hand . let no man deceive you by any means ; for that day shall not come , except there come a falling away , and that man of sin be revealed , the son of perdition . and after a particular description of him , he adds , v. 9. whose coming is after the working of satan , with all power , and signs , and lying wonders , and in all deceitfulness of vnrighteousness in them that perish . from all which he concludes , v. 15. therefore , brethren , stand fast . the particular nature and kind of this apostasie the same apostle describes more fully , 1 tim 4. 1 , 2 , 3. now the spirit speaketh expresly , that in the latter times some shall apostatize from the faith , giving heed to seducing spirits and doctrines of devils , speaking lies in hypocrisie , ( i. e. under a great pretence of sanctity , spreading their pernicious errours ) forbidding to marry , and commanding to abstain from meats . this is a very lively and pat description of that great apostasie in the christian church , which began in the western part of it , and hath spread it self far and wide . for there the spirit of error and falshood has prevailed , under an hypocritical pretence of their being the only true church and true christians in the world : there marriage , and several sorts of meat , are forbidden to several ranks and orders of men. all the difficulty is , what is here meant by doctrines of devils ; and these certainly can be no other than doctrines tending to idolatry , which the scripture every where doth in a particular manner ascribe to the devil , as the inventer and great promoter of it . and this is very much confirmed by what we find added in some ancient greek copies in this text , which runs thus : in the latter times some shall apostatize from the faith ; for they shall worship the dead , as some also in israel worshiped . and then it follows , giving heed to seducing spirits , and doctrines of devils . so that the particular kind of idolatry , into which some part of the christian church should apostatize , is here pointed at : that they should worship souls departed , or the spirits of dead men ; which was part of the heathen idolatry , into which the people of israel did frequently relapse . so that the spirit of god doth here foretel such an apostasie in some part of the christian church as the people of israel were guilty of , in falling into the heathen idolatry . they shall be worshipers of the dead , as the israelites also were . and this is the great and dangerous seduction which the christians are so much cautioned against in the new testament , and charged to hold fast the profession of the faith against the cunning arts and insinuations of seducing spirits ; not but ( as i said before ) that we are always to have an ear open to reason , and to be ready to hearken and to yield to that , whenever it is fairly proposed : but to be over-reached and rooked out of one's religion , by little sophistical arts and tricks , is childish and silly . after we are , upon due trial and examination of the grounds of our religion , settled and established in it , we ought not to suffer our selves to be removed from it , by the groundless pretences of confident people to infallibility , and to be practised upon by cunning men , who lie at catch to make proselytes to their party . this is to be like children , tossed to and fro , and carried about with every wind of doctrine . and we ought to be the more careful of our selves ; because there never was any time , wherein seducing spirits were more bold and busie to pervert men from the truth . against these we should hold . fast our religion , as a man would do his money in a crowd . it passeth in the world for a great mark of folly , when a man and his money are soon parted : but it is a sign of much greater folly , for a man easily to quit his religion ; especially to be caught by some such gross methods , as the seducers i am speaking of commonly use , and which lie so very open to suspicion ; such as ill-designing men are wont to practise upon a young heir , when they have insinuated themselves into his company , to make a prey of him . they charge him to tell no body in what company he hath been ; not to ask the counsel and advice of his friends concerning what they have been persuading him to ; because they , for their own interest , will be sure to disswade him from it . just thus do these seducers practise upon weak people . they charge them not to acquaint their minister , with whom they have been , nor what discourse they have had about religion , nor what books have been put into their hands ; because then , all their kind design and intention towards them will be defeated . but above all , they must be sure to read no books on the other side , because they are no competent judges of points of faith ; and this reading on both sides will rather confound , than clear their understandings . they tell them , that they have stated the matter truly , and would not for all the world deceive them ; and they may easily perceive , by their earnest application to them , that nothing but charity , and a passionate desire of the salvation of their souls , makes them take all these pains with them . but this is so gross a way of proceeding , that any man of common understanding must needs discern by this kind treatment , that these men can have no honest design upon them . to come then to a more particular consideration of the arts and methods which they use ( i mean particularly those of the church of rome ) in making proselytes to their religion : as , 1. in allowing them to be very competent and sufficient judges for themselves , in the choice of their church and religion , ( that is , which is the true church and religion , in which alone salvation is to be had ) and yet telling them at the same time , that they are utterly incapable of judging of particular doctrines , and points of faith and practice ; but for these , they must rely upon the judgment of an infallible church , when they are in it ; otherwise they will certainly run into damnable errors and mistakes about these things . and they must of necessity allow them to be sufficient judges for themselves in the choice of their religion ; as will be evident , by considering in what method they proceed with their intended proselyte . they propose to him to change his church and his religion , because he is in the wrong ; and they will shew him a better , and such a one as is the only true one , and in which alone salvation is to be had . to perswade him hereto , they offer him some reasons and arguments , or give him books to read , containing arguments to move him to make this change , to satisfie him of the reasonableness , and to convince him of the necessity of it . now by this way of proceeding ( and they can take no other ) they do , whether they will or no , make the person , whom they are endeavouring to convert , a judge for himself , which church and religion is best ; that which they would have him embrace and come over to , or that which they would perswade him to forsake . for to what end else do they offer him reasons and arguments to perswade him to leave our church , and to come over to theirs ; but that he may consider the force and weight of them ; and having considered them , may judge whether they be of force sufficient to over-rule him to make this change ? so that as unwilling as they are to make particular persons judge for themselves about points of faith , and about the sense of scripture confirming those points ( because this is to leave every man to his own private spirit and fancy , and giddy brain ) yet they are compelled by necessity , and against their own principles , to allow a man , in this case of chusing his religion , to be a judge of the reasons and arguments which they offer to induce him thereto . so that , whether they will or no , they must permit him to be a judge for himself for this once , but not to make a practice of it , or to pretend this priviledge ever after : for in acknowledgment of this great favour , of being permitted to judge for himself this once , ( which they do unwillingly grant him , and upon meer necessity ) he is for ever after to resign up his judgment to the church . and tho this liberty be allowed pro hâc vice , and properly to serve a turn , i. e. in order to the changing of his religion ; yet he is to understand , that he is no fit and competent judge of particular points of faith ; these he must all learn from the true church when he is in it , and take them upon her authority ; and in so doing he shall do very prudently , because she is infallible , and cannot be deceived ; but he may . but is there any sense in all this , that a man should be very fit and able to judge of that which they esteem the main and fundamental point of all , namely , which is the true church and religion ; and of the reasons and arguments whereby they pretend to demonstrate it ; and of the true meaning of those texts of scripture , whereby they pretend to prove theirs to be the only true church : and yet should be wholly unable to judge of particular points of faith ; or of the true sense of any texts of scripture that can be produced for the proof of those points ? is it so very prudent , in all the particular points of faith , for a man to rely upon the judgment of the church , because she is infallible ; and not to trust his own judgment about them , because he is fallible , and may be deceived ? and is it prudent likewise for this man to trust his own judgment in the main business of all ; namely , which is the true church and religion ; concerning which he is as fallible in his judgment , and as liable to be deceived , as in the particular points ? and if he be mistaken in the main point , they must grant his mistake to be fatal ; because his sincerity , as to all the rest , depends upon it . this is a great mystery and riddle ; that every particular man should have so sufficient a judgment as to this main and fundamental business , which is the true church and religion ; and should have no judgment at all about particular points , fit to be trusted and relied upon ! as if there were a certain judgment and prudence , quoad hoc ; and as if all men's understandings were so framed , as to be very judicious and discerning in this main point of religion ; but to be weak , and dangerous , and blind , as to all particular points : or , as if a man might have a very good judgment , and be fit to be trusted and relyed upon , before he come into their church ; but from the very moment he enters into it , his judgment were quite lost and good for nothing : for this in effect and by interpretation they say , when they allow a man to be very able to judge which is the true church and religion ; but so soon as he hath discovered and embraced that , to have no judgment of his own afterwards of any point of religion whatsoever ; and a very tempting argument it is to any man that hath judgment , to enter into that church . 2. another art they use with their intended proselyte , in order to his makeing a right choice of his religion , is to caution him , to hear and read only the arguments and books which are on one side . but now admitting their designed proselyte to be just such a judge , and so far as they will allow him to be , and no farther , viz. which is the true church ; but to have no fitness and ability at all to judge of particular points of faith ; yet methinks they put a very odd condition , and untoward restraint upon this judge , in telling him , ( as they certainly use to do those whom they would pervert ) that he must have no discourse , nor read any books , but only on that side which they would gain him to ; because that is the way to perplex and confound him , so that he shall never be able to come to a clear judgment and resolution in the matter . but will any man admit this way of proceeding in a temporal case ? this is just as if in a cause of the greatest consequence , the councel on one side should go about to persuade the judge , that it is only fit to hear what he hath to say in the case ; that he will open it very plainly , and state the matter in difference of clearly and impartially , and bring such strong reasons and proofs for what he says , that he shall not need to hear any thing on the other side , but may proceed to judgment without any more ado : but if when the matter is thus laid before him so plainly , and is even ripe for judgment , he will trouble himself needlesly to hear , the other side ; this will cast him back where they first began , and bring the matter to an endless wrangling , and so confound and puzzle his understanding , that he shall never be able to pass any clear judgment in the cause . what think we would a judge say to such a bold and senseless pleader ? the case is the same , and the absurdity every whit as gross and palpable , in pressing any man to make a judgment in a matter which infinitely more concerns him , upon hearing only the reasons and arguments on one side . 3. another art which they use in makeing proselytes , is to possess them , that there is but one thing that they are mainly concern'd to enquire into , and that is this ; since there is but one true catholick church of christ upon earth , out of which there is no salvation to be had ; which that true church is ; and when they have found that out , that will teach them in a most infallible way the true faith and religion , and all things that are necessary to be believed or done by them , in order to their salvation ; so that they have nothing to do , but to satisfie themselves in this single enquiry ; which is the true catholick church of christ ? this is the vnum necessarium , the one thing necessary ; and when they have found out this , and are satisfied about it , they need to enquire no farther ; this church will fully instruct and satisfie them in all other things . and this i cannot deny to be a very artificial way of proceeding , and to serve their purpose very well ; for they have these two great advantages by it . 1. that it makes the work short , and saves them a great deal of labour , by bringing the whole business to one single enquiry : and when they have gained this point , that this single question is all that they need to be satisfied in ; then they have nothing to do , but to ply and puzzle the man with their motives of credibility , and marks of the true church ; and to shew , as well as they can , how these marks agree to their church , and are all to be found in it , and in no other ; and to set out to the best advantage the glorious priviledges of their church , the miraculous things that have been and are still daily done in it , and the innumerable multitude of their saints and martyrs : and if these general things take and sink into them , their work is in effect done . 2. another great advantage they have by it , is , that by bringing them to this method , they divert and keep them off from the many objects against their church and religion , namely , the errors and corruptions which we charge them withal . for this is the thing they are afraid of , and will by no means be brought to ; to vindicate and make good their innovations in faith and practice , so plainly in many things contrary to scripture , and to the faith and practice of the primitive church ; as the doctrines of transubstantiation , of purgatory , the popes supremacy , of the infallibility of their church , of their seven sacraments instituted by christ , and of the intention of the priest being necessary to the validity and virtue of the sacraments : and then several of their practices ; as of the worship of images , of the invocation of angels and saints , of the service of god and the scriptures in an vnknown tongue , and the communion in one kind ; and several other things , so plainly contrary to the scriptures , and the practice and usage of the primitive church , that almost the meanest capacity may easily be made sensible and convinced of it . these are sore places , which they desire not to have touched , and therefore they use all possible artifice , to keep men at a distance from them ; partly because the particular discussion of them is tedious , and it requires more than ordinary skill , to say any thing that is tenable for them , and so to paint and varnish them over , as to hide the corruptions and deformities of them ; but chiefly , because they are conscious to themselves , that as in all these points they are upon the defensive , so they are also upon very great disadvantages ; and therefore to avoid , if it be possible , being troubled with them , they have devised this shorter , and easier , and more convenient way of making proselytes . not that they are always able to keep themselves thus within their trenches ; but are sometimes , whether they will or no , drawn out to encounter some of these objections : but they rid themselves of them as soon , and as dexterously as they can , by telling those that make them , that they will hereafter give them full satisfaction to all these matters , when they are gotten over the first and main enquiry ; which is the true church ? for if they can keep them to this point , and gain them to it , they can deal with them more easily in the rest ; for when they can once swallow this principle , that the church of rome is the one true catholick church , and consequently , as they have told them all along , infallible ; this infallibility of the church once entertained , will cover a multitude of particular errors and mistakes ; and it will very much help to cure the weakness and defects of some particular doctrines and practices , and at least to silence and over-rule all objections against them . so that the benefit and advantage of this method is visibly and at first sight very great ; and therefore no wonder they are so steady and constant to it , and do so obstinately insist upon it . but how convenient soever it be to them ; it is , i am sure , very unreasonable in it self ; and that upon these accounts . 1. because the true church doth not constitute and make the true christian faith and doctrine ; but it is the true christian faith and doctrine , the profession whereof makes the true church ; and therefore in reason and order of nature , the first enquiry must be ; what is the true faith and doctrine of christ , which by him was delivered to the apostles , and by them publish'd and made known to the world , and by their writings transmitted and conveyed down to us ? and this being found , every society of christians which holds this doctrine , is a true part of the catholick church ; and all the christians throughout the world that agree in this doctrine , are the one true catholick church . 2. the enquiry about the true church can have no issue , even according to their own way of proceeding , without a due examination of the particular doctrines and practices of that church , the communion whereof they would perswade a man to embrace . we will admit at present this to be the first enquiry ; which is the true church ? let us now see in what way they manage this , to gain men over to their church . they tell them , that the church of rome is the one true catholick church of christ. the truth of this assertion we will particularly examine afterwards , when we come to consider the next step of their method , in dealing with their converts . at present i shall only take notice in the general , what way they take to prove this assertion ; namely , that the church of rome is the one true catholick church ; and that is , by the notes and marks of the true church , which they call their motives of credibility ; because by these they design to perswade them , that the church of rome is the one true catholick church . i shall not now reckon up all the notes and marks which they give of the true church ; but only observe , that one of their principal marks of the true church is this ; that the faith and doctrine of it be agreeable to the doctrine of the primitive and apostolick church , ( i. e. ) to the doctrine delivered by our saviour and his apostles : and this bellarmine makes one of the marks of the true church . and they must unavoidably make it so ; because the true faith and doctrine of christ , is that which indeed constitutes the true church . but if this be an essential mark of the true church ; then no man can possibly know the church of rome to be the true church , till he have examin'd the particular doctrines and practices of it , and the agreement of them with the primitive doctrine and practice of christianity ; and this necessarily draws on and engages them in a dispute of the particular points and differences betwixt us ; which is the very thing they would avoid by this method , and which i have now plainly shewed they cannot do ; because they cannot possibly prove their church to be the true church , without shewing the conformity of their doctrines and practices , to the doctrine and practice of the primitive and apostolick church ; and this will give them work enough , and will , whether they will or no , draw them out of their hold and fastness ; which is to amuse people with a general enquiry , which is the true church ; without descending to the examination of their particular doctrines and practices . but this they must of necessity come to , before they can prove by the notes and marks of the true church , that theirs is the true church . and this is a demonstration , that their method of satisfaction , as it is unnatural and unreasonable , so it cannot serve the purpose they aim at by it ; which is , to divert men from the examination of the particular points in difference between the church of rome and us , and to gain them over to them by a wile and trick ; because the very method they take to prove themselves to be the true catholick church , will enforce them to justifie all their particular doctrines and practices , before they can finish this proof . and here we fix our foot ; that the single question and point , upon which they would put the whole issue of the matter , cannot possibly be brought to any reasonable issue , without a particular discussion and examination of the points in difference betwixt their church and ours : and when they can make out these to be agreeable to the primitive doctrine and practice of the christian church ; we have reason to be satisfied , that the church of rome is a church , in the communion whereof a man may be safe : but till that be made out ; they have done nothing to perswade any man that understands himself , that it is safe , much less necessary to be of their communion . but if particular points must be discussed and cleared , before a man can be satisfied in the enquiry after the true church ; then they must allow their intended convert to be a judge likewise of particular points ; and if he be sufficient for that too , before he comes into their church , i do not see of what use the infallibility of the church will be to him , when he is in it . a sermon , on heb. x. 23. let us hold fast the profession of our faith without wavering ; for he is faithful that promised . i have already made a considerable progress in my discourse upon these words ; in which i told you , there is an exhortation to hold fast the profession of our faith without wavering : and an argument or encouragement thereto ; because he is faithful that promised . i am yet upon the first of these , the exhortation to hold fast the profession of our faith without wavering ; by which i told you the apostle doth not intend , that those who are capable of examining the grounds and reasons of their religion , should not have the liberty to do it : nor that ▪ when upon due enquiry they are , as they verily believe , established in the true faith and religion ; they should obstinately refuse to hear any reason that is fairly offered against their present persuasion . and then i proceeded to shew positively , first , what it is that we are here exhorted to hold fast , ( viz. ) the confession or profession of our faith ; the ancient christian faith , of which every christian makes profession in his baptism . for it is of that the apostle here speaks , as appears plainly by the context . secondly , how we are to hold fast the profession of our faith. and of this i gave account in these following particulars . 1. we should hold fast the profession of our faith , against the confidence of men , without scripture or reason to support that confidence . 2. and much more against the confidence of men , contrary to plain scripture and reason , and the common sense of mankind ; of which i gave you particular instances . 3. against all the temptations and terrors of the world. 4. against all vain promises of being put into a safer condition , and groundless hopes of getting to heaven upon easier terms , in some other church and religion . i am now upon the 5. and last particular i mentioned , namely , that we are to hold fast the profession of our faith without wavering , against all the cunning arts and insinuations of busie and disputing men , whose design it is to unhinge men from their religion , and to make proselytes to their party and faction . i have already mentioned some of the arts which they use , ( i mean particularly them of the church of rome ) in making proselytes to their religion ; and i have shewn the absurdity and unreasonableness of them . as , first , in allowing men to be very competent and sufficient judges for themselves , in the choice of their religion ; ( i. e. which is the true church and religion in which alone salvation is to be had ) and yet telling them at the same time , that they are utterly incapable of judging of particular doctrines and points of faith. as for these , they must rely upon the judgment of an infallible church ; and if they do not , they will certainly run into damnable errors and mistakes . and they must of necessity allow them the first , a sufficient ability to judge for themselves in the choice of their religion : otherwise in vain do they offer them arguments to perswade them to theirs ; if they cannot judge of the force of them . but now , after this , to deny them all ability to judge of particular doctrines and points of faith , is a very absurd and inconsistent pretence . secondly , another art they use , in order to their making a right choice of their religion , is earnestly to perswade them to hear and read only the arguments and books on their side : which is just as if one should go about to persuade a judge , in order to the better understanding and clearer decision of a cause , to hear only the council on one side . thirdly , they tell them , that the only thing they are to enquire into , is , which is the true church , the one catholick church mentioned in the creed , out of which there is no salvation ; and when they have found that , they are to rely upon the authority of that church , which is infallible , for all other things . and this method they wisely take , to avoid particular disputes about the innovations and errors which we charge them withal . but i have shewn at large , that this cannot be the first enquiry : because it is not the true church , that makes the true christian faith and doctrine ; but the profession of the true christian faith and doctrine , which makes the true church . besides , their way of proving their church to be the only true church , being by the marks and properties of the true church , of which the chief is , the conformity of their doctrines and practices with the primitive and apostolical church ; this unavoidably draws on an examination of their particular doctrines and practices , whether they be conformable to those of the primitive and apostolical church , before their great enquiry , which is the true church , can be brought to any issue ; which it is plain it can never be , without entring into the ocean of particular disputes , which they desire above all things to avoid . so that they are never the nearer by this method ; they can neither shorten their work by it , nor keep off the examination of their particular errors and corruptions ; which are a very sore place , and they cannot endure we should touch it . i shall now proceed to discover some other arts and methods which they use in seducing people to their church and religion , and shall be as brief in them as i can . fourthly , they pretend , that the roman church is the catholick church , ( i. e. ) the visible society of all christians , united to the bishop of rome , as the supream pastor and visible head of christ's church upon earth : from whence it clearly follows , that it is necessary to all christians to joyn themselves to the communion of the roman church ; otherwise they cannot be members of the catholick church of christ , out of which there is no salvation . we grant the consequence , that if the roman church be the catholick church , it is necessary to be of that communion ; because out of the catholick church there is ordinarily no salvation to be had . but how do they prove , that the roman church is the catholick church ? they would fain have us so civil , as to take this for granted : because if we do not ; they do not well know how to go about to prove it . and indeed , some things are obstinate , and will not be proved without so much trouble and difficulty , that it is better to let them alone ; and by the confident assertion of them , by importunity , and by any other fair means , to get them believed , without proof of this stubborn sort of propositions , which will admit of no proof . this is one , that a part is the whole ; or , which is all one , th●● the roman church is the catholick church . for that it is but a part of the christian church , and not the best part neither , but perhaps the very worst and most corrupt of all the rest , is no difficult matter to prove , and hath been often done . but now to prove the church of rome to be the catholick church ; that is , the whole society of all true christians in the world ; these following particulars ought to be clearly shewn and made out . 1. a plain constitution of our saviour , whereby st. peter and his successors at rome are made the supream head and pastors of the whole christian church . for st. peter first . can they shew any such constitution in the gospel , or can they produce the least proof and evidence out of the history of the acts and the epistles of the apostles , that st. peter was acknowledg'd for such by the rest of the apostles ? nay , is there not clear evidence there to the contrary , that in the first council of the christian church at jerusalem , st. james the bishop of jerusalem was , if not superior , at least equal to him ? does st. paul acknowledg any superiority of st. peter over him ? nay , does he not upon several occasions declare himself equal to the chiefest apostles , even to st. peter himself ? and is this consistent with a plain constitution of our lord's , makeing st. peter supream head and pastor of the christian church ? but suppose this to have been so ; where doth it appear , by any constitution of our saviour , that this authority was derived to his successors ? and if it were ; why to his successors at rome , rather than at antioch , where he was first , and unquestionably bishop ? they must acknowledg , that when he was bishop of antioch , he was the supream head and pastor of the whole christian church ; and then the style must have been , the antiochian catholick church , as it is now the roman catholick . but do they find any footsteps of such a style in ecclesiastical history ? 2. to make good this proposition , that the roman church is the catholick church ; they are in consequence obliged to affirm and believe , that the churches of asia , which were excommunicated by the bishops of rome , for not keeping easter as they did ; and the churches of asia and africa , who were excommunicated by the same bishop , upon the point of rebaptizing hereticks ; that all these , by being turn'd out of the communion of the roman church , were also cut off from the catholick church , and from a possibility of salvation . this the church of rome themselves will not affirm ; and yet , if to be cast out of the communion of the roman and the catholick church be all one , they must affirm it . 3. in consequence of this proposition , that the church of rome is the catholick church , they ought to hold , that all baptism out of the communion of their church is void and of none effect . for if it be good ; then it makes the persons baptized , members of the catholick church ; and then those that are out of the communion of the roman church , may be true members of the catholic church ; and then the roman and the catholick church are not all one . but the church of rome holds the baptism of hereticks , and of those that are out of the communion of their church , to be good ; which is a demonstration , that the roman church neither is the catholick church ; nor if she believe consistently , can she think her self to be so . 4. in consequence of this proposition , all the christians in the world , which do not yield subjection to the bishop of rome , and acknowledg his supremacy , are no true parts of the catholick church , nor in a possibility of salvation . and this does not only exclude those of the reform'd religion from being members of the catholick church ; but the greeks , and the eastern churches ; ( i. e. ) four of the five patriarchal churches of the christian world ; which taken together , are really greater than those in communion with the church of rome . and this the church of rome does affirm , concerning all those churches and christians , which refuse subjection to the bishop of rome , that they are out of the communion of the catholick church , and a capacity of salvation . but surely it is not possible , that the true catholick church of christ can have so little charity as this comes to ; and to a wise man there needs no other demonstration than this , that the church of rome is so far from being the whole christian church , that it 's a very arrogant and uncharitable part of it . fifthly and lastly ; in consequence of the truth of this proposition , and of the importance of it to the salvation of souls , and to the peace and unity of the christian church , they ought to produce express mention of the roman catholick church , in the ancient creeds of the christian church . for if this proposition , that the roman church is the catholick , be true ; it was always so , and always of the greatest importance to the salvation of men , and the peace and unity of the christian church : and if it were so , and always believed to be so , by the christian church , as they pretend ; what reason can be imagin'd , why the ancient christian church should never say so , nor put an article of such consequence and importance in express words in their creeds ; nor why they should not have used the style of roman catholick , as familiarly then , as they do now in the roman church ? a plain evidence that this is a new style which they use , when they give themselves the title of the roman catholick church ; and that the ancient christian church knew better , than to call one part of the catholick church the whole . i am sure , that aeneas sylvius ( who was afterwards pope pius the second ) says , that before the council of nice , little respect was had to the roman church . but how does this consist with their present pretence , that the roman church is , and always hath been the catholick church ; and that the bishop of rome is by christ's appointment , the supream pastor , and visible head of the whole christian church ? is it possible that this should be believed in the christian church before the council of nice ; and yet little respect to be had at that time to the roman church ? this indeed was said by aeneas sylvius , before he sate in the infallible chair ; but is never the less true for that . 5ly . the next step of their method is , that the roman church is infallible ; and by this means they have a certain remedy against heresie , and a judge of controversies , from which there is no appeal , which we want in our church . and this is a glorious priviledge indeed , if they could prove that they had it , and that it would be so certain a remedy against heresie , and give a final decision to all controversies . but there is not one tittle of all this , of which they are able to give any tenable proof : for , 1. all the pretence for their infallibility relyes upon the truth of the former proposition , that the church of rome is the catholick church , and that they say is infallible : and i have already shewn , that that proposition is not only destitute of any good proof , but is as evidently false , as that a part of a thing is the whole . 2. but supposing it were true , that the roman church were the catholick church ; yet it is neither evident in it self , nor can be proved by them , that the catholick church of every age is infallible , in deciding all controversies of religion . it is granted by all christians , that our saviour and his apostles were infallible , in the delivery of the christian doctrine ; and they proved their infallibility by miracles ; and this was necessary at first for the security of our faith : but this doctrine being once delivered and transmitted down to us in the holy scriptures , written by the evangelists and apostles , who were infallibly assisted by the holy ghost ; we have now a certain and infallible rule of faith and practice , which , with the assistance and instruction of those guides and pastors which christ hath appointed in his church , is sufficiently plain in all things necessary . and as there is no evidence of the continuance of infallibility in the guides and pastors of the church , in the ages which followed the apostles ; because miracles are long since ceased : so there is no need of the continuance of it , for the preservation of the true faith and religion ; because god hath sufficiently provided for that , by that infallible rule of faith and manners which he hath left to his church in the holy scriptures , which are every way sufficient and able to make both pastors and people wise unto salvation . 3. as for a certain remedy against heresie , it is certain god never intended there should be any ; no more than he hath provided a certain remedy against sin and vice ; which surely is every whit as contrary to the christian religion , and therefore as fit to be provided against , as heresie : but it is certain in experience , that god hath provided no certain and effectual remedy against sin and vice ; for which i can give no other reason , but that god does that which he thinks best and fittest , and not what we are apt to think to be so . besides that infallibility is not a certain remedy against heresie . the apostles were certainly infallible ; and yet they could neither prevent nor extinguish heresie ; which never more abounded than in the apostles times . and saint paul expresly tells us , 1 cor. 1. 19. that there must be heresies ; that they which are approved may be made manifest . and st. peter , the 2 epist. 2. 1. that there should be false teachers among christians , who should privily bring in damnable heresies ; and that many should follow their pernicious ways . but now if there must be heresies ; either the church must not be infallible , or infallibility in the church is no certain remedy against them . i proceed to the next step they make viz. 6ly . that christ hath always a visible church upon earth ; and that they can shew a church , which from the time of christ and his apostles , hath always made a visible profession of the same doctrines and practices which are now believed and practised in the church of rome ; but that we can shew no visible church , that from the time of christ and his apostles , hath always opposed the church of rome in , those doctrines and practices which we now revile and find fault with in their church . that christ hath always had , and ever shall have to the end of the world , a visible church , professing and practising his true faith and religion , is agreed on both sides : but we say , that he hath no where promised , that this shall be free from all errors and corruptions in faith and practice . this the churches planted by the apostles themselves were not , even in their times , and during their abode amongst them ; and yet they were true parts of the christian catholick church . in the following ages , errors and corruptions and superstitions did by degrees creep in and grow up , in several parts of the church ; as st. austin , and others of the fathers complain of their times . since that several famous parts of the christian church , both in asia and africa , have not only been greatly corrupted , but have apostatiz'd from the faith ; so that in many places there are hardly any footsteps of christianity among them . but yet still christ hath had in all these ages a visible church upon earth ; tho' perhaps no part of it at all times free from some errors and corruptions ; and in several parts of it , great corruptions both in faith and practice ; and in none i think more and longer , than in the church of rome , for all she boasts her self like old babylon , isa. 47. 7 , 8. that she is a lady for ever ; and says in her heart , i am , and none else besides me ; and like the church of laodicea , revel . 3. 17. which said , i am rich , and increased with goods , and have need of nothing ; when the spirit of god saith , that she was wretched , and miserable , and poor , and blind , and naked ; and knew it not . thus the church of rome boasts ; that she hath in all ages been the true visible church of christ ( and none besides her ) free from all errors in doctrine , and corruptions in practice ; and that from the age of christ and his apostles , she hath always professed the same doctrines and practices which she does at this day . can any thing be more shameless than this ? did they always believe transubstantiation ? let their pope gelasius speak for them ; who expresly denies , that in the sacrament there is any substantial change of the bread and wine into the body and blood of christ. was this always an article of their faith , and necessary to be believed by all christians ? let scotus , and several other of their schoolmen and learned writers speak for them . was purgatory always believed in the roman church , as it is now defined in the council of trent ? let several of their learned men speak . in what father , in what council before that of trent , do they find christ to have instituted just seven sacraments , neither more nor less ? and for practices in their religion , they themselves will not say , that in the ancient christian church the scriptures were with-held from the people , and lockt up in an unknown tongue ; and that the publick service of god , the prayers and lessons were read , and the sacraments celebrated , in an unknown tongue ; and that the sacrament of the lords supper was given to the people only in one kind . where do they find in holy scripture , or in the doctrine and practice of the ancient christian church , any command or example for the worship of images ; for the invocation of saints and angels and the blessed virgin ; which do now make a great part of their religion ? nay , is not the doctrine of the scriptures , and of the ancient fathers plainly against all these practices ? with what face then can it be said , that the church of rome hath made a constant visible profession of the same faith and practice in all ages , from the time of christ and his apostles ? or would the primitive church of rome , if it should now visit the earth again , own the present church of rome to be the same in all matters of faith and practice , that it was when they left it ? and whereas they demand of us , to shew a visible church from the time of christ and his apostles , that hath always opposed the church of rome , in those points of doctrine and practice which we object to them ; what can be more impertinent than this demand ? when they know that in all these points we charge them with innovations in matters of faith and practice , and say that those things came in by degrees , several ages after the apostles time , some sooner , some later ; as we are able to make good , and have done it . and would they have us shew them a visible church , that opposed these errors and corruptions in their church , before ever they appeared ? this we do not pretend to shew . and supposing they had not been at all opposed , when they appeared , nor a long time after , not till the reformation ; yet if they be errors and corruptions of the christian doctrine , and contrary to the holy scriptures , and to the faith and practice of the primitive church ; there is no prescription against truth . 't is never too late , for any church to reject those errors and corruptions , and to reform it self from them . the bottom of all this matter is , they would have us to shew them a society of christians , that in all ages hath preserved it self free from all such errors and corruptions as we charge them withall ; or else we deny the perpetual visibility of the catholick church . no such matter . we say the church of christ hath always been visible in every age since christ's time ; and that the several societies of christians , professing the christian doctrine and laws of christ , have made up the catholick church ; some parts whereof have in several ages fallen into great errors and corruptions ; and no part of the catholick , into more and greater , than the church of rome . so that it requires the utmost of our charity to think that they are a true , tho a very unsound and corrupt part of the catholick church of christ. we acknowledge likewise , that we were once involved in the like degeneracy ; but by the mercy of god , and pious care and prudence of those that were in authority , are happily rescued out of it : and tho' we were not out of the catholick church before ; yet since our reformation from the errors and corruptions of the church of rome , we are in it upon better terms , and are a much sounder part of it ; and i hope , by the mercy and goodness of god , we shall for ever continue so . so that to the perpetual visibility of christ's church , it is not necessary , that the whole christian church , or indeed that any part of it should be free from all errors and corruptions . even the churches planted by the apostles in the primitive times were not so . st. paul reproves several doctrines and practices in the church of corinth , and of colosse , and of galatia ; and the spirit of god , several things in the seven churches of asia : and yet all these were true parts and members of the catholick church of christ , notwithstanding these faults and errors ; because they all agreed in the main and essential doctrines of christianity . and when more and greater corruptions grew upon the church , or any part of it ; the greater reason and need there was of a reformation . and as every particular person hath a right to reform any thing that he finds amiss in himself , so far as concerns himself ; so much more every national church hath a power within it self , to reform it self from all errors and corruptions , and by the sanction of the catholick authority to confirm that reformation ; which is our case here in england . and whatever part of the church , how great and eminent soever , excludes from her communion such a national church , for reforming her self from plain errors and corruptions , clearly condemned by the word of god , and by the doctrine and practice of the primitive christian church , is undoubtedly guilty of schism . and this is the truth of the case between us and the church of rome . and no blind talk about a perpetual visible church can render us guilty of schism , for making a real reformation ; or acquit them of it , for casting us out of their communion for that cause . 7. and lastly , ( to mention no more ) they pretend , that we delude the people , by laying too much stress upon scripture , and making it the only rule of faith and manners : whereas scripture and tradition together make up the entire rule of faith ; and not scripture interpreted by every mans private fancy , but by tradition carefully preserved in the church . so that it ought to be no wonder , if several of their doctrines and practices cannot be so clearly made out by scripture , or perhaps seem contrary to it , as it may be expounded by a private spirit , but not as interpreted by the tradition of the church , which can only give the true sense of scripture . and therefore they are to understand , that several of those doctrines and practices , which we object against , are most clearly proved by the tradition of their church , which is of equal authority with scripture . in this objection of theirs , which they design for the cover of all their errors and corruptions , there are several things distinctly to be considered , which i shall do as briefly as i can . first , whereas it is suggested , that we delude the people , by laying too much stress upon the scriptures , ( which certainly we cannot well do , if it be the word of god ) it ought to be considered , whether they do not delude and abuse them infinitely more , in keeping the scriptures from them , and not suffering them to see that , which they cannot deny to be at least a considerable part of the rule of christian doctrine and practice . doth it not by this dealing of theirs appear very suspicious , that they are extreamly afraid that the people should examine their doctrine and practice by this rule ? for what other reason can they have to conceal it from them ? secondly , whereas they affirm , that scripture alone is not the rule of christian faith and practice ; but that scripture , and oral tradition preserved in the church , and delivered down from hand to hand , makes up the entire rule : i would fain know whence they learn'd this new doctrine of the rule of faith ? i know that the council of trent declares it for the rule they intend to proceed upon and make use of , for the confirmation and proof of their following determinations and decrees . but did any of the ancient councils of the christian church lay down this rule , and proceed upon it ? did not constantine the emperour , at the opening of the first general council , lay the bible before them , as the only rule , according to which they were to proceed ; and this with the approbation of all those holy fathers that were assembled in that council ? and did not following councils proceed upon the same rule ? do any of the ancient fathers ever mention any rule of christian faith and practice , besides the holy scriptures , and the ancient creed ; which , because it is an abridgment of the necessary articles of christian faith contained in the holy scriptures , is by them frequently called the rule of faith ? do not the same fathers frequently and expresly say , that the scriptures are a perfect rule , and that all things are plainly contained in them , which concern faith and life ; and that whatever cannot be proved by testimony of scripture , is to be rejected ? all this i am sure i can make good , by innumerable express testimonies of the ancient fathers , which are well known to those that are versed in them . by what authority then hath the council of trent set up this new rule , unknown to the christian church for 1500 years ? and who gave them this authority ? the plain truth is , the necessity of it , for the defence of the errors and corruptions which they had embraced , and were resolved not to part with , forced them to lengthen out the rule ; the old rule of the holy scriptures being too short for their purpose . thirdly , whereas they pretend , that holy scripture , as expounded by a private spirit , may not seem so favourable to some of their doctrines and practices ; yet , as interpreted by tradition , which can only give the true sense of scripture , it agrees very well with them : i suppose they mean , that whereas a private spirit would be apt to understand some texts of scripture , as if people were to search and read the scripture ; tradition interprets those texts in a quite other sense , that people are not to be permitted to read the holy scriptures . a private spirit would be apt to understand st. paul's discourse , in the 14th of the 1st to the corinthians , to be against celebrating prayer and the service of god in an unknown tongue , as being contrary to edification , and indeed to common sense : for he says , if one should come , and find them speaking and praying in an unknown tongue ; will they not say , ye are mad ? but now tradition , which only knows how to give the true sense , can reconcile this discourse of st. paul very easily with the practice of the church of rome in this matter . and so likewise the epistle of st. paul to the colossians , with the worship of angels ; and the epistle to the hebrews , with offering the propitiatory sacrifice of christ in the mass a thousand times every day . and to give but one instance more ; whereas a man by his private spirit would be very apt to understand the second commandment to forbid all worship of images ; tradition discovers the meaning of this commandment to be , that due veneration is to be given to them . so that at this rate of interpreting scripture by tradition , it is impossible to fix any objection from scripture , upon any doctrine or practice which they have a mind to maintain . fourthly , whereas they pretend the tradition of their church , delivered from the mouth of christ , or dictated by the holy spirit , and brought down to them , and preserved by continnal succession in the church , to be of equal authority with the word of god ; for so the council of trent says , that the holy synod doth receive and venerate these traditions , with equal pious affection and reverence , as they do the written word of god : this we must declare against , as unreasonable in it self , to make tradition , conveyed by word of mouth from one to another , through so many ages , and liable to so many mistakes and miscarriages , to be , at the distance of 1500 years , of equal certainty and authority with the holy scriptures , carefully preserved and transmitted down to us ; because this ( as i said before ) is to make common rumor and report of equal authority and certainty with a written record . and not only so ; but hereby they make the scriptures an imperfect rule ; contrary to the declared judgment of the ancient fathers and councils of the christian church ; and so , in truth , they set up a new rule of faith , whereby they change the christian religion . for a new rule of faith and religion makes a new faith and religion . this we charge the church of rome with , and do challenge them to shew this new rule of faith , before the council of trent ; and consequently , where their religion was before that council ; to shew a religion , consisting of all those articles , which are defined by the council of trent as necessary to salvation , and established upon this new rule , professed by any christian church in the world before that time . and as they have pitch'd upon a new rule of faith ; so it is easie to see to what end. for take pope pius iv. his creed , and we may see where the old and new religion parts ; even at the end of the twelve articles of the aplostles creed , which was the ancient christian faith ; to which are added in pope pius his creed twelve articles more , defined in the council of trent , and supported only by tradition . so that as the scripture answers for the twelve old articles , which are plainly contained there ; so tradition is to answer for the twelve new ones . and therefore the matter was calculated very exactly , when they make tradition just of equal authority with the scriptures ; because as many articles of their faith were to be made good by it , and rely upon it , as those which are proved by the authority of scripture . but that tradition is of equal authority with the scriptures , we have nothing in the whole world for it , but the bare assertion of the council of trent . i should now have added some other considerations , tending to confirm and establish us in our religion , against the pretences and insinuations of seducing spirits : but i shall proceed no farther at present . the tenth sermon , as number'd , follows . there is a mistake in numbering of these sermons . the tenth should be called the ninth , and so on to the end . for there are but fifteen sermons in this volume , and should be no more . a sermon . heb. x. 23. let us hold fast the profession of our faith without wavering , for he is faithful that hath promised . these words contain an exhortation to hold fast the profession of our faith without wavering , and an argument or encouragement thereto , because he is faithful that hath promised . by the exhortation to hold fast the profession of our faith without wavering , is not meant , that those who are capable of examining the grounds and reasons of their religion should blindly hold it fast against the best reasons that can be offered ; because upon these terms , every man must continue in the religion in which he happens to be fixt by education , or an ill choice , be his religion true or false ; without examining and looking into it , whether it be right or wrong ; for till a man examines , every man thinks his religion right . that which the apostle here exhorts christians to hold fast , is the ancient faith , of which all christians make a solemn profession in their baptism ; as plainly appears from the context . and this profession of our faith , we are to hold in the following instances , which i shall but briefly mention , without enlarging upon them . 1. we are to hold fast the profession of our faith against the confidence of men , without scripture or reason to support that confidence . 2. and much more , against the confidence of men contrary to plain scripture and reason , and to the common sense of mankind . 3. against all the temptations and terrors of the world , against the temptations of fashion and example , and of worldly interest and advantage , and against all terrors and sufferings of persecution . 4. against all vain promises of being put into a safer condition , and groundless hopes of getting to heaven upon easier terms than the gospel hath proposed , in some other church and religion . lastly , we are to hold fast the profession of our faith without wavering , against all the cunning arts and insinuations of busie and disputing men , whose design it is to unhinge men from their religion , and to make proselytes to their party and faction . but without entring into these particulars , i shall in order to establishment in the reformed religion which we profess , in opposition to the errors and corruptions of the church of rome , apply my self at this time , to make a short comparison betwixt the religion which we profess , and that of the church of rome : that we may discern on which side the advantage of truth lies ; and in making this comparison , i shall insist upon three things , which will bring the matter to an issue , and are , i think , sufficient to determine every sober and considerate man , which of these he ought in reason , and with regard to the safety of his soul , to embrace : and they are these . i. that we govern our belief and practice in matters of religion , by the true ancient rule of christianity , the word of god contained in the holy scriptures : but the church of rome , for the maintenance of their errors and corruptions , have been forced to devise a new rule , never owned by the primitive church , nor by the ancient fathers and councils of it . ii. that the doctrines and practices in difference betwixt us and the church of rome , are either contrary to this rule , or destitute of the warrant and authority of it , and are plain additions to the ancient christianity , and corruptions of it . iii. that our religion hath many clear advantages of that of the church of rome , not only very considerable in themselves , but very obvious and discernable to an ordinary capacity , upon the first proposal of them . i shall be as brief in these as i can . i. that we govern our belief and practice in matters of religion , by the true ancient rule of christianity , the word of god contain'd in the holy scriptures : but the church of rome , for the maintaining of their errors and corruptions , have been forced to devise a new rule , never owned by the primitive church , nor by the ancient councils and fathers of it ; that is , they have joined with the word of god contained in the holy scriptures , the unwritten traditions of their church , concerning several points of their faith and practice ; which they acknowledge cannot be proved from scripture , and these they call the unwritten word of god ; and the council of trent hath decreed them to be of equal authority with the holy scriptures ; and that they do receive and venerate them with the same pious affection and reverence ; and all this , contrary to the express declaration and unanimous consent of all the ancient councils and fathers of the christian church , ( as i have already shewn ) ; and this never declar'd to be a point of faith , till it was decreed , ( not much above a hundred years ago ) in the council of trent ; and this surely , if any thing , is a matter of great consequence , to presume to alter the ancient rule of christian doctrine and practice , and to enlarge it , and add to it , at their pleasure . but the church of rome having made so great a change in the doctrine and practice of christianity , it became consequently necessary to make a change of the rule : and therefore with great reason did the council of trent take this into consideration in the first place , and put it in the front of their decrees , because it was to be the foundation and main proof of the following definitions of faith , and decrees of practice , for which , without this new rule , there had been no colour . ii. the doctrines and practices in difference betwixt us , and the church of rome , are either contrary to the true rule , or destitute of the warrant and authority of it ; and plain additions to the ancient christianity , and corruptions of it ; the truth of this will best appear , by instancing in some of the principal doctrines and practices in difference betwixt us . as for their two great fundamental doctrines , of the supremacy of the bishop of rome over all the christians in the world , and the infallibility of their church , there is not one word in scripture concerning these priviledges ; nay it is little less than a demonstration that they have no such priviledges , that st. paul in a long epistle to the church of rome takes no notice of them ; that the church of rome either then was , or was to be soon after , the mother and mistress of all churches , which is now grown to be an article of faith in the church of rome ; and yet it is hardly to be imagined , that he could have omitted to take notice of such remarkable priviledges of their bishops and church , above any in the world , had he known they had belonged to them . so that in all probability he was ignorant of those mighty prerogatives of the church of rome , otherwise it cannot be , but that he would have written with more deference and submission to this seat of infallibility , and center of unity ; he would certainly have paid a greater respect to this mother and mistress of all churches , where the head of the church , and vicar of christ either was already seated , or by the appointment of christ was designed for ever to fix his throne and establish his residence ; but there is not one word , or the least intimation of any such thing throughout this whole epistle , nor in any other part of the new testament . besides , that both these pretended priledges are omitted , by plain fact and evidence of things themselves , their supremacy , in that the far greatest part of the christian church , neither is at this day , nor can be shewn by the records of any age , ever to have been subject to the bishop of rome , or to have acknowledged his authority and jurisdiction over them , and the infallibility of the pope , whether with or without a general council , ( about which they still differ ) though infallibility was devised on purpose , to determine all differences : i say , this infallibility , where-ever it is pretended to be , is plainly confuted by the contradictory definitions of several popes and councils ; for if they have contradicted one another , ( as is plain , beyond all contradiction , in several instances ) then there must of necessity be an error on one side ; and there can be no so certain demonstration , that any one is infallible , as evident error and mistake is of the contrary . next , their concealing both the rule of religion and the practice of it , in the worship and service of god , from the people , in an unknown tongue ; and their administring the communion to the people in one kind only , contrary to clear scripture and the plain institution of our blessed saviour ; and then their worship of images , and invocation of angels and saints , and the blessed virgin , in the same solemn manner , and for the same blessings and benefits which we beg of god himself , contrary to the express word of god , which commands us to worship the lord our god ; and to serve him only ; and which declares , that as there is but one god , so there is but one mediator between god and man , christ jesus ; but one mediator not only of redemption , but of intercession too ; for the apostle there speaks of a mediator of intercession , by whom only we are to offer up our prayers , which are to be put up to god only , and which expresly forbids men to worship any image or likeness : and the learned men of their own church acknowledge , that there is neither precept nor example for these practices in scripture , and that they were not used in the christian church for several ages ; and this acknowledgment we think very considerable , since so great a part of their religion , especially as it is practised among the people , is contained in these points ; for the service of god in an unknown tongue , and withholding the scriptures from the people , they do not pretend so much as one testimony of any father for the first 600 years , and nothing certainly can be more unreasonable in it self , than to deny people the best means of knowing the will of god , and not to permit them to understand what is done in the publick worship of god , and what prayers are put up to him in the church . the two great doctrines of transubstantiation and purgatory are acknowledged by many of their own learned writers , to have no certain foundation in scripture ; and that there are seven sacraments of the christian religion , tho' it be now made an article of faith by the council of trent , is a thing which cannot be shewn in any council or father for above a thousand years after christ. and we find no mention of this number of the sacraments , till the age of peter lombard the father of the schoolmen . that the church of rome is the mother and mistress of all churches , tho' that also be one of the new articles of pope pius the iv. his creed , which their priests are by a solemn oath obliged to believe and teach , yet is it most evidently false : that she is not the mother of all churches is plain , because jerusalem was certainly so , for there certainly was the first christian church , and from thence all the christian churches in the world derive themselves ; that she is not , ( tho' she fain would be ) the mistress of all churches , is as evident , because the greatest part of the christian church does at this day , and always did , deny that she hath any authority or supremacy over them . now these are the principal matters in difference betwixt us , and if these points , and a few more , be pared off from popery , that which remains of their religion , is the same with ours , that is , the true ancient christianity . iii. i shall shew that our religion hath many clear advantages of theirs , not only very considerable in themselves , but very obvious and discernable to an ordinary capacity , upon the very first proposal of them ; as , 1. that our religion agrees perfectly with the scriptures , and all points both of our belief and practice , esteemed by us as necessary to salvation , are there contained , even our enemies themselves being judges . we worship the lord our god , and him only do we serve . we do not fall down before images and worship them , we address all our prayers to god alone , by the only mediation and intercession of his son jesus christ ; as he himself hath given us commandment , and as st. paul doth plainly direct , giving us this plain and substantial reason for it , because as there is but one god , so there is but one mediator between god and men , the man christ jesus . the publick worship and service of god is perform'd by us in a language which we understand , according to st. paul's express order and direction , and the universal practice of the ancient church , and the nature and reason of the thing it self : we administer the sacrament of the lord's supper in both kinds , according to our saviour's example and plain institution ; and the continual practice of all the christian churches in the world , for above a thousand years . 2. we believe nothing as necessary to salvation , but what hath been owned in all ages to be the christian doctrine , and is acknowleged so to be by the church of rome it self ; and we receive the whole faith of the primitive christian church , ( viz. ) what ever is contained in the apostles creed , and in the explications of that in the creeds of the four first general councills . by which it plainly appears , that all points of faith in difference betwixt us and the church of rome , are meer innovations and plain additions to the ancient christian faith. but all that we believe , is acknowledged by them to be undoubtedly the ancient christian faith. 3. there is nothing wanting in our church and religion , whether in matter of faith or practice , which either the scripture makes necessary to salvation , or was so esteem'd by the christian church for the first five hundred years ; and we trust , that what was sufficient for the salvation of christians in the best ages of christianity for five hundred years together , may be so still ; and we are very well content to venture our salvation upon the same terms that they did . 4. our religion is not only free from all idolatrous worship , but even from all suspicion and probable charge of any such thing ; but this the church of rome is not , as is acknowledged by her most learned champions , and as no man of ingenuity can deny ; and the reason which the learned men give , why the worship of images , and the invocation of angels and saints departed were not practised in the primitive church , for the first three hundred years , is a plain acknowledgment that these practices are very liable to the suspicion of idolatry ; for they say , that the christians did then forbear those practices , because they seem'd to come too near to the pagan idolatry , and lest the heathen should have taken occasion to have justified themselves , if these things had been practised among christians ; and they cannot now be ignorant , what scandal they give by these practices both to the jews and turks , and how much they alienate them from christianity by this scandal ; nor can they chuse but be sensible , upon how great disadvantage they are in defending these practices from the charge of idolatry ; and that by all their blind distinctions , with which they raise such a cloud and dust , they can hardly make any plausible and tollerable defence of themselves from this charge : insomuch , that to secure their own people from discerning their guilt in this matter , they have been put upon that shameful shift of leaving out the second commandment in their common catechisms and manuals , lest the people , seeing so plain a law of god against so common a practice of their church , should upon that discovery have broken off from them . 5. nor is our religion incumbered with such an endless number of superstitious and troublesom observances , as theirs infiintely is , even beyond the number of the jewish ceremonies , to the great burden and scandal of the christian religion , and the diverting of mens minds from the spiritual part of religion , and the more weighty and necessary duties of the christian life ; so that , in truth , a devout pastor is so taken up with the external rites and little observances of his religion , that he hath little or no time to make himself a good man , and to cultivate and improve his mind in true piety and virtue . 6. our religion is evidently more charitable to all christians that differ from us , and particularly to them , who , by their uncharitableness to us , have done as much as is possible to discharge and damp our charity towards them . and charity , as it is one of the most essential marks of a true christian , so it is likewise the best mark and ornament of a true church ; and of all things that can be thought of , methinks the want of charity in any church should be a motive to no man to fall in love with it , and to be fond of its communion . 7. our religion doth not clash and interfere with any of the great moral duties , to which all mankind stand obliged by the law and light of nature ; as fidelity , mercy and truth : we do not teach men to break faith with hereticks or infidels , nor to destroy and extirpate those who differ from us , with fire and sword : no such thing as equivocation or mental reservation , or any other artificial way of falshood , is either taught or maintain'd , either by the doctrine or by the casuists of our church . 8. our religion and all the doctrines of it are perfectly consistent with the peace of civil government , and the welfare of humane society : we neither exempt the clergy from subjection to the civil powers , nor absolve subjects upon any pretence whatsoever from allegiance to their princes ; both which points , the necessity of the one , and the lawfulness of the other , have been taught and stifly maintain'd in the church of rome , not only by private doctors , but by popes and general councils . 9. the doctrines of our religion , are perfectly free from all suspicion of a worldly interest and design , whereas the greatest part of the erroneous doctrines with which we charge the church of rome , are plainly calculated to promote the end of worldly greatness and dominion . the pope's kingdom is plainly of this world ; and the doctrines and maximes of it , like so many servants , are ready upon all occasion to fight for him . for most of them do plainly tend , either to the establishment and enlargment of his authority ; or to the magnifying of the priests , and the giving them a perfect power over the conscienees of the people , and the keeping them in a slavish subjection and blind obedience to them . and to this purpose do plainly tend the doctrines of exempting the clergy from the secular power and jurisdiction ; the doctrine of transubstantiation ; for it must needs make the priest a great man in the opinion of the people , to believe that he can make god , as they love to express it , without all reason and reverence . of the like tendency is the communicating of the laity only in one kind , thereby making it the sole priviledge of the priest to receive the sacrament in both . the with-holding the scripture from the people , and celebrating the service of god in an unknown tongue . the doctrine of an implicite faith , and absolute resignation of their judgments to their teachers . these do all directly tend to keep the people in ignorance , and to bring them to a blind obedience , to the dictates of their teachers : so likewise the necessity of the intention of the priests , to the saving virtue and efficacy of the sacraments ; by which doctrine , the people do upon the matter depend as much upon the good will of the priest , as upon the mercy of god for their salvation : but above all , their doctrine of the necessity of auricular and private confession , of all mortal sins commited after baptism , with all the circumstances of them to the priest ; and this not only for the ease and direction of their consciences , but as a necessary condition of having their sins pardoned and forgiven by god : by which means they make themselves masters of all the secrets of the people , and keep them in awe by the knowledge of their faults , scire volunt secreta domus atque inde timeri . or else their doctrines tend to filthy lucre , and the enriching of their church . as their doctrines of purgatory and indulgences , and their prayers and masses for the dead , and many more doctrines and practices of the like kind plainly do . 10. our religion is free from all disingenuous and dishonest arts of maintaining and supporting it self ; such are clipping of ancient authors , nay and even the authors and writers of their own church ; when they speak too freely of any point : as may be seen in their indices expurgatorii which much against their wills have been brought to light . to which i shall only add these three gross forgeries , which lie all at their doors , and they cannot deny them to be so . 1. the pretended canon of the council of nice in the case of appeals , between the church of rome and the african church . upon which they insisted a great while very confidently , till at last they were convinced by authentick copies of the canons of that council . 2. constantine's donation to the pope , which they kept a great stir with , till the forgery of it was discovered . 3. the decretal epistles of the ancient popes ; a large volume of forgeries , compiled by isidore mercator , to countenance the usurpations of the bishop of rome , and of which the church of rome made great use for several ages , and pertinaciously defended the authority of them , till the learned men of their own church have at last been forced for very shame to disclaim them , and to confess the imposture of them : a like instance whereto , is not i hope to be shewn in any christian church . this is that which st. paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the slight of men ; such as gamesters use at dice ; for to alledge false and forged authors in this case , is to play with false dice , when the salvation of mens souls lie at stake . 11. our religion hath this mighty advantage , that it doth not decline tryal and examination , which to any man of ingenuity must needs appear a very good sign of an honest cause ; but if any church be shy of having her religion examined , and her doctrines and practices brought into the open light , this gives just ground of suspicion that she hath some distrust of them ; for truth doth not seek corners , nor shun the light . our saviour hath told us who they are that love darkness rather than light , viz. they whose deeds are evil ; for every one , saith he , that doth evil , hateth the light ; neither cometh he to the light , lest his deeds should be reproved and made manifest . there needs no more to render a religion suspected to a wise man , than to see those who profess it , and make such proud boasts of the truth and goodness of it , so fearful that it should be examin'd and lookt into , and that their people should take the liberty to hear and read what can be said against it . 12. we perswade men to our reliligion by human and christian ways , such as our saviour and his apostles used , by urging men with the authority of god , and with arguments fetcht from another world. the promise of eternal life and happiness , and the threatning of eternal death and misery , which are the proper arguments of religion , and which alone are fitted to work upon the minds and consciences of men ; the terror and torture of death may make men hypocrites , and awe them to profess with their mouths what they do not believe in their hearts ; but this is no proper means of converting the soul , and convincing the minds and consciences of men ; and these violent and cruel ways cannot be denyed to have been practised in the church of rome , and set on foot by the authority of councils , and greatly countenanced and encouraged by popes themselves : witness the many croisades for the extirpation of hereticks , the standing cruelties of their inquisition , their occasional massacres and persecutions , of which we have fresh instances in every age. but these methods of conversion are a certain sign that they either disturst the truth and goodness of their cause , or else that they think truth and the arguments for it are of no force , when dragoons are their ratio ultima , the last reason which their cause relies upon ; and the best and most effectual it can afford . again , we hold no doctrines in defiance of the senses of all mankind ; such as is that of transubstantiation , which is now declared in the church of rome to be a necessary article of faith , so that a man cannot be of that religion , unless he will renounce his senses , and believe against the clear verdict of them in a plain sensible matter ; but after this , i do not understand how a man can believe any thing , because by this very thing he destroys and takes away the foundation of all certainty ; if any man forbid me to believe what i see , i forbid him to believe any thing upon better and surer evidence . st. paul saith , that faith cometh by hearing ; but if i cannot rely upon the certainty of sense , then the means whereby faith is conveyed , is uncertain ; and we may say , as st. paul doth in another case , then is our preaching vain , and your faith also is vain . lastly , ( to mention no more particulars ) as to several things used and practised in the church of rome , we are on the much safer side , if we should happen to be mistaken about them ; than they are , if they should be mistaken ; for it is certainly lawful to read the scriptures , and lawful to permit to the people the use of the scriptures in a known tongue : otherwise we must condemn the apostles and the primitive church for allowing this liberty . it is certainly lawful to have the publick prayers and service of god celebrated in a language which all that joyn in it can understand . it is certainly lawful to administer the sacrament of the lords supper to the people in both kinds , otherwise the christian church would not have done it for a thousand years . it is certainly lawful , not to worship images , not to pray to angels , or saints , or the blessed virgin , otherwise the primitive church would not have forborn these practices for three hundred years , as is acknowledged by those of the church of rome . suppose a man should pray to god only , and offer up all his prayers to him only by jesus christ , without making mention of any other mediator or intercessor with god for us , relying herein upon what the apostle says concerning our high priest , jesus the son of god , heb. 7 25. that he is able to save them to the utmost , who come unto god by him , ( i. e. ) by his mediation and intercession , since he ever liveth to make intercession for them ; might not a man reasonably hope to obtain of god all the blessings he stands in need of , by addressing himself only to him , in the name and by the intercession of that one mediator between god and man , the man christ jesus ? nay , why may not a man reasonably think , that this is both a shorter and more effectual way to obtain our requests , than by turning our selves to the angels and saints , and importuning them to solicite god for us ; especially if we should order the matter so , as to make ten times more frequent addresses to these , than we do to god and our blessed saviour , and in comparison of the other , to neglect these ; we cannot certainly think any more able to help us and do us good , than the great god of heaven and earth , the god ( as st. paul styles him ) that heareth prayers , and therefore unto him should all flesh come . we cannot certainly think any intercessor so powerful and prevalent with god , as his only and dearly beloved son , offering up our prayers to god in heaven , by vertue of that most acceptable and invaluable sacrifice , which he offered to him on earth ; we cannot surely think , that there is so much goodness any where as in god , that in any of the angels or saints , or even in the blessed mother of our lord , there is more mercy and compassion for sinners and a tenderer sense of our infirmities , than in the son of god. who is at the right hand of his father , to appear in the presence of god for us ; we are sure that god always hears the petitions which we put up to him , and so does the son of god , by whom we put them up to the father , because he also is god blessed for evermore . but we are not sure that the angels and saints hear our prayers , because we are sure that they are neither omniscient nor omnipresent , and we are not sure , nor probably certain , that our prayers are made known to them any other way ; there being no revelation of god to that purpose ; we are sure that god hath declared himself to be a jealous god , and that he will not give his honour to another ; and we are not sure but that prayer is part of the honour which is due to god alone ; and if it were not , we can hardly think but that god should be so far from being pleased , with our making so frequent use of those other mediators and intercessors , and from granting our desires the sooner upon that account : that on the contrary we have reason to think , he should be highly offended ; when he himself is ready to receive all our petitions , and hath appointed a great mediator to that purpose , to see more addresses made to , and by the angels and saints , and blessed virgin , than to himself by his blessed son ; and to see the worship of himself almost jostled out , by the devotion of people to saints and angels , and the blessed mother of our lord ; a thing which he never commanded , and which so far as appears by scripture , never came into his mind . i have been the longer upon this matter , to shew how unreasonable and needless at the best , this more than half part of the religion of the church of rome is ; and how safely it may be let alone . but now on the other hand , if they be mistaken in these things , as we can demonstrate from scripture they are , the danger is infinitely great on that side , for then they oppose an institution of christ , who appointed the sacrament to be received in both kinds ; and they involve themselves in a great danger of the guilt of idolatry , and our common christianity in the scandal and reproach of it . and this without any necessity , since god hath required none of these things at our hands ; and after all the bustle which hath been made about them , the utmost they pretend ( which yet they are not able to make good ) is , that these things may lawfully be done , and at the same time they cannot deny , but that if the church had not enjoyned them they might lawfully be let alone ; and can any thing be more unreasonable , than so pertinaciously to insist upon things so hard ( i might say ) impossible to be defended or excused , and which by their own acknowledgment are of no great weight and necessity ; in which we are certainly safe in not doing them , if they should prove lawful ; but if they do not prove so , they are in a most dangerous condition ; so that here is certain safety on the one hand , and the danger of damnation on the other ; which is as great odds as is possible . and they must not tell us that they are in no danger , because they are infallible , and cannot be mistaken ; they must prove that point a great deal better than they have yet done , before it can signifie any thing either to our satisfaction or their safety . i might have insisted more largely upon each of these particulars , any one of which is of weight to incline a man to that religion , which hath such an advantage on its side , but all of them together makes so powerful an argument to an unprejudiced person , as must almost irresistably determine his choice , for most of the particulars are so evident , that they cannot , upon the very mention and proposal of them , be denied to be clear advantages on our side . and now , to use the words of st. peter , i testifie unto you , that this is the true grace of god wherein ye stand , that the reformed religion which we profess , and which by the goodness of god is by law established in this nation , is the true ancient christianity , the faith which was at first delivered to the saints , and which is conveyed down to us in the writings of the apostles and the evangelists of our lord and saviour : remember therefore how you have received and heard , and hold fast , for he is faithful that hath promised , which is the second part of the text ; the encouragement which the apostle gives us to hold fast the profession of our faith without wavering ; he is faithful that hath promised to give us his holy spirit to lead us into all truth , to stablish , strengthen , and settle us in the profession of it , to support and comfort us under all tryals and temptations , and to seal us up to the day of redemption , and he is faithful that hath promised to reward our constancy and fidelity to him and his truth , with a crown of everlasting life and glory . wherefore my beloved brethren be ye stedfast and unmoveable , and alwayes abounding in the work of the lord , forasmuch as you know that your labour shall not be in vain in the lord ; for he is faithful that hath promised ; and let us provoke one another to charity and good works , which are the great ornament and glory of any religion , and so much the more , because the day approacheth in which god will judge the belief and lives of men by jesus christ , not according to the imperious and uncharitable dictates of any church , but according to the gospel of his son. to whom with the father and the holy ghost be all honour and glory now and for ever . now the god of peace which brought again from the dead the great shepherd of the sheep , through the blood of the everlasting covenant , make you perfect in every good word and work ; working in you that which is pleasing in his sight . and the peace of god which passeth all understanding keep your hearts and minds in the knowledge and love of god , and of his son jesus christ our lord. a sermon . 2 cor. v. 7. for we walk by faith , not by sight . in the latter part of the former chapter , the apostle declares what it was that was the great support of christians , under the persecutions and sufferings which befel them ; viz. the assurance of a blessed resurrection to another life , verse 14. knowing that he which raised up the lord jesus , shall raise up us also by jesus ; for which cause , saith he , verse 16. we faint not , but though our outward man perish , our inward man is renewed day by day ; that is , though our bodies , by reason of the hardships and sufferings which we undergo , are continually decaying and declining ; yet our minds grow every day more healthful and vigorous , and gain new strength and resolution , by contemplating the glory and reward of another world , and as it were feeding upon them by faith ; for our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory ; whilst we look not at the things which are seen , but at the things which are not seen . and he resumes the same argument again at the beginning of this chapter : for we know , that if our earthly house of this tabernacle were dissolved , we have a building of god , a house not made with hands , eternal in the heavens ; that is , we are firmly perswaded , that when we die , we shall but exchange these earthly and perishing bodies , these houses of clay , for a heavenly mansion , which will never decay nor come to ruine : from whence he concludes , verse 6. therefore we are always confident , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore what ever happens to us , we are always of good courage , and see no reason to be afraid of death ; knowing that whilst we are at home in the body , we are absent from the lord ; that is , since our continuance in the body is to our disadvantage , and while we live we are absent from our happiness ; and when we die , we shall then enter upon the possession of it . that which gives us this confidence and good courage , is our faith ; for tho' we be not actually possest of this happiness which we speak of , yet we have a firm perswasion of the reality of it , which is enough to support our spirits and keep up our courage under all afflictions and adversities whatsoever , verse 7. for we walk by faith , not by sight . these words come in by way of parenthesis , in which the apostle declares in general , what is the swaying and governing principle of a christian life ; not only in case of persecution and affliction , but under all events , and in every condition of humane life ; and that is , faith ; in opposition to sight and present enjoyment : we walk by faith , and not by sight . we walk by faith ; what ever principle sways and governs a mans life and actions , he is said to walk and live by it . and as here a christian is said to walk by faith , so elsewhere the just is said to live by faith. faith is the principle which animates all his resolutions and actions . and not by sight . the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies the thing it self in present view and possession , in opposition to a firm perswasion of things future and invisible . sight is the thing in hand , and faith the thing only in hope and expectation . sight is a clear view and apprehension of things present and near to us ; faith an obscure discovery and apprehension of things at a distance : so the apostle tells us , 2 cor. 13. 12. now we see through a glass darkly ; this is faith ; but then face to face , this is present sight , as one man sees another face to face ; and thus likewise the same apostle distinguisheth betwixt hope and sight , rom. 8. 24. 25. hope that is seen , is not hope ; for what a man sees , why doth he yet hope for it ? but if we hope for that which we see not , then do we with patience wait for it . sight is possession and enjoyment , faith is the firm perswasion and expectation of a thing ; and this the apostle tells us was the governing principle of a christian's life ; for we walk by faith , and not by sight ; from which words i shall observe these three things . i. that faith is the governing principle , and that which bears the great sway in the life and actions of a christian ; we walk by faith ; that is , we order and govern our lives in the power and virtue of this principle . ii. faith is a degree of assent inferiour to that of sense . this is sufficient-intimated in the opposition betwixt faith and sight . he had said before , that whilst we are at home in the body , we are absent from the lord ; and gives this as a reason and proof of our absence from the lord , for we walk by faith , and not by sight ; that is , whilst we are in the body , we do not see and enjoy , but believe and expect ; if we were present with the lord , then faith would cease , and be turned into sight ; but tho' we have not that assurance of another world , which we shall have when we come to see and enjoy these things , yet we are firmly perswaded of them . iii. notwithstanding faith be an inferiour degree of assurance , yet 't is a principle of sufficient power to govern our lives ; we walk by faith ; it is such an assurance as hath an influence upon our lives . i. that faith is the governing principle , and that which bears the great sway in the life and actions of a christian . we walk by faith ; that is , we order and govern our lives in the power and virtue of this principle : a christian's life consists in obedience to the will of god ; that is , in a readiness to do what he commands , and in a willingness to suffer what he calls us to ; and the great arguments and incouragements hereto , are such things as are the objects of faith , and not of sense ; such things as are absent and future , and not present and in possession ; for instance , the belief of an invisible god , of a secret power and providence , that orders and governs all things , that can bless or blast us , and all our designs and undertakings , according as we demean our selves towards him , and endeavour to approve our selves to him ; the perswasion of a secret aid and influence always ready at hand , to keep us from evil , and to strengthen and assist us to that which is good ; more especially the firm belief , and expectation of the happiness of heaven , and the glorious rewards of another world , which tho' they be now at a distance , and invisible to us , yet being grounded upon the promise of god that cannot lie , shall certainly be made good . and this faith , this firm perswasion of absent and invisible things , the apostle to the hebrews tells us , was the great principle of the piety and virtue of good men from the beginning of the world. this he calls , ch. 11. verse 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the confident expectation of things hoped for , and the proof or evidence of things not seen , viz. a firm perswasion of the being and providence of god , and of the truth and faithfulness of his promises . such was the faith of abel , he believed that there was a god , and that he was a rewarder of those that faithfully serve him : such was the faith of noah , who being warned of god , of things at a great distance , and not seen as yet , notwithstanding believed the divine prediction concerning the flood , and prepared an ark : such also was the faith of abraham , concerning a numerous posterity by isaac , and the inheritance of the land of canaan ; and such likewise was the faith of moses , he did as firmly believe the invisible god , and the recompence of reward , as if he had beheld them with his eyes . and of this recompence of reward , we christians have a much clearer revelation , and much greater assurance , than former ages and generations had ; and the firm belief and perswasion of this , is the great motive and argument to a holy life : the hope which is set before us , of obtaining the happiness , and the fear of incurring the misery , of another world . this made the primitive christians , with so much patience to bear the sufferings and persecutions , with so much constancy to venture upon the dangers and inconveniencies which the love of god and religion exposed them to . under the former dispensation of the law , tho good men received good hopes of the rewards of another life , yet these things were but obscurely revealed to them , and the great inducements of obedience were temporal rewards and punishments ; the promises of long life , and peace , and plenty , and prosperity , in that good land which god had given them , and the threatnings of war , and famine , and pestilence , and being delivered into captivity . but now , under the gospel , life and immortality are brought to light ; and the great arguments that bear sway with christians , are the promises of everlasting life , and the threatnings of eternal misery ; and the firm belief and persuasion of these , is now the great principle that governs the lives and actions of good men ; for what will not men do , that are really persuaded , that as they do demean themselves in this world , it will fare with them in the other ? that the wicked shall go into everlasting punishment , and the righteous into life eternal . i proceed to the ii. observation , namely ; that faith is a degree of assent , inferiour to that of sense . this is intimated in the opposition betwixt faith and sight ; we walk by faith , and not by sight ; that is , we believe these things , and are confidently persuaded of the truth of them , tho we never saw them ; and consequently cannot possibly have that degree of assurance concerning the joys of heaven , and the torments of hell , which those have who enjoy the one and endure the other . there are different degrees of assurance concerning things , arising from the different degrees of evidence we have for them : the highest degree of evidence we have for any thing , is our own sense and experience ; and this is so firm and strong , that it is not to be shaken by the utmost pretence of a rational demonstration ; men will trust their own senses and experience , against any subtilty of reason whatsoever : but there are inferiour degrees of assurance concerning things , as the testimony and authority of persons every way credible ; and this assurance we have in this state concerning the things of another world , we believe with great reason , that we have the testimony of god concerning them , which is the highest kind of evidence in it self ; and we have all the reasonable assurance we can desire , that god hath testified these things , and this is the utmost assurance which things future and at a distance are capable of . but yet it is an unreasonable obstinacy to deny , that this falls very much short of that degree of assurance which those persons have concerning these things , who are now in the other world , and have the sense and experience of these things ; and this is not only intimated here in the text , in the opposition of faith and sight , but is plainly exprest in other texts of scripture , 1 cor. 13. 9 , 10. we know now but in part , but when that which is perfect is come , that which is in part shall be done away . that degree of knowledge and assurance which we have in this life is very imperfect , in comparison to what we shall have hereafter , and verse 12. we now see as through a glass darkly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in a riddle , in which there is always a great deal of obscurity ; all which expressions are certainly intended by way of abatement and diminution to the certainty of faith ; because it is plain , that by that which is in part or imperfect , the apostle means faith and hope , which he tells us shall cease , when that which is perfect , meaning vision and sight , is come : we see likewise in experience , that the faith and hope of the best christians in this life is accompanied with doubting concerning these things , and all doubting is a degree of uncertainty ; but those blessed souls who are entred upon the possession of glory and happiness ; and those miserable wretches who lye groaning under the wrath of god and the severity of his justice , cannot possibly , if they would , have any doubt concerning the truth and reality of these things . but however contentious men may dispute against common sense , this is so plain a truth , that i will not labour in the farther proof of it ; nor indeed is it reasonable , while we are in this state , to expect that degree of assurance concerning the rewards and punishments of another life , which the sight and sensible experience of them would give us ; and that upon these two accounts ; 1. because our present state will not admit it ; and , 2. if it would , it is not reasonable we should have it . 1. our present state will not admit it ; for while we are in this world , it is not possible we should have that sensible experiment and tryal how things are in the other . the things of the other world are remote from us , and far out of our sight , and we cannot have any experimental knowledge of them , till we our selves enter into that state . those who are already past into it know how things are ; those happy souls who live in the reviving presence of god , and are possest of those joys which we cannot now conceive , understand these things in another manner , and have a more perfect assurance concerning them , than it is possible for any man to have in this world ; and those wretched and miserable spirits who feel the vengeance of god , and are plunged into the horrors of eternal darkness , do believe upon irresistable evidence , and have other kind of convictions of the reality of that state , and the insupportable misery of it , than any man is capable of in this world. 2. if our present state would admit of this high degree of assurance ; it is not fit and reasonable that we should have it ; such an over-powering evidence would quite take away the virtue of faith , and much lessen that of obedience . put the case that every man , some considerable time before his departure out of this life , were permitted to visit the other world , to assure him how things are there , to view the mansions of the blessed , and to survey the dark and loathsome prisons of the damned , to hear the lamentable outcrys of miserable and despairing souls , and to see the inconceivable anguish and torments they are in ; after this , what virtue would it be in any man to believe these things ? he that had been there and seen them , could not dis-believe them if he would : faith in this case would not be virtue , but necessity ; and therefore it is observable , that our saviour doth not pronounce them blessed , who believed his resurrection , upon the forcible evidence of their own senses , but , blessed are they that have not seen , and yet have believed . they might be happy in the effects of that faith , but there is not praise , no reward belongs to that faith which is wrought in man by so violent and irresistable an evidence . it was the great commendation of abraham's faith , that against hope he believed in hope , he believed the promise of god concerning a thing in it self very improbable ; but it is no commendation at all to believe the things which we have seen , because they admit of no manner of dispute ; no objection can be offered to shake our assent , unless we will run to the extremity of scepticism ; for if we will believe any thing at all , we must yield to the evidence of sense : this does so violently enforce our assent , that there can be no virtue in such a faith. and as this would take away the virtue of faith , so it would very much lessen that of our obedience . it is hardly to be imagined , that any man who had seen the blessed condition of good men in another world , and been an eye-witness of the intolerable torments of sinners , should ever after be tempted knowingly to do any thing that would deprive him of that happiness , or bring him into that place of torment : such a sight could not chuse but affect a man as long as he lived ; and leave such impressions upon his mind , of the indispensable necessity of a holy life , and of the infinite danger of a wicked course , that we might sooner believe that all the men in the world should conspire to kill one another ; than that such a man , by consenting to any deliberate act of sin should wilfully throw himself into those flames : no , his mind would be continually haunted with those furies he had seen tormenting sinners in another world , and the fearful shrieks and outcries of miserable souls , would be perpetually ringing in his ears ; and the man would have so lively and terrible an imagination of the danger he was running himself upon , that no temptation would be strong enough to conquer his fears , and to make him careless of his life and actions , after he had once seen how fearful a thing it was to fall into the hands of the living god : so that in this case , the reason of mens obedience would be so violent , that the virtue of it must be very little ; for what praise is due to any man , not to do those things which none but a perfect mad man would do ? for certainly that man must be besides himself , that could by any temptation be seduced to live a wicked life , after he had seen the state of good and bad men in the other world ; the glorious rewards of holiness and virtue , and the dismal event of a vitious and sinful course : god hath designed this life for the trial of our virtue , and the exercise of our obedience , but there would hardly be any place for this , if there were a free and easie passage for us into the other world , to see the true state of things there . what argument would it be of any mans virtue to forbear sinning , after he had been in hell , and seen the miserable end of sinners ? but i proceed to the iii. and last observation ; namely , that notwithstanding faith be an inferiour degree of assent , yet it is a principle of sufficient force and power to govern our lives ; we walk by faith. now , that the belief of any thing may have its effect upon us , it is requisite that we be satisfied of these two things . 1. of the certainty and of the great concernment of the thing ; for if the thing be altogether uncertain , it will not move us at all , we shall do nothing towards the obtaining of it , if it be good ; nor for the avoiding and preventing of it , if it be evil ; and if we are certain of the thing , yet if we apprehend it to be of no great moment and concernment , we shall be apt to slight it , as not worth our regard ; but the rewards and punishments of another world , which the gospel propounds to our faith , are fitted to work upon our minds ; both upon account of the certainty and concernment of them . for , 1. we have sufficient assurance of the truth of these things , as much as we are well capable of in this state . concerning things future and at a distance , we have the dictates of our reason arguing us into this perswasion , from the consideration of the justice of the divine providence , and from the promiscuous and unequal administration of things in this world ; from whence wise men in all ages have been apt to conclude , that there will be another state of things after this life , wherein rewards and punishments shall be equally distributed . we have the general consent of mankind in this matter : and to assure us , that these reasonings are true , we have a most credible revelation of these things , god having sent his son from heaven to declare it to us , and given us a sensible demonstration of the thing , in his resurrection from the dead , and his visible aseension into heaven ; so that there is no kind of evidence wanting , that the thing is capable of , but only our own sense and experience of these things , of which we are not capable in this present state . and there is no objection against all this , but what will bring all things into uncertainty , which do not come under our senses , and which we our selves have not seen . nor is there any considerable interest to hinder men from the belief of these things , or to make them hesitate about them ; for as for the other world , if at last there should prove to be no such thing , our condition after death will be the same with the condition of those who disbelieve these things ; because all will be extinguish'd by death : but if things fall out otherwise ( as most undoubtedly they will ) and our souls after this life do pass into a state of everlasting happiness or misery , then our great interest plainly lies , in preparing our selves for this state ; and there is no other way to secure the great concernments of another world , but by believing those things to be true , and governing all the actions of our lives by this belief . for as for the interests of this life , they are but short and transitory , and consequently of no consideration in comparison of the things which are eternal ; and yet ( as i have often told you ) setting aside the case of persecution for religion , there is no real interest of this world , but it may be as well promoted and pursued to as great advantage , nay , usually , to a far greater , by him that believes these things , and lives accordingly , than by any other person : for the belief of the rewards and punishments of another world is the greatest motive and encouragement to virtue ; and as all vice is naturally attended with some temporal inconvenience , so the practice of all christian virtues doth in its own nature tend both to the welfare of particular persons , and to the peace and prosperity of mankind . but that which ought to weigh very much with us , is , that we have abundantly more assurance of the recompence of another world , than we have of many things in this world , which yet have a greater influence upon our actions , and govern the lives of the most prudent and considerate men. men generally hazard their lives and estates upon terms of greater uncertainty , than the assurance which we have of another world. men venture to take physick upon probable grounds of the integrity and skill of their physician , and yet the want of either of these may hazard their lives ; and men take physick upon greater odds ; for it certainly causeth pain and sickness , and doth but uncertainly procure and recover health ; the patient is sure to be made sick , but not certain to be made well ; and yet the danger of being worse , if not of dying , on the one hand , and the hope of success and recovery on the other , make this hazard and trouble reasonable . men venture their whole estates to places which they never saw ; and that there are such places , they have only the concurrent testimony and agreement of men ; nay , perhaps , have only spoken with them that have spoken with those that have been there . no merchant ever insisted upon the evidence of a miracle to be wrought , to satisfie him that there were such places as the east and west-indies , before he would venture to trade thither : and yet this assurance god hath been pleased to give the world of a state beyond the grave , and of a blessed immortality in another life . now what can be the reason that so slender evidence , so small a degree of assurance will serve to encourage men to seek after the things of this world with great care and industry ; and yet a great deal more will not suffice to put them effectually upon looking after the great concernments of another world , which are infinitely more considerable ? no other reason of this can be given , but that men are partial in their affections towards these things . it is plain they have not the same love for god and religion which they have for this world , and the advantages of it ; and therefore it is , that a less degree of assurance will engage them to seek after the one , than the other ; and yet the reason is much stronger on the other side : for the greater the benefit and good is , which is offered to us , we should be the more eager to seek after it , and should be content to venture upon less probability . upon excessive odds , a man would venture upon very small hopes ; for a mighty advantage , a man would be content to run a great hazard of his labour and pains upon little assurance : where a man's life is concern'd , every suspicion of danger will make a man careful to avoid it : and will nothing affright men from hell , unless god carry them thither , and shew them the place of torments , and the flames of that fire which shall never be quenched ? i do not speak this , as if these things had not abundant evidence ; i have shewn that they have ; but to convince men , how unreasonable and cruelly partial they are about the concernments of their souls , and their eternal happiness . 2. supposing these things to be real and certain , they are of infinite concernment to us : for what can concern us more , than that eternal and unchangeable state in which we must be fixt and abide for ever ? if so vast a concern will not move us , and have no influence upon the government of our lives and actions , we do not deserve the name of reasonable creatures . what consideration can be set before men , who are not touched with the sense of so great an interest , as that of our happy or miserable being to all eternity ? can we be so solicitous and careful about the concernment of a few days ; and is it nothing to us what becomes of us for ever ? are we so tenderly concerned to avoid poverty and disgrace , persecution and suffering in this world ; and shall we not much more flee from the wrath which is to come , and endeavour to escape the damnation of hell ? are the slight and transitory enjoyments of this world worth so much thought and care ? and is an eternal inheritance in the heavens not worth the looking after ? as there is no proportion , betwixt the things which are temporal and the things which are eternal , so we ought in all reason , to be infinitely more concerned for the one than for the other . the proper inference from all this discourse is , that we would endeavour , to strengthen in our selves this great principle of a christian life , the belief of another world , by representing to our selves all those arguments and considerations which may confirm us in this perswasion . the more reasonable our faith is , and the surer grounds it is built upon ; the more firm it will abide , when it comes to the tryal , against all the impressions of temptations and assaults of persecution : if our faith of another world be only a strong imagination of these things , so soon as tribulation ariseth , it will wither ; because it hath no root in it self : upon this account the apostle so often exhorts christians , to endeavour to be establisht in the truth , to be rooted and grounded in the faith , that when persecution comes , they may continue stedfast and unmovable . the firmness of our belief will have a great influence upon our lives ; if we be stedfast and unmovable in our perswasion of these things , we shall be abundant in the work of the lord. the apostle joins these together , 1 cor. 15. 58. wherefore , my beloved brethren , be ye stedfast and unmovable , always abounding in the work of the lord , forasmuch as ye know your labour shall not be in vain in the lord. stedfast and unmovable , in what ? in the belief of a blessed resurrection ; which the more firmly any man believes , the more active and industrious will he be in the work and service of god. and that our faith may have a constant and powerful influence upon our lives , we should frequently revolve in our minds the thoughts of another world , and of that vast eternity which we shall shortly launch into . the great disadvantage of the arguments fetcht from another world , is this , that these things are at a distance from us , and not sensible to us , and therefore we are not apt to be so affected with them : present and sensible things weigh down all other considerations . and therefore to balance this disadvantage , we should often have these thoughts in our minds , and inculcate upon our selves the certainty of these things , and the infinite concernment of them : we should reason thus with our selves ; if these things be true , and will certainly be , why should they not be to me , as if they were actually present ? why should not i always live , as if heaven were open to my view , and i saw jesus standing at the right hand of god , with crowns of glory in his hands , ready to be set upon the heads of all those who continue faithful and obedient to him ? and why should i not be as much afraid to commit any sin , as if hell were naked before me , and i saw the astonishing miseries of the damned ? thus we should , by frequent meditation , represent these great things to our selves , and bring them nearer to our minds , and oppose to the present temptations of sense , the great and endless happiness and misery of the other world. and if we would but thus exercise our selves about the things which are not seen , and make eternity familiar to our selves , by a frequent meditation of it , we should be very little moved with present and sensible things ; we should walk and live by faith , as the men of the world do by sense , and be more serious and earnest in the pursuit of our great and everlasting interest , than they are in the pursuit of sensual enjoyments , and should make it the great business of this present and temporal life , to secure a future and eternal happiness . a sermon , on heb. x. 38. but if any man draw back , my soul shall have no pleasure in him . the great design of this epistle , ( whoever was the author of it , which i shall not now enquire into ) is plainly this , to confirm the jews , who were but newly converted to christanity , in the stedfast profession of that faith , which they had embraced , and to arm them against that temptation , which christians were then exposed to , viz. the fierce and cruel persecutions , which threatned those of that profession . and to this purpose , he represents to them , the excellency of that religion , above any other former revelation , that god had made of himself to the world ; both in respect of the author and revealer of it , who was the son of god , and in respect of the revelatition it self ; which , as it contains better , and more perfect directions of a good life , so likewise more powerful and effectual motives thereto , better promises , and more terible threatnings , than were annexed to the observation of the jewish law , or clearly and certainly discoverable by the light of nature . from these considerations , he earnestly persuades them , all along throughout this epistle , to continue constant in the profession of this faith , and not to suffer themselves to be frighted out of it by the terrour of persecution ; chap. 2. v. 1. therefore we ought to give the more earnest heed to the things which we have heard , left at any time we should let them slip ; and chap. 4. 1. let us therefore fear , lest a promise being left us , of entring into his rest , any of you should come short of it , and verse 23. of this chapter , let us hold fast the profession of our faith , without wavering ; and to encourage them to constancy , he sets before them , the glorious rewards and recompences of the gospel ; verse 35. cast not away therefore your confidence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your free and open profession of christianity , which hath great recompence of reward . and then on the other hand , to deter them from apostacy from this profession , he represents to them the horrible danger of it , here in the text , but if any man draw back , my soul shall have no pleasure in him . i shall briefly explain the words , and then prosecute that which i mainly intended in them ; if any man draw back , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : these words , with the foregoing , are cited out of the prophet habakkuk , chap. 2. verse 3 , 4. and they are cited by the apostle , according to the translation of the lxx . which differs somewhat from the hebrew ; and the difference ariseth from the various readings of the hebrew word , which is rendered by the lxx . to draw back ; but by the change of a letter signifies to be lifted up , as we render it in the prophet ; but however that be , the apostle follows the translation of the lxx . and accommodates it to his purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if any man draw back ; the word signifies to keep back , to withdraw , to sneak and slink away out of fear , to fail , or faint in any enterprize : and thus this word is rendered in the new testament , acts 20. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i did not with-hold , or keep back any thing that was profitable for you ; and so it is said of st. peter , gal. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he slunk away , or withdrew himself , fearing them of the circumcision ; and the hebrew word , which is here rendered by the lxx . to draw back , is elsewhere rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to fail or faint ; from all which it appears , that by drawing back , the apostle here means , mens quitting their profession of christianity , and slinking out of it , for fear of suffering for it . my soul shall have no pleasure in him : these words are plainly a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and less is said than is meant ; for the meaning is , that god will be extreamly displeased with them , and punish them very severely . the like figure to this , you have psal. 5. 4. thou art not a god that hast pleasure in wickedness , which in the next verse is explained , by his hatred and detestation of those who are guilty of it , thou hatest all the workers of iniquity . so that the plain sense of the words is this , that apostasie from the profession of god's true religion , is a thing highly provoking to him , and will be most severely punisht by him . in speaking to this argument , i shall consider these four things . i. the nature of this sin of apostasie from religion . ii. the several steps and degrees of it . iii. the heinousness of it . iv. the great danger of it , and the terrible punishment it exposeth men to . and when i have spoken to these , i shall conclude all with a short exhortation , to hold fast the profession of our faith without wavering . i. we will consider the nature of this sin of apostasie from religion ; and it consists in forsaking or renouncing the profession of religion , whether it be by an open declaration in words , or a virtual declaration of it by our actions ; for it comes all to one in the sight of god , and the different manner of doing it , does not alter the nature of the thing : he indeed that renounceth religion , by an open declaration in words , offers the greatest and boldest defiance to it ; but he is likewise an apostate , who silently withdraws himself from the profession of it , who quits it for his interest , or for fear disowns it , and sneaks out of the profession of it , and forsakes the communion of those who own it . thus demas was an apostate , in quitting christianity for some worldly interest . demas hath forsaken us , having loved this present world , saith st. paul , 2 tim. 4. 10. and those whom our saviour describes , mat. 13. 20 , 21. who receiv'd the word into stony ground , were apostates out of fear , they heard the word , and with joy receiv'd it , but having no root in themselves , they endured but for a while , and when tribulation and persecution ariseth because of the word , presently they fall off . and there is likewise a partial apostasie from christianity , when some fundamental article of it is denied , whereby in effect and by consequence , the whole christian faith is overthrown . of this hymeneus and philetus were guilty , of whom the apostle says , that they erred concerning the truth , saying that tbe resurrection was past already , and thereby overthrew the faith of some , 2 tim. 2. 17 , 18. that is , they turned the resurrection into an allegory , and did thereby really destroy a most fundamental article of the christian religion . so that to make a man an apostate , it is not necessary that a man should solemnly renounce his baptism , and declare christianity to be false ; there are several other ways whereby a man may bring himself under this guilt ; as by a silent quitting of his religion , and withdrawing himself from the communion of all that profess it ; by denying an essential doctrine of christianity ; by undermining the great end and design of it , by teaching doctrines which directly tend to encourage men in impenitence , and a wicked course of life , nay , to authorise all manner of impiety and vice , in telling men that whatever they do they cannot sin ; for which , the primitive christians did look upon the gnosticks , as no better than apostates from christianity ; and tho they retained the name of christians , yet not to be truly and really so . and there is likewise a partial apostacy from the christan religion ; of which i shall speak under the ii. head i proposed ; which was , to consider the several sorts and degrees of apostacy . the highest of all , is the renouncing and forsaking of christianity , or of some essential part of it , which is a virtual apostafie from it . but there are several tendencies towards this , which they who are guilty of , are in some degree guilty of this sin. as 1. indifferency in religion , and want of all sort of concernment for it : when a man , tho he never quitted his religion , yet is so little concerned for it , that a very small occasion or temptation would make him do it ; he is contented to be reckoned in the number of those who profess it , so long as it is the fashion , and he finds no great inconvenience by it ; but is so indifferent in his mind about it , ( like gallio , who minded none of those things ) that he can turn himself into any other shape , when his interest requires it ; so that tho he never actually deserted it , yet he is 2 kind of apostate , in the preparation and disposition of his mind : and to such persons , that title which solomon gives to some , may fitly enough be applyed , they are backsliders in heart . 2. another tendency to this sin , and a great degree of it , is withdrawing from the publick marks and testimonies of the profession of religion , by forsaking the assemblies of christians for the worship and service of god ; to withdraw our selves from those , for fear of danger or suffering , is a kind of denyal of our religion . and this was the case of some in the apostles time , when persecution grew hot , and the open profession of christianity dangerous ; to avoid this danger , many appeared not in the assemblies of christians , for fear of being observed and brought into trouble for it . this the apostle taxeth some for , in this chapter , and speaketh of it as a letting go our profession , and a kind of deserting of christianity , v. 23 , 35. let us hold fast the profession of our faith without wavering , not forsaking the assembling of our selves together , as the manner of some is : he doth not say they had quitted their profession , but they had but a loose hold of it , and were silently stealing away from it . 3. a light temper of mind , which easily receives impressions from those who lie in wait to deceive , and seduce men from the truth . when men are not well rooted and established in religion , they are apt to be inveigled by the crafty insinuations of seducers , to be moved with every wind of doctrine , and to be easily shaken in mind , by every trifling piece of sophistry , that is confidently obtruded upon them for a weighty argument . now this is a temper of mind which disposeth men to apostasie , and renders them an easie prey to every one that takes a pleasure and a pride in making proselytes . it is true indeed , a man should always have a mind ready to entertain truth , when it is fairly proposed to him ; but the main things of religion are so plainly revealed , and lie so obvious to every ordinary capacity , that every man may discern them ; and when he hath once entertained them , ought to be stedfast and unmovable in them , and not suffer himself to be whiffled out of them , by any insignificant noise about the infallibility of a visible church ; much less ought he to be moved by any man's uncharitableness and positiveness , in damning all that are not of his mind . there are some things so very plain , not only in scripture , but to the common reason of mankind , that no subtilty of discourse , no pretended authority , or even infallibility of any church , ought to stagger us in the least about them ; as that we ought not , or cannot believe any thing in direct contradiction to sense and reason ; that the people ought to read and study the holy scriptures , and to serve god and pray to him in a language which they understand ; that they ought to receive the sacrament as our saviour instituted and appointed it , that is , in both kinds ; that it can neither be our duty , nor lawful to do that which god hath forbidden ; as he hath done the worship of images in the second commandment , as plainly as words can do it . upon any one of these points , a man would fix his foot , and stand alone against the whole world. 4. another degree of apostasie is , a departure from the purity of the christian doctrine and worship , in a gross and notorious manner . this is a partial , tho not a total apostasie from the christian religion ; and there have been , and still are some in the world , who are justly charged with this degree of apostasie from religion ; namely such , as tho they retain and profess the belief of all the articles of the christian faith , and worship the only true god , and him whom he hath sent , jesus christ ; yet have greatly perverted the christian religion , by superinducing , and adding new articles of faith , and gross corruptions , and superstitions in worship , and imposing upon men the belief and practice of these , as necessary to salvation . and st. paul is my warrant for this censure , who chargeth those who added to the christian religion , the necessity of circumcision , and observing the law of moses , and thereby perverted the gospel of christ , as guilty in some degree of apostasie from christianity ; for he calls it , preaching another gospel , gal. 1. 7 , 8. there be some that trouble you , and would pervert the gospel of christ ; but tho we , or an angel from heaven , preach any other gospel to you , than that which we have preached , let him be accursed . and those who were seduced by these teachers , he chargeth them with having in some sort quitted the gospel of christ , and embraced another gospel , v. 6. i marvel that ye are so soon removed from him that called you into the grace of christ , unto another gospel : so that they who thus pervert and corrupt the christian doctrine or worship , are plainly guilty of a partial apostasie from christianity ; and they who quit the purity of the christian doctrine and worship , and go over to the communion of those who have thus perverted christianity , are in a most dangerous state , and in the judgment of st. paul , are in some sort removed unto another gospel . i shall now proceed , in the iii. place , to consider the heinousness of this sin. and it will appear to be very heinous , if we consider , what an affront it is to god , and how great a contempt of him ; when god hath revealed his will to mankind , and sent no less person than his own son out of his own bosom to do it , and hath given such testimonies to him from heaven , by signs and wonders , and divers miracles and gifts of the holy ghost ; when he hath transmitted down to us , so faithful a record of this revelation , and of the miracles wrought to confirm it , in the books of the holy scriptures , and when we our selves have so often declared our firm belief of this revelation ; yet after all this to fall from it , and deny it , or any part of it , or to embrace doctrines and practices plainly contrary to it : this certainly cannot be done without the greatest affront and contempt of the testimonies of god himself ; for it is in effect , and by interpretation , to declare , that either we do not believe what god says , or that we do not fear what he can do . so st. john tells us , 1 ep. 5. 10. he that believeth not god , hath made him a lyar , because he believeth not the record which god hath given of his son. and all along in this epistle to the hebrews , the apostle sets himself to aggravate this sin ; calling it an evil heart of unbelief , to depart from the living god , ch. 3 12. and he frequently calls it so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by way of eminency , as being of all sins the greatest and most heinous . ch. 10. 26. if we sin willfully , after we have received the knowledge of the truth . that the apostle here speaks of the sin of apostasie , is plain from the whole scope of his discourse ; for having exhorted them before , v. 23. to hold fast the profession of their faith without wavering , not forsaking the assembling of themselves together , he immediately adds , for if we sin willfully , after we have received the knowledge of the truth ; that is , if we fall off from christianity , after we have embraced it . and , ch. 12 1. let us lay aside every weight , and the sin which so easily besets us ; that is , the great sin of apostasie from religion ; to which they were then so strongly tempted by that fierce persecution which attended it ; and therefore he adds , let us run with patience the race which is set before us ; that is , let us arm our selves with patience against the sufferings we are like to meet with in our christian course . to oppose the truth , and resist the clear evidence of it , is a great sin , and men are justly condemned for it . john 3. 19. this is the condemnation , that light is come into the world , and men loved darkness rather than light . but to desert the truth , after we have been convinced of it , to fall off from the profession of it , after we have embraced it ; is a much greater sin. opposition to the truth , may proceed in a great measure from ignorance and prejudice , which is a great extenuation ; and therefore st. paul tells us , that after all his violent persecution of christianity , he found mercy , because he did it ignorantly and in unbelief . to revolt from the truth , after we have made profession of it ; after we have known the way of righteousness , to turn from the holy commandment ; this is the great aggravation . the apostle makes wilfulness , an usual ingredient into the sin of apostasie , if we sin wilfully , after we have received the knowledge of the truth . and as this sin is one of the greatest affronts to god , so it is the highest and most effectual disparagement of religion ; for it is not so much considered , what the enemies of religion speak against it , because they speak evil of the things which they know not , and of which they have had no tryal and experience ; but he that falls off from religion , after he hath made profession of it , declares to the world , that he hath tryed it , and dislikes it ; and pretends to leave it , because he hath not found that truth and goodness in it which he expected ; and upon long experience of it , sees reason to prefer another religion before it : so that nothing can be more despiteful to religion than this , and more likely to bring it into contempt ; and therefore the apostle ( v. 29. of this chapter ) calls it a trampling under foot the son of god , and making the blood of the covenant a profane thing , and offering despite to the spirit of grace : for we cannot put a greater scorn upon the son of god , who revealed this doctrine to the world ; nor upon his blood , which was shed to confirm and seal the truth of it ; and upon the holy ghost , who came down in miraculous gifts , to give testimony to it ; than notwithstanding all this , to renounce this doctrine , and to forsake this religion . but we shall yet farther see the heinousness of this sin , in the terrible punishment it exposeth men to ; which was the iv. and last thing i proposed to consider . and this is represented to us in a most terrible manner , not only in this epistle , but in other places of scripture . this sin is placed in the highest rank of pardonable sins , and next to the sin against the holy ghost , which our saviour declares to be absolutely unpardonable . and indeed the scripture speaks very doubtfully of the pardonableness of this sin , as being near akin to that against the holy ghost , being said to be an offering despite to the spirit of grace . in the 6th chapter of this epistle , v. 4 , 5 , 6. the apostle speaks in a very severe manner , concerning the state of those , who had apostatized from christianity , after the solemn profession of it in baptism , it is impossible for those who were once enlightned ( that is baptized ) and have tasted of the heavenly gift , ( that is regeneration ) and were made partakers of the holy ghost , and have tasted the good word of god , and the powers of the world to come , ( that is , have been instructed in the christan religion , and endowed with the miraculous powers of the gospel-age , ( for the jews used to call the age of the messias , seculum futurum , or the world to come ) it is impossible for those to be renewed again unto repentance ; where the least we can understand , by impossible , is , that it is extreamly difficult ; for so the word impossible is sometimes used ; as when our saviour says , it is impossible for a rich man to enter into the kingdom of heaven . and , ch. 10. 26. the apostle speaking of the same thing , says , if we sin willfully , after we have received the knowledge of the truth , there remains no more sacrifice for sins ; that is , they who renounce christianity , since they reject the only way of expiation , there remains no more sacrifice for their sins . st. peter likewise expresseth himself very severely concerning this sort of persons , 2 epist. 2. 20 , 21. for if after they have escaped the pollutions of the world , through the knowledge of the lord and saviour jesus christ ; ( that is , after they have been brought from heathenism to christianity ) they are entangled therein again , and overcome ; the latter end is worse with them than the beginning . he seems loth to say , how sad the condition of such persons is , but this he tells them , that it is much worse than when they were heathens before ; and he gives the reason , for it had been better for them , not to have known the way of righteousness , than after they have known it , to turn from the holy commandment delivered unto them . and st. john calls this sin of apostasie , the sin vnto death ; and tho he do not forbid christians to pray for them that are guilty of it ; yet he will not say , that they should pray for them . 1 epist. 5. 16. if any man see his brother sin a sin , which is not unto death , he shall ask , and he shall give him life , for them that sin not unto death ; there is a sin unto death , i do not say , that he shall pray for it . now that by this sin unto death , the apostle means apostasie from the christian religion to idolatry , is most probable from what follows , verse 18. we know that whosoever is born of god sinneth not , ( that is this sin unto death ) but he that is begotten of god keepeth himself , and the wicked one toucheth him not , ( that is , he is preserved from idolatry , unto which the devil had seduced so great a part of mankind ) and we know that we are of god , and the whole world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is under the dominion of that wicked one ; ( viz. the devil , whom the scripture elsewhere calls the god of this world ; ) and we know that the son of god is come , and hath given us an understanding , that we may know him that is true , ( that is , hath brought us from the worship of false gods , to the knowledge and worship of the true god ) and then he concludes , little children , keep your selves from idols ; which caution hath no manner of dependence upon what went before , unless we understand the sin unto death , in this sense ; and it is the more probable , that it is so to be understood , because apostasie is so often in this epistle to the hebrews , called the sin , by way of eminency , as it is here , by st. john , whosoever is born of god sinneth not . so that at the very best , the scripture speaks doubtfully of the pardon of this sin ; however , that the punishment of it , unrepented of , shall be very dreadful . it seems to be mildly exprest here in the text , if any man draw back , my soul shall have no pleasure in him : but it is the more severe for being exprest so mildly , according to the intention of the figure here used ; and therefore in the next words , this expression of gods taking no pleasure in such persons , is explained by their utter ruin and perdition ; but we are not of them that draw back unto perdition . and in several parts of this epistle , there are very severe passages to this purpose ; ch. 2. 2 , 3. if the word spoken by angels , was stedfast , and every transgression and disobedience received a just recompence of reward , how shall we escape , if we neglect so great salvation ? and ch. 10. 26 , 27. if we sin willfully , after we have received the knowledge of the truth , there remaineth no more sacrifice for sin ; but a certain fearful looking for of judgment , and fiery indignation , which shall devour the adversary : he that dispised moses law , dyed without mercy , under two or three witnesses ; of how much sorer punishment , suppose ye , shall he be thought worthy , that hath trodden under foot the son of god! &c. for we know him who hath said , vengeance is mine , i will recompence , saith the lord : and again , the lord shall judge his people ; it is a fearful thing to fall into the hands of the living god. what can be more severe and terrible than these expressions ? i will mention but one text more , and that is rev. 21. 8. where in the catalogue of great sinners , those who apostatize from religion , out of fear , do lead the van ; he that overcometh shall inherit all things , ( which is elsewhere in this book exprest , by continuing faithful unto the death . ) he that overcometh , shall inherit all things ; and i will be his god , and he shall be my son ; but the fearful , and unbelieving , and the abominable , and whoremongers , and sorcerers , and idolaters , and all lyars , shall have their part in the lake , which burneth with fire and brimstone , which is the second death . the fearful , and unbelievers , and lyars ; that is , they who out of fear relapse into infidelity , and abide not in the truth , shall be reckoned in the first rank of offenders , and be punished accordingly . and thus i have done with the four things i propounded to speak to , from these words ; the nature of apostasie ; the several steps and degrees of it ; the heinous nature of this sin ; the danger of it , and the terrible punishment in exposeth men to . and is there any need now , to exhort men to hold fast the profession of faith , when the danger of drawing back is so evident , and so terrible ? or is there any reason and occasion for it ? certainly there is no great danger amongst us , of mens apostatizing from christianity , and turning jews , or turks , or heathens ; i do not think there is ; but yet for all that , we are not free from the danger of apostasie ; there is great danger , not of mens apostatizing from one religion to another , but from religion to infidelity , and atheism ; and of this worst kind of apostasie of all other , i wish the age we live in , had not afforded us too many instances . it is greatly to be lamented , that among those who have profest christianity , any should be found , that should make it their endeavour to undermine the great principles of all religion ; the belief of a god , and his providence ; and of the immortality of the souls of men ; and a state of rewards and punishments after this life ; and to bring the most serious matters in the world into contempt , and to turn them into jest and raillery ; this is not only a renouncing of christianity , the religion which god hath revealed , but even of the religion which is born with us , and the principles and notions which god hath planted in every man's mind ; this is an impiety of the first magnitude , and not to be mentioned without grief and horror ; and this , it is to be feared , hath had a great hand in those great calamities which our eyes have seen ; and i pray god , it do not draw down still more and greater judgments upon this nation : but i hope there are none here that need to be cautioned against this horrible impiety , and highest degree of apostasie from the living god ; that which people are much more in danger of , is apostasie from the purity of the christian doctrine and worship , so happily recovered by a regular reformation , and establisht amongst us , by all the authority that laws , both ecclesiastical and civil , can give it ; and which in truth is no other than the ancient and primitive christianity ; i say , a defection from this , to those gross errors and superstitions , which the reformation had paired off , and freed us from . i do not say , that this is a total apostasie from christianity ; but it is a partial apostasie and defection , and a very dangerous one ; and that those , who after they have received the knowledge of the truth , fall off from it , into those errors and corruptions , are highely guilty before god , and their condition certainly worse , and more dangerous , than of those who where brought up in those errors and superstitions , and never knew better ; for there are terrible threatnings in scripture against those , who fall away from the truth , which they once embraced , and were convinced of ; if we sin wilfully , after we have received the knowledge of the truth , &c. and if any man draw back , my soul shall have no pleasure in him . god considers every man's advantages and opportunities of knowledge , and their disadvantages likewise , and makes all reasonable allowances for them ; and for men to continue in the errors they have been always brought up in ; or , which comes much to one , in errors which they were led into by principles early infused into them , before they were in any measure competent judges of those matters ; i say , for such persons to continue in these errors , and to oppose and reject the contrary truths , against which , by their education , they have received so strong and violent a prejudice , this may be in a great degree excusable , and find pardon with god , upon a general repentance for all sins , both known and unknown ; and cannot be reasonably charged with the guilt of this great sin of apostasie . but not to abide in the truth , after we have entertain'd and profess'd it , having sufficient means and advantages of knowing it , hath no excuse . i would not be rash in condemning particular persons of any society or communion of christians , provided they be sincerely devout , and just , and sober , to the best of their knowledge : i had much rather leave them to god , whose mercies are great , than to pass an uncharitable censure upon them , as to their eternal state and condition : but the case is far otherwise , where the oportunities of knowledge are afforded to men , and men love darkness rather than light ; for they who have the means and advantages of knowing their master's will , are answerable to god , as if they had known it ; because if they had not been grosly negligent , and wanting to themselves , they might have known it . and this i fear is the case of the generality of those , who have been bred up to years of consideration and choice in the reformed religion , and forsake it ; because they do it without sufficient reason , and there are invincible objections against it : they do it without sufficient reason ; because every one amongst us knows , or may know , upon very little enquiry , that we hold all the articles of the faith , which are contained in the ancient creeds of the christian church , and into which all christians are baptized ; that we inculcate upon men the necessity of a good life , and of sincere repentance , and perfect contrition for our sins , such as is follow'd with real reformation and amendment of our lives ; and that without this , no man can be saved by any device whatsoever . now what reason can any man have , to question whether he may be saved in that faith which saved the first christians , and by believing the twelve articles of the apostles creed , tho he cannot swallow the twelve articles which are added to it in the creed of pope pius iv. every one of which , besides many and great corruptions and superstitions in worship , are so many and invincible objections against the communion of the roman church , as i could particularly shew , if it had not been already done , in so many learned treatises upon this argument . what is there then , that should move any reasonable man to forsake the communion of our church , and to quit the reformed religion ? there are three things chiefly with which they endeavour to amuse and affright weaker minds . 1. a great noise of infallibility , which they tell us , is so excellent a means to determine and put an end to all differences . to which i shall at present only object this prejudice ; that there are not wider and hotter differences among us , about any thing whatsoever , than are amongst them about this admirable means of ending all differences , as , where this infallibility is feated , that men may know how to have recourse to it , for the ending of differences . 2. they endeavour to fright men with the danger of schism . but every man knows , that the guilt of schism lies at their door , who impose sinful articles of communion ; and not upon them , who for fear of sinning against god , cannot submit to those articles ; which we have done , and are still ready to make good , to be the case betwixt us and the church of rome . but , 3. the terrible engine of all , is , their positive and confident damning of all that live and die out of the communion of their church . this i have fully spoken to upon another occasion , and therefore shall only say at present , that every man ought to have better thoughts of god , than to believe , that he , who delighteh not in the death of sinners , and would have all men to be saved and come to the knowledge of the truth , will confirm the sentence of such uncharitable men , as take upon them to condemn men for those things , for which our saviour in his gospel condemns no man. and of all things in the world , one would think , that the uncharitableness of any church , should be an argument to no man , to run into its communion . i shall conclude with the apostle's exhortation , ver . 23. of this chapter , let us hold fast the profession of our faith without wavering , and provoke one another to charity and good works ; and so much the more , because the day approacheth , in which god will judge the faith and lives of men , by jesus christ , according to his gospel . a sermon , on matth . xvi . 24. then said jesus unto his disciples , if any man will come after me , let him deny himself , and take up his cross and follow me . then said jesus to his disciples , that is , upon occasion of his former discourse with them , wherein he had acquainted them with his approaching passion , that he must shortly go up to jerusalem , and there suffer many things of the elders and chief priests and scribes , and at last be put to death by them ; then said jesus unto his disciples , if any man will come after me , let him deny himself , and take up his cross , and follow me . if any man will come after me , or follow me ; that is , if any man will be my disciple , and undertake the profession of my religion ; if any man chuse and resolve to be a christian ; he must be so upon these terms ; he must deny himself , and take up his cross and follow me : he must follow me in self-denyal and suffering . in the handling of these words , i shall do these four things . i. i shall consider the way and method which our saviour useth in making proselytes , and gaining men over to his religion : he offers no manner of force and violence to compel them to the profession of his religion ; but fairly offers it to their consideration and choice , and tells them plainly upon what terms they must be his disciples ; and if they be contented and resolved to submit to these terms , well ; if not , it is in vain to follow him any longer ; for they cannot be his disciples . ii. i shall endeavour to explain this duty of self-denyal , exprest in these words , let him deny himself , and take up his cross and follow me . iii. i shall consider the strict and indispensible obligation of it , whenever we are call'd to it , without this we cannot be christ's disciples ; if any man will come after me , or be my disciple , let him deny himself . iv. i shall endeavour to vindicate the reasonableness of this precept , of self-denial and suffering for christ , which at first appearance may seem to be so very harsh and difficult ; and i shall go over these particulars as briefly as i can . i. we will consider the way and method which our saviour here useth in making proselytes , and gaining men over to his religion ; he offers no manner of force and violence to compel men to the profession of his religion , but fairly proposeth it to their consideration and choice , telling them plainly upon what terms they must be his disciples ; if they like them , and are content , and resolved to submit to them , well ; he is willing to receive them , and own them for his disciples ; if not , it is in vain to follow him any longer : for they cannot be his disciples . as on the one hand , he offers them no worldly preferment and advantage , to entice them into his religion , and to tempt them outwardly to profess what they do not inwardly believe ; so on the other hand , he does not hale and drag them by force , and awe them by the terrours of torture and death to sign the christian faith , tho' most undoubtedly true ; and to confess with their mouths , and subscribe with their hands , what they do not believe in their hearts . he did not obtrude his sacraments upon them , and plunge them into the water to baptize them , whether they would or no , and thrust the sacrament of bread into their mouths ; as if men might be worthy receivers of that blessed sacrament , whether they receive it willingly or no. our blessed saviour , the author and founder of our religion , made use of none of these ways of violence , so contrary to the nature of man , and of all religion , and especially of christianity , and fitted only to make men hypocrites , but not converts ; he only says , if any man will be my disciple ; he useth no arguments , but such as are spiritual , and proper to work upon the minds and consciences of men : for as his kingdom was not of this world , so neither are the motives and arguments to induce men to be his subjects , taken from this world ; but from the endless rewards and punishments of another . the weapons which he made use of , to subdue men to the obedience of faith , are not carnal ; and yet they were mighty through god , to conquer the obstinacy and infidelity of men . this great and infallible teacher , who certainly came from god , all that he does , is to propose his religion to men , with such evidence , and such arguments , as are proper to convince men of the truth and goodness of it ; and to perswade men to embrace it ; and he acquaints them likewise with all the worldly disadvantages of it , and the hazards and sufferings that would attend it ; and now , if upon full consideration , they will make his religion their free choice , and become his disciples , he is willing to receive them ; if they will not , he understands the nature of religion better , than to go about to force it upon men , whether they will or no. ii. i shall endeavour to explain this duty or precept of self-denial , exprest in these words , let him deny himself , and take up his cross . these are difficult terms ; for a man to deny himself , and take up his own cross ; that is , willingly to submit to all those sufferings which the malice of men may inflict for the sake of christ and his religion . for this expression , of taking up one's cross , is a plain allusion to the roman custom , which was this ; that he that was condemned to be crucified , was to take his cross upon his shoulders , and to carry it to the place of execution ; this the jews made our saviour to do , as we read , joh. 19. 17. till that being ready to faint under it and lest he should die away before he was nailed to the cross , they compelled simon of cyrene to carry it for him , as is declar'd by the other evangelists ; and yet he tells them , they that will be his disciples must follow him , bearing their own cross ; that is , being ready ( if god call them to it ) to submit to the like sufferings for him and his truth , which he was shortly to undergo for the truth , and for their sakes . but tho these terms seem very hard ; yet they are not unreasonable ; as i shall shew in the conclusion of this discourse . some indeed have made them so by extending this self-denyal too far , attending more to the latitude of the words , than to the meaning and scope of our saviour's discourse : for there is no doubt , but that there are a great many things , which may properly enough be called self-denyal , which yet our saviour never intended to oblige christians to . it is , no doubt , great self-denyal , for a man , without any necessity , to deny himself the necessary supports of life , for a man to starve and make away himself . but no man certainly ever imagined , that our saviour ever intended by this precept , to enjoyn this kind of self-denyal . it is plain then , that there is no reason nor necessity to extend this precept of our saviour , concerning self-denyal , to every thing that may properly enough be called by that name ; and therefore this precept must be limited by the plain scope and intendment of our saviour's discourse ; and no man can argue thus ; such a thing is self-denyal , therefore our saviour requires it of his disciples : for our saviour doth not here require all kinds of self-denyal ; but limits it , by his discourse , to one certain kind , beyond which , self-denyal is no duty by virtue of this text ; and therefore , for our clearer understanding of this precept of self-denyal , i shall do these two things : 1. remove some sorts of self-denyal , which are instanced in by some , as intended in this precept . 2. i shall shew what kind of self-denyal that is , which our saviour here intends . 1. there are several things brought under this precept of self-denyal , which were never intended by our saviour . i shall instance in two or three things , which are most frequently insisted upon , and some of them by very devout and well-meaning men ; as , that in matters of faith , we should deny and renounce our own senses and our reason ; nay , that we should be content to renounce our own eternal happiness , and be willing to be damned for the glory of god and the good of our brethren : but all these are so apparently and grosly unreasonable , that it is a wonder that any one should ever take them for instances of that self-denyal which our saviour requires ; especially considering , that in all his discourse of self-denyal , he does not so much as glance at any of these instances , or any thing like to them . 1. some comprehend under self-denyal , the denying and renouncing our own senses in matters of faith : and if this could be made out to be intended by our saviour in this precept , we needed not dispute any of the other instances . for he that renounceth the certainty of sense , so as not to believe what he sees , may after this renounce and deny any thing . for the evidence of sense is more clear and unquestionable than that of faith ; as the scripture frequently intimates ; as john 20. 29. where our saviour reproves thomas , for refusing to believe his resurrection , upon any less evidence than that of sense ; because thou hast seen , thou hast believed : blessed are they wich have not seen , and yet have believed . which plainly supposeth the evidence of sense to be the highest and clearest degree of evidence . so likewise that of st. paul , 2 cor. 5. 7. we walk by faith , and not by sight : where the evidence of faith , as that which is more imperfect and obscure , is opposed to that of sight , as more clear and certain . so that to believe any article of faith , in contradiction to the clear evidence of sense , is contrary to the very nature of assent ; which always yields to the greatest and clearest evidence . besides that , our belief of religion is at last resolved into the certainty of sense ; so that by renouncing that , we destroy and undermine the very foundation of our faith. one of the plainest and principal proofs of the being of god ( which is the first and fundamental article of all religion ) relies upon the certainty of sense ; namely , the frame of this visible world ; by the contemplation whereof , we are led to the acknowledgment of the invisible author of it . so st. paul tells us , rom. 1. 20. that the invisible things of god , from the creation of the world , are clearly seen , being understood by the things which are made , even his eternal power and godhead . and the great external evidence of the christian religion , i mean miracles , is at last resolved into the certainty of sense , without which , we can have no assurance that any miracle was wrought for the confirmation of it . and the knowledge likewise of the christian faith , is conveyed to us by our senses ; the evidence whereof , if it be uncertain , takes away all certainty of faith. how shall they believe , ( saith st. paul , rom. 10. 14. ) how shall they believe in him , of whom they have not heard ? and ver . 17. so then faith cometh by hearing , and hearing by the word of god. so that to deny and renounce our senses in matters of faith , is to take away the main pillar and foundation of it . 2. others , almost with equal absurdity , would comprehend under our saviour's precept of self-denial , the denying and renouncing of our reason in matters of faith : and this is self-denial with a witness , for a man to deny his own reason ; for it is to deny himself to be a man. this surely is a very great mistake , and tho the ground of it may be innocent ; yet the consequence of it , and the discourses upon it , are very absurd . the ground of the mistake is this , men think they deny their own reason , when they assent to the revelation of god in such things , as their own reason could neither have discovered , nor is able to give the reason of : whereas in this case , a man is so far from denying his own reason , that he does that which is most agreeable to it . for what more reasonable than to believe whatever we are sufficiently assur'd is revealed to us by god , who can neither be deceived himself , nor deceive us ? but tho' the ground of this mistake may be innocent , yet the consequences of it are most absurd and dangerous . for if we are to renounce our reason in matters of faith , then are we bound to believe without reason , which no man can do ; or if he could , then faith would be unreasonable , and infidelity reasonable . so that this instance likewise of self-denial , to renounce and deny our own reason , as it is no where exprest , so it cannot reasonably be thought to be intended by our saviour in this precept . 3. nor doth this precept of self-denial require men to be content to renounce their own eternal happiness , and to be willing to be damned for the glory of god , and the good of their brethren . if this were the meaning of this precept , we might justly say , as the disciples did to our saviour , in another case , this is a hard saying , and who can hear it ? the very thought of this , is enough to make humane nature to tremble at its very foundation . for the deepest principle that god hath planted in our nature , is the desire of our own preservation and happiness ; and into this the force of all laws , and the reason of all our duty is at last resolved . from whence it plainly follows , that it can be no man's duty in any case to renounce his own happiness , and to be content to be for ever miserable ; because if once this be made a duty , there will be no argument left , to perswade any man to it . for the most powerful arguments , that god ever used , to perswade men to any thing , are the promise of eternal happiness , and the terrour of everlasting torments : but if this were a man's duty , to be content to be miserable for ever , neither of these arguments would be of force sufficient to perswade a man to it . the first of these , namely the promise of eternal happiness , could signifie nothing to him that is to be eternally miserable ; because if he be to be so , it is impossible that he should ever have the benefit of that promise : and the threatning of eternal misery , could be no argument in this case ; because the duty is just as difficult , as the argument is powerful , and no man can be moved to submit to any thing that is grievous and terrible , but by something that is more terrible ; for if it be not , it is the same thing , whether he submit to it , or not ; and then no man can be content , to be eternally miserable , only for the fear of being so ; for this would be for a man to run himself upon that very inconvenience which he is so much afraid of ; and 't is madness for a man to die for fear of death . quis novus hic furor est , ne moriare , mori ? by this it plainly appears , how unreasonable it is to imagin , that by this precept of self-denial , our saviour should require men to renounce everlasting happiness , and to be content to be miserable for ever , upon any account whatsoever ; because this were to suppose , that god hath imposed that upon us as a duty , to oblige us whereto there can be no argument offer'd , that can be powerful enough . as for the glory of god , which is pretended to be the reason , it is an impossible supposition ; because it cannot be for the glory of god , to make a creature for ever miserable , that shall not by his wilful obstinacy and impenitence deserve to be so . but this is only cast in to add weight . the other reason of the good and salvation of our brethren , is the only consideration for which there is any manner of colour from scripture ; and two instances are alledged to this purpose , of two very excellent persons , that seem to have desired this , and to have submitted to it ; and therefore it is not so unreasonable as we would make it , that our saviour should enjoyn it as a duty . the instances alledged are these . moses desired of god that he might be blotted out of the book of life , rather than the people of israel , whom he had conducted and governed so long , should be destroyed : and in the new testament st. paul tells us , that he could wish , that himself were accursed from christ , for his brethren ; so earnest a desire had he of their salvation . but neither of these instances are of force sufficient to overthrow the reasons of my former discourse ; for the desire of moses amounts only to a submission to a temporal death , that his nation might be saved from a temporal ruin . for the expression of blotting out of the book of life , is of the same importance with those phrases so frequently used in the old testament , of blotting out from the face of the earth , and blotting out one's name from under heaven ; which signifie no more than temporal death and destruction ; and then moses's wish was reasonable and generous , and signifies no more , but that he was willing , if god pleased , to die to save the nation . as for st. paul's wish , of being accursed from christ , it is plainly an hyperbolical expression of his great affection to his country-men the jews , and his zeal for their salvation , which was so great , that if it had been a thing reasonable and lawful , he could have wisht the greatest evil to himself for their sakes ; and therefore it is observable , that it is not a positive and absolute wish , but exprest in the usual form of ushering in an hyperbole ; i could wish , just as we are wont to say , when we would express a thing to the hight , which is not fit , nor intended to be done by us ; i could wish so or so ; i could even afford to do this or that ; which kind of speeches , no man takes for a strict and precise declaration of our minds , but for a figurative expression of a great passion . and thus i have done with the first thing i proposed for the explication of this precept , or duty of self-denial ; which was to remove some sorts of self-denial , which by some are frequently instanced in , as intended by our saviour in this precept . i proceed now to the second thing i proposed ; which is to declare positively , what that self-denial is , which our saviour here intends ; and 't is plainly this , and nothing but this ; that we should be willing to part with all earthly comforts and conveniences , to quit all our temporal interests and enjoyments , and even life it self , for the sake of christ and his religion . this our saviour means , by denying our selves ; and then ( which is much the same with the other ) that we should be willing to bear any temporal inconvenience and suffering , upon the same account . this is to take up our cross and follow him . and that this is the full meaning of these two phrases , of denying our selves , and taking up our cross , will clearly appear , by considering the particular instances , which our saviour gives of this self-denyal , when ever he hath occasion to speak of it ; by which you will plainly see , that these expressions amount to no more than i have said . even here in the text , after our saviour had told his disciples , that he that would come after him , must deny himself , and take up his cross ; it follows immediately , for whosoever will save his life shall lose it , and whosoever will lose his life for my sake , shall find it . you see here , that he instanceth in parting with our lives for him , as the highest piece of self-denyal , which he requires . and he himself elsewhere tells us , that greater love than this hath no man , than that a man lay down his life for his friend . elsewhere he instanceth in quitting our nearest relations for his sake ; luke 14. 26 , 27. if any man come to me , and hate not his father , and mother , and wife , and children , and brethren , and sisters , yea and his own life also , he cannot be my disciple ; and whosoever doth not bear his cross and come after me , he cannot be my disciple . which expressions , of hating father , and mother , and other relations , and even life it self , are not to be understood rigorously , and in an absolute sense , but comparatively ; for it is an hebrew manner of speech , to express that absolutely , which is meant only comparatively ; and so our saviour explains himself , in a parallel text to this ; matth. 10. 37 , 38. he that loveth father or mother , more than me , is not worthy of me : he that loveth son or daughter , more than me , is not worthy of me : and he that taketh not his cross , and followeth after me , is not worthy of me . in another place , our saviour instanceth in quitting our estates for his sake , matth. 19. 29. every one that shall forsake houses , or brethren , or sisters , or father , or mother , or wife , or children , or lands , for my names sake ; by all which it appears , that this self-denyal which our saviour here requires of his disciples , is to be extended no farther , than to a readiness and willingness , when ever god shall call us to it , to quit all our temporal interests and enjoyments , and even life it self , ( the dearest of all other ) and to submit to any temporal inconvenience and suffering for his sake . and thus much for the explication of the precept here in the text. i proceed in the third place , to consider the strict and indispensible obligation of this precept of self-denyal , and suffering for christ , and his truth , rather than to forsake and renounce them . if any man will come after me , or be my disciple , let him deny himself , and take up his cross and follow me ; that is , upon these terms , he must be my disciple , in this manner he must follow me ; and in the text i mention'd before , he declares again , that he that is not ready to quit all his relations and even life it self , for his sake , is not worthy of him , and cannot be his disciple ; and whosoever doth not bear his cross , and come after me , cannot be my disciple ; so that we cannot be the disciples of christ , nor be worthy to be called by his name ; if we be not ready thus to deny our selves for his sake : and not only so ; but if for fear of the cross , or of any temporal sufferings , we should renounce , and deny him ; he threatens to deny us before his father which is in heaven , ( i. e. ) to deprive us of eternal life , and to sentence us to everlasting misery . matth. 10. 32. whosoever shall confess me before men , him will i confess before my father which is in heaven : but whosoever shall deny me before men , him will i also deny before my father which is in heaven : and mark 8. 38. whosoever shall be ashamed of me , and of my words , in this adulterous and sinful generation , of him also shall the son of man be ashamed , when he cometh in the glory of his father , with his holy angels ; that is , when he cometh to judge the world , they shall not be able to stand in that judgment ; for that by his being ashamed of them , is meant , that they shall be condemned by him , is plain from what goes before , v. 26 , 27. what shall it profit a man , if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? and then it follows , whosoever therefore shall be ashamed of me and of my words . but because some have had the confidence to tell the world , that our saviour doth not require thus much of christians ; but all that he obligeth us to , is to believe in him in our hearts , but not to make any outward profession of his religion , when the magistrate forbids it , and we are in danger of suffering for it : i shall therefore briefly examine what is pretended for so strange an assertion , and so directly contrary to the whole tenor of the gospel , and to the express words of our saviour . the author of the book called the leviathan , tells us , that we are not only not bound to confess christ , but we are obliged to deny him , in case the magistrate require us so to do . his words are these : what if the soveraign forbid us to believe in christ ? he answers , such forbidding is of no effect , because belief and vnbelief never follows mens commands . but what ( says he ) if we be commanded by our lawful prince to say with our tongues , we believe not ; must we obey such commands ? to this he answers , that profession with the tongue is but an external thing , and no more than any other gesture , whereby we signifie our obedience , and wherein a christian , holding firmly in his heart the faith of christ , hath the same liberty which the prophet elisha allowed to naaman . but what then ( says he ) shall i answer to our saviour , saying , whosoever denieth me before men , him will i deny before my father which is in heaven . his answer is , this we may say , that whatsoever a subject is compell'd to in obedience to his soveraign , and does it not in order to his own mind , but the law of his country , the action is not his , but his soveraign's ; nor is it he that in this case denies christ before men , but his governour , and the laws of his country . but can any man , that in good earnest pays any degree of reverence to our blessed saviour and his religion , think to baffle such plain words by so frivolous an answer ? there is no man doubts , but if the magistrate should command men to deny christ , he would be guilty of a great sin in so doing ; but if we must obey god rather than men , and every man must give an account of himself to god ; how will this excuse him that denies christ , or breaks any other commandment of god , upon the command of the magistrate ? and to put the matter out of all doubt , that our saviour forbids all that will be his disciples , upon pain of damnation , to deny him , tho the magistrate should command them to do so , it is very observable , that in that very place , where he speaks of confessing or denying him before men , he puts this very case , of their being brought before kings and governours for confessing him , matth. 10. 17. beware ( says he ) of men , for they will deliver you up to the council , and they will scourge you in their synagogues ; and ye shall be brought before governours and kings for my sake , for a testimony against them and the gentiles . but what testimony would this be against them , if christians were bound to deny christ at their command ? but our saviour goes on , and tells them how they ought to demean themselves , when they were brought before kings and governours , v. 19. but when they shall deliver you up , take ye no thought , how , or what ye shall speak ; for it shall be given you in that very hour what ye shall speak . but what need of any such extraordinary assistance in the case , if they had nothing to do , but to deny him , when they were required by the magistrate to do it ? and then ( proceeding in the same discourse ) he bids them , v. 28. not to fear them that can kill the body , and after that have no more that they can do ; that is , not to deny him , for fear of any temporal punishment or suffering the magistrate could inflict upon them ; but to fear and obey him , who can destroy body and soul in hell. and upon this discourse our saviour concludes , v. 32 , 33. whosoever therefore shall confess me before men , him will i confess also before my father which is in heaven ; but whosoever shall deny me before men , him will i also deny before my father which is in heaven . and now can any thing be plainer , than that our saviour requires his disciples to make confession of him before kings and governours , and not to deny him for fear of any thing which they can do to them ? but let us enquire a little farther , and see how the apostles , who received this precept from our saviour himself , did understand it . acts 4. 14. we find peter and john summoned before the jewish magistrates , who strictly commanded them , not to speak at all , nor teach in the name of jesus . but peter and john answered and said unto them , whether it be right in the sight of god , to hearken unto you , more than unto god , judge ye . and when they still persisted in their course , notwithstanding the command of the magistrate , and were called again before the council , ch. 5. 28. and the high priest asked them , saying , did we not straitly command you , that you should not teach in this name ? and behold , ye have filled jerusalem with your doctrine : they return them again the same answer , v. 29. then peter and the other apostles answered and said , we ought to obey god rather than men . and let any man now judge , whether our saviour did not oblige men to confess him even before magistrates , and to obey him rather than men. and indeed , how can any man in reason think , that the great king and governour of the world should invest any man with a power to control his authority , and to oblige men to disobey and renounce him , by whom kings reign , and princes decree judgment ? this is a thing so unreasonable , that it can hardly be imagined , that any thing but down-right malice against god and religion could prompt any man to advance such an assertion . i should now have proceeded to the fourth and last particular , which i proposed to speak to ; namely , to vindicate the reasonableness of this precept of self-denial and suffering for christ , which at first appearance may seem to be so very harsh and difficult . but this , together with the application of this discourse , shall be reserved to another oportunity . a sermon , on matth . xvi . 24. then said jesus unto his disciples , if any man will come after me , let him deny himself , and take up his cross and follow me . then said jesus unto his disciples ; that is , upon occasion of his former discourse with them , concerning his approaching passion , and that he must shortly go up to jerusalem , and there suffer many things of the elders and chief priests and scribes , and at last be put to death by them ; then said jesus unto his disciples , if any man will come after me ; that is , if any man will be my disciple , and undertake the profession of my religion , he must do it upon these terms of self-denial and suffering . in the handling of these words , i proceeded in this method . first , i considered the way which our saviour here useth in making proselytes , and gaining men over to his religion . he offers no manner of force and violence to compel men to the profession of it , but fairly proposeth it to their consideration and choice ; telling them plainly upon what terms they must be his disciples ; if they like them , and be resolved to submit to them , well ; if not , 't is in vain to follow him any longer ; for they cannot be his disciples . and to use any other way than this to gain men over to religion , is contrary both to the nature of man , who is a reasonable creature ; and to the nature of religion , which , if it be not our free choice , cannot be religion . secondly , i explained his duty or precept of self-denial , express'd in these words , let him deny himself , and take up his cross ; which phrase , of taking up one's cross , is an allusion to the roman custom , which was , that the malefactor that was to be crucified , was to take up his cross upon his shoulders , and to carry it to the place of execution . now for our clearer understanding of this precept of self-denial , i told you , that it is not to be extended to every thing that may properly be call'd by that name , but to be limited by the plain scope and intendment of our saviour's discourse ; and therefore i did in the first place remove several things which are instanced in by some , as intended and required by this precept . as , 1. that we should deny and renounce our own sense in matters of faith. but this i shewed to be absurd and impossible ; because if we do not believe what we see , or will believe contrary to what we see , we destroy all certainty , there being no greater than that of sense : besides , that the evidence of faith being less clear and certain than that of sense , it is contrary to the nature of assent , which is always sway'd and born down by the greatest and clearest evidence . so that we cannot assent to any thing in plain contradiction to the evidence of sense . 2. others would comprehend under this precept , the denying of our reason in matters of faith ; which is in the next degree of absurdity to the other ; because no man can believe any thing , but upon some reason or other ; and to believe without any reason , or against reason , is to make faith unreasonable , and infidelity reasonable . 3. others pretend , that by virtue of this precept , men ought to be content to renounce their own eternal happiness , and to be miserable for ever , for the glory of god , and the salvation of their brethren . but this i shewed cannot be a duty , for this plain reason ; because if it were , there is no argument left powerful enough to perswade a man to it . and as for the two scripture instances alledged to this purpose ; moses his wish , of being blotted out of the book of life for the people of israel , signifies no more than a temporal death ; and st. paul's , of being accursed from christ for his brethren , is only an hyperbolical expression of his great passion and zeal for the salvation of his country-men ; as is evident from the form of the expression ; such as is commonly used to usher in an hyperbole ; i could wish . and in the second place , i shewed positively , that the plain meaning of this precept of self-denial is this , and nothing but this ; that we should be willing to part with all our temporal interests and enjoyments , and even life it self , for the sake of christ and his religion . this is to deny our selves . and then , that we should be willing to bear any temporal inconvenience and suffering upon the same account . this is to take up our cross. and this i shewed from the instances which our saviour gives of self-denial , whenever he had occasion to discourse of it . thirdly , i considered the strict and indispensable obligation of this precept of self-denial , rather than to forsake christ and his religion . without this disposition and resolution of mind we cannot be his disciples ; and if we deny him before men ; he will also deny us before his father which is in heaven . and this confession of him and his truth we are to make before kings and governours , and notwithstanding their commands to the contrary , which are of no force against the laws and commands of god. thus far i have gone . there remains only the iv. and last particular , which i proposed to speak to ; viz. to vindicate the reasonableness of this self-denial and suffering for christ , which at first appearance may seem to be so very difficult . and this precept cannot be thought unreasonable , if we take into consideration these three things . i. that he who requires this of us , hath himself given us the greatest example of self-denial that ever was . the greatest in it self , in that he denied himself more , and suffered more grievous things , than it is possible for any of us to do : and such an example , as in the circumstances of it , is most apt and powerful to engage and oblige us to the imitation of it ; because all his self-denial and sufferings were for our sakes . ii. if we cosider , that he hath promised all needful supplies of his grace , to enable us to the discharge of this difficult duty of self-denial and suffering , and to support and comfort us therein . iii. he hath assured us of a glorious reward of all our sufferings and self-denial , beyond the proportion of them , both in the degree and duration of it . i shall go over these as briefly as i can . i. if we consider , that he who requires us thus to deny our selves for him , hath given us the greatest example of self-denyal that ever was . our saviour knowing how unwelcome this doctrine of self-denyal and suffering must needs be to his disciples , and how hardly this precept would go down with them ; to sweeten it a little , and take off the harshness of it , and to prepare their minds the better for it , he tells them first of his own sufferings ; that by that means he might , in some measure , reconcile their minds to it , when they saw that he required nothing of them , but what he was ready to undergo himself , and to give them the example of it . and upon this occasion it was , that our saviour acquaints them with the hard and difficult terms upon which they must be his disciples . v. 21. the evangelist tells us , that jesus began to shew unto his disciples ; how that he must go unto jerusalem , and suffer many things of the elders , and chief-priests , and scribes , and be killed . then said jesus unto his disciples ; that is , immediately upon this discourse of his own sufferings , as the fittest time for it , he takes the oportunity to tell them plainly of their own sufferings ; and that unless they were prepared and resolved to deny themselves so far , as to suffer all manner of persecution for his sake and the profession of his religion ; they could not be his disciples . if any man will come after me , let him deny himself , and take up his cross , and follow me ; that is , let him reckon and resolve upon following that example of self-denyal and suffering , in which i will go before him . now the consideration of this example of self-denyal and suffering , which our saviour hath given us , hath great force in it to reconcile us to this difficult duty , and to shew the reasonableness of it . 1. that he who requires us thus to deny our selves , hath himself in his own person , given us the greatest example of self-denyal that ever was . and , 2. such an example , as , in all the circumstances of it , is most apt and powerful to engage and oblige us to the imitation of it ; because all his self-denyal and sufferings were for our sakes . 1. he who requires us thus to deny our selves , hath himself in his own person given us the greatest example of self-denyal that ever was ; in that he denyed himself more , and suffered more grievous things , than any of us can do . he bore the insupportable load of all the sins of all mankind , and of the wrath and vengeance due to them . never was sorrow like to his sorrow , wherewith the lord afflicted him in the day of his fierce anger . he was despised and rejected of men ; a man of sorrows , and acquainted with griefs ; his visage was marred more than any mans , and his form more than the sons of men . ( i. e. ) he underwent more affliction , and had more contempt poured upon him , than ever was upon any of the sons of men ; and yet he endured all this with incredible patience and meekness , with the greatest evenness and constancy of mind , and with the most perfect submission and resignation of himself to the will of god , that can be imagined . such an example as this should be of great force to animate us with the like courage and resolution , in lesser dangers and difficulties . to see the captain of our salvation going before us , and leading us on so bravely , and made perfect by greater sufferings than we can ever be called to , or are any ways able to undergo , is no small argument and encouragement to us , to take up our cross and follow him . the consideration of the unknown sufferings of the son of god , so great as we cannot well conceive of them , should make all the afflictions and sufferings that can befall us , not only tolerable , but easie to us . upon this consideration it is , that the apostle animates christians to patience in their christian course , notwithstanding all the hardships and sufferings that attended it ; heb. 12. 2. let us run with patience the race which is set before us , looking unto jesus the author and finisher of our faith , who endured the cross , and despised the shame . for consider him , who endured such contradiction of sinners against himself , lest ye also be weary and faint in your minds . and this example is more powerful for our encouragement , because therein we see the world conquered to our hands , and all the terrours and temptations of it baffled and subdued , and thereby a cheap and easie victory over it obtained for us . by this consideration , our saviour endeavours to inspire his disciples with chearfulness and courage in this great conflict ; john 16. 33. in the world ye shall have tribulation ; but be of good chear , i have overcome the world . 2. this example of our saviour , is such , as in all the circumstances of it , is most apt and powerful to engage and oblige us to the imitation of it ; because all his self-denyal and sufferings were for our sakes , in pity and kindness to us , and wholly for our benefit and advantage . we are apt to have their example in great regard , from whom we have received great kindness and mighty benefits . this pattern of self-denyal and suffering , which our religion proposeth to us , is the example of one , whom we have reason to esteem , and love , and imitate , above any person in the world. 't is the example of our lord and master , of our sovereign and our saviour , of the founder of our religion , and of the author and finisher of our faith : and surely such an example must needs carry authority with it , and command our imitation . 't is the example of our best friend , and greatest benefactor ; of him , who laid down his life for us , and sealed his love to us with his dearest blood ; and , even when we were bitter enemies to him , did , and suffered more for us , than any man ever did for his best friend . if we should be reduced to poverty and want , let us consider him ; who being lord of all , had not where to lay his head ; who being rich , for our sakes became poor ; that we through his poverty might be made rich . if it should be our lot to be persecuted for righteousness sake , and exercised with sufferings and reproaches ; let us look unto jesus the author and finisher of our faith , who endured the cross , and despised the shame for our sakes . in a word , can we be discontented at any condition , or decline it in a good cause ; when we consider how contented the son of god was , in the meanest and most destitute ; how meek and patient in the most afflicted and suffering condition ; how he welcomed all events , and was so perfectly resigned to the will of his heavenly father , that whatever pleased god , pleased him ? and surely in no case is example more necessary than in this , to engage and encourage us in the discharge of so difficult a duty , so contrary to the bent and inclination of flesh and blood. a bare precept of self-denial , and a peremptory command to sacrifice our own wills , our ease , our pleasure , our reputation , yea and life it self , to the glory of god , and the maintenance of his truth , would have sounded very harsh and severe , had not the practice of all this been mollified and sweetned by a pattern of so much advantage ; by one who in all these respects denied himself , much more than it is possible for us to do ; by one who might have insisted upon a greater right ; who abased himself , and stooped from a greater hight and dignity ; who was not forced into a condition of meanness and poverty , but chose it for our sakes ; who submitted to suffering , tho he had never deserved it . here is an example that hath all the argument , and all the encouragement that can be , to the imitation of it . such an example is of greater force and authority than any precept or law can be : so that well might our lord , thus going before us , command us to follow him , and say , if any man will come after me , let him deny himself , and take up his cross and follow me . for if he thus denied himself , well may we , who have much less to deny , but much more cause and reason to do it . he did it voluntarily , and of choice ; but it is our duty . he did it for our sakes ; we do it for our own . his own goodness moved him to deny himself for us ; but gratitude obligeth us to deny our selves in any thing for him . we did not in the least deserve any thing from him ; but he hath wholly merited all this , and infinitely more from us . so that such an example as this is , in all the circumstances of it , cannot but be very powerful and effectual , to oblige us to the imitation of it . but the reasonableness of this precept will yet farther appear , if we consider in the third place , that god hath promised to all sincere christians all needful supplies of his grace , to inable them to the discharge of this difficult duty of self-denial , and to support and comfort them therein . for the spirit of christ dwells in all christians , and the same glorious power that raised up jesus from the dead , works mightily in them that believe ; eph. 1. 19. that ye may know ( saith st. paul , speaking in general to all christians ) what is the exceeding greatness of his power to us-ward , who believe , according to the working of his mighty power which he wrought in christ , when he raised him from the dead . of our selves we are very weak , and the temptations and terrors of the world very powerful ; but there is a principle residing in every true christian , able to bear us up against the world , and the power of all its temptations . whatsoever is born of god ( saith st. john ) overcometh the world ; and this is the victory that overcometh the world , even our faith. ye are of god , little children , and have overcome ; because greater is he that is in you , than he that is in the world . and this grace and strength was afforded to the first christians in a most extraordinary manner , for their comfort and support under sufferings : so that they were strengthned with all might , according to god's glorious power , unto all long-suffering with joyfulness ; as st. paul prays for the colossians , ch. 1. 11. and these consolations of the spirit of god , this joy in the holy ghost , was not peculiarly appropriated to the first times of christianity ; but is still afforded to all sincere christians , in such degree as is necessary , and convenient for them . and whenever god exerciseth good men , with tryals more than humane , and such sufferings as are beyond the ordinary rate of humane strength and patience to bear , he hath promised to endue them with more than humane courage and resolution . so st. paul tells the corinthians , 1 cor. 10. 13. he is faithful that hath promised , who will not suffer you to be tempted above what ye are able , but will with the temptation also make a way to escape , that ye may be able to bear it . and why should we be daunted at any suffering ; if god be pleased to increase our strength , in proportion to the sharpness of our sufferings ? and blessed be god , many of our persecuted brethren at this day have remarkably found this comfortable assistance and support ; tho many likewise have fallen through fear and weakness ; as it also hapen'd in the primitive times . but where ever this promise is not made good , it is ( as i have formerly said ) by reason of some fault and failing on our part . either men were not sincere in the profession of the truth , and then no wonder , if when tribulation and persecution ariseth , because of the word , they are offended and fall off : or else they were too confident to themselves , and did not seek god's grace and assistance , and relie upon it as they ought ; and thereupon god hath left them to themselves ( as he did peter ) to convince them of their own frailty and rash confidence ; and yet even in that case , when there is truth and sincerity at the bottom , there is no reason to doubt , but that the goodness of god is such , as by some means or other to give to such persons ( as he did to peter ) the oportunity of recovering themselves by repentance , and a more stedfast resolution afterwards . 4. if we consider , in the last place , that our saviour hath assured us of a glorious and eternal reward of all our self-denial and sufferings for him ; a reward infinitely beyond the proportion of our sufferings , both in the degree and duration of it . now the clear discovery of this is peculiarly owing to the christian religion , and the appearance of our lord and saviour jesus christ , who hath abolished death , and brought life and immortality to light by the gospel . and as our blessed saviour hath assured us of this blessed state of good men in another world ; so hath he likewise assur'd us , that greater degrees of this happiness shall be the portion of those who suffer for him and his truth : mat. 5. 10 , 11 , 12. blessed are they which are persecuted for righteousness sake , for theirs is the kingdom of heaven . blessed are ye when men shall revile you , and persecute you , and speak all manner of evil against you falsly , for my names sake . rejoyce and be exceeding glad , for great is your reward in heaven . and nothing surely can be more reasonable , than to part with things of small value , for things infinitely greater and more considerable ; to forego the transient pleasures and enjoyments , and the imperfect felicities of this world , for the solid , and perfect , and perpetual happiness of a better life ; and to exchange a short and miserable life , for eternal life and blessedness ; in a word , to be content to be driven home ; to be banisht out of this world into our own native country ; and to be violently thrust out of this vale of tears , into those regions of bliss , where are joys unspeakable and full of glory . this consideration st. paul tells us supported the primitive christians , under their sharpest and heaviest sufferings , 2 cor. 4. 16. for this cause ( says he ) we faint not , because our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory ; whilst we look not at the things which are seen , but the things which are not seen ; for the things which are seen are temporal , but the things which are not seen are eternal . so that our sufferings bear no more proportion to the reward of them , than finite does to infinite , than temporal to eternal ; between which there is no proportion . all that now remains , is to draw some useful inferences from what hath been discoursed , concerning this great and difficult duty of self-denial for the sake of christ and his religion ; and they shall be these following . 1. to acknowledg the great goodness of god to us , that all these laws and commands , even the hardest and severest of them , are so reasonable . god as he is our maker , and gave us our beings , hath an entire and soveraign right over us ; and by virtue of that right , might have imposed very hard things upon us , and this without the giving account to us of any of his matters , and without propounding any reward to us , so vastly disproportionable to our obedience to him . but in giving laws to us , he hath not made use of this right . the most severe and rigorous commands of the gospel are such , that we shall be infinitely gainers by our obedience to them . if we deny our selves any thing in this world for christ and his religion , we shall , in the next , be considered for it to the utmost ; not only far beyond what it can deserve , but beyond what we can conceive or imagine : for this perishing life , and the transitory trifles and enjoyments of it , we shall , receive a kingdom which cannot be shaken , an uncorruptible crown which fadeth not away , eternal in the heavens . for these are faithful sayings , and we shall infallibly find them true ; that if we suffer with christ , we shall also reign with him ; if we be persecuted for righteousness sake , great shall be our reward in heaven ; if we part with our temporal life , we shall be made partakers of eternal life . he that is firmly persuaded of the happiness of the next world , and believes the glory which shall then be revealed , hath no reason to be so much offended at the sufferings of this present time ; so long as he knows and believes , that these light afflictions which are but for a moment , will work for him a for more exceeding and eternal weight of glory . 2. seeing this is required of every christian , to be always in a preparation and disposition of mind to deny our selves , and to take up our cross ; if we do in good earnest resolve to be christians , we ought to fit down and consider well with our selves , what our religion will cost us , and whether we be content to come up to the price of it . if we value any thing in this world , above christ and his truth , we are not worthy of him . if it come to this , that we must either renounce him and his religion , or quit our temporal interests ; if we be not ready to forego these , nay , and to part even with life it self , rather than to forsake him and his truth ; we are not worthy of him . these are the terms of our christianity , and therefore we are required in baptism solemnly to renounce the world : and our saviour , from this very consideration , infers , that all who take upon them the profession of his religion , should consider seriously beforehand , and count the cost of it ; luke 14. 28. which of you , ( says he ) intending to build a tower , sitteth not down first , and counteth the cost , whether he have sufficient to finish it ? or what king going to war with another king , doth not sit down and consult , whether with 10000 he be able to meet him that cometh against him with 20000. so likewise , whosoever he be that forsaketh not all he hath , cannot be my disciple . you see the terms upon which we are christians ; we must always be prepared in the resolution of our minds , to deny our selves , and take up our cross , tho we are not actually put upon this tryal . 3. what hath been said , is matter of great comfort and encouragement to all those who deny themselves , and suffer upon so good an account ; of whom , god knows , there are too great a number at this day , in several parts of the world : some under actual sufferings , such as cannot but move compassion and horror in all that hear of them : others , who are fled hither , and into other countries , for refuge and shelter from one of the sharpest persecutions that perhaps ever was , if all the circumstances of it be duly considered . but not to enlarge upon so unpleasant a theam , they who suffer for the truth and righteousness sake , have all the comfort and encouragement , that the best example , and the greatest and most glorious promises of god can give . they have the best example in their view ; jesus the author and finisher of their faith , who endured the cross , and despised the shame . so that how great and terrible soever their sufferings be , they do but tread in the steps of the son of god , and of the best and holiest man that ever was ; and he who is their great example in suffering , will likewise be their support , and their exceeding great reward . so that tho suffering for christ be accounted great self-denyal , and he is graciously pleased so to accept it ; because in denying things present and sensible , for things future and invisible , we do not only declare our affection to him , but our great faith and confidence in him , by shewing that we rely upon his word , and venture all upon the security which he offers us in another world ; yet according to a right estimate of things , and to those who walk by faith and not by sight , this which we call self-denyal , is , in truth and reality , but a more commendable sort of self-love ; because we do herein most effectually consult , and secure , and advance our own happiness . 4. and lastly , since god hath been pleased for so long a time to excuse us from this hardest part of self-denyal , let us not grudge to deny our selves in lesser matters , for the sake of his truth and religion ; to miss a good place , or to quit it upon that account ; much less let us think much to renounce our vices , and to thwart our evil inclinations for his sake . as naaman's servant said to him , concerning the means prescribed by the prophet for his cure ; if he had bid thee do some great thing , wouldest thou not have done it ? how much more , when he hath only said , wash and be clean : so since god imposeth no harder terms upon us , than repentance and reformation of our lives , we should gladly and thankfully submit to them . this , i know , is difficult to some , to mortifie their earthly members , to crucifie the flesh , with the affections and lusts of it ; 't is like cutting off a right hand , and plucking out a right eye . some are so strongly addicted to their lusts and vices , that they could with more ease despise life , in many cases , than thus deny themselves : but in truth , there is no more of self-denyal in it , than a man denies himself when he is mortally sick and wounded , in being content to be cured , and willing to be well . this is not at all to our temporal prejudice and inconvenience , and it directly conduceth to our eternal happiness ; for there is no man that lives a holy and virtuous life , and in obedience to the laws of god , that can lightly receive any prejudice by it in this world. since god doth not call us to suffer , we should do so much the more for him . since he doth not put us to testifie our love to him , by laying down our lives for him , we should shew it by a greater care to keep his commandments . god was pleased to exercise the first christians with great sufferings , and to try their love and constancy to him and his truth , in a very extraordinary manner ; by severity and contempt , by the spoiling of their goods , and the loss of all things ; by bonds and imprisonments ; by cruel mockings and scourgings ; by the extremity of torments , and by resisting even unto blood ; by being kill'd for his sake all the day long , and appointed as sheep for the slaughter . god was pleased to make their way to heaven very sharp and painful , and to hedge it in as it were with thorns on every side ; so that they could not , but through many tribulations , enter into the kingdom of heaven . thus we ought all to be in a readiness and resolution to submit to this duty , if god should think fit at any time of our lives to call us to it . but if he be pleased to excuse us from it , and to let this cup pass from us , ( which may lawfully be our earnest prayer to god , since we have so good a pattern for it ) there will be another duty incumbent upon us , which will take up the whole man , and the whole time of our life , and that is to serve him without fear , in holiness and righteousness before him all the days of our lives . a sermon , preached at whitehall , before the family , nov. 1. 1686. heb. xi . 13. and confessed that they were strangers and pilgrims on the earth . the whole verse runs thus : these all died in faith , not having received the promises , but having seen them afar off , and were persuaded of them , and embraced them , and confessed that they were strangers and pilgrims on the earth . the apostle having declared at the latter end of the foregoing chapter , that faith is the great principle whereby good men are acted , and whereby they are supported under all the evils and sufferings of this life , verse 38. now the just shall live by faith ; in this chapter he makes it his main business , to set forth to us at large the force and power of faith ; and to this purpose , he first tells us what kind of faith he means ; viz. a firm persuasion of things not present and visible to sense , but invisible and future ; ver. 1. now faith ( saith he ) is the confident expectation of things hoped for , and the evidence of things not seen . faith represents to us the reality of things which are invisible to sense , as the existence of god and his providence ; and of things which are at a great distance from us , as the future state of rewards and punishments in another world. and then he proceeds to shew , by particular and famous instances , that the firm belief and persuasion of these things , was the great principle of the piety and virtue of the saints and and good men in all ages of the world ; by this abel , and enoch , and noah ; abraham , isaac and jacob ; joseph and moses , and all the famous heroes of the old testament obtained a good report , and pleased god , and did all those eminent acts of obedience and self-denyal which are recorded of them . they believed the being of god , and that he is a rewarder of them that diligently seek him . they dreaded his threatnings , and relyed upon his promises of future and invisible good things . they lived and died in a full persuasion and confidence of the truth of them ; tho they did not live to see them actually fulfilled and accomplisht . all these ( saith he , speaking of those eminent saints which he had instanced in before ) all these died in faith , not having received the promises , but having seen them afar off , and were persuaded of them , and embraced them . this is spoken with a more particular regard to abraham , isaac and jacob ; to whom the promises of the conquest and possession of a fruitful land were made , and of a numerous offspring ; among whom should be the messias , in whom all the nations of the earth should be blessed . these promises they did not live to see accomplisht and made good in their days ; but they heartily believed them , and rejoiced in the hope and expectation of them , as if they had embraced them in their arms , and been put into the actual possession of them : and they confessed , that they were pilgrims and strangers in the earth . this saying and acknowledgment more particularly and immediately refers to those sayings of the patriarchs abraham and jacob , which we find recorded , gen. 23. 4. where abraham says to the sons of heth , i am a stranger and a sojourner with you ; and gen. 47. 9. where jacob says to pharaoh , the days of the years of my pilgrimage are an hundred and thirty years ; few and evil have the days of the years of my life been . these good men were strangers and sojourners in a land , which was promised to be theirs afterwards . they dwelt in it themselves as strangers , but were in expectation that it would one day become the inheritance of their posterity . now in this , as by a type and shadow , the apostle represents to us the condition of good men , while they are passing through this world. they are pilgrims and strangers in the earth ; they travel up and down the world for a time , as the patriarchs did in the land of canaan ; but are in expectation of a better and more settled condition hereafter ; they desire a better country , that is , an heavenly , says the apostle at the 16 vers . of this chapter . that which i design from these words , is to represent to us our present condition in this world ; and to awaken us to a due sense and serious consideration of it . it is the same condition , that all the saints and holy men that are gone before us were in , in this world ; and every one of us may say with david , psal. 39. 12. i am a stranger with thee , and a sojourner , as all my fathers were . it is a condition very troublesome and very unsettled , such as that of pilgrims and strangers useth to be . this we must all acknowledge , if we judge rightly of our present state and condition . they confessed , that they were strangers and pilgrims on the earth ; but yet it was not without the hope and expectation of a better and happier condition in reversion . so it follows just after ; they that say such things , ( that is , that confess themselves to be strangers and pilgrims on the earth ) declare plainly , that they seek a country . this bore up the patriarchs under all the evils and troubles of their pilgrimage ; that they expected an inheritance , and a quiet and settled possession of that good land which god had promised to them . answerably to which , good men do expect , after the few and evil days of their pilgrimage in this world are over , a blessed inheritance in a better country ; that is , an heavenly ; and with blessed abraham , the father of the faithful , they look for a city which hath foundations , whose builder and maker is god ; as it is said of that good patriarch at the tenth verse of this chapter . it is very frequent , not only in scripture , but in other authors , to represent our condition in this world , by that of pilgrims , and sojourners in a foreign country : for the mind which is the man , and our immortal souls , which are by far the most noble and excellent part of our selves , are the natives of heaven , and but pilgrims and strangers here in the earth ; and when the days of our pilgrimage shall be over , are designed to return to that heavenly country from which they came , and to which they belong . and therefore the apostle tells us , phil. 3. 20. that christians have relation to heaven , as their native place and country . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our conversation is in heaven , so we render the words ; but they properly signifie , that christians are members of that city and society which is above ; and tho they converse at present here below , while they are passing through this world , yet heaven is the country to which they do belong , and whither they are continually tending ; sedes ubi fata quietas ostendunt , where a quiet habitation , and a perpetual rest , is designed and prepared for them . this acknowledgment david makes concerning himself , and all the people of god , 1 chron. 29. 15. for we are strangers before thee , and sojourners , as were all our fathers . our days on the earth are as a shadow , and there is none abiding . so likewise st. peter , 1 pet. 1. 17. pass the time of your sojourning here in fear ; and chap. 2. v. 11. dearly beloved , i beseech you , as strangers and pilgrims abstain from fleshly lusts. and not only the inspired writers of holy scripture , but heathen authors , do frequently make use of this allusion . plato tells us , it was a common saying , and almost in every man's mouth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the life of man is a kind of pilgrimage . and tully , in his excellent discourse de senectute , ( concerning old age ) brings in cato describing our passage out of this world , not as a departure from our home , but like a man leaving his inn , in which he hath lodged for a night or two , ex vitâ istâ discedo , tanquam ex hospitio , non tanquam ex domo , commorandi enim natura diversorium nobis non habitandi dedit : when i leave this world ( says he ) i look upon my self as departing out of an inn , and not as quitting mine own home and habitation ; nature having assigned this world to us as a place to sojourn , but not to dwell in . which is the same with what the apostle says in the text , concerning the patriarchs , they confessed that they were pilgrims and strangers in the earth ; and concerning all christians , chap. 13. 14. here we have no continuing city , but we seek one to come . but i do not intend to follow the metaphor too close , and to vex and torture it , by pursuing all those little parallels and similitudes , which a lively fancy might make or find , betwixt the condition of strangers and pilgrims , and the life of man during his abode and passage through this world. i will insist only upon two things , which seem plainly to be design'd and intended by this metaphor ; and they are these : 1. that our condition in this world is very troublesom and unsettled : they confessed , that they were strangers and pilgrims in the earth . 2. it implies a tendency to a future settling , and the hopes and expectation of a happier condition , into which we shall enter when we go out of this world. for so it follows in the very next words after the text ; they confessed that they were strangers and pilgrims on the earth ; for they that say such things , declare plainly , that they seek a country . they that say such things ; that is , they that acknowledge themselves to have lived in such a restless and uncertain condition in this world , travelling from one place to another , as the patriarchs abraham , isaac , and jacob did , and yet pretend to be perswaded of the goodness of god , and the faithfulness of his promise , in which he solemnly declared himself to be their god , do hereby plainly shew , that they expect some happier condition hereafter , wherein that great promise of god will be made good to them to the full . and these are two very weighty and useful considerations ; that we should both understand our present condition in this world , and our future hope and expectation after our departure out of it , that so we may demean our selves suitably to both these conditions ; both as it is fit for those who look upon themselves as pilgrims and sojourners in this world , and likewise , as it becomes those who seek and expect a better country , and hope to be made partakers of a blessed immortality in another world. i shall briefly speak to both these ; and then shew what effect and influence the serious meditation of these two points ought to have upon every one of us . 1. that our condition in this world is very troublesom and unsettled . this i take to be principally intended in the metaphor of strangers and pilgrims . such was the life of the patriarchs , which is here spoken of in the text ; they had no constant abode and fixt habitation , but were continually wandering from one kingdom and country to another ; in which travels they were exposed to a great many hazards and dangers , afflictions and miseries , affronts and injuries , as we read at large in the history of their travels in the old testament . and such is our condition in this world ; it is often troublesom , and always uncertain and unsettled . 't is often very troublesom . not to insist upon the weak condition of infancy and childhood , the helplesness of that state , and insufficiency of it for its own preservation , and the supply of its natural wants and necessities : not to mention the dangerous vanity and desperate folly of youth , nor the infirmities and contempts , the many tedious and wearisom days and nights that old age is commonly grieved and afflicted withal , to that degree , as to make life not only unpleasant , but almost an intolerable burden to us . not to dwell upon these , which yet take up and possess a great share and portion of our lives : if we look upon man in his best state , we shall find him , as david hath long since pronounced on him , to be altogether vanity . we need not go a pilgrimage , and travel into remote countries , to make life more troublesom and uneasie . in what part of the world soever we are ( even that which we improperly call our own home and native country ) we shall meet with trouble and inconvenience enough to convince us , that we are but strangers in it . more especially good men are peculiarly liable to a great many evils and sufferings upon account of their piety and virtue . they are not of the world ( as our blessed saviour tells his disciples , john 15. 19. ) and because they are not of the world , therefore the world hateth them , and taketh all opportunities and occasions to vex and persecute them in one kind or other ; either by doing all manner of evil to them , or by speaking all manner of evil of them . but suppose we escape trouble upon this account ; there are abundance of common and natural inconveniences , which render human life very uneasie . for either we must live alone , or in the company and society of others : one of these two is necessary and unavoidable . suppose we would live alone ; how few are there that can enjoy themselves tolerably alone for any considerable time ? for though there be a great deal too much of self-love in mankind , and men are generally extreamly fond of themselves ; yet i know not how it happens , ( tho so it is ) that very few men in the world care for their own company , or can endure , for any considerable time , to converse only with themselves ; nay , for the most part , they are sooner glutted with themselves , and surfeited of their own conversation , than of the worst company they can meet with ; a shrewd sign , as one would think , that they know something worse by themselves than of any body else , or at least they know it more certainly . it is a wise and deep saying of aristotle , whoever affects to be alone , must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either a god or a wild beast ; either he must be sufficient for himself , and want nothing ; or of so wild and savage a disposition , as to destroy every thing that is weaker , and to run away from every thing that is stronger than himself . now man is neither good enough to be contented and satisfied with himself , nor bad enough to hate and avoid every body else , and therefore he must enter into society , and keep company with other men. and if we go abroad into the world , and try the conversation of men , it cannot but grieve us to see a great many things , which yet we must see every day ; the censoriousness , and uncharitableness , and insincerity of men one towards another ; to see with what kindness they will treat one another to the face , and how hardly they will use them behind their backs . if there were nothing else , this one naughty quality , so common and reigning among mankind , were enough to make an honest and true-hearted man , one that loves plainness and sincerity , to be heartily sick of the world , and glad to steal off the stage ; where there is nothing native and sincere , but all personated and acted ; where the conversation of a great part of men is all designing and insidious , full of flattery and flashood , of good words and ill offices : one speaketh peaceably to his neighbour with his mouth , but in his heart he lieth in wait , as it is in the prophet , jer. 9. 8. and when a man hath done all the good turns he can , and endeavoured to oblige every man , and not only to live inoffensively , but exemplarily ; he is fairly dealt withal , and comes off upon good terms , if he can but escape the ill words of men for doing well , and obtain a pardon for those things which truly deserve praise . but setting aside these , and the like melancholy considerations ; when we are in the health and vigour of our age , when our blood is warm , and our spirits quick , and the humour of our body not yet turned and sowred by great disappointments , and grievous losses of our estates , or nearest friends and relations , by a long course of afflictions , by many cross events and calamitous accidents ; yet we are continually liable to all these ; and the perpetual fear and danger of them is no small trouble and uneasiness to our minds , and does in a great measure rob us of the comfort , and eat out the pleasure and sweetness of all our enjoyments ; and , by degrees , the evils we fear overtake us ; and as one affliction and trouble goes on , another succeeds in the place of it , like job's messengers , whose bad tidings and reports of calamitous accidents came so thick upon him , that they overtook one another . if we have a plentiful fortune , we are apt to abuse it to intemperance and luxury ; and this naturally breeds bodily pains and diseases , which take away all the comfort and enjoyment of a great estate . if we have health , it may be we are afflicted with losses , or deprived of friends , or cross'd in our interests and designs ; and one thing or other happens to impede and interrupt the contentment and happiness of our lives . sometimes an unexpected storm , or some other suddain calamity , sweepeth away , in an instant , all that which with so much industry and care we have been gathering many years . or if an estate stand firm , our children are taken away , to whose comfort and advantage all the pains and endeavours of our lives were devoted . or if none of these happen , ( as it is very rare to escape most , or some of them ) yet for a demonstration to us that god intended this world to be uneasie , to convince us that a perfect state of happiness is not to be had here below ; we often see in experience , that those who seem to be in a condition as happy as this world can put them into , by the greatest accommodations towards it , are yet as far , or farther from happiness , as those who are destitute of most of those things wherein the greatest felicity of this world is thought to consist . many times it so happens , that they who have all the furniture and requisites , all the materials and ingredients of a worldly felicity at their command , and in their power , yet have not the skill and ability out of all these to frame a happy condition of life to themselves . they have health , and friends , and reputation , and estate in abundance , and all outward accommodations that heart can wish ; and yet in the midst of all these circumstances of outward felicity , they are uneasie in their minds , and as the wise man expresseth it , in their sufficiency they are in streights , and are as it were surfeited even of happiness it self , and do so fantastically and unaccountably nauseate the good condition they are in , that tho they want nothing to make them happy , yet they cannot think themselves so ; though they have nothing in the world to molest and disgust them , yet they can make a shift to create as much trouble to themselves , out of nothing , as they who have the real and substantial causes of discontent . which plainly shews , that we are not to look for happiness here ; 't is not to be found in this land of the living ; and after our enquiries after it , we shall see sufficient reason to take up solomon's conclusion , that all is vanity and vexation of spirit ; which is much the same with that aphorism of david his father , which i mentioned before , that man in his best estate is altogether vanity . but what happiness soever our condition in this world is capable of , 't is most assuredly full of uncertainty and unsettlement ; we cannot enjoy it long , and every moment we are in danger of being deprived of it . whatever degree of earthly felicity we are possess'd of , we have no security that it shall continue . there is nothing in this world , but , when we are as sure of it as this world can make us , may be taken away from us by a thousand accidents . but suppose it to abide and continue ; we our selves shall be taken away from it . we must die , and in that very day all our enjoyments and hopes , as to this world , will perish with us ; for here is no abiding place , we have no continuing city : so that it is vain to design a happiness to our selves in this world , when we are not to stay in it , but only travel and pass through it . and this is the first ; our condition in this world is very troublesom and unsettled . 2. our condition in this world being a state of pilgrimage , doth imply a tendency to a future settlement , and the hopes and expectation of a happier condition hereafter . and so the apostle reasons immediately after the text ; they confessed that they were pilgrims and strangers in the earth ; for they that say such things , declare plainly that they seek a country ; that is , they who acknowledge themselves to be pilgrims and strangers in the earth , and yet withal profess to be perswaded of the goodness of god , and the fidelity of his promise , do plainly declare , that they seek another country . this is spoken of abraham , isaac , and jacob , who acknowledged themselves to be strangers and pilgrims in the earth ; and thereby declared , that they sought another country . now , says the apostle , this cannot be the country from whence they first came , vr of the chaldees , v. 15. and truly , if they had been mindful of that country from whence they came out , they might have had an oportunity of returning thither . and therefore he concludes , that the country which they sought was a better country than any in this world. v. 16. but now they desire a better country ; that is , an heavenly : therefore god is not ashamed to be called their god ; for he hath prepared for them a city . this plainly refers to that famous declaration or promise of god to the patriarchs of being their god ; i am the god of abraham , the god of 〈◊〉 , the god of jacob. now certainly this promise of god did signifie some very great blessing and advantage to those faithful servants of god above others . this was not made good to them in this world ; for they confessed , that they were pilgrims and strangers in the earth . where then is the blessing spoken of and signified by the great words of that promise , that god was their god ? they met with no such condition in this world , as was answerable to the greatness of that promise . from hence the apostle argues , that they had a firm perswasion of a future happiness ; for they that say such things , declare plainly , that they seek a better country ; that is , an heavenly . wherefore god is not ashamed to be called their god , since he hath prepared for them a city . and tho the promise of god to abraham did immediately design the land of canaan , and the earthly jerusalem ; yet the apostle extends it to that which was typified by it ; viz. an heavenly country , the jerusalem which is above , which , at the 10th verse of this chapter , is called a city , which hath foundations , whose builder and maker is god. and now , seeing god had designed and prepared so great a happiness for them in another world , well might he be called their god , notwithstanding that they were strangers and pilgrims on the earth ; that is , tho the full meaning and importance of this promise was not made good to them in this world , yet it was accomplish'd to the full in the happiness which was designed for them in another life . and god need not be ashamed to be called their god ; implying , that if nothing had been meant by it beyond this world , this promise , of god's being their god , would have fallen shamefully short of what it seemed to import . and this i conceive to be the true reason , why our saviour lays so much weight upon this promise , as to pitch upon it for the proof of the resurrection ; that is , of a future state of happiness in another world. there are many considerations apt to perswade good men of another life after this : as , that mankind is generally possess'd with this hope and perswasion ; and that the more wise and virtuous men have been , the more plainly have they apprehended the hopes of immortality , and the better have they been contented to leave this world ; as if , seeing farther than other men , they had a clearer prospect of the happiness they were entering upon : but above all , that god hath made our condition in this world so troublesom and unsettled , as if he had designed on purpose to make us seek for happiness elsewhere , and to elevate and raise our minds to the hopes and expectation of a condition better and more durable , than any is to be met with in this world ; which , considering the goodness of god , and his gracious providence and care of good men , is a thing of it self extremely credible . having thus , as briefly as i could , dispatched the two particulars which i propounded to speak to for the explication of the text ; i should now shew what influence these considerations ought to have upon our lives and practice . and if this be our condition in this world , and these our hopes and expectations as to another life ; if we be pilgrims and strangers in the earth ; and look for a better country , that is , an heavenly ; this ought to have a great influence upon us in these following respects , which i shall at present but very briefly mention . 1. let us intangle and incumber our selves as little as we can in this our pilgrimage ; let us not ingage our affections too far in the pleasures and advantages of this world ; for we are not to continue and settle in it , but to pass through it . a little will serve for our passage and accommodation in this journey ; and beyond that , why should we so earnestly covet and seek more ? 2. if we be pilgrims and strangers ; then it concerns us to behave our selves blamelesly and inoffensively , remembering , that the eyes of people are upon us , and that those among whom we live will be very curious and observant of our manners and carriage . 3. let us be chearful and patient under the troubles and afflictions of this present life . they who are in a strange country , must expect to encounter many injuries and affronts , and to be put to great difficulties and hazards , which we should endeavour to bear with that chearfulness , as men that are upon a journey use to bear foul ways and bad weather , and inconvenient lodging and accomodations . 4. the consideration of our present condition and future hopes should set us above the fondness of life , and the slavish fear of death . for our minds will never be raised to their true pitch and hight , till we have in some good measure conquered these two passions , and made them subject to our reason . as for this present life , and the enjoyments of it , what do we see in them , that should make us so strangely to dote upon them ? quae miseri lucis tam dira cupido ? this world , at the best , is but a very indifferent place ; and he is the wisest man that bears himself towards it with the most indifferent affection ; that is always willing to leave it , and yet patient to stay in it as long as god pleases . 5. we should always prefer our duty and a good conscience before all the world ; because it is in truth more valuable , if our souls be immortal , and do survive in another world. for ( as our saviour argues ) what is a man profited , if he gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? and thus st. paul reasoned with himself , from the belief of a resurrection of the just and unjust . for this cause ( saith he ) i exercise my self alway to have a conscience void of offence both toward god and toward man. lastly , if we be sojourners and travellers , we should often think of our end , and carefully mind the way to it . our end is everlasting happiness ; and the way to it is a constant and sincere and universal obedience to the commandments of god. when the young man in the gospel enquired of our saviour the way to eternal happiness , saying , good master , what good thing shall i do , that i may inherit eternal life ? his answer to him was , if thou wilt enter into life , keep the commandments . we may easily mistake our way ; for strait is the gate , and narrow is the way that leads to life , and few there be that find it . therefore we should often pray to god , as david does , psalm 119. 19. i am a stranger in the earth , hide not thy commandments from me . and psalm 139. 23 , 24. search me , o god , and know my heart ; try me , and know my thoughts ; and see if there be any wicked way in me , and lead me in the way everlasting . a sermon , on heb. xi . 13. and confessed that they were strangers and pilgrims in the earth . the whole verse runs thus : these all died in faith , not having received the promises , but having seen them afar off , and were persuaded of them , and embraced them , and confessed that they , &c. i have lately in this place ( upon a particular day and occasion ) begun to handle these words : i shall briefly give you the heads of what hath been already delivered , and proceed to what remains . and that which i designed from this text , was , to represent to us our present condition in this world , and to awaken us to a due sense and consideration of it . it is the same condition that all the saints and holy men that have gone before us were in , in this world ; and we may all of us say with david , psal. 39. 12. i am a stranger with thee , and a sojourner , as all my fathers were . it is very frequent , not only in scripture , but in other authors , to represent our condition in this world , by that of pilgrims and sojourners in a far country . for the mind , which is the man , and our immortal souls , which are , by far , the most noble and excellent part of our selves , are the natives of heaven , and but pilgrims and strangers here on the earth ; and when the days of our pilgrimage shall be accomplished , are designed to return to that heavenly country from which they came , and to which they belong . and for the explication of this metaphor , i insisted only upon two things , which seem plainly to be designed and intended by it . 1. that our condition in this world is very troublesom and unsettled ; they confessed , that they were pilgrims and strangers on the earth . ii. it implies a tendency to a future settlement , and the hopes and expectation of a happier condition , into which we shall enter when we go out of this world. and these i told you are two very weighty and useful considerations ; that we should both understand our present condition in this world , and our future hopes and expectation after our departure out of it ; that so we may demean our selves suitably to both these conditions ; both as is fit for those who look on themselves as pilgrims and sojourners in this world ; and likewise , as it becomes those who seek and expect a better country , and hope to be partakers of a blessed immortality in another world. i. that our condition in this world is very troublesom and unsettled ; and this is principally intended by the metaphor of pilgrims and strangers . such was the life of the patriarchs here spoken of in the text ; they had no constant abode and fixt habitation , but were continually wandering from one kingdom and country to another ; in which travels they were exposed to a great many dangers and sufferings , affronts and injuries ; as we read at large in the history of their travels in the old testament . and such is our condition in this world ; it is often troublesom , and always uncertain , and unsettled : so that whatever degree of worldly felicity any man is possest of , he hath no security that it shall continue for one moment . ii. our condition in this world being a state of pilgrimage , it implies a tendency to a future settlement , and the hopes and expectation of a happier condition , into which we shall enter so soon as we leave this world. for so it follows immediately after the text ; they confessed that they were pilgrims and strangers on the earth ; for they that say such things , declare plainly that they seek a country . they that say such things ; that is , they that acknowledge themselves to have lived in such a restless and uncertain condition in this world , travelling from one place to another , as the patriarchs abraham , isaac and jacob did ; and yet pretend to be persuaded of the goodness of god , and the faithfulness of his promise ; in which he so solemnly declares himself to be their god ; do hereby plainly shew , that they expect some happier condition hereafter , wherein that great promise of god , will be made good to them to the full . so that he need not be ashamed to have been called their god. having handled at large these two particulars , i come now to shew what influence the consideration of them ought to have upon our lives and practices . and if this be our condition in this world , and these our hopes and expectations , as to another life : if we be pilgrims and strangers in the earth , and look for a better country , that is , an heavenly ; this ought to have a great influence upon us in these following respects , which i did but briefly mention before ; but shall now prosecute and press more largely . i. let us entangle and incumber our selves as little as we can in this our pilgrimage : let us not engage our affections too far in the pleasures and advantages of this world , because we are not to stay in it , but to pass through it . upon this consideration the apostle st. peter doth so earnestly exhort christians to preserve themselves from fleshly lusts , 1 pet. 2. 11. dearly beloved , i beseech you , as strangers and pilgrims , to abstain from fleshly lusts , which war against the soul. the gratifying of our inordinate lusts , and our carnal and sensual inclinations , is directly opposite both to the nature of our immortal spirits , and to their great design and business in this world. fleshly lusts do not only pollute and defile , but even quench and extinguish our diviner part , and do work the ruin and destruction of it ; they sink our affections into the mud and filth of this world , and do entangle and detain them there . in a word , they do wholly indispose and unfit us for that pure and spiritual , and divine life , which alone can qualifie us for our heavenly country and inheritance . and therefore while our souls are sojourning in this world , we should abstain from them , and preserve our selves unspotted and untainted by them , as being altogether unuseful , and perfectly contrary to the laws and manners of our heavenly country . if we wallow in brutish and filthy lusts , as we pass through this world ; our native country , when our souls think to return to it , will reject us and cast us out : when we come to heaven's gate , and knock there , expecting to be admitted , and shall cry , lord , lord , open unto us ; he will bid us to depart from him , because we have been workers of iniquity . nothing that is unclean can enter into heaven . he who is to receive us into those blessed mansions , hath declared it to be his immutable resolution , and decree , that without holiness , no man shall see the lord. and therefore , as ever we hope to see god , in that happy and blissful state , we must cleanse our selves from all filthiness of flesh and spirit , and perfect holiness in the fear of god ; that having render'd our selves as like him as we can in this world , we may be capable of the blessed sight and enjoyment of him in the other . and as for the advantages of this world , let us not pursue them too eagerly . we may take the conveniences which fairly offer themselves to us , and be content to want what we cannot honestly have , and without going out of the way of our duty ; considering that we are travellers , and that a little will serve for our passage and accommodation in our pilgrimage . and beyond that why should we so earnestly covet more , and trouble our selves for that which is not necessary to our journey ? why should we at any time deal unjustly , to attain any of this world's goods ? they will stand us in stead for so little a while , that we can have no temptation to injure or oppress any man , to break the peace of our consciences , and to wound our souls , for the attaining of them . if the providence of god offer them to us , and bring them to our hands , in the use of honest diligence , and lawful means ; as we are not to refuse them , so neither are we to set our hearts upon them , nor to suffer our affections to be entangled in them . the wisest use we can make of them , will be , to do like those who traffick in foreign parts , to consign our estates into our own native country , to send our treasures before us into the other world , that we may have the benefit of them when we come there . and this we may do by alms and charity . whatever we spend upon the flesh , we leave behind us , and it will turn to no account to us in our own country ; but whatever we lay out for the relief of the poor , is so much treasure laid out and secured to our selves , against another day . so our blessed saviour assures us , luk. 12. 33. that giving of alms is providing for our selves bags that wax not old , a treasure in the heavens that faileth not . ii. if we be pilgrims and strangers ; then it concerns us to behave our selves with great caution , and to live blamelesly and inoffensively ; remembering that the eyes of people are upon us , and that those among whom we sojourn , will be very prying , and curious , and narrow observers of our manners and carriage . they that are in a strange country , are not wont to take that liberty and freedom , which the natives of the place may do , but to keep a perpetual guard upon themselves , knowing how strictly they are observed ; and that they live among those who bear no good will to them ; and that every bad thing we do , reflects upon our nation , and is a reproach to the country to which we belong . ye are not of the world ; ( says our lord ) if ye were of the world , the world would love its own : but ye are not of the world ; therefore the world hateth you . upon this account the apostle chargeth christians to be harmless , and blameless , and as it becomes the sons of god to be , in the midst of a crooked and perverse nation , among whom we should shame as lights . the same argument st. peter useth , 1 pet. 2. 11 , 12. i beseech , you as pilgrims and strangers , to abstain from fleshly lusts , having your conversation honest among the gentiles ; that is , considering that you are among strangers and enemies , and therefore ought to be very careful to bring no scandal upon your holy profession , among those who will be ready to take all advantages against you . particularly , we who pretend to the same heavenly country , must be kind to one another ; and whilst we live among strangers , have no quarrels amongst our selves . in a strange country , it useth to be a mighty endearment of men to one another , that they are of the same country , and fellow citizens ; and this alone is commonly sufficient to unite their affections , and to link their interests together . but how little of this is to be seen among christians ? how shamefully do they quarrel among themselves , in the midst of enemies and strangers ! as if they had no relation to one another ; and never expected to meet at last in the same country , and there to live together for ever . iii. let us be as patient and chearful as we can , under all the troubles and afflictions which we meet with in this life . they who are in strange countries must expect to encounter many injuries and affronts , and to be put to great difficulties and hardships . those which are lighter and more tolerable , we must bear with chearfulness . upon a journey men use to put on all the pleasantness they can , and to make sport of all the inconveniences of the ways and weather , and little cross accidents that befall them : and thus , if we had but the art and wisdom to do it , many of the lesser inconveniences of humane life might well enough be play'd off , and made matter rather of mirth and diversion , than of melancholy and serious trouble . but there are some evils and calamities of humane life , that are too heavy and serious to be jested withal , and require the greatest consideration , and a very great degree of patience to support us under them , and enable us to bear them decently ; as the loss of friends and dearest relations ; as the loss of an only son , grown up to be well fixt and settled in a virtuous course , and promising all the comfort to his parents that they themselves can wish : these certainly are some of the greatest evils of this world , and hardest to be born . for men may pretend what they will to philosophy and contempt of the world , and of the perishing comforts and enjoyments of it ; to the extirpation of their passions , and an insensibility of these things , which the weaker and undisciplin'd part of mankind keep such a wailing and lamentation about : but when all is done , nature hath framed us as we are , and hath planted in our nature strong inclinations and affections to our friends and relations ; and these affections are as naturally moved upon such occasions , and pluck every string of our hearts as violently , as extream hunger and thirst do gnaw upon our stomachs . and therefore it is foolish for any man to pretend to love things mightily , and to rejoyce greatly in the enjoyment of them ; and yet to be so easily contented to lose them , and to be parted from them . this is to separate things which nature hath strongly linked together . whatever we mightily love , does thereby in some sort become part of our selves ; and it cannot hand loose to us , to be separated and divorced from us without trouble ; no more than a limb that is vitally and by strong ligaments united to the body , can be dropt off when we please , or rent from the body without pain . and whoever pretends to have a mighty affection for any thing , and yet at the same time does pretend that he can contentedly , and without any great sense or signification of pain , bear the loss of it , does not talk like a philosopher , but like an hypocrite ; and under a grave pretence of being a wise , is in truth , an ill-natured man. for most certainly , in proportion to our love of any thing , will be our trouble and grief for the loss of it . so that under these great and heavier strokes , we had need both of faith and patience . and indeed , nothing but the firm belief of a better country , that is , an heavenly , another life after this , and a blessed immortality in another world , is sufficient to support a man in the few and evil days of his pilgrimage , and to sustain his spirit under the great evils and calamities of this life . but this fully answers all , that the afflictions and sufferings of this present time , are not worthy to be compared with the glory which shall be revealed in us . nay , that if we bear these afflictions patiently , and with a due submission to the will of god , ( especially our sufferings for his truth and cause ) it will certainly increase our happiness in the other world , and work for us a far more exceeding and eternal weight of glory . iv. the consideration of our present condition and of our future hopes , should set us above the fondness of life , and the slavish fears of death . for our minds will never be raised to their true pitch and hight , till we have in some good measure conquered these two passions , and made them subject to our reason . as for this present life , and the enjoyments of it ; what is it that we see in them that should make us so strangely to dote upon them ? quae lucis miseris tam dira cupido ! this world at the best is but a very indifferent place , and he is the wisest man that bears himself towards it with the most indifferent mind and affection ; that is always willing to leave it , and yet patient to stay in it as long as god pleaseth . and as for death , tho' the dread of it be natural , yet why should the terrors of it be so very surprising and amazing to us ; after we have consider'd , that to a good and pious soul , it is no other but the gate of heaven , and an entrance into eternal life ? we are apt to wonder to see a man undaunted at the approach of death , and to be not only contented , but chearful , at the thoughts of his departure out of this world , this sink of sin , and vale of misery and sorrow . whereas , if all things be duly considered , it is a greater wonder that men are so patient to live , and that they are not glad of any fair excuse and opportunity of getting out of this strange country , and retiring home , and of ridding themselves of the troubles and inconveniences of life . for , considering the numerous troubles and calamities we are liable to in a long pilgrimage , there are really but three considerations , that i can readily think of , that can make this world , and our present condition in it , in any good measure tolerable to a wise man ; viz. that god governs the world ; that we are not always to stay in it ; that there is a happiness designed and reserved for us in another place , which will abundantly recompense and make amends to us for all the troubles and sufferings of this life . and yet it is strange to see how fast most men cling to life , and that even in old age ; how they catch at every twig that may but hold them up a little while ; and how fondly they hanker after a miserable life , when there is nothing more of pleasure to be enjoy'd , nothing more of satisfaction to be expected and hoped for in it . when they are just putting in to the port , and , one would think , should rejoyce at their very hearts that they see land ; yet how glad would they be then of any cross wind , that would carry them back into the sea again ? as if they loved to be tost , and were fond of storms and tempests . nay , the very best of us , even after we have made that acknowledgment of david ; i am a stranger and a sojourner with thee , as all my fathers were ; are apt with him to be still importuning god for a little longer life ; o spare me a little , that i may recover strength , before i go hence , and be no more . and when god hath granted us this request , then we would be spared yet a little longer . but let us remember , that god did not design us to continue always in this world ; and that he hath on purpose made it so uneasie to us , to make us willing to leave it ; and that so long as we linger here below , we are detained from our happiness ; while we are present in the body , we are absent from the lord. this consideration made st. paul so desirous to be dissolved , because he knew that when his earthly house of this tabernacle was dissolved , he should have a much better habitation , a building of god , an house not made with hands , eternal in the heavens . this was that which made him so full of joy and triumph , at the thoughts of his leaving the world. 2 tim. 4. 6. i am now ready ( says he ) to be offered up , and the time of my departure is at hand ; i have fought a good fight , i have finished my course , i have kept the faith ; henceforth there is laid up for me a crown of righteousness , which god the righteous judge shall give me in that day . nay , the consideration of this ( tho but obscurely apprehended by them ) did raise the spirits of the wiser and better heathen , and fill them with great joy and comfort at the thoughts of their dissolution . with what constancy and evenness of mind did socrates receive the sentence of death ? and with what excellent discourse did he entertain his friends just before he drank off the fatal cup , and after he had taken it down , whilst death was gradually seizing upon him ? one can hardly , without a very sensible transport , read cato's discourse concerning his death , as it is represented by tully in his book of old age. i am ( says he ) transported with a desire of seeing my fore-fathers , those excellent persons of whom i have heard , and read , and written ; and now i am going to them , i would not willingly be drawn back into this world again ; quod si quis deus mihi largiatur , ut ex hac aetate repuerascam , & in cunis vagiam , valde recusem . if some god would offer me , at this age , to be a child again , and to cry in the cradle , i would earnestly refuse it , and upon no terms accept it . and now that my race is almost run , and my course just finished , how loth should i be to be brought back , and made to begin again ? for what advantage is there in life ? nay rather , what labour and trouble is there not in it ? but let the benefit of it be what it will , there is certainly some measure of life as well as of other things , and men ought to know when they have enough of it . o praeclarum diem , cum in illud animorum consilium caetumque proficiscar , & cum ex hac turbâ & colluvione discedam . o blessed and glorious day , when i shall go to that great council and assembly of spirits , and have got out of this tumult and sink . and if a heathen , who had but some obscure glimmerings of another life , and of the blessed state of departed souls , could speak thus chearfully of death ; how much more may we , who have a clear and undoubted revelation of these things , and to whom life and immortality are brought to light by the gospel . v. we should alway prefer our duty and the keeping of a good conscience , before all the world : because it it is in truth infinitely more valuable , if so be our souls be immortal , and do survive in another world , and we must there give a strict account of all the actions done by us in this life , and receive the sentence of eternal happiness or misery , according to the things done in the body , whether they be good , or whether they be evil. for as our saviour argues concerning the case of denying him and his truth , to avoid temporal suffering and death ; what is a man profited , if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? when we are tempted by temporal interest and advantage , or by the fear of present loss and suffering , to deny or dissemble our religion , to do any thing that is sinful in any kind , and contrary to our duty and conscience ; let us ask our selves ; what will be the profit and advantage of it ? what , if for fear of men , and what they can do to me , i incur the wrath and displeasure of almighty god ? this is infinitely more to be dreaded ; and these frowns are a thousand times more terrible , than the bitterest wrath and cruelest malice of men. what , if to preserve this frail and mortal body , i shall evidently hazard the loss of my immortal soul ; and to escape a temporal inconvenience , i forfeit everlasting happiness , and plunge my self into eternal misery and ruine ? would not this be a wild bargain , and a mad exchange , for any temporal gain and advantage , to lose the things that are eternal ? and for the pleasing of our selves for a little while , to make our selves miserable for ever ? if we confess our selves to be pilgrims and strangers on the earth , and are perswaded of the promises of god concerning an heavenly country , where we hope to arrive after the few and evil days of our pilgrimage are over ; let us not , by complying with the humours of strangers , and the vitious customs and practices of an evil world , bar our selves of our hopes , and banish our selves from that happy place , to which we all profess we are going . we pretend to be travelling towards heaven : but if we make shipwrack of faith and a good conscience ; we destroy our own hopes of ever arriving at that happy port. we do not live up to our expectation of a future happiness , if the unseen glories of another world do not raise us above all the temptations and terrors of sense . our faith and hope have not their due and proper influence upon us ; if they do not govern our lives and actions , and make us stedfast in the profession of our holy religion , and in the conscientious practice of it . st. paul reason'd himself into this holy resolution , from the hopes of a blessed resurrection . acts 24. 15 , 16. i have hope , says he , toward god , that there shall be a resurrection of the dead , both of the just and vnjust : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this cause therefore , i exercise my self always to have a conscience void of offence , towards god and towards men. vi. and lastly , if we be sojourners and travellers in this world ; we should often think of our end , and carefully mind the way to it . our end is everlasting happiness ; and the direct way to it is by a constant and sincere and universal obedience to the laws and commandments of god : and this in it self is so plain a way , that a sincere and honest man can hardly err in it . and therefore we must not suffer our selves to be led and trained out of it , upon any pretence whatsoever ; not by the wild-fire of pretended illuminations and enthusiasms ; nor by the confident pretence of an infallible guide , that will needs shew us another way , and perswade us to follow him blindfold in it . let us not quit the infallible rule of god's word , to follow any guide whatsoever . if an apostle , or an angel from heaven , preach any other doctrine and way to heaven , let him be accursed . he who is the way , and the truth , and the life , when he was consulted with about the way to eternal happiness , knew no other but this . for when the young man ask'd him ; good master , what good thing shall i do , that i may inherit eternal life ? his answer was , if thou wilt enter into life , keep the commandments . 't is true indeed , that by reason of our corrupt inclinations within , and powerful temptations without , this way ( especially at our first setting out ) is rugged and difficult . so our lord hath forewarned us , telling us , that strait is the gate , and narrow is the way that leadeth to life , and that there be few that find it . therefore we should strive to enter in , take great care and pains to discern the right way , and to overcome the difficulties of our first entrance into it ; and should often pray to god , as david did , psalm 119. 19. i am a stranger in the earth , hide not thy commandments from me ; and psalm 139. 23 , 24. search me , o god , and know my heart ; try me , and know my thoughts ; and see if there be any wicked way in me ; and lead me in the way everlasting . thus , if we would always have our end in our eye ; it would both be a direction to us in our way , and an encouragement to quicken our pace in it ; there being no more powerful motive to a good life , than to be assured , that if we have our fruit unto holiness , our end shall be everlasting life . finis . errata . page 16. l. 26. r. complement . p. 28. l. 6. r. nathanael . p. 63. l. 20. after so dele , . p. 78. l. 19. r. providence . p. 80. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 88. l. 11. after comparison put , . p. 97. l. 26. r. farther . p. 98. l. 16. r. fared . p. 104. l. 15. r. established . p. 110. l. ult . dele ( . p. 130. l. 15. r. sleight . p. 142. l. 13. r. against . p. 292. l. 1. r. infinitely . p. 295. l. 18. after confession dele , . p. 298. l. 24. after world put ; . l. ult . after men put a full point . p. 299. l. 21. r. distrust . p. 303. l. 9. after god put ; . l. 11. after us put a full point . p. 313. l. 8. r. sufficiently . p. 426. l. 7. r. goes off . books printed for richard chiswell . dr . thomas tenison , now lord archbishop of canterbury , his sermon concerning discretion in giving alms. 1668. — his sermon against self-love , before the house of commons . 1689. — his sermon of doing good to posterity , before their majesties . 1690. — his sermon concerning the wandring of the mind in god's service , before the queen : feb. 15. 1690. — his sermon of the folly of atheism , before the queen : feb. 22. 1690. — his sermon preached at the anniversary meeting of the clergy-mens sons : decemb. 3. 1691. — his sermon concerning the celestial body of a christian , before the queen , on easter-day . 1694. — his sermon concerning holy resolution , before the king at kensington : decemb. 30. 1694 on psal. 119. 106. — his sermon at the funeral of the queen , in the abby-church in westminster : march 5. 1694 / 5. dr. bvrnet , lord bishop of sarum , his discourse of the pastoral care. 8vo . — his four discourses delivered to the clergy of the diocess of sarum : concerning , i. the truth of the christian religion . ii. the divinity and death of christ. iii. the infallibility and authority of the church . iv. the obligations to continue in the communion of the church . 8vo . 1694. — his sermon at the funeral of archbishop tillotson . 1694. — his sermon preach'd before the king at st. james's chappel , on the 10th of february , 1694 / 5 being the first sunday in lent , on 2 cor. 6. 1. dr. patrick ( now lord bishop of ely ) his hearts-ease ; or , a remedy against all troubles : with a consolatory discourse , particularly directed to those who have lost their friends and relations . to which is added two papers , printed in the time of the late plague . the sixth edition corrected . 12mo . 1695. — his answer to a book spread abroad by the romish priests , intituled [ the touch-stone of the reformed gospel : ] wherein the true doctrine of the church of england , and many texts of the holy scripture are faithfully explained . 8vo . 1692. — his eight several occasional sermons since the revolution . 4to . — his exposition of the ten commandments . 8vo . a vindication of their majesty's authority to fill the sees of deprived bishops : in a letter occasioned by dr. b — 's refusal of the bishoprick of bath and wells . 4to . rushworth's historical collections . the third part , in two volumes . containing the principal matters which happened from the meeting of the parliament , nov. 3. 1640. to the end of the year 1644. wherein is a particular account of the rise and progress of the civil war , to that period . fol. 1692. the letters of the reverend father paul , counsellor of state to the most serene republick of venice , and author of the excellent history of the council of trent . 1693. an impartial history of the late wars of ireland . in two parts . from the time that duke schomberg landed with an army in that kingdom , to the 23d of march 1692. when their majesty's proclamation was published , declaring the war to be ended . illustrated with copper sculptures , describing the most important places of action . written by george story , an eye-witness of the most remarkable passages . 4to . 1693. dr. john conant's sermons , publish'd by dr. williams , 1693. 8vo . of the government of the thoughts . the second edition . by geo. tully , sub-dean of york . 8vo . 1694. origo legum : or , a treatise of the origine of laws , and their obliging power ; as also of their great variety ; and why some laws are immutable , and some not , but may suffer change , or cease to be , or be suspended , or abrogated . in seven books . by george dawson . fol. 1694. a brief discourse concerning the lawfulness of worshipping god by the common-prayer ; in answer to a book , intituled . [ a brief discourse of the vnlawfulness of common-prayer-worship . ] by john williams , d. d. 4to . 1694. a true representation of the absurd and mischievous principles of the sect commonly known by the name of muggletonians . 4to . 1694. memoirs of the most reverend thomas cranmer , archbishop of canterbury : wherein the history of the church , and the reformation of it , during the primacy of the said archbishop , are greatly illustrated , and many singular matters relating thereunto , now first published . in three books . collected chiefly from records , registers , authentick letters , and other original manuscripts . by john strype , m. a. fol. 1694. a commentary on the first book of moses , called genesis . by the right reverend father in god , simon lord bishop of ely. 4to : 1695. the history of the troubles and tryal of the most reverend father in god william lavd lord arch-bishop of canterbury ; wrote by himself , during his imprisonment in the tower. to which is prefixed the diary of his own life , faithfully and entirely published from the original copy . and subjoyned a supplement to the preceding history ; the arch-bishop's last will : his large answer to the lord say's speech concerning liturgies : his annual accounts of his province deliver'd to the king , and some other things relating to the history . publish'd by henry wharton , chaplain to archbishop sancroft . fol. the possibility and expediency and necessity of divine revelation . a sermon preach'd at st. martin's in the fields , january 7. 1694 / 5. at the beginning of the lecture for the ensuing year , founded by the honourable rob. boyle esq by john williams , d. d. — the certainty of divine revelation , being his second sermon preach'd at the said lecture , feb. 4. 1695. — his vindication of the sermons of his grace john archbishop of canterbury , concerning the divinity and incarnation of our blessed saviour , and of the lord bishop of worcester's sermon on the mysteries of the christian faith , from the exceptions of a late socinian book , intituled , [ considerations on the explications of the doctrine of the trinity . ] to which is annexed a letter from the lord bishop of sarum , to the author of the said vindication , on the same subject . 1695. 4to . historia de episcopis & decanis londinensibus necnon de episcopis & decanis assavensibus à prima utriusque fundatione ad annum mdxl. accessit ▪ appendix instrumentorum quorundam insignium duplex . autore henrico whartono , a. m. 8vo . 1695. an essay on the memory of the late queen . by gilbert bishop of sarum . 8vo . advertisement . there will be published several sermons and discourses of the most reverend dr. john tillotson , late lord archbishop of canterbury , by order of his administratrix , faithfully transcribed from his own papers , by dr. ralph barker chaplain to his grace . which are disposed of to richard chiswell and his assigns . if any person print any others ( except those published in the author's life-time ) they are to be look'd upon as spurious and false : and the publishers will be proceeded against according to law.